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1.  *     Sad: By the Qur'an, Full of Admonition: (This is the Truth).     Sad. [See Appendix II.] CONSIDER [For an explanation of this rendering of the adjurative particle Wa, see first half of note on 74:32.] this Quran, endowed with all that one ought to remember! [Or: "endowed with eminence" (Zamakhshari), since the term dhikr (lit., "reminder" or "remembrance") has also the connotation of "that which is remembered", i.e., "renown", "fame" and, tropically, "eminence". As regards the rendering preferred by me, see 21:10, where the phrase fihi dhikrukum (relating, as above, to the Quran) has been translated as "wherein is found all that you ought to bear in mind", i.e., in order to attain to dignity and happiness.]     S/C/SAD and the Koran (owner) of the reminder/remembrance.     swr+ Sad bsm allh alrHmn alrHym ? S walqran Xy alXkr
 
2.  *     But the Unbelievers (are steeped) in self-glory and Separatism.     But nay - they who are bent on denying the truth are lost in [false] pride, and [hence] deeply in the wrong. [I.e., they refuse to acknowledge the fact of divine revelation because such an acknowledgment would imply an admission of man's responsibility to God - and this their false pride, manifested in their arrogant belief in man's "self-sufficiency", does not allow them to do. The same idea is expressed in 16:22 and, in a more general way, in 2:206. Cf. also 96:6-7.]     But those who disbelieved (are) in glory/might/power and defiance/animosity.     bl alXyn kfrwa fy `z+ w$qaq
 
3.  *     How many generations before them did We destroy? In the end they cried (for mercy)- when there was no longer time for being saved!     How many a generation have We destroyed before their time [for this very sin]! [It is to be noted that the term qarn signifies not merely a "generation" but also - and quite frequently in the Quran - "people belonging to a particular period and environment', i.e., a "civilization" in the historical connotation of this word.] And [how] they called [unto Us] when it was too late to escape! [Lit., "while there was no time for escaping".]     How many from (a) people of one era/generation We destroyed from before them? So they called: "And it is not the time, time for escape (expression)."     km ahlkna mn qblhm mn qrn fnadwa wlat Hyn mnaS
 
4.  *     So they wonder that a Warner has come to them from among themselves! and the Unbelievers say, "This is a sorcerer telling lies!     Now these [people] deem it strange that a warner should have come unto them from their own midst - and [so] the deniers of the truth are saying: "A [mere] spellbinder is he, a liar! [Although this passage describes, in the first instance, the attitude of the pagan Quraysh towards the Prophet, it touches upon the reluctance of most people, at all times, to recognize "a man from their own midst" - i.e., a human being like themselves - as God-inspired. (See note on 50:2.)]     And they were wondering/astonished/surprised that (a) warner/giver of notice came to them from them, and the disbelievers said: "That (is a) liar/denier/falsifier, (a) magician/sorcerer."     w`jbwa an ja'hm mnXr mnhm wqal alkafrwn hXa saHr kXab
 
5.  *     "Has he made the gods (all) into one Allah. Truly this is a wonderful thing!"     Does he claim that all the deities are [but] one God? Verily, a most strange thing is this!" [Divorced from its purely historical background, this criticism acquires a timeless significance, and may be thus paraphrased: "Does he claim that all creative powers and qualities are inherent exclusively in what he conceives as `one God'?" - a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life - and, hence, a quasi-divine status - to a variety of fortuitous phenomena or circumstances (like wealth, "luck", social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God's unique existence.]     Did he make the gods one god? That (E) that (is an) astounding/surprising thing (E).     aj`l alalh+ alha waHda an hXa l$Y `jab
 
6.  *     And the leader among them go away (impatiently), (saying), "Walk ye away, and remain constant to your gods! For this is truly a thing designed (against you)!     And their leaders launch forth [thus]: "Go ahead, and hold steadfastly onto your deities: this, behold, is the only thing to do! [Lit., "a thing desired" or "to be desired", i.e., a sensible course of action.]     And the assembly/nobles set out that: "Walk and be patient on your gods, that (E) (is) a thing (E) is being wanted/intended."     wanTlq almla mnhm an am$wa waSbrwa `li alhtkm an hXa l$Y yrad
 
7.  *     "We never heard (the like) of this among the people of these latter days: this is nothing but a made-up tale!"     Never did we hear of [a claim like] this in any faith of latter days! [I.e., "in any of the faiths prevalent in our days": an oblique reference to Christianity and its dogma of the Trinity, which contrasts with the Quranic concept of God's oneness and uniqueness, as well as to any other faith based on the belief in a multiplicity or multiform incarnation of divine powers (e.g., Hinduism with its triad of Brahma, Vishnu and Shiva).] It is nothing but [a mortal man's] invention!     We did not hear/listen with that in the religion/faith the last, that (E) that is except creations/inventions.     masm`na bhXa fy alml+ alaKr+ an hXa ala aKtlaq
 
8.  *     "What! has the Message been sent to him - (Of all persons) among us?"...but they are in doubt concerning My (Own) Message! Nay, they have not yet tasted My Punishment!     What! Upon him alone from among all of us should a [divine] reminder have been bestowed from on high?" Nay, but it is My Own reminder that they distrust! [Lit., "that they are in doubt of": i.e., it is not the personality of the Prophet that fills them with distrust, but, rather, the substance of the message proclaimed by him - and, in particular, his insistence on God's absolute oneness and uniqueness, which runs counter to their habits of thought and social traditions.] Nay, they have not yet tasted the suffering which I do impose! [Sc., "on people who refuse to accept the truth".]     Is the reminder/remembrance descended on (to) him from between us? But they are in doubt/suspicion from My remembrance/reminder, but till now they did not taste/experience My torture.     'anzl `lyh alXkr mn bynna bl hm fy $k mn Xkry bl lma yXwqwa `Xab
 
9.  *     Or have they the treasures of the mercy of thy Lord,- the Exalted in Power, the Grantor of Bounties without measure?     Or do they [think that they] own the treasures of thy Sustainer's grace - [the grace] of the Almighty, the Giver of Gifts? [I.e., "Do they think that it is for them to decide as to who should and who should not be graced with divine revelation?"     Or at them (is) your Lord's safes/storages (of) mercy, the glorious/mighty the grantor/presenter?     am `ndhm KzaYn rHm+ rbk al`zyz alwhab
 
