| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | The revelation of this Book is from Allah, the Exalted in Power, full of Wisdom. | THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise: | The Book's descent from God, the glorious/mighty, the wise/judicious. | swr+ alzmr bsm allh alrHmn alrHym ? tnzyl alktab mn allh al`zyz alHkym | |||
| 2. * | Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. | for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone! | That We, We descended to you The Book with the truth so worship God faithful, loyal/devoted to him (in) the religion. | ana anzlna alyk alktab balHq fa`bdallh mKlSa lh aldyn | |||
| 3. * | Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful. | Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], "We worship them for no other reason than that they bring us nearer to God." [This relates not only to the worship of saints, angels and "deified" persons as such, but also to that of their symbolic representations (statues, pictures, relics, etc.) and, in the case of defunct human personalities, of their real or reputed tombs. Since all such practices are based on the worshipper's hope of "mediation" between himself and God, they obviously conflict with the concept of His omniscience and justice, and are, therefore - notwithstanding their widespread occurrence - utterly rejected by the Quran.] Behold, God will judge between them [on Resurrection Day] with regard to all wherein they differ [from the truth]: [I.e., between those worshippers and the spiritual leaders who have led them astray (cf. 34:31-33).] for, verily, God does not grace with His guidance anyone who is bent on lying [to himself^ and is] stubbornly ingrate! [Cf. 6:22-24 and the corresponding notes.] | Is not to God the religion the clear/pure? And those who took from other than Him guardians/allies (they say): We do not worship them except to near/approach us to God, (an) approachment/ degree." That truly God judges/rules between them in what they are in it differing/disputing, that truly God does not guide who he is lying/denying/falsifying, (an insistent) disbeliever. | ala llh aldyn alKalS walXyn atKXwa mn dwnh awlya' man`bdhm ala lyqrbwna ali allh zlfi an allh yHkm bynhm fy mahm fyh yKtlfwn an allh layhdy mn hw kaXb kfar | |||
| 4. * | Had Allah wished to take to Himself a son, He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible. | Had God willed to take Unto Himself a son, He could have chosen anyone that He wanted out of whatever He has created - [but] limitless is He in His glory! [The implication is this: Since God is almighty, He can have or do anything that He wills; and so, if He wanted, He could "take unto Himself a son" (which is an allusion to the Christian doctrine of Jesus as "the son of God"). Since, however, He is "limitless in His glory" - i.e., complete in His excellence and utterly remote from all imperfection - He is ipso facto remote from the incompleteness inherent in the need of, or desire for, progeny, which logically precludes the possibility of His having a "son". (Cf. the last sentence of 6:100 and the corresponding note.)] He is the One God, the One who holds absolute sway over all that exists! | If God wanted/intended that (E) He takes a child (son), He would have chosen/purified from who He created, what He wills/wants, His praise/glory, He is God, the one the defeator/conqueror (E). | lw arad allh an ytKX wlda laSTfi mma yKlq may$a' sbHanh hw allh alwaHd alqhar | |||
| 5. * | He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again? | He it is who has created the heavens and the earth in accordance with [an inner] truth. [See note on the last but one sentence of 10:5.] He causes the night to flow into the day, and causes the day to flow into the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]. [See note on 13:2.] Is not He the Almighty, the All-Forgiving? | He created the skies/space and the earth/Planet Earth, with the truth. He rotates/rolls the night on (to) the daytime, and He rotates/rolls the daytime on (to) the night, and He manipulated/subjugated the sun and the moon, each/all flows/orbits to a term/time, named/identified (specified), is He not the glorious/mighty, the forgiving/often forgiver? | Klq alsmawat walarD balHq ykwr allyl `li alnhar wykwr alnhar `li allyl wsKr al$ms walqmr kl yjry lajl msmi ala hw al`zyz alGfar | |||
| 6. * | He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)? | He has created you [all] out of one living entity, and out of it fashioned its mate; [See 4:1 and the corresponding note.] and he has bestowed upon you four kinds of cattle of either sex; [Lit., "eight [in] pairs", i.e., the male and the female of four kinds of cattle (sheep, goats, camels and bovine cattle). For an explanation of my rendering, see note on 6:143-144, where the same kinds of domesticated cattle are spoken of in connection with certain meaningless, superstitious taboos of pre-Islamic times, whereas here they are mentioned as "bestowed upon you" by God, and therefore lawful. Beyond this, the mention of cattle in this context is meant to remind man that it is God who provides his sustenance and therefore, man is utterly dependent on Him.] [and] He creates you in your mothers' wombs, one act of creation after another, in threefold depths of darkness. [Lit., "by creation after creation, in three darknesses": an allusion to the successive stages of embryonic development, repeatedly spoken of in the Quran (cf. 22:5 and 23:12-14), and to the darkness of the womb, the membrane enveloping the embryo, and its pre-natal blindness.] Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth? [Lit., "how, then, are you turned away?" - i.e., from the truth.] | He created you from one self, then He made/created from it, its spouse, and He descended for you from the camels/livestock eight pairs/kinds (refer to 6:143 and 6:144), He creates you, in your mothers' bellies/insides, a creation from after a creation, in 3 darknesses (trimesters), that one, (is) God, your Lord, for Him (is) the kingdom/ownership (there is) no god except Him, so how/where (do) you be diverted/misguided ? | Klqkm mn nfs waHd+ xm j`l mnha zwjha wanzl lkm mn alan`am xmany+ azwaj yKlqkm fy bTwn amhatkm Klqa mn b`d Klq fy Zlmat xlax Xlkm allh rbkm lh almlk laalh ala hw fani tSrfwn | |||
| 7. * | If ye reject ((Allah)), Truly Allah hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men's) hearts. | If you are ingrate [Or: "If you deny the truth".] - behold, God has no need of you; none the less, He does not approve of ingratitude in His servants: whereas, if you show gratitude, He approves it in you. And no bearer of burdens shall be made to bear another's burden. [This statement occurs in the Quran five times in exactly the same formulation (apart from the above instance, in 6:164, 17:15, 35:18 and 53:38 - this last being the earliest in the chronology of revelation). In the present instance, it contains an allusion to (and rejection of) the Christian doctrine of "vicarious atonement" and, indirectly, to the worship of saints, etc., spoken of in verse 3 above and referred to in the corresponding note above. (See also note on 53:38.)] In time, unto your Sustainer you all must return, and then He will make you [truly] understand all that you were doing [in life]: for, verily, He has full knowledge of what is in the hearts [of men]. | If you disbelieve, so then God (is) rich from (without) you, and He does not accept/approve the disbelief to His worshippers/slaves, and if you thank/be grateful He accepts/approves it for you, and no sinner/loader/burdener carries/bears another's sins/load/burden, then to your Lord (is) your return, so He informs you with what you were making/doing, that He truly (is) knowledgeable with of the chests (innermosts). | an tkfrwa fan allh Gny `nkm wlayrDi l`badh alkfr wan t$krwa yrDh lkm wlatzr wazr+ wzr aKri xm ali rbkm mrj`km fynbYkm bma kntm t`mlwn anh `lym bXat alSdwr | |||
