| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | Ha-Mim. | Ha. Mim. [See Appendix II.] | H M. | swr+ aljaxy+ bsm allh alrHmn alrHym ? Hm | |||
| 2. * | The revelation of the 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. | tnzyl alktab mn allh al`zyz alHkym | |||
| 3. * | Verily in the heavens and the earth, are Signs for those who believe. | Behold, in the heavens as well as on earth there are indeed messages for all who [are willing to] believe. [Cf. 2:164, where the term avat has been rendered by me in the same way, inasmuch as those visible signs of a consciously creative Power convey a spiritual message to man.] | That truly in the skies/space and the earth/Planet Earth (are) evidences/signs (E) to the believers. | an fy alsmawat walarD layat llmWmnyn | |||
| 4. * | And in the creation of yourselves and the fact that animals are scattered (through the earth), are Signs for those of assured Faith. | And in your own nature, and in [that of] all the animals which He scatters [over the earth] there are messages for people who are endowed with inner certainty. [Cf. 7:185 and the corresponding note. The intricate structure of human and animal bodies, and the life-preserving instincts with which all living creatures have been endowed, make it virtually impossible to assume that all this has developed "by accident"; and if we assume, as we must, that a creative purpose underlies this development, we must conclude, too, that it has been willed by a conscious Power which creates all natural phenomena "in accordance with an inner truth" (see note on 10:5).] | And in your creation, and what He scatters/distributes from a walker/creeper/crawler (are) evidences/signs to a nation being sure/certain. | wfy Klqkm wmaybx mn dab+ ayat lqwm ywqnwn | |||
| 5. * | And in the alternation of Night and Day, and the fact that Allah sends down Sustenance from the sky, and revives therewith the earth after its death, and in the change of the winds,- are Signs for those that are wise. | And in the succession of night and day, and in the means of subsistence which God sends down from the skies, giving life thereby to the earth after it had been lifeless, and in the change of the winds: [I.e., rain, with the symbolic connotation of physical and spiritual grace often attached to it in the Quran.] [in all this] there are messages for people who use their reason. | And (the) difference (of) the night and the daytime, and what God descended from the sky/space from (a) provision, so He revived with it the Earth/land after its death/lifelessness, and diverting/pushing the winds/breezes (are) evidences/signs to a nation reasoning/comprehending. | waKtlaf allyl walnhar wmaanzl allh mn alsma' mn rzq faHya bh alarD b`d mwtha wtSryf alryaH ayat lqwm y`qlwn | |||
| 6. * | Such are the Signs of Allah, which We rehearse to thee in Truth; then in what exposition will they believe after (rejecting) Allah and His Signs? | These messages of God do We convey unto thee, setting forth the truth. In what other tiding, if not in God's messages, will they, then, believe? [Lit., "in what tiding after God and His messages".] | Those are God's evidences/signs/verses, We read/recite it on (to) you with the truth. With which information/speech after God and His verses/evidences/signs (do) they believe? | tlk ayat allh ntlwha `lyk balHq fbay Hdyx b`d allh wayath yWmnwn | |||
| 7. * | Woe to each sinful dealer in Falsehoods: | Woe unto every sinful self-deceiver [The term affak, which literally signifies a "liar" - and, particularly, a "habitual liar" - has here the connotation of "one who lies to himself" because he is mafuk, i.e., "perverted in his intellect and judgment" (Jawhari).] | Calamity/scandal/grief to every/each liar/falsifier, sinner/criminal. | wyl lkl afak axym | |||
| 8. * | He hears the Signs of Allah rehearsed to him, yet is obstinate and lofty, as if he had not heard them: then announce to him a Penalty Grievous! | who hears God's messages when they are conveyed to him, and yet, as though he had not heard them, persists in his haughty disdain! Hence, announce unto him grievous suffering - | He hears/listens (to) God's evidences/verses being read/recited on (to) him, then he persists/insists arrogantly as though he did not hear/listen (to) it, so announce good news to him with a painful torture. | ysm` ayat allh ttli `lyh xm ySr mstkbra kan lm ysm`ha fb$rh b`Xab alym | |||
| 9. * | And when he learns something of Our Signs, he takes them in jest: for such there will be a humiliating Penalty. | for when he does become aware of any of Our messages, he makes them a target of his mockery! For all such there is shameful suffering in store. | And if he knew a thing from Our evidences/verses he took it mockingly/making fun, those for them (is) a humiliating/disgracing torture. | waXa `lm mn ayatna $yYa atKXha hzwa awlYk lhm `Xab mhyn | |||