10.  *     Or have they the dominion of the heavens and the earth and all between? If so, let them mount up with the ropes and means (to reach that end)!     Or [that] the dominion over the heavens and the earth and all that is between them is theirs? Why, then, let them try to ascend [to God-like power] by all [conceivable] means! [I.e., "Do they think that human beings are so highly endowed that they are bound to attain, some day, to mastery over the universe and all nature, and thus to God-like power?" Cf. in this connection 96:6-8 and the corresponding note. As regards my rendering of al-asbab as "all [conceivable] means", see note on 18:84.]     Or for them (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom ? So they should ascend/climb in the reasons/connections.     am lhm mlk alsmawat walarD wmabynhma flyrtqwa fy alasbab
 
11.  *     But there - will be put to flight even a host of confederates.     [But] there it is: any and all human beings, however [strongly] leagued together, are bound to suffer defeat [whenever they refuse to accept the truth]. [The collective noun jund, which primarily denotes "a host" or "an army", has also the meaning of "created beings", in this context obviously human beings; in combination with the particle ma, "any number of human beings". The term hizb (of which ahzab is the plural), on the other hand, denotes "a party" or "a group of people of the same mind" or "people leagued together", i.e., for a definite purpose.]     Soldiers/warriors from the groups/parties at that place and time (are) defeated.     jnd mahnalk mhzwm mn alaHzab
 
12.  *     Before them (were many who) rejected apostles,- the people of Noah, and 'Ad, and Pharaoh, the Lord of Stakes,     To the truth gave the lie aforetime [Lit., "before them", i.e., before the people who opposed or oppose Muhammad's message.] Noah's people, and [the tribe of] Ad, and Pharaoh of the [many] tent-poles, [In classical Arabic, this ancient bedouin term is used idiomatically as a metonym for "mighty dominion" or "firmness of power" (Zamakhshari). The number of poles supporting a bedouin tent is determined by its size, and the latter has always depended on the status and power of its owner: thus, a mighty chieftain is often alluded to as "he of many tent-poles".]     Noah's, and Aad's, and Pharaoh's nation, (owner) of the stakes/pegs/nails denied/falsified before them.     kXbt qblhm qwm nwH w`ad wfr`wn Xw alawtad
 
13.  *     And Thamud, and the people of Lut, and the Companions of the Wood; - such were the Confederates.     and [the tribe of] Thamud, and the people of Lot, and the dwellers of the wooded dales [of Madyan]: they all were leagued together, [as it were, in their unbelief:]     And Thamud and Lot's nation, and owners/company (of) the thicket/dense tangled trees, those are the groups/parties.     wxmwd wqwm lwT waSHab alayk+ awlYk alaHzab
 
14.  *     Not one (of them) but rejected the apostles, but My punishment came justly and inevitably (on them).     not one [was there] but gave the lie to the apostles - and thereupon My retribution fell due.     That (E) each/all except they did (without exception) lied/denied/falsified the messengers, so (they) deserved My punishment.     an kl ala kXb alrsl fHq `qab
 
15.  *     These (today) only wait for a single mighty Blast, which (when it comes) will brook no delay.     And they [who now deny the truth - they, too,] have but to wait for one single blast [of punishment to overtake them]: it shall not be delayed a whit. [Sc., "beyond the term set for it by God".]     And those do not look/see/watch except (for) one loud strong cry/torture raid, (there is) nothing from (a) recovery/awakening for it.     wmaynZr hWla' ala SyH+ waHd+ malha mn fwaq
 
16.  *     They say: "Our Lord! hasten to us our sentence (even) before the Day of Account!"     As it is, they say [mockingly]: "O our Sustainer! Hasten on to us our share [of punishment even] before the Day of Reckoning!" [Cf. 8:32. This mocking "demand" of the unbelievers is mentioned in several other places in the Quran.]     And they said: "Our Lord hurry/hasten/speed for us our share/prize voucher/accounting book before the Account Day/Resurrection Day."     wqalwa rbna `jl lna qTna qbl ywm alHsab
 
17.  *     Have patience at what they say, and remember our servant David, the man of strength: for he ever turned (to Allah..     [But] bear thou with patience whatever they may say, and remember Our servant David, him who was endowed with [so much] inner strength! He, verily, would always turn unto Us:     Be patient on what they say, and mention/remember Our worshipper/slave David, (owner) of the power/strength/force, that he truly is repentant/returning.     aSbr `li mayqwlwn waXkr `bdna daWwd Xa alayd anh awab
 
18.  *     It was We that made the hills declare, in unison with him, Our Praises, at eventide and at break of day,     [and for this,] behold, We caused [Lit., "We compelled" or "constrained".] the mountains to join him in extolling Our limitless glory at eventide and at sunrise,     That We, We manipulated/subjugated the mountains with him, they praise/glorify at the evening/first darkness and the sun rise.     ana sKrna aljbal m`h ysbHn bal`$y wala$raq
 
19.  *     And the birds gathered (in assemblies): all with him did turn (to Allah..     and [likewise] the birds in their assemblies: [See surah 21:79.] [together] they all Would turn again and again unto Him [who had created them].     And the birds gathered, each/all for him (are) returning.     walTyr mH$wr+ kl lh awab
 
20.  *     We strengthened his kingdom, and gave him wisdom and sound judgment in speech and decision.     And We strengthened his dominion, and bestowed upon him wisdom and sagacity in judgment.     And We strengthened/supported his ownership/kingdom, and We gave/brought him the wisdom and judgment/decision (of) the speech/address/conversation.     w$ddna mlkh watynah alHkm+ wfSl alKTab
 