| 8. * | When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance: but when He bestoweth a favour upon him as from Himself, (man) doth forget what he cried and prayed for before, and he doth set up rivals unto Allah, thus misleading others from Allah.s Path. Say, "Enjoy thy blasphemy for a little while: verily thou art (one) of the Companions of the Fire!" | NOW [thus it is:] when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him [for help]; [Lit., "he cries out", i.e., instinctively, and as a rule.] but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads [others] astray from His path. [Lit., "and gives God compeers (andad, sing. nidd)". Cf. the last sentence of 2:22 and the corresponding note.] Say [unto him who sins in this way]: "Enjoy thyself for a while in this thy denial of the truth; [yet,] verily, thou art of those who are destined for the fire! | And if harm touched the human, he called his Lord repenting/obeying to Him, then if he made him own a blessing/goodness from Him, he forgot what he was calling to Him from before, and he made/put to God equals (idols) to misguide from His way/path, say: "Live long/enjoy with your disbelief little, that you are from the fire's owners/company " | waXa ms alansan Dr d`a rbh mnyba alyh xm aXa Kwlh n`m+ mnh nsy makan yd`w alyh mn qbl wj`l llh andada lyDl `n sbylh ql tmt` bkfrk qlyla ank mn aSHab alnar | |||
| 9. * | Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. | Or [dost thou deem thyself equal to] one who devoutly worships [God] throughout the night, prostrating himself or standing [in prayer], ever- mindful of the life to come, and hoping for his Sustainer's grace?" [Alternatively, the above verse could be rendered thus: "Is, perchance, he who worships hoping for his Sustainer's grace, [equal to one who denies the truth]?"] Say: "Can they who know and they who do not know be deemed equal?" [But] only they who are endowed with insight keep this in mind! | Or who he is obeying humbly/prolonging the prayer (during) the nights' hours, prostrating and standing/keeping up he fears the end (other life) and hopes/expects his lord's mercy, say: "Do (they) become equal/alike, those who know and those who do not know?" But (owners) of the pure minds/hearts mention/remember. | amn hw qant ana' allyl sajda wqaYma yHXr alaKr+ wyrjw rHm+ rbh ql hl ystwy alXyn y`lmwn walXyn lay`lmwn anma ytXkr awlwa alalbab | |||
| 10. * | Say: "O ye my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is Allah.s earth! those who patiently persevere will truly receive a reward without measure!" | Say: "[Thus speaks God:] [This interpolation is justified by the fact that the possessive pronoun in the subsequent phrase "servants of Mine" obviously relates to God.] `O you servants of Mine who have attained to faith! Be conscious of your Sustainer! Ultimate good awaits those who persevere in doing good in this world. And [remember:] wide is God's earth, [I.e., there is always a possibility of doing good and "migrating from evil unto God" - which is the permanent, spiritual connotation of the concept of hijrah implied here: see note on 4:97.] [and,] verily, they who are patient in adversity will be given their reward in full, beyond all reckoning!' " | Say: "You my worshippers/slaves those who believed, fear and obey your Lord, to those who did good in this the present world (is) a goodness/beauty, and God's earth/Planet Earth/land (is) spread/abundant, truly the patient are fulfilled/completed their reward without (an) account/calculation." | ql ya`bad alXyn amnwa atqwa rbkm llXyn aHsnwa fy hXh aldnya Hsn+ warD allh was`+ anma ywfi alSabrwn ajrhm bGyr Hsab | |||
| 11. * | Say: "Verily, I am commanded to serve Allah with sincere devotion; | Say [O Muhammad]: "Behold, I am bidden to worship God, sincere in my faith in Him alone; | Say: "That I, I was ordered/commanded that (E) I worship God, faithful/loyal/devoted (in) the religion." | ql any amrt an a`bd allh mKlSa lh aldyn | |||
| 12. * | "And I am commanded to be the first of those who bow to Allah in Islam." | and I am bidden to be foremost among those who surrender themselves unto God." | And I was ordered/commanded to that (E) I be first (of) the Moslems/submitters/ surrenderers. | wamrt lan akwn awl almslmyn | |||
| 13. * | Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day." | Say: "Behold, I would dread, were I to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]." | Say: "That I, I fear if I disobeyed my Lord (from) a great day's/time's torture." | ql any aKaf an `Syt rby `Xab ywm `Zym | |||
| 14. * | Say: "It is Allah I serve, with my sincere (and exclusive) devotion: | Say: "God alone do I worship, sincere in my faith in Him alone - | Say: "God, I worship faithful/loyal/devoted to Him (in) my religion." | ql allh a`bd mKlSa lh dyny | |||
| 15. * | "Serve ye what ye will besides him." Say: "Truly, those in loss are those who lose their own souls and their People on the Day of Judgment: Ah! that is indeed the (real and) evident Loss! | and [it is up to you, O sinners, to] worship whatever you please instead of Him!" Say: "Behold, the [true] losers will be they who shall have lost their own selves and their kith and kin on Resurrection Day: for is not this, this, the [most] obvious loss? [Implying that on Resurrection Day they will be irretrievably separated from all whom they had loved, and all who had been close to them in this world. The "loss of one's own self" signifies, I think, the destruction of one's true identity and uniqueness as a human being, which is described in the next clause as "the most obvious loss" that man may be made to suffer in the life to come.] | So worship what you wanted from other that Him, say: "That (E) the losers, those who lost their selves and their families/peoples (on) the Day of the Resurrection, is that not it is the loss, the clear/evident ?" | fa`bdwa ma$Ytm mn dwnh ql an alKasryn alXyn Ksrwa anfshm wahlyhm ywm alqyam+ ala Xlk hw alKsran almbyn | |||
| 16. * | They shall have Layers of Fire above them, and Layers (of Fire) below them: with this doth Allah warn off his servants: "O My Servants! then fear ye Me!" | Clouds of fire will they have above them, and [similar] clouds beneath them..." In this way does God imbue His servants with fear. [As in many other instances, the Quran alludes in this phrase to the allegorical nature as well as to the real purpose of all descriptions of the suffering which awaits the sinners in the hereafter; cf. 74:35-36 - "that [hell-fire] is indeed one of the great [forewarnings]: a warning to mortal man".] O you servants of Mine! Be, then, conscious of Me - | For them from above them shades from the fire, and from below/beneath them shades, that God He frightens with it His worshippers/slaves, you My worshipper/slaves, so fear and obey Me. | lhm mn fwqhm Zll mn alnar wmn tHthm Zll Xlk yKwf allh bh `badh ya`bad fatqwn | |||
| 17. * | Those who eschew Evil,- and fall not into its worship,- and turn to Allah (in repentance),- for them is Good News: so announce the Good News to My Servants,- | seeing that for those who shun the powers of evil lest they [be tempted to] worship them, [For my rendering of at-taghut as "powers of evil", see note on 2:256. In the present context, this term apparently circumscribes the seductive force of certain evil ambitions or desires - like striving after power for its own sake, acquisition of wealth by exploiting one's fellow-beings, social advancement by all manner of immoral means, and so forth - any of which may cause man to lose all spiritual orientation, and to be enslaved by his passions.] and turn unto God instead, there is the glad tiding [of happiness in the life to come]. 21 Cf. 10:62--64. Give, then, this glad tiding to [those of] My servants | And those who avoided/distanced the idols/every thing worshipped other than God that (E) they worship it, and they repented/obeyed to God, for them (is) the good news, so announce good news (to) My worshippers/slaves. | walXyn ajtnbwa alTaGwt an y`bdwha wanabwa ali allh lhm alb$ri fb$r `bad | |||
| 18. * | Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding. | who listen [closely] to all that is said, and follow the best of it: [According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Razi's words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit in simpler terms, by Tabari.] [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight! | Those who hear/listen (to) the word/opinion and belief so they follow its best, those are, those whom God guided them, and those, they are (owners) of the pure minds/hearts. | alXyn ystm`wn alqwl fytb`wn aHsnh awlYk alXyn hdahm allh wawlYk hm awlwa alalbab | |||