21.  *     Has the Story of the Disputants reached thee? Behold, they climbed over the wall of the private chamber;     AND YET, has the story of the litigants come within thy ken - [the story of the two] who surmounted the walls of the sanctuary [in which David prayed]? [The story which, according to the oldest sources at our disposal, is alluded to in verses 21-26 affects the question as to whether God's elect, the prophets - all of whom were endowed, like David, with "wisdom and sagacity in judgment" - could or could not ever commit a sin: in other words, whether they, too, were originally subject to the weaknesses inherent in human nature as such or were a priori endowed with an essential purity of character which rendered each of them incapable of sinning" (masum). In the form in which it has been handed down from the earliest authorities (including, according to Tabari and Baghawi, Companions like Abd Allah ibn Abbas and Anas ibn Malik, as well as several of the most prominent of their immediate successors), the story contradicts the doctrine - somewhat arbitrarily developed by Muslim theologians in the course of the centuries - that prophets cannot sin by virtue of their very nature, and tends to show that their purity and subsequent sinless ness is a result of inner struggles and trials and, thus, represents in each case a moral achievement rather than an inborn quality. As narrated in some detail by Tabari and other early commentators, David fell in love with a beautiful woman whom he accidentally observed from his roof terrace. On inquiring, he was told that she was the wife of one of his officers, named Uriah. Impelled by his passion, David ordered his field-commander to place Uriah in a particularly exposed battle position, where he would be certain to be killed; and as soon as his order was fulfilled and Uriah died, David married the widow (who subsequently became the mother of Solomon). This story agrees more or less with the Old Testament, which gives the woman's name as Bath-Sheba (II Samuel xi), barring the Biblical allegation that David committed adultery with her before Uriah's death (ibid. xi, 4-5) - an allegation which has always been rejected by Muslims as highly offensive and slanderous: cf. the saying of the fourth Caliph, Ali ibn Abi Talib (quoted by Zamakhshari on the authority of Said ibn al-Musayyab): "If anyone should narrate the story of David in the manner in which the story-tellers narrate it, I will have him flogged with one hundred and sixty stripes - for this is a [suitable] punishment for slandering prophets" (thus indirectly recalling the Quranic ordinance, in 24:4, which stipulates flogging with eighty stripes for accusing ordinary persons of adultery without legal proof). According to most of the commentators, the two "litigants" who suddenly appeared before David were angels sent to bring home to him his sin. It is possible, however, to see in their appearance an allegory of David's own realization of having sinned: voices of his own conscience which at last "surmounted the walls" of the passion that had blinded him for a time.]     Did information/news (of) the disputers/adversaries/arguers come to you, when they climbed/scaled the center of the house/center of the assembly ?     whl atak nbA alKSm aX tswrwa almHrab
 
22.  *     When they entered the presence of David, and he was terrified of them, they said: "Fear not: we are two disputants, one of whom has wronged the other: Decide now between us with truth, and treat us not with injustice, but guide us to the even Path..     As they came upon David, and he shrank back in fear from them, they said: "Fear not! [We are but] two litigants. One of us has wronged the other: so judge thou between us with justice, and deviate not from what is right, and show [both of] us the way to rectitude.     When they entered on (to) David, so He was frightened/terrified from them, they said: "Do not fear (we are) two disputers/adversaries/arguers, some of us oppressed/transgressed on some (over each other), so judge/rule between us with the truth/just, and do not be unjust, and guide us to the road's/way's middle/straightness."     aX dKlwa `li daWwd ffz` mnhm qalwa latKf KSman bGi b`Dna `li b`D faHkm bynna balHq wlat$TT wahdna ali swa' alSraT
 
23.  *     "This man is my brother: He has nine and ninety ewes, and I have (but) one: Yet he says, 'commit her to my care,' and is (moreover) harsh to me in speech."     "Behold, this is my brother: he has ninety-nine ewes, whereas I have [only] one ewe - and yet he said, `Make her over to me,' and forcibly prevailed against me in this [our] dispute."     That, this (is) my brother for him (are) nine and ninety ewes/female sheep, and for me (is) one ewe/female sheep. So he said: 'Let me sponsor/maintain it.' And he overwhelmed me in the speech/conversation.     an hXa aKy lh ts` wts`wn n`j+ wly n`j+ waHd+ fqal akflnyha w`zny fy alKTab
 
24.  *     (David) said: "He has undoubtedly wronged thee in demanding thy (single) ewe to be added to his (flock of) ewes: truly many are the partners (in business) who wrong each other: Not so do those who believe and work deeds of righteousness, and how few are they?"...and David gathered that We had tried him: he asked forgiveness of his Lord, fell down, bowing (in prostration), and turned (to Allah in repentance).     Said [David]: "He has certainly wronged thee by demanding that thy ewe be added to his ewes! Thus, behold, do many kinsmen wrong one another [The term khulata (sing. khalit) denotes, literally, "people who mix [i.e., are familiar or intimate] with others" or "with one another". In the present instance it evidently alludes to the "brotherhood" between the two mysterious litigants, and is therefore best rendered as "kinsmen".] - [all] save those who believe [in God] and do righteous deeds: but how few are they!" And [suddenly] David understood that We had tried him: [Sc., "and that he had failed" (in the matter of Bath-Sheba).] and so he asked his Sustainer to forgive him his sin, and fell down in prostration, and turned unto Him in repentance.     He (David) said: "He had (E) caused injustice to you/oppressed you with requesting your ewe/female sheep to his ewes/female sheep, and that many from the associates/company some of them oppress/transgress (E) on some (each other) except those who believed and made/did the correct/righteous deeds, and little/few what they are." And David doubted/suspected that We tested him so he asked for forgiveness (from) his Lord, and he fell down bowing, and He repented/obeyed.     qal lqd Zlmk bsWal n`jtk ali n`ajh wan kxyra mn alKlTa' lybGy b`Dhm `li b`D ala alXyn amnwa w`mlwa alSalHat wqlyl mahm wZn daWwd anma ftnah fastGfr rbh wKr rak`a wanab
 
25.  *     So We forgave him this (lapse): he enjoyed, indeed, a Near Approach to Us, and a beautiful place of (Final) Return.     And thereupon We forgave him that [sin]: and, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!     So We forgave for him that, and that for him at Us (is) an advancement/rank/degree (E) and (a) good/beautiful return.     fGfrna lh Xlk wan lh `ndna lzlfi wHsn mab
 
26.  *     O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice): Nor follow thou the lusts (of thy heart), for they will mislead thee from the Path of Allah. for those who wander astray from the Path of Allah, is a Penalty Grievous, for that they forget the Day of Account.     [And We said:] "O David! Behold, We have made thee a [prophet and, thus, Our] vicegerent on earth: judge, then, between men with justice, and do not follow vain desire, lest it lead thee astray from the path of God: verily, for those who go astray from the path of God there is suffering severe in store for having forgotten the Day of Reckoning!"     You David, that We made/put you (as) a caliph/leader in the land/Earth, so judge/rule between the people with the truth/just, and do not follow the self attraction for desire, so it misguides you from God's way/path, that those who misguide from God's way/path, for them (is) a strong (severe) torture because (of) what they forgot the Account Day/Resurrection Day.     yadaWwd ana j`lnk Klyf+ fy alarD faHkm byn alnas balHq wlattb` alhwi fyDlk `n sbyl allh an alXyn yDlwn `n sbyl allh lhm `Xab $dyd bma nswa ywm alHsab
 