| 19. * | Is, then, one against whom the decree of Punishment is justly due (equal to one who eschews Evil)? Wouldst thou, then, deliver one (who is) in the Fire? | On the other hand, [This, to my mind, is the meaning of the prefix fa in fa-man - stressing, by implication, the contrast between the glad tiding given to those who have attained to faith and the suffering which awaits those "who shall have lost their own selves" through sinning (verses 15-16).] could one on whom [God's] sentence of suffering has been passed [be rescued by man]? Couldst thou, perchance, save one who is [already, as it were,] in the fire? [In view of the repeated Quranic statements that God always accepts a sinner's sincere repentance, provided it is proffered before the hour of death, His ineluctable "sentence of suffering" obviously relates to such as die without repentance, and hence find themselves, as it were, "already in the fire".] | Is who the torture's words became true/deserved on him, so do you save/rescue who is in the fire ? | afmn Hq `lyh klm+ al`Xab afant tnqX mn fy alnar | |||
| 20. * | But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of Allah. never doth Allah fail in (His) promise. | As against this [Lit., "But" (lakin), indicating a return to the theme of verses 17-18.] they who of their Sustainer are conscious shall [in the life to come] have mansions raised upon mansions high, beneath which running waters flow: [this is] God's promise - [and] never does God fail to fulfill His promise. | But those who feared and obeyed their Lord, for them (are) chambers from above it chambers built/constructed, the rivers/waterways flow from beneath it, God's promise, God does not break the appointment (promise). | lkn alXyn atqwa rbhm lhm Grf mn fwqha Grf mbny+ tjry mn tHtha alanhar w`d allh layKlf allh almy`ad | |||
| 21. * | Seest thou not that Allah sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colours: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding. | ART THOU NOT aware that it is God who sends down water from the skies, and then causes it to travel through the earth in the shape of springs? And then He brings forth thereby herbage of various hues; and then it withers, and thou canst see it turn yellow; and in the end He causes it to crumble to dust. [As in many other instances, the above Quranic reference to the endless transformations and the miraculous cycle of life and death in all nature serves to emphasize God's almightiness and, specifically, His power to resurrect the dead - thus alluding, indirectly, to the statement at the end of the preceding verse that "never does God fail to fulfill His promise".] Verily, in [all] this there is indeed a reminder to those who are endowed with insight! | Do you not see/understand, that (E) God descended from the sky water, so He made it flow/pass (into) water springs/wells in the Earth/land, then He brings out with it plants/crops its colours (are) different, then (it) dries and yellows so you see it yellow/yellowish, then He makes it broken/debris/crumbs,that (E) in that (is) a remembrance/reminder (E) to (owners) of the pure minds/hearts. | alm tr an allh anzl mn alsma' ma' fslkh ynaby` fy alarD xm yKrj bh zr`a mKtlfa alwanh xm yhyj ftrah mSfra xm yj`lh HTama an fy Xlk lXkri lawly alalbab | |||
| 22. * | Is one whose heart Allah has opened to Islam, so that he has received Enlightenment from Allah, (no better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of Allah. they are manifestly wandering (in error)! | Could, then, one whose bosom God has opened wide with willingness towards self-surrender unto Him, so that he is illumined by a light [that flows] from his Sustainer, [be likened to the blind and deaf of heart]? Woe, then, unto those whose hearts are hardened against all remembrance of God! They are most obviously lost in error! | Is who God delighted/expanded his chest (innermost) to the Islam/submission/ surrender (to God) so he is on light from his Lord; so calamity/scandal to (whom of ) the cruel/hard/merciless (are) their hearts/minds from God's remembrance/reminder, those (are) in clear/evident misguidance. | afmn $rH allh Sdrh llaslam fhw `li nwr mn rbh fwyl llqasy+ qlwbhm mn Xkr allh awlYk fy Dlal mbyn | |||
| 23. * | Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah.s praises. Such is the guidance of Allah. He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide. | God bestows from on high [Lit., "has been bestowing from on high", i.e., step by step. The verbal form nazzala indicates both gradualness and continuity in the process of divine revelation and may, therefore, be appropriately rendered by the use of the present tense.] the best of all teachings in the shape of a divine writ fully consistent within itself, repeating each statement [of the truth] in manifold forms [This is the most acceptable meaning, in this context, of the term mathani (p1. of mathna), as explained by Zamakhshari in his commentary on the above verse. Another possible meaning, preferred by Razi, is "pairing its statements", i.e., referring to the polarity stressed in all Quranic teachings (e.g., command and prohibition, duties and rights, reward and punishment, paradise and hell, light and darkness, the general and the specific, and so forth). As regards the inner consistency of the Quran, see also 4:82 and 25:32, as well as the corresponding notes.] - [a divine writ] whereat shiver the skins of all who of their Sustainer stand in awe: [but] in the end their skins and their hearts do soften at the remembrance of [the grace of] God. Such is God's guidance: He guides therewith him that wills [to be guided] [Or: "He guides therewith whomever He wills", either of these two formulations being syntactically correct.] - whereas he whom God lets go astray can never find any guide [See note on 14:4.] | God descended the information's/speech's best, a Book looking alike/resembling/ similar doubles of twos Koranic verses, (the) skins (of) those who fear their Lord tremble/shiver from it, then their skins and their hearts/minds soften to God's remembrance/reminder, that (is) God's guidance, He guides with it whom He wills/wants, and who God misguides so (there is) none from a guide for him. | allh nzl aHsn alHdyx ktaba mt$abha mxany tq$`r mnh jlwd alXyn yK$wn rbhm xm tlyn jlwdhm wqlwbhm ali Xkr allh Xlk hdi allh yhdy bh mn y$a' wmn yDll allh fmalh mn had | |||
| 24. * | Is, then, one who has to fear the brunt of the Penalty on the Day of Judgment (and receive it) on his face, (like one guarded therefrom)? It will be said to the wrong- doers: "Taste ye (the fruits of) what ye earned!" | Could, then, one who shall have nothing but is [bare] face to protect him from the awful suffering [that will befall him] on Resurrection Day [be likened to the God-conscious]? [Lit., "who will protect himself with his face": an idiomatic phrase implying that the person concerned has nothing whatever with which to protect himself.] [On that Day,] the evildoers will be told: "Taste [now] what you have earned [in life]!" | Is who fears with his face/front the torture's bad/evil/harm (on) the Resurrection Day, and was said to the unjust/oppressive taste/experience what you were gaining/acquiring. | afmn ytqy bwjhh sw' al`Xab ywm alqyam+ wqyl llZalmyn Xwqwa makntm tksbwn | |||
| 25. * | Those before them (also) rejected (revelation), and so the Punishment came to them from directions they did not perceive. | Those who lived before them did [too] give the lie to the truth - whereupon suffering befell them without their having perceived whence it came: | Those from before them lied/denied/falsified, so the torture came to them from where/when they do not feel/know/sense.335 | kXb alXyn mn qblhm fatahm al`Xab mn Hyx lay$`rwn | |||
| 26. * | So Allah gave them a taste of humiliation in the present life, but greater is the punishment of the Hereafter, if they only knew! | and thus God let them taste ignominy [even] in the life of this world. [Cf. 16:26, which contains the additional sentence, "God visited with destruction all that they had ever built ...", etc., which explains the present reference to their suffering and ignominy "in the life of this world".] Yet [how] much greater will be the [sinners'] suffering in the life to come - if they [who now deny the truth] but knew it! | So God made them taste/experience the shame/disgrace/scandal in the life the present/worldly life, and the end's (other life's) torture (E) (is) greater if they were knowing. | faXaqhm allh alKzy fy alHya+ aldnya wl`Xab alaKr+ akbr lw kanwa y`lmwn | |||