27.  *     Not without purpose did We create heaven and earth and all between! that were the thought of Unbelievers! but woe to the Unbelievers because of the Fire (of Hell)!     AND [thus it is:] We have not created heaven and earth and all that is between them without meaning and purpose, as is the surmise of those who are bent on denying the truth: [Cf. 3:191. The above statement appears in the Quran in several formulations; see, in particular, note on 10:5. In the present instance it connects with the mention of the Day of Reckoning in the preceding verse, thus leading organically from a specific aspect of David's story to a moral teaching of wider import.]  but then, woe from the fire [of hell] unto all who are bent on denying the truth! [I.e., a deliberate rejection of the belief that the universe - and, in particular, human life - is imbued with meaning and purpose leads unavoidably - though sometimes imperceptibly - to a rejection of all moral imperatives, to spiritual blindness and, hence, to suffering in the life to come.]     And We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) wastefully/falsely, that is those who disbelieved's doubt/suspicion, so calamity/scandal to those who disbelieved from the fire.     wmaKlqna alsma' walarD wmabynhma baTla Xlk Zn alXyn kfrwa fwyl llXyn kfrwa mn alnar
 
28.  *     Shall We treat those who believe and work deeds of righteousness, the same as those who do mischief on earth? Shall We treat those who guard against evil, the same as those who turn aside from the right?     [For,] would We treat those who have attained to faith and do righteous deeds in the same manner as [We shall treat] those who spread corruption on earth? Would We treat the God-conscious in the same manner as the wicked? [By implication, belief in resurrection, judgment and life after death is postulated in this passage (verses 27-28) as a logical corollary - almost a premise - of all belief in God: for, since we see that many righteous people suffer all manner of misery and deprivations in this world, while, on the other hand, many of the wicked and depraved enjoy their lives in peace and affluence, we must either assume that God does not exist (because the concept of injustice is incompatible with that of Godhead), or - alternatively - that there is a hereafter in which both the righteous and the unrighteous will harvest in full what they had morally sown during their lives on earth.]     Or We make/put those who believed and made/did the correct/righteous deeds as/like the corrupting in the earth/Planet Earth, or We make/put the fearing and obeying as/like the debauchers/corrupters.     am nj`l alXyn amnwa w`mlwa alSalHat kalmfsdyn fy alarD am nj`l almtqyn kalfjar
 
29.  *     (Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition.     [All this have We expounded in this] blessed divine writ which We have revealed unto thee, [O Muhammad,] so that men may ponder over its messages, and that those who are endowed with insight may take them to heart.     A Book We descended it to you blessed, (so) they consider (E) its verses/ evidences and (to the owner's) of the pure minds/hearts to mention/ remember.     ktab anzlnah alyk mbark lydbrwa ayath wlytXkr awlwa alalbab
 
30.  *     To David We gave Solomon (for a son),- How excellent in Our service! Ever did he turn (to Us)!     AND UNTO DAVID We granted Solomon [as a son - and] how excellent a servant [of Ours he grew up to be]! Behold, he would always turn unto Us - [I.e., he would always think of God, as illustrated by the example given in the sequence.]     And We granted to David Soliman, blessed/praised the slave/servant that he truly is repentant     wwhbna ldawd slyman n`m al`bd anh awab
 
31.  *     Behold, there were brought before him, at eventide coursers of the highest breeding, and swift of foot;     [and even] when, towards the close of day, nobly-bred, swift-footed steeds were brought before him,     When the horses standing on three legs and the edge of the fourth hoof touching the ground (of) the beautiful necks were displayed/exhibited/showed on (to) him at the evening/first darkness.     aX `rD `lyh bal`$y alSafnat aljyad
 
32.  *     And he said, "Truly do I love the love of good, with a view to the glory of my Lord,"- until (the sun) was hidden in the veil (of night):     he would say, "Verily, I have come to love the love of all that is good because 1 bear my Sustainer in mind!" [Lit., "because of [or "out of"] the remembrance of my Sustainer".] - [repeating these words as the steeds raced away,] until they were hidden by the veil [of distance - whereupon he would command], [This and the preceding interpolation are based on Razi's interpretation of this passage.]     He said: "That I, I loved/liked love (of) the good/honour/wealth on (over) mentioning/remembering my Lord, until it became hidden/concealed (disappeared) at the divider/protection."     fqal any aHbbt Hb alKyr `n Xkr rby Hti twart balHjab
 
33.  *     "Bring them back to me." then began he to pass his hand over (their) legs and their necks.     "Bring them back unto me!"- and would [lovingly] stroke their legs and their necks. [The story of Solomon's love of beautiful horses is meant to show that all true love of God is bound to be reflected in one's realization of, and reverence for, the beauty created by Him.]     Return it on (to) me, so he started and continued with the shins/legs, and the necks rubbing/petting/anointing.     rdwha `ly fTfq msHa balswq wala`naq
 
34.  *     And We did try Solomon: We placed on his throne a body (without life); but he did turn (to Us in true devotion):     But [ere this], indeed, We had tried Solomon by placing upon his throne a [lifeless] body; [To explain this verse, some of the commentators advance the most fantastic stories, almost all of them going back to Talmudic sources. Razi rejects them all, maintaining that they are unworthy of serious consideration. Instead, he plausibly suggests that the "body" (jasad) upon Solomon's throne is an allusion to his own body, and - metonymically - to his kingly power, which was bound to remain "lifeless" so long as it was not inspired by God-willed ethical values. (It is to be borne in mind that in classical Arabic a person utterly weakened by illness, worry or fear, or devoid of moral values, is often described as "a body without a soul".) In other words, Solomon's early trial consisted in his inheriting no more than a kingly position, and it rested upon him to endow that position with spiritual essence and meaning.] and thereupon he turned [towards Us; and]     And We had (E) tested/charmed Soliman and We threw on his throne/seat a body then he repented.     wlqd ftna slyman walqyna `li krsyh jsda xm anab
 