| 27. * | We have put forth for men, in this Qur'an every kind of Parable, in order that they may receive admonition. | THUS, INDEED, have We propounded unto men all kinds of parables in this Quran, so that they might bethink themselves; [As in many other passages of the Quran, the use of the term "parable" (mathal) immediately or shortly after a description of men's condition - whether good or bad - in the hereafter is meant to remind us that all such descriptions relate to something that is "beyond the reach of a created being's perception" (al-ghayb), and cannot, therefore, be conveyed to man otherwise than by means of allegories or parables expressed in terms of human experience and therefore accessible, in a general sense, to human imagination.] [and We have revealed it] | And We had given to the people in this the Koran from every/each example/proverb, maybe/perhaps they mention/remember. | wlqd Drbna llnas fy hXa alqran mn kl mxl l`lhm ytXkrwn | |||
| 28. * | (It is) a Qur'an in Arabic, without any crookedness (therein): in order that they may guard against Evil. | as a discourse in the Arabic tongue, free of all deviousness, so that they might become conscious of God. [Lit., "without any deviousness (iwaj)", i.e., which could obscure its meaning: see note on 18:1, where this term occurs in a slightly different phrasing. As regards the stress on the formulation of this divine writ "in the Arabic tongue", see 12:2, 13:37, 14:4 and 41:44, as well as the corresponding notes.] | An Arabic a Koran, without/other than of bent/crookedness/indirectness, maybe/perhaps they fear and obey. | qrana `rbya Gyr Xy `wj l`lhm ytqwn | |||
| 29. * | Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah. but most of them have no knowledge. | [To this end,] God sets forth a parable: A man who has for his masters several partners, [Lit., "with regard to whom there are [several] partners (shuraka')", i.e., as masters: a metaphor for belief in a plurality of divine powers.] [all of them] at variance with one another, and a man depending wholly on one person: can these two be deemed equal as regards their condition? [The term mathal, which is usually rendered by me as "parable" (e.g., at the beginning of this verse as well as in verse 27), primarily denotes a "likeness", i.e., of one thing to another; but sometimes it is used tropically as a synonym for sifah (the "quality", "intrinsic attribute" or "nature" of a thing) or halah (its "state" or "condition"). In the present instance, the last mentioned of these meanings is most appropriate, inasmuch as it alludes to man's condition arising from either of two contrasting attitudes: a belief in God's transcendental oneness and uniqueness, on the one hand, and a readiness to ascribe divine powers and qualities to a variety of created beings or supposed "incarnations" of God, on the other.] [Nay,] all praise is due to God [alone]: but most of them do not understand this. | God gave an example/proverb (of) a man, adversaries/ill-mannered/quarrelsome partners (subject of controversy is) in him, (and) a man peaceful/secure/without blemish, to a man, do they (B) become equal/alike (in) an example/proverb? The praise/gratitude (is) to God, but most of them do not know. | Drb allh mxla rjla fyh $rka' mt$akswn wrjla slma lrjl hl ystwyan mxla alHmd llh bl akxrhm lay`lmwn | |||
| 30. * | Truly thou wilt die (one day), and truly they (too) will die (one day). | Yet, verily, thou art bound to die, [O Muhammad,] and, verily, they, too, are bound to die: | You truly are dying, and that they truly are dying. | ank myt wanhm mytwn | |||
| 31. * | In the end will ye (all), on the Day of Judgment, settle your disputes in the presence of your Lord. | and then, behold, on the Day of Resurrection you all shall place your dispute before your Sustainer. | Then you truly are (on) the Resurrection Day at your Lord you dispute/controvert/argue. | xm ankm ywm alqyam+ `nd rbkm tKtSmwn | |||
| 32. * | Who, then, doth more wrong than one who utters a lie concerning Allah, and rejects the Truth when it comes to him; is there not in Hell an abode for blasphemers? | And who could be more wicked than he who invents lies about God? [In this instance, the "inventing of lies about God" alludes to the attribution of a share in His divinity to anyone or anything beside Him, whether it be a belief in a plurality of deities, or in an imaginary "incarnation" of God in human form, or in saints allegedly endowed with semi-divine powers.] and gives the lie to the truth as soon as it has been placed before him? Is not hell the [proper] abode for all who deny the truth? [Lit., "Is not in hell an abode, etc.: a rhetorical question indicating, firstly, that otherworldly suffering is the unavoidable destiny -symbolically, "an abode" - of all such sinners; and, secondly, that in the concept and picture of "hell" we are given an allegory of that self-caused suffering.] | So who (is) more unjust/oppressive than who lied/denied/falsified on (about) God and lied/denied/falsified with the truth when it came to him, is not in Hell (a) home/residence to the disbelievers? | fmn aZlm mmn kXb `li allh wkXb balSdq aX ja'h alys fy jhnm mxwi llkafryn | |||
| 33. * | And he who brings the Truth and he who confirms (and supports) it - such are the men who do right. | But he who brings the truth, and he who wholeheartedly accepts it as true - it is they, they, who are [truly] conscious of Him! | And who came with the truth, and he confirmed with it, those, they are the fearing and obeying. | walXy ja' balSdq wSdq bh awlYk hm almtqwn | |||
| 34. * | They shall have all that they wish for, in the presence of their Lord: such is the reward of those who do good: | All that they have ever yearned for awaits them with their Sustainer: such will be the reward of the doers of good. | For them what they want at their Lord, that (is) the good doers' reimbursement. | lhm may$aWwn `nd rbhm Xlk jza' almHsnyn | |||
| 35. * | So that Allah will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done. | And to this end, God will efface from their record the worst that they ever did, and give them their reward in accordance with the best that they were doing [in life]. | (It is for) God to cover/substitute from them (the) worst deeds which they made/did, and He rewards/reimburses their reimbursement with best (of) which they were making/doing. | lykfr allh `nhm aswa alXy `mlwa wyjzyhm ajrhm baHsn alXy kanwa y`mlwn | |||
| 36. * | Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide. | IS NOT God enough for His servant? And yet, they would frighten thee with those [imaginary divine powers which they worship] beside Him! [Or: "instead of Him". This relates not merely to false deities, but also to saints alive or dead, and even to certain abstract concepts which the popular mind endows with charismatic qualities - like wealth, power, social status, national or racial pre-eminence, the idea of man's "self- sufficiency", etc. - and, finally, to all false values which are allowed to dominate man's thoughts and desires. The godless always stress the supposed necessity of paying attention to all these imaginary forces and values, and frighten themselves and their fellow-men by the thought that a neglect to do so might have evil consequences in their practical life.] But he whom God lets go astray can never find any guide, | Is not God with sufficing/protecting His worshipper/slave ? And they frighten you with those who (are) from other than Him, and whom God misguides, so (there is) none from a guide for him. | alys allh bkaf `bdh wyKwfwnk balXyn mn dwnh wmn yDll allh fmalh mn had | |||
| 37. * | And such as Allah doth guide there can be none to lead astray. Is not Allah Exalted in Power, (Able to enforce His Will), Lord of Retribution? | whereas he whom God guides aright can never be led astray. Is not God almighty, an avenger of evil? | And whom God guides, so (there is) none from a misguider for him, is not God with glorious/mighty (owner) of revenge/punishment? | wmn yhd allh fmalh mn mDl alys allh b`zyz Xy antqam | |||
| 38. * | If indeed thou ask them who it is that created the heavens and the earth, they would be sure to say, "(Allah)". Say: "See ye then? the things that ye invoke besides Allah,- can they, if Allah wills some Penalty for me, remove His Penalty?- Or if He wills some Grace for me, can they keep back his Grace?" Say: "Sufficient is Allah for me! In Him trust those who put their trust." | And thus it is [with most people]: if [For this rendering of lain, see note on 11:7.] thou ask them, "Who is it that has created the heavens and the earth?" - they will surely answer, "God." [See note on 31:25.] Say: "Have you, then, ever considered what it is that you invoke instead of God? If God wills that harm should befall me, could those [imaginary powers] remove the harm inflicted by Him? Or, if He wills that grace should alight on me, could they withhold His grace [from me]?" Say: "God is enough for me! In Him [alone] place their trust all who have trust [in His existence]." | And if (E) you asked/questioned them: "Who created the skies/space and the earth/Planet Earth?" They will say (E): "God." Say: "Did you see/understand what you call from other than God, if God wanted/intended me with harm, are they (F) removers/uncoverers (relievers) (of) His harm? Or He wanted/intended me with mercy, are they (F) withholders/seizers (of) His mercy?" Say: "Enough for me God, on Him rely/depend the reliant/dependent." | wlYn salthm mn Klq alsmawat walarD lyqwln allh ql afr'ytm matd`wn mn dwn allh an aradny allh bDr hl hn ka$fat Drh aw aradny brHm+ hl hn mmskat rHmth ql Hsby allh `lyh ytwkl almtwklwn | |||
| 39. * | Say: "O my People! Do whatever ye can: I will do (my part): but soon will ye know- | Say: "O my [truth-denying] people! Do yet all that may be within your power, [whereas] I, behold, shall labour [in God's way]: in time you will come to know | Say: "You my nation, make/do on your capacity/position, that I am making/doing so you will/shall know." | ql yaqwm a`mlwa `li mkantkm any `aml fswf t`lmwn | |||
| 40. * | "Who it is to whom comes a Penalty of ignominy, and on whom descends a Penalty that abides." | who it is that shall be visited [in this world] by suffering which will cover him with ignominy, and upon whom long-lasting suffering shall alight [in the life to come]!" [Lit., "suffering (adhab) that will disgrace him": implying that surrender to false values inevitably leads to man's spiritual decay and, if persisted in by many, to social catastrophes and widespread suffering.] | Who comes to him (gets a) torture (that) shames/disgraces him and places/resides on him (a) continuous torture. | mn yatyh `Xab yKzyh wyHl `lyh `Xab mqym | |||
| 41. * | Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs. | BEHOLD, from on high have We bestowed upon thee this divine writ, setting forth the truth for [the benefit of all] mankind. And whoever chooses to be guided [thereby], does so for his own good, and whoever chooses to go astray, goes but astray to his own hurt; and thou hast not the power to determine their fate. [Or: "thou art not responsible for their conduct" (see note on 17:2).] | We (E) descended on (to) you The Book for the people with the truth, so who guided, so to himself, and who misguided so but he misguides on it, and you are not then with a guardian/protector/trustee. | ana anzlna `lyk alktab llnas balHq fmn ahtdi flnfsh wmn Dl fanma yDl `lyha wmaant `lyhm bwkyl | |||
| 42. * | It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect. | It is God [alone that has this power - He] who causes all human beings to die at the time of their [bodily] death, and [causes to be as dead], during their sleep, those that have not yet died: [According to Razi, this passage connects allegorically with the preceding - the light of guidance being likened to life, and man's going astray, to death or, if it is not permanent, to death-like sleep followed by awakening. Beyond this, however, we have here a reminder - in tune with the subsequent passages - of God's almightiness, and especially of His exclusive power to create and to withdraw life. As to the operative verb yatawaffa, it primarily denotes "He takes [something] away in full"; and because death is characterized by a disappearance of all vital impulses (the "soul") from the once-living body - their being "taken away in full", as it were - this form of the verb has been used tropically, since time immemorial, in the sense of "causing to die", and (in its intransitive form) "dying" or (as a noun) "death": a usage invariably adhered to in the Quran. The traditional likening of sleep to death is due to the fact that in both cases the body appears to be devoid of consciousness, partially and temporarily in the former case, and completely and permanently in the latter. (The popular translation of anfus - p1. of nafs - as "souls" is certainly inappropriate in the above context, since, according to the fundamental teaching of the Quran, man's soul does not "die" at the time of his bodily death but, on the contrary, lives on indefinitely. Hence, the term anfus must be rendered here as "human beings".)] thus, He withholds [from life] those upon whom He has decreed death, and lets the others go free for a term set [by Him]. In [all] this, behold, there are messages indeed for people who think! | God makes the selves die (at the) time of its death/lifelessness, and which did not die in its sleep, so He holds/seizes which He ordered the death/lifelessness on it, and He sends the other (others) to a named/identified (specified) term/time, that (E) truly in that (are) evidences/signs (E) to a nation thinking.336 | allh ytwfi alanfs Hyn mwtha walty lm tmt fy mnamha fymsk alty qDi `lyha almwt wyrsl alaKri ali ajl msmi an fy Xlk layat lqwm ytfkrwn | |||
| 43. * | What! Do they take for intercessors others besides Allah. Say: "Even if they have no power whatever and no intelligence?" | And yet, [This is the meaning of the particle am in this context (Zamakhshari, implying that despite all the evidence of God's almightiness, many people tend to disregard it.] they choose [to worship], side by side with God, [imaginary] intercessors!" [I.e., intercessors who could act as such independently of God's permission - an assumption which the Quran categorically denies (see note on 10:3).] Say: "Why - even though they have no power over anything, and no understanding?" [A reference to the adoration of dead saints or their tombs or relics, as well as of inanimate representations of saints, of imaginary deities, etc.] | Or they took from other than God mediators, say: "Even if they were not owning/possessing a thing, and nor reasoning/comprehending ? | am atKXwa mn dwn allh $f`a' ql awlw kanwa laymlkwn $yYa wlay`qlwn | |||
| 44. * | Say: "To Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back." | Say: "God's alone is [the power to bestow the right of] intercession: [Regarding the problem of intercession as such, see note on 10:3.]His [alone] is the dominion over the heavens and the earth; and, in the end, Unto Him you will all be brought back." | Say: "To God (is) the mediation all/all together, for Him (is) the skies'/space's and the earth's/Planet Earth's ownership/kingdom, then to Him you are being returned." | ql llh al$fa`+ jmy`a lh mlk alsmawat walarD xm alyh trj`wn | |||
| 45. * | When Allah, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned, behold, they are filled with joy! | And yet, whenever God alone is mentioned, the hearts of those who will not believe in the life to come contract with bitter aversion - whereas, when those [imaginary powers] are mentioned side by side with Him, lo, they rejoice! [Since cognition of God must have a sense of moral responsibility as its correlate, the godless shrink from it, and joyfully turn to the "worship" - real or metaphoric - of imaginary powers which make no such moral demand.] | And if God was mentioned/remembered alone (the) hearts/minds (of) those who do not believe with the end (other life) became uptight/repulsed, and if those from other than Him were mentioned/remembered then they are announcing good news/rejoicing. | waXa Xkr allh wHdh a$mazt qlwb alXyn layWmnwn balaKr+ waXa Xkr alXyn mn dwnh aXa hm ystb$rwn | |||
| 46. * | Say: "O Allah. Creator of the heavens and the earth! Knower of all that is hidden and open! it is Thou that wilt judge between Thy Servants in those matters about which they have differed." | Say: "O God! Originator of the heavens and the earth! Knower of all that is beyond the reach of a created being's perception, as well as of all that can be witnessed by a creature's senses or mind! [See the second note on 6:73.] It is Thou who wilt judge between Thy servants [on Resurrection Day] with regard to all on which they were wont to differ!" | Say: "Oh, You God, creator/bringer to being (of) the skies/space and the earth/Planet Earth, knower (of) the unseen/hidden and the testimony/presence, You judge/rule between Your worshippers/slaves in what they were in it differing/disputing." | ql allhm faTr alsmawat walarD `alm alGyb wal$had+ ant tHkm byn `badk fy makanwa fyh yKtlfwn | |||