35.  *     He said, "O my Lord! Forgive me, and grant me a kingdom which, (it may be), suits not another after me: for Thou art the Grantor of Bounties (without measure).     he prayed: "O my Sustainer! Forgive me my sins, and bestow upon me the gift of a kingdom which may not suit anyone after me: [I.e., a spiritual kingdom, which could not be inherited by anyone and, hence, would not be exposed to envy or worldly intrigue.] verily, Thou alone art a giver of gifts!"     He said: "My Lord forgive for me, and grant/present for me an ownership/kingdom (that) should not be to anyone from after me, that You, You are the grantor/presenter."330     qal rb aGfr ly whb ly mlka laynbGy laHd mn b`dy ank ant alwhab
 
36.  *     Then We subjected the wind to his power, to flow gently to his order, Whithersoever he willed,-     And so [I.e., as a reward for his humility and turning-away from worldly ambitions, implied in the prayer, "Forgive me my sins".] We made subservient to him the wind, so that it gently sped at his behest whithersoever he willed, [Cf. 21:81 and the corresponding note. For the meaning, in general, of the many legends surrounding the person of Solomon, see note on 21:82.]     So We manipulated/subjugated for him the wind/breeze it flows/passes with his order/command, soft/gentle where/when it struck/marked.     fsKrna lh alryH tjry bamrh rKa' Hyx aSab
 
37.  *     As also the evil ones, (including) every kind of builder and diver,-     as well as all the rebellious forces [that We made to work for him] - every kind of builder and diver -     And the devils all/each (is a) builder/constructor and diver.     wal$yaTyn kl bna' wGwaS
 
38.  *     As also others bound together in fetters.     and others linked together in fetters. [I.e., subdued and, as it were, tamed by him: see note on 21:82, which explains my rendering, in this context, of shayatin as "rebellious forces".]     And others tied to each other in the shackles/chairs.     waKryn mqrnyn fy alaSfad
 
39.  *     "Such are Our Bounties: whether thou bestow them (on others) or withhold them, no account will be asked."     [And We told him:] "This is Our gift, for thee to bestow freely on others, or to withhold, without [having to render] account!"     That (is) Our granting, so bless (do kind acts) and hold/seize without counting.     hXa `TaWna famnn aw amsk bGyr Hsab
 
40.  *     And he enjoyed, indeed, a Near Approach to Us, and a beautiful Place of (Final) Return.     And, verily, nearness to Us awaits him [in the life to come], and the most beauteous of all goals!     And that (E) for him at Us (is) an approachment/degree/rank (E) and a good/beautiful return.     wan lh `ndna lzlfi wHsn mab
 
41.  *     Commemorate Our Servant Job. Behold he cried to his Lord: "The Evil One has afflicted me with distress and suffering!"     AND CALL to mind Our servant Job, [See note on 21:83.] [how it was] when he cried out to his Sustainer, "Behold, Satan has afflicted me with [utter] weariness and suffering!" [I.e., with life-weariness in consequence of suffering. As soon as he realizes that God has been testing him, Job perceives that his utter despondency and weariness of life - eloquently described in the Old Testament (The Book of Job iii) - was but due to what is described as "Satan's whisperings": this is the moral to be drawn from the above evocation of Job's story.] -     And remember/mention Our worshipper/slave Job, when he called/cried (to) his Lord: "That I, the devil touched me with hardship/fatigue/disease and torture."     waXkr `bdna aywb aX nadi rbh any msny al$yTan bnSb w`Xab
 
42.  *     (The command was given:) "Strike with thy foot: here is (water) wherein to wash, cool and refreshing, and (water) to drink."     [and thereupon was told:] "Strike [the ground] with thy foot: here is cool water to wash with and to drink!" [According to the classical commentators, the miraculous appearance of a healing spring heralded the end of Job's suffering, both physical and mental.]     Run/move/push with your foot, that (is a) cool/cold washing place/water, and a drink.     arkD brjlk hXa mGtsl bard w$rab
 
43.  *     And We gave him (back) his people, and doubled their number,- as a Grace from Ourselves, and a thing for commemoration, for all who have Understanding.     And We bestowed upon him new offspring, [Lit., "his family" (cf. 21:84 and the corresponding note).] doubling their number as an act of grace from Us, and as a reminder unto all who are endowed with insight.     And We granted/presented to him his family and equal to them with them, mercy from Us and a reminder/remembrance to (owners) of the pure minds/hearts.     wwhbna lh ahlh wmxlhm m`hm rHm+ mna wXkri lawly alalbab
 
44.  *     "And take in thy hand a little grass, and strike therewith: and break not (thy oath)." Truly We found him full of patience and constancy. How excellent in Our service! ever did he turn (to Us)!     [And finally We told him:] "Now take in thy hand a small bunch of grass, and strike therewith, and thou wilt not break thine oath!" [In the words of the Bible (The Book of Job ii, 9), at the time of his seemingly hopeless suffering Job's wife reproached her husband for persevering in his faith: "Dost thou still retain thine integrity? Curse God, and die." According to the classical Quran-commentators, Job swore that, if God would restore him to health, he would punish her blasphemy with a hundred stripes. But when he did recover, he bitterly regretted his hasty oath, for he realized that his wife's "blasphemy" had been an outcome of her love and pity for him; and thereupon he was told in a revelation that he could fulfill his vow in a symbolic manner by striking her once with "a bunch of grass containing a hundred blades or more". (Cf. 5:89 - "God will not take you to task for oaths which you may have uttered without thought.")] - for, verily, We found him full of patience in adversity: how excellent a servant [of Ours], who, behold, would always turn unto Us!     And take with your hand a handful of grass/a handful, so strike/beat with it, and do not break oath, that We, We found him patient blessed/praised the slave/servant, that he truly is repentant.     wKX bydk DGxa faDrb bh wlatHnx ana wjdnah Sabra n`m al`bd anh awab
 
45.  *     And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision.     AND CALL to mind Our servants Abraham and Isaac and Jacob, [all of them] endowed with inner strength and vision:     And remember/mention Our worshippers/slaves Abraham, and Isaac, and Jacob, (owners of) the hands, and the eyesights/knowledge.     waXkr `badna abrahym wasHaq wy`qwb awly alaydy walabSar
 