| 47. * | Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them from Allah, which they could never have counted upon! | But if those who are bent on evildoing possessed all that is on earth, and twice as much, [Lit., "and the like of it with it".] they would surely offer it as ransom from the awful suffering [that will befall them] on the Day of Resurrection: [Cf. 3:91 and the corresponding note.] for, something with which they had not reckoned before will [by then] have been made obvious to them by God; [Lit., "will have become obvious to them (bada lahum) from God" - i.e., the fact that man's attitudes and actions in this world determine his state and further development in the hereafter: in other words, that happiness or suffering in the life to come (allegorically described as "paradise" or `hell", and "reward" or "chastisement") are but natural consequences of the use which man makes in this life of his capabilities, endowments and opportunities.] | And if that (E) to those who were unjust/oppressive what (is) in the earth/Planet Earth all/all together, and equal to it with it, they would have ransomed/compensated with it from the torture's evil/harm (on) the Resurrection Day, and it appeared to them from God what they were not thinking/supposing. | wlw an llXyn Zlmwa mafy alarD jmy`a wmxlh m`h laftdwa bh mn sw' al`Xab ywm alqyam+ wbda lhm mn allh malm ykwnwa yHtsbwn | |||
| 48. * | For the evils of their Deeds will confront them, and they will be (completely) encircled by that which they used to mock at! | and obvious to them will have become the evil that they had wrought [in life]: and thus shall they be overwhelmed by the very truth which they were wont to deride. [Lit., "that which they were wont to deride will enfold them" or "will have enfolded them": i.e., the reality of life after death and of the spiritual truths preached by God's prophets will overwhelm them.] | And it appeared to them (the) sins/crimes (of) what they earned/acquired ; and what they were with it mocking surrounded/encircled with them. | wbda lhm syYat maksbwa wHaq bhm makanwa bh ysthzWwn | |||
| 49. * | Now, when trouble touches man, he cries to Us: But when We bestow a favour upon him as from Ourselves, he says, "This has been given to me because of a certain knowledge (I have)!" Nay, but this is but a trial, but most of them understand not! | NOW [thus it is:] when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says [to himself], "I have been given [all] this by virtue of [my own] wisdom!" [Lit., "knowledge" - i.e., "my prosperity is due to my own ability and shrewdness": see the first sentence of 28:78 and the corresponding note. But whereas there this "saying" or thought is attributed to the legendary Qarun, in the present instance - which is by far the earlier in the chronology of Quranic revelation - it is said to be characteristic of man as such (see, e.g., 7:189-190, where this tendency is referred to in connection with the experience of parenthood).] Nay, this [bestowal of grace] is a trial: but most of them understand it not! | So if harm touched the human/mankind he called Us, then if We gave him generously/granted him a blessing/goodness from Us, he said: "But/truly I got it on knowledge." But it is a test/allurement, and but most of them do not know. | faXa ms alansan Dr d`ana xm aXa Kwlnah n`m+ mna qal anma awtyth `li `lm bl hy ftn+ wlkn akxrhm lay`lmwn | |||
| 50. * | Thus did the (generations) before them say! But all that they did was of no profit to them. | The same did say [to themselves many of] those who lived before their time; but of no avail to them was all that they had ever achieved: | Those from before them had said it, so what they were gaining/acquiring did not enrich/suffice from them. | qd qalha alXyn mn qblhm fma aGni `nhm makanwa yksbwn | |||
| 51. * | Nay, the evil results of their Deeds overtook them. And the wrong-doers of this (generation)- the evil results of their Deeds will soon overtake them (too), and they will never be able to frustrate (Our Plan)! | for all the evil deeds that they had wrought fell [back] upon them. And [the same will happen to] people of the present time who are bent on wrongdoing: [Lit., "those who are bent on wrongdoing (alladhina zalamu) from among these here".] all the evil deeds that they have ever wrought will fall [back] upon them, and never will they be able to elude [God]! | so struck/marked them sins/crimes (of) what they gained/acquired, and those who caused injustice/oppression from those, sins/crimes (of) what they gained/acquired will mark/strike them,and they are not with disabling/frustrating. | faSabhm syYat maksbwa walXyn Zlmwa mn hWla' sySybhm syYat maksbwa wmahm bm`jzyn | |||
| 52. * | Know they not that Allah enlarges the provision or restricts it, for any He pleases? Verily, in this are Signs for those who believe! | Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills? In this, behold, there are messages indeed for people who will believe! | Do they not see/understand that God spreads/extends the provision to whom He wills/wants, and He is capable/able ? That truly in that (are) evidences/signs (E) to a nation believing. | awlm y`lmwa an allh ybsT alrzq lmn y$a' wyqdr an fy Xlk layat lqwm yWmnwn | |||
| 53. * | Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah. for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. | SAY: "[Thus speaks God:] [See note on the opening words of verse 10 of this surah.] `O you servants of Mine who have transgressed against your own selves! Despair not of God's mercy: behold, God forgives all sins - for, verily, He alone is much-forgiving, a dis penser of grace!' " [Sc., "whenever the sinner repents and turns to Him": cf., for instance, 6:54 - "Your Sustainer has willed upon Himself the law of grace and mercy - so that if any of you does a bad deed out of ignorance, and thereafter repents and lives righteously, He shall be [found] much-forgiving, a dispenser of grace"; or 4:110 - "he who does evil or [otherwise] sins against himself, and thereafter prays God to forgive him, shall find God much-forgiving, a dispenser of grace".] | Say: "You my worshippers/slaves those who neglected/ignored on themselves, do not despair from God's mercy, that truly God forgives the crimes all/all together, that truly He is the forgiving, the merciful." | ql ya`bady alXyn asrfwa `li anfshm latqnTwa mn rHm+ allh an allh yGfr alXnwb jmy`a anh hw alGfwr alrHym | |||
| 54. * | "Turn ye to our Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped. | Hence, turn towards your Sustainer [alone] and surrender yourselves unto Him ere the suffering [of death and resurrection] comes upon you, for then you will not be succoured. [Cf. 4:18 - "repentance shall not be accepted from those who do evil deeds until their dying hour, and then say, `Behold, I now repent'; nor from those who die as deniers of the truth".] | And repent/obey to your Lord, and submit/surrender to Him, from before that the torture comes to you, then you do not be given victory/aid. | wanybwa ali rbkm waslmwa lh mn qbl an yatykm al`Xab xm latnSrwn | |||
| 55. * | "And follow the best of (the courses) revealed to you from your Lord, before the Penalty comes on you - of a sudden while ye perceive not!- | And ere that suffering comes upon you of a sudden, without your being aware [of its approach], follow the most goodly [teaching] that has been revealed unto you by your Sustainer, | And follow best (of) what was descended to you from your Lord from before that the torture comes to you suddenly/unexpectedly, and (while) you do not know/feel/sense. | watb`wa aHsn maanzl alykm mn rbkm mn qbl an yatykm al`Xab bGt+ wantm lat$`rwn | |||
| 56. * | "Lest the soul should (then) say: 'Ah! Woe is me!- In that I neglected (my duty) towards Allah, and was but among those who mocked!'- | lest any human being should say [on Judgment Day], "Alas for me for having been remiss in what is due to God, and for having been indeed one of those who scoffed [at the truth]!" [Whenever there is no clear indication that the term nafs has another meaning, it signifies a "human being"; hence, the personal pronouns relating to this term (which is feminine in Arabic) are masculine in my rendering.] - | That (E) a self says: "Oh my grief/sadness on what I neglected/abused/wasted in God's side/direction/right, and that truly I was from (E) the humiliators/mockers." | an tqwl nfs yaHsrty `li mafrTt fy jnb allh wan knt lmn alsaKryn | |||