46.  *     Verily We did choose them for a special (purpose)- proclaiming the Message of the Hereafter.     for, verily, We purified them by means of a thought most pure: the remembrance of the life to come. [Lit., "of the [final] abode".]     That We made them become faithful/clear/purified with clear/pure reminder/remembrance (of) the House/Home.     ana aKlSnahm bKalS+ Xkri aldar
 
47.  *     They were, in Our sight, truly, of the company of the Elect and the Good.     And, behold, in Our sight they were indeed among the elect, the truly good!     And they, they are at Us from (E) the chosen/purified, the good/honoured.     wanhm `ndna lmn almSTfyn alaKyar
 
48.  *     And commemorate Isma'il, Elisha, and Zul-Kifl: Each of them was of the Company of the Good.     And call to mind Ishmael and Elisha, [Al-Yasa in Arabic - the Biblical prophet who succeeded Elijah (see surah 37:123).] and every one who [like them] has pledged himself [unto Us]: for, each of them was of the truly good! [For an explanation of this rendering of dhu l-kifl, see 21:85.]     And remember/mention, Ishmael, and Elija (owner) of the cloth saddle, and each/all (are) from the good/honoured.     waXkr asma`yl walys` wXaalkfl wkl mn alaKyar
 
49.  *     This is a Message (of admonition): and verily, for the righteous, is a beautiful Place of (Final) Return,-     LET [all] this be a reminder [to those who believe in God] - for, verily, the most beauteous of all goals awaits the God-conscious:     That is a reminder, and that truly to the fearing and obeying (is a) good/beautiful (E) return.     hXa Xkr wan llmtqyn lHsn mab
 
50.  *     Gardens of Eternity, whose doors will (ever) be open to them;     gardens of perpetual bliss, with gates wide-open to them, [In all the eleven instances in which the noun adn occurs in the Quran - and of which the present is the oldest - it is used as a qualifying term for the "gardens" (jannat) of paradise. This noun is derived from the verb adana, which primarily denotes "he remained [somewhere]" or "he kept [to something]", i.e., permanently: cf. the phrase adantu l-balad ("I remained for good [or "settled"] in the country"). In Biblical Hebrew - which, after all, is but a very ancient Arabian dialect - the closely related noun eden has also the additional connotation of "delight", "pleasure" or bliss". Hence the combination of the two concepts in my rendering of adn as "perpetual bliss". As in many other places in the Quran, this bliss is here allegorized - and thus brought closer to man's imagination - by means of descriptions recalling earthly joys.]     Treed gardens/paradises (as) eternal residences, the doors/entrances (are) opened for them.     jnat `dn mftH+ lhm alabwab
 
51.  *     Therein will they recline (at ease): Therein can they call (at pleasure) for fruit in abundance, and (delicious) drink;     wherein they will recline, [and] wherein they may [freely] call for many a fruit and drink,     Leaning/reclining in it, they call in it with much/many fruits, and a drink.     mtkYyn fyha yd`wn fyha bfakh+ kxyr+ w$rab
 
52.  *     And beside them will be chaste women restraining their glances, (companions) of equal age.     having beside them well-matched mates of modest gaze." [Lit., "such as restrain their gaze", i.e., are of modest bearing and have eyes only for their mates (Razi). This allegorical reference to the delights of paradise occurs in the Quran three times (apart from the above instance, which is chronologically the earliest, in 37:48 and 55:56 as well). As an allegory, this phrase evidently applies to the righteous of both sexes, who in the life to come will be rejoined with those whom they loved and by whom they were loved in this world: for, "God has promised the believers, both men and women, gardens through which running waters flow, therein to abide, and goodly dwellings in gardens of perpetual bliss"     And at them (are) the eyes'/eye lids' confining/limiting/restricting, same age/not aging.     w`ndhm qaSrat alTrf atrab
 
53.  *     Such is the Promise made, to you for the Day of Account!     This is what you are promised for the Day of Reckoning:     That (is) what you are being promised to the Account Day/Resurrection Day.     hXa matw`dwn lywm alHsab
 
54.  *     Truly such will be Our Bounty (to you); it will never fail;-     this, verily, shall be Our provision [for you], with no end to it!     That (E) this (is) Our provision (E), (there is) nothing from (a) depletion from it.     an hXa lrzqna malh mn nfad
 
55.  *     Yea, such! but - for the wrong-doers will be an evil place of (Final) Return!-     All this [for the righteous]:     This, and that truly to the tyrannizing/arrogant (is a) bad/evil (E) return.     hXa wan llTaGyn l$r mab
 
56.  *     Hell!- they will burn therein, - an evil bed (indeed, to lie on)!-     hell will they have to endure - and how vile a resting-place!     Hell they roast/suffer (from) it, so how bad (are) the beds (destination).     jhnm ySlwnha fbYs almhad
 
57.  *     Yea, such! - then shall they taste it,- a boiling fluid, and a fluid dark, murky, intensely cold!-     This, [then, for them -] so let them taste it: burning despair and ice-cold darkness     This, so they will taste/experience it hot/cold water, and cold/decayed/rotten.     hXa flyXwqwh Hmym wGsaq
 
58.  *     And other Penalties of a similar kind, to match them!     and, coupled with it, further [suffering] of a similar nature. [Lit., "of its kind": i.e., corresponding in intensity to what the Quran describes as hamim and ghassaq. For my rendering of hamim as "burning despair", see note on 6:70. The term ghassaq, on the other hand, is derived from the verb ghasaqa, "it became dark" or "intensely dark" (Taj al-Arus); thus, al-ghasiq denotes "black darkness" and, tropically, "the night" or, rather, "the black night". According to some authorities, the form ghassaq signifies "intense [or "icy"] cold". A combination of these two meanings gives us the concept of the "ice-cold darkness" of the spirit which, together with "burning despair" (hamim), will characterize the suffering of inveterate sinners in the life to come. All other interpretations of the term ghassaq are purely speculative and, therefore, irrelevant.]     And other/another from its likeness/similarity spouses.     waKr mn $klh azwaj
 
59.  *     Here is a troop rushing headlong with you! No welcome for them! truly, they shall burn in the Fire!     [And they will say to one another: "Do you see] this crowd of people who rushed headlong [into sin] with you? [I.e., "people whom you had seduced, and who thereupon blindly followed you": an apostrophe stressing the double responsibility of the seducers.] No welcome to them! Verily, they [too] shall have to endure the fire!" [In Arabic usage, the phrase "no welcome to them" or "to you" (la marhaban bihim, resp.bikum) is equivalent to a curse. In this context - carried on into the next verse - it expresses a mutual disavowal of the seducers and the seduced.]     This (is a) group/crowd bursting/plunging with you, (there is) no welcome with (for) them, that they are, they are entering/suffering the fire.     hXa fwj mqtHm m`km lamrHba bhm anhm Salwa alnar
 
60.  *     (The followers shall cry to the misleaders:) "Nay, ye (too)! No welcome for you! It is ye who have brought this upon us! Now evil is (this) place to stay in!"     [And] they [who had been seduced] will exclaim: "Nay, but it is you! No welcome to you! It is you who have prepared this for us: and how vile a state to abide in!"     They said: "But you are (there is) no welcome with (for) you, you advanced/introduced it for us." So how bad (is) the settlement/decision ?     qalwa bl antm lamrHba bkm antm qdmtmwh lna fbYs alqrar
 
61.  *     They will say: "Our Lord! whoever brought this upon us,- Add to him a double Penalty in the Fire!"     [And] they will pray: "O our Sustainer! Whoever has prepared this for us, double Thou his suffering in the fire!" [Cf. 7:38 (and the corresponding notes) as well as  33:67-68.]     They said: "Our Lord who advanced/introduced this for us, so increase him (with) a double torture in the fire."     qalwa rbna mn qdm lna hXa fzdh `Xaba D`fa fy alnar
 
62.  *     And they will say: "What has happened to us that we see not men whom we used to number among the bad ones?     And they will add: "How is it that we do not see [here any of the] men whom we were wont to count among the wicked,     And they said: "Why (is it) for us, we do not see men, we were, we count them from the bad/evil/harmful?"331     wqalwa malna lanri rjala kna n`dhm mn ala$rar
 
63.  *     "Did we treat them (as such) in ridicule, or have (our) eyes failed to perceive them?"     [and] whom we made the target of our derision? [I.e., the prophets and the righteous, who - as the Quran points out in many places - have always been derided by people enamoured of the life of this world and, therefore, averse to all moral exhortation.] Or is it that [they are here, and] our eyes have missed them?"     We took them (by) mocking/ridiculing or the eyesights/knowledge deviated/turned away from them?     atKXnahm sKrya am zaGt `nhm alabSar
 
64.  *     Truly that is just and fitting,- the mutual recriminations of the People of the Fire!     Such, behold, will in truth be the [confusion and] mutual wrangling of the people of the fire!     That truly that (is) true/fact (E), the fire's people dispute/ controvert/argue (among them selves).     an Xlk lHq tKaSm ahl alnar
 
65.  *     Say: "Truly am I a Warner: no god is there but the one Allah, Supreme and Irresistible,-     SAY [O Muhammad]: "I am only a warner; and there is no deity whatever save God, the One, who holds absolute sway over all that exists,     Say: "Truly I am (a) warner/giver of notice, and (there is) none from a God, except God the one, the defeator/conqueror."     ql anma ana mnXr wmamn alh ala allh alwaHd alqhar
 
66.  *     "The Lord of the heavens and the earth, and all between,- Exalted in Might, able to enforce His Will, forgiving again and again."     the Sustainer of the heavens and the earth and all that is between them, the Almighty, the All-Forgiving!"     The skies'/space's and the earth's/Planet Earth's Lord, and what (is) between them (B), the glorious/mighty,the forgiving often/forgiver.     rb alsmawat walarD wmabynhma al`zyz alGfar
 
67.  *     Say: "That is a Message Supreme (above all),-     Say: "This is a message tremendous:     Say: "Is it (a) great news/information?"     ql hw nbA `Zym
 
68.  *     "From which ye do turn away!     [how can] you turn away from it?"     You are from it objecting/opposing.     antm `nh m`rDwn
 
69.  *     "No knowledge have I of the Chiefs on high, when they discuss (matters) among themselves.     [Say, O Muhammad:] "No knowledge would I have had of [what passed among] the host on high when they argued [against the creation of man], [For the allegorical contention of the angels ("the host on high") against the creation of man, see 2:30 ff. and the corresponding notes. The allegory of man's creation, of God's command to the angels to "prostrate themselves" before the new creature, and of Iblis' refusal to do so appears in the Quran six times (2:30-34, 7:11 ff., 15:28-44, 17:61-65, 18:50, and 38:69-85), each time with an accent on a different aspect of this allegory. In the present instance (which is undoubtedly the earliest in the chronology of revelation) it is connected with the statement, in 2:31, that God "imparted unto Adam the names of all things", i.e., endowed man with the faculty of conceptual thinking (see note on 2:31) and, thus, with the ability to discern between what is true and what false. Since he possesses this faculty, man has no excuse for not realizing God's existence and oneness - the "message tremendous" referred to in the preceding passage.]     (There) was not from knowledge to me with the group/assembly/nobles, the highest/mightiest when they dispute/controvert/argue.     makan ly mn `lm balmla ala`li aX yKtSmwn
 
70.  *     'Only this has been revealed to me: that I am to give warning plainly and publicly."     had it not been revealed unto me [by God] - to no other end than that I might convey [unto you] a plain warning. [Lit., "otherwise than that I be (illa annama ana) a plain warner" - i.e., of the prospect of spiritual self-destruction inherent in a willful disregard of the fact of God's existence and oneness, which is the core of all religious cognition and, hence, of all true prophethood.]     That (it) is (only) inspired/transmitted to me except that I am a clear/evident warner/giver of notice."     an ywHi ali ala anma ana nXyr mbyn
 
71.  *     Behold, thy Lord said to the angels: "I am about to create man from clay:     [For,] lo, [For this rendering of idh, see surah 2:30.] thy Sustainer said unto the angels: "Behold, I am about to create a human being out of clay; [See note on 15:26.]     When your Lord said to the angels: "That I am creating a human from mud/clay."     aX qal rbk llmlaYk+ any Kalq b$ra mn Tyn
 