| 57. * | "Or (lest) it should say: 'If only Allah had guided me, I should certainly have been among the righteous!'- | or lest he should say, "If God had but guided me, I would surely have been among those who are conscious of Him!"- | Or it says: "If that (E) God guided me, I would have been (E) from the fearing and obeying." | aw tqwl lw an allh hdany lknt mn almtqyn | |||
| 58. * | "Or (lest) it should say when it (actually) sees the penalty: 'If only I had another chance, I should certainly be among those who do good!' | or lest he should say, when he becomes aware of the suffering [that awaits him], "Would that I had a second chance [in life], so that I could be among the doers of good!" [Cf. 2:167 and 26:102, as well as 6:27-28 and the corresponding note.] | Or it says when it sees the torture: "If that (E) for me (is) a return/repeat/second time, so I be from the good doers."337 | aw tqwl Hyn tri al`Xab lw an ly kr+ fakwn mn almHsnyn | |||
| 59. * | "(The reply will be:) 'Nay, but there came to thee my Signs, and thou didst reject them: thou wast Haughty, and became one of those who reject faith!'" | [But God will reply:] "Yea, indeed! My messages did come unto thee; but thou gavest them the lie, and wert filled with false pride, and wert among those who deny the truth!" | Yes/certainly, My evidences/verses came to you, so you lied/denied/falsified with it, and you became arrogant, and you were from the disbelievers. | bli qd ja'tk ayaty fkXbt bha wastkbrt wknt mn alkafryn | |||
| 60. * | On the Day of Judgment wilt thou see those who told lies against Allah.- their faces will be turned black; Is there not in Hell an abode for the Haughty? | And [so,] on the Day of Resurrection thou wilt see all who invented lies about God [with] their faces darkened [by grief and ignominy]. [The phrase iswadda wajhuhu (lit., "his face became black" or "dark") is used idiomatically to describe a face expressive of grief or ignominy (cf. 16:58), just as its opposite, ibyadda wajhuhu (lit., "his face became white" or "shining") describes a countenance expressive of happiness or justified pride: cf. 2:106 - "some faces will shine [with happiness] and some faces will be dark [with grief]". Apart from this, both phrases have also a tropical significance, namely, "he became [or "felt"] disgraced", resp. "honoured". As regards the "inventing of lies about God" spoken of in this verse, see note on verse 32 above.] Is not hell the [proper] abode for all who are given to false pride? [See note on the last sentence of verse 32 of this surah.] | And (on) the Resurrection Day, you see/understand those who lied/denied/falsified on (about) God, their face/fronts (are) blackened, is not in Hell (a) home/residence/dwelling to the arrogant? | wywm alqyam+ tri alXyn kXbwa `li allh wjwhhm mswd+ alys fy jhnm mxwi llmtkbryn | |||
| 61. * | But Allah will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve. | But God will safeguard all who were conscious of Him, [and will grant them happiness] by virtue of their [inner] triumphs; no evil shall ever touch them, and neither shall they grieve. | And God saves/rescues those who feared and obeyed with their winning/success/triumph, the bad/evil/harm does not touch them, and nor they be sad/grieving. | wynjy allh alXyn atqwa bmfazthm laymshm alsw' wlahm yHznwn | |||
| 62. * | Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs. | GOD is the Creator of all things, and He alone has the power to determine the fate of all things. [For the meaning of the term wakil in this context, see note on 17:2.] | God (is) creator (of) every thing and He is on every thing a blessor/fulfiller/guardian. | allh Kalq kl $Y whw `li kl $Y wkyl | |||
| 63. * | To Him belong the keys of the heavens and the earth: and those who reject the Signs of Allah,- it is they who will be in loss. | His are the keys [to the mysteries] of the heavens and the earth: and they who are bent on denying the truth of God's messages - it is they, they, who are the losers! | For Him (are) the skies'/space's and the earth's/Planet Earth's keys/safes (management and control), and those who disbelieved with God's evidences/signs/verses, those, they are the losers. | lh mqalyd alsmawat walarD walXyn kfrwa bayat allh awlYk hm alKasrwn | |||
| 64. * | Say: "Is it some one other than Allah that ye order me to worship, O ye ignorant ones?" | Say: "Is it, then, something other than God that you bid me to worship, O you who are unaware [of right and wrong]?" | Say: "So is other than God you order/command me (that) I worship, you the lowly/ignorant ?" | ql afGyr allh tamrwny a`bd ayha aljahlwn | |||
| 65. * | But it has already been revealed to thee,- as it was to those before thee,- "If thou wert to join (gods with Allah., truly fruitless will be thy work (in life), and thou wilt surely be in the ranks of those who lose (all spiritual good)". | And yet, it has already been revealed to thee [O man,] as well as to those who lived before thee, that if thou ever ascribe divine powers to aught but God, all thy works shall most certainly have been in vain: for [in the life to come] thou shalt most certainly be among the lost. [I.e., "it has been conveyed to thee through the divine messages revealed to the prophets". The assumption of almost all the classical commentators that this passage is addressed to Muhammad does not make much sense in view of God's knowledge that neither he nor any of the prophets who came before him would ever commit the deadly sin (referred to in the sequence) of "ascribing divine powers to aught beside God". On the other hand, the above reminder becomes very cogent and relevant as soon as it is conceived as being addressed to man in general, irrespective of time and circumstance.] | And (it) had been (E) inspired/transmitted to you and to those from before you, if (E) you shared/made partners (with God), your deed will be wasted/invalidated (E), and you will be (E) from the losers. | wlqd awHi alyk wali alXyn mn qblk lYn a$rkt lyHbTn `mlk wltkwnn mn alKasryn | |||
| 66. * | Nay, but worship Allah, and be of those who give thanks. | Nay, but thou shalt worship God [alone], and be among those who are grateful [to Him]! | But/rather God, so worship, and be from the thankful/grateful. | bl allh fa`bd wkn mn al$akryn | |||
| 67. * | No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him! | And no true understanding of God have they [who worship aught beside Him], inasmuch as the whole of the earth will be as a [mere] handful to Him on Resurrection Day, and the heavens will be rolled up in His right hand: [I.e., the whole universe is as nothing before Him: for this specific allegory of God's almightiness, see 21:104. There are many instances, in the Quran as well as in authentic ahadith, of the clearly metaphorical use of the term "hand" in allusions to God's absolute power and dominion. The particular reference, in the above, to the Day of Resurrection is due to the fact that it will be only on his own resurrection that a human being shall fully grasp the concept of God's almightiness, referred to in the subsequent words, "limitless is He in His glory" (subhanahu)".] limitless is He in His glory, and sublimely exalted above anything to which they may ascribe a share in His divinity! | And they did not evaluate/estimate God, His correct/true evaluation/estimation, and the earth/Planet Earth all/all together (on) the Resurrection Day (is in) His hand hold/grasp, and the skies/space (are) folded/rolled at/by His right, His praise/glory about what they share/make partners (with Him). | wma qdrwa allh Hq qdrh walarD jmy`a qbDth ywm alqyam+ walsmawat mTwyat bymynh sbHanh wt`ali `ma y$rkwn | |||
| 68. * | The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on! | And [on that Day,] the trumpet [of judgment] will be sounded, and all [creatures] that are in the heavens and all that are on earth will fall down senseless, unless they be such as God wills [to exempt]. [As is evident from 27:89, the above is an allusion to the unbroken spiritual life in this world - and, therefore, happiness in the hereafter - of those who have attained to faith and have done righteous deeds. Cf. 21:103 - "the supreme awesomeness [of the Day of Resurrection] will cause them no grief".] And then it will sound again - and lo! standing [before the Seat of Judgment], they will begin to see [the truth]! [Cf. 37:19.] | And (it) was blown in the horn/bugle/instrument so who (was) in the skies/space and the earth/Planet Earth fainted from thunderous noise/died, except whom God willed/wanted, then (it) was blown in it another (time), so then they are getting up/standing looking. | wnfK fy alSwr fS`q mn fy alsmawat wmn fy alarD ala mn $a' allh xm nfK fyh aKri faXa hm qyam ynZrwn | |||