72.  *     "When I have fashioned him (in due proportion) and breathed into him of My spirit, fall ye down in obeisance unto him."     and when I have formed him fully and breathed into him of My spirit, fall you down before him in prostration!" [See 15:29 and the corresponding note.]     So if I straightened him, and I blew in him from My Soul/Spirit, so fall/come to him prostrating.     faXa swyth wnfKt fyh mn rwHi fq`wa lh sajdyn
 
73.  *     So the angels prostrated themselves, all of them together:     Thereupon the angels prostrated themselves, all of them together,     So the angels prostrated all of them, all/all together.     fsjd almlaYk+ klhm ajm`wn
 
74.  *     Not so Iblis: he was haughty, and became one of those who reject Faith.     save Iblis: he gloried in his arrogance, and [thus] became one of those who deny the truth. [See note on 2:34 and note on 15:41.]     Except Satan he became arrogant, and was/is from the disbelievers.     ala ablys astkbr wkan mn alkafryn
 
75.  *     ((Allah)) said: "O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?"     Said He: "O Iblis! What has kept thee from prostrating thyself before that [being] which I have created with My hands? [Cf. the metaphorical phrase "the things which Our hands have wrought" in 36:71, explained in the corresponding note. In the present instance, the stress lies on the God-willed superiority of man's intellect - which, like everything else in the universe, is God's "handiwork" - over the rest of creation (see note on 2:34).] Art thou too proud [to bow down before another created being], or art thou of those who think [only] of themselves as high?" [This "question" is, of course, only rhetorical, since God is omniscient. The phrase interpolated by me ("to bow down before another created being") reflects Zamakshari's interpretation of this passage.]     He said: "You Satan, what prevented/prohibited you that you prostrate to what I created with My hands, did you become arrogant, or you were from the high and mighty?"     qal yaablys mamn`k an tsjd lma Klqt bydy astkbrt am knt mn al`alyn
 
76.  *     (Iblis) said: "I am better than he: thou createdst me from fire, and him thou createdst from clay."     Answered [Iblis]: "I am better than he: Thou hast created me out of fire, [I.e., out of something non-corporeal and, therefore (in the view of Iblis), superior to the "clay" out of which man has been created. Inasmuch as "fire" is a symbol of passion, the above "saying" of Iblis contains, I believe, a subtle allusion to the Quranic concept of the "satanic forces" (shayatin) active within man's own heart: forces engendered by uncontrolled passions and love of self, symbolized by the preceding characterization of Iblis, the foremost of the shayatin, as "one of those who think only of themselves as high" (min al-alin).] whereas him Thou hast created out of clay."     He said: "I am better than him, You created me from fire and You created him from mud/clay."     qal ana Kyr mnh Klqtny mn nar wKlqth mn Tyn
 
77.  *     ((Allah)) said: "Then get thee out from here: for thou art rejected, accursed.     Said He: "Go forth, then, from this [angelic state] - for, behold, thou art henceforth accursed,     He said: "So get out/emerge from it, so that you are cursed/expelled."     qal faKrj mnha fank rjym
 
78.  *     "And My curse shall be on thee till the Day of Judgment."     and My rejection shall be thy due until the Day of Judgment!"     And that (E) on you (is) My curse/torture/expulsion to the Judgment Day/Resurrection Day.     wan `lyk l`nty ali ywm aldyn
 
79.  *     (Iblis) said: "O my Lord! Give me then respite till the Day the (dead) are raised."     Said [Iblis]: "Then, O my Sustainer, grant me a respite till the Day when all shall be raised from the dead!"     He said: "My Lord so give me time/delay me to a day/time they be sent/resurrected/revived."     qal rb fanZrny ali ywm yb`xwn
 
80.  *     ((Allah)) said: "Respite then is granted thee-     Answered He: "Verily, so [be it:] thou shalt be among those who are granted respite     He said: "So that you are from the given time/delayed."     qal fank mn almnZryn
 
81.  *     "Till the Day of the Time Appointed."     till the Day the time whereof is known [only to Me]." [The grant of "respite" to Iblis implies that he would have the power to tempt man until the end of time.]     To day/time (of) the time, the known.     ali ywm alwqt alm`lwm
 
82.  *     (Iblis) said: "Then, by Thy power, I will put them all in the wrong,-     [Whereupon Iblis] said: "Then [I swear] by Thy very might: I shall most certainly beguile them all into grievous error -     He said: "So with Your glory/might, I will misguide/lure them (E) all/all together."     qal fb`ztk laGwynhm ajm`yn
 
83.  *     "Except Thy Servants amongst them, sincere and purified (by Thy Grace)."     [all] save such of them as are truly Thy servants!"     Except Your worshippers/slaves from them, the faithful/devoted     ala `badk mnhm almKlSyn
 
84.  *     ((Allah)) said: "Then it is just and fitting- and I say what is just and fitting-     [And God] said: "This, then, is the truth! [Cf. 15:41 - "This is, with Me, a straight way"- and the corresponding note.] And this truth do I state:     He said: So the truth and the truth I say:"     qal falHq walHq aqwl
 
85.  *     "That I will certainly fill Hell with thee and those that follow thee,- every one."     Most certainly will I fill hell with thee and such of them as shall follow thee, all together!"     I will fill (E) Hell from you and from who followed you from them all/all together.     lamlan jhnm mnk wmmn tb`k mnhm ajm`yn
 
86.  *     Say: "No reward do I ask of you for this (Qur'an), nor am I a pretender.     SAY [O Prophet]: "No reward whatever do I ask of you for this [message]; and I am not one of those who claim to be what they are not. [The expression mutakallif denotes, primarily, "a person who takes too much upon himself", be it in action or in feeling; hence, a person who pretends to be more than he really is, or to feel what he does not really feel. In this instance, it indicates the Prophet's disclaimer of any "supernatural" status.]     Say: "I do not ask/question you on it from a reward/wage/fee, and I am not from the pretentious/meddling.     ql ma asAlkm `lyh mn ajr wmaana mn almtklfyn
 
87.  *     "This is no less than a Message to (all) the Worlds.     This [divine writ], behold, is no less than a reminder to all the worlds --     That (E) it is except a reminder/remembrance to the creations all together/(universes).     an hw ala Xkr ll`almyn
 
88.  *     "And ye shall certainly know the truth of it (all) after a while."     and you will most certainly grasp its purport after a lapse of time!"     And you will know (E) its news/information after a time/period of time     wlt`lmn nbah b`d Hyn