| 69. * | And the Earth will shine with the Glory of its Lord: the Record (of Deeds) will be placed (open); the prophets and the witnesses will be brought forward and a just decision pronounced between them; and they will not be wronged (in the least). | And the earth will shine bright with her Sustainer's light. [I.e., with a clear revelation of His will. See also 14:48, where it is stated that on Resurrection Day "the earth shall be changed into another earth, as shall be the heavens". A further allusion to this transformation (and not annihilation) of the universe is found in 20:105 - 107.] And the record [of everyone's deeds] will be laid bare, [Cf. 17:13-14 (and the corresponding note): also 18:49.] and all the prophets will be brought forward, and all [other] witnesses; [See 4:41 and the corresponding note. Accordingly, the above phrase may well have the meaning of "all the prophets as witnesses", i.e., for or against those to whom they conveyed God's message. In all probability, however, the term shuhada (or ashhad in 40:51) signifies here - as its singular shahid obviously does in 50:21 - man's newly-awakened consciousness, which will compel him to bear witness against himself on Judgment Day (cf. 6:130, 17:14, 24:24, 36:65, 41:20 ff.).] and judgment will be passed on them all in justice. And they will not be wronged, | And the earth/Planet Earth brightened/shined with/from its Lord's light, and The Book/judgment/record was put/laid, and came with the prophets and the witnesses/testifiers/those killed in God's sake (martyrs), and was passed judgment between them with the truth, and they are not being caused injustice to/oppressed. | wa$rqt alarD bnwr rbha wwD` alktab wjY balnbyyn wal$hda' wqDy bynhm balHq whm layZlmwn | |||
| 70. * | And to every soul will be paid in full (the fruit) of its Deeds; and ((Allah)) knoweth best all that they do. | for every human being will be repaid in full for whatever [good or evil] he has done: [Cf. 99:7-8, "he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it".] and He is fully aware of all that they do. | And every self was fulfilled/completed what it made/did, and He is more knowledgeable about what they make/do. | wwfyt kl nfs ma`mlt whw a`lm bma yf`lwn | |||
| 71. * | The Unbelievers will be led to Hell in crowd: until, when they arrive, there, its gates will be opened. And its keepers will say, "Did not apostles come to you from among yourselves, rehearsing to you the Signs of your Lord, and warning you of the Meeting of This Day of yours?" The answer will be: "True: but the Decree of Punishment has been proved true against the Unbelievers!" | And those who were bent on denying the truth will be urged on in throngs towards hell till, when they reach it, its gates will be opened, and its keepers will ask them, "Have there not come to you apostles from among yourselves, who conveyed to you your Sustainer's messages and warned you of the coming of this your Day [of Judgment]?"They will answer: "Yea, indeed!" But the sentence of suffering will [already] have fallen due upon the deniers of the truth; [I.e., as an ineluctable consequence of their unrepented sinning.] | And those who disbelieved are driven to Hell (in) groups/gangs until when they came to it, (then) its doors/entrances were opened, and its safe keepers said to them: "Did not messengers from you come to you, they read/recite on (to) you your Lord's evidences/verses, and they warn/give you notice (of) this your day/time, this meeting (today's meeting)?" They said: "Yes/certainly." And but the torture's words/expression became deserved/a fact on the disbelievers. | wsyq alXyn kfrwa ali jhnm zmra Hti aXa jaWwha ftHt abwabha wqal lhm Kzntha alm yatkm rsl mnkm ytlwn `lykm ayat rbkm wynXrwnkm lqa' ywmkm hXa qalwa bli wlkn Hqt klm+ al`Xab `li alkafryn | |||
| 72. * | (To them) will be said: "Enter ye the gates of Hell, to dwell therein: and evil is (this) Abode of the Arrogant!" | [and] they will be told, "Enter the gates of hell, therein to abide!" And how vile an abode for those who were given to false pride! [Sc., "and therefore refused to submit to the guidance offered them by God's apostles": cf. 96:6-7 - "man becomes grossly overweening whenever he believes himself to be self-sufficient". See also 16:22 and the corresponding note.] | (It) is said: "Enter Hell's doors/entrances, immortally/eternally in it, so how bad (is) the arrogants' residence/dwelling ?" | qyl adKlwa abwab jhnm Kaldyn fyha fbYs mxwi almtkbryn | |||
| 73. * | And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: "Peace be upon you! well have ye done! enter ye here, to dwell therein." | But those who were conscious of their Sustainer will be urged on in throngs towards paradise till, when they reach it, they shall find its gates wide- open; and its keepers will say unto them, "Peace be upon you! Well have you done: enter, then, this [paradise], herein to abide!" [Lit., "and its gates have [or "will have"] been opened", i.e., before their arrival, as indicated by the particle wa (lit., "and"), which in this case denotes precedence in time (Zamakhshari). Cf. in this connection 38:50 - "gardens of perpetual bliss, with gates wide-open to them".] | And those who feared and obeyed their Lord are driven to the Paradise (in) groups/companies until if they came to it, and its doors opened and its safe keepers said to them: "Peace/security/greeting on (to) you, you became good/beautiful/pure, so enter it immortally/eternally."338 | wsyq alXyn atqwa rbhm ali aljn+ zmra Hti aXa jaWwha wftHt abwabha wqal lhm Kzntha slam `lykm Tbtm fadKlwha Kaldyn | |||
| 74. * | They will say: "Praise be to Allah, Who has truly fulfilled His Promise to us, and has given us (this) land in heritage: We can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!" | And they will exclaim: "All praise is due to God, who has made His promise to us come true, and has bestowed upon us this expanse [of bliss] as our portion, so that we may dwell in paradise as we please!" And how excellent a reward will it be for those who laboured [in God's way]! [Lit., "has made us heirs to this land", i.e., of paradise. According to all the classical commentators, the concept of "heritage" is used here metaphorically, to denote the rightful due, or portion, of the blessed. The term ard (lit., "earth" or "land") has also - especially in poetry - the connotation of "anything that is spread" (cf. Lane I, 48): hence my rendering of it, in the above context, as "expanse".] | And they said: "The praise/glory (is) to God who was truthful to us (in) His promise, and made us inherit the earth/Planet Earth, we reside/settle from the Paradise where/when we will/want, so is blessed/ praised (is) the maker's/doer's reward." | wqalwa alHmd llh alXy Sdqna w`dh wawrxna alarD ntbWa mn aljn+ Hyx n$a' fn`m ajr al`amlyn | |||
| 75. * | And thou wilt see the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Lord. The Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be, "Praise be to Allah, the Lord of the Worlds!" | And thou wilt see the angels surrounding the throne of [God's] almightiness, extolling their Sus tainer's glory and praise. [Whenever the term al-arsh ("the throne [of God]") occurs in the Quran, it is used as a metaphor for His absolute dominion over all that exists: hence my rendering, "the throne of [God's] almightiness". (See also 7:54 and the corresponding note.) The mention of the "angels surrounding" it has, obviously, a metaphorical meaning: see note on 40:7.] And judgment will have been passed in justice on all [who had lived and died], and the word will be spoken: [Lit., "it will be said".] "All praise is due to God, the Sustainer of all the worlds!" | And you see the angels gazing and surrounding/circling from around the throne, they praise/glorify with their Lord's praise/glory, and was judged between them with the truth and was said: "The praise/gratitude (is) to God, the creations all together's/(universes) Lord."339 | wtri almlaYk+ Hafyn mn Hwl al`r$ ysbHwn bHmd rbhm wqDy bynhm balHq wqyl alHmd llh rb al`almyn | |||