| 10. * | In front of them is Hell: and of no profit to them is anything they may have earned, nor any protectors they may have taken to themselves besides Allah. for them is a tremendous Penalty. | Hell is ahead of them; and all that they may have gained [in this world] shall be of no avail whatever to them, and neither shall any of those things which, instead of God, they have come to regard as their protectors: for, awesome suffering awaits them. [I.e., anything to which they may attribute a quasi-divine influence on their lives, whether it be false deities or false values, e.g., wealth, power, social status, etc.] | From behind/beyond them (is) Hell, and it does not enrich/suffice from them a thing (from) what they gained/acquired, and nor what they took from other than God (as) guardians/allies, and for them (is) a great torture. | mn wraYhm jhnm wlayGny `nhm maksbwa $yYa wlamaatKXwa mn dwn allh awlya' wlhm `Xab `Zym | |||
| 11. * | This is (true) Guidance and for those who reject the Signs of their Lord, is a grievous Penalty of abomination. | [To pay heed to God's signs and messages:] this is [the meaning of] guidance; on the other hand, [Lit., "and" or "but".] for those who are bent on denying the truth of their Sustainer's messages there is grievous suffering in store as an outcome of [their] vileness. [For an explanation of this rendering of the phrase min rijzin. see note on 34:5.] | That (is) guidance, and those who disbelieved with their Lord's verses/evidences, for them (is) a torture from painful filth/torture. | hXa hdi walXyn kfrwa bayat rbhm lhm `Xab mn rjz alym | |||
| 12. * | It is Allah Who has subjected the sea to you, that ships may sail through it by His command, that ye may seek of his Bounty, and that ye may be grateful. | IT IS GOD who has made the sea subservient [to His laws, so that it be of use] to you [For the reason of the above interpolation, see surah 14:33.] - so that ships might sail through it at His behest, and that you might seek to obtain [what you need] of His bounty, and that you might have cause to be grateful. | God (is) who manipulated/subjugated for you the sea/ocean for the ship/ships (to) flow/run in it with His order/command, and (for) you to wish/desire from His grace/favour, and maybe/perhaps you thank/be grateful. | allh alXy sKr lkm albHr ltjry alflk fyh bamrh wltbtGwa mn fDlh wl`lkm t$krwn | |||
| 13. * | And He has subjected to you, as from Him, all that is in the heavens and on earth: Behold, in that are Signs indeed for those who reflect. | And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on earth: [I.e., by endowing man, alone among all living beings, with a creative mind and, thus, with the ability to make conscious use of the nature that surrounds him and is within him.] in this, behold, there are messages indeed for people who think! | And He manipulated/subjugated for you what (is) in the skies/space and the earth/Planet Earth all/all together from Him, that truly in that (are) evidences/signs (E) to a nation thinking. | wsKr lkm mafy alsmawat wmafy alarD jmy`a mnh an fy Xlk layat lqwm ytfkrwn | |||
| 14. * | Tell those who believe, to forgive those who do not look forward to the Days of Allah. It is for Him to recompense (for good or ill) each People according to what they have earned. | Tell all who have attained to faith that they should forgive those who do not believe in the coming of the Days of God, [Lit., "who do not hope for [i.e., expect] the Days of God", implying that they do not believe in them. As regards the meaning of "the Days of God", see note on 14:5.] [since it is] for Him [alone] to requite people for whatever they may have earned. | Say to those who believed: "Forgive to those who do not hope/expect God's days/times, (it is to Him) to reimburse a nation because (of) what they were gaining/acquiring." | ql llXyn amnwa yGfrwa llXyn layrjwn ayam allh lyjzy qwma bma kanwa yksbwn | |||
| 15. * | If any one does a righteous deed, it ensures to the benefit of his own soul; if he does evil, it works against (his own soul). In the end will ye (all) be brought back to your Lord. | Whoever does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt; and in the end unto your Sustainer you all will be brought back. | Who made/did correct/righteous deeds, so (it is) for himself, and who did bad/evil/harm so on (for) it, then to your Lord you are being returned. | mn `ml SalHa flnfsh wmn asa' f`lyha xm ali rbkm trj`wn | |||
| 16. * | We did aforetime grant to the Children of Israel the Book the Power of Command, and Prophethood; We gave them, for Sustenance, things good and pure; and We favoured them above the nations. | AND, INDEED, [already] unto the children of Israel did We vouchsafe revelation, and wisdom, and prophethood; [Sc., "in the same way and for the same purpose as We now bestow this revelation of the Quran" - thus stressing the fact of continuity in all divine revelation.] and We provided for them sustenance out of the good things of life, and favoured them above all other people [of their time]. [I.e., inasmuch as at that time they were the only truly monotheistic community (cf. 2:47).] | And We had (E) given/brought to Israel's sons and daughters The Book, and the judgment/rule, and the prophethood, and We provided for them from the goodnesses, and We preferred/favoured them over the creations all together/(universes). | wlqd atyna bny asraYyl alktab walHkm walnbw+ wrzqnahm mn alTybat wfDlnahm `li al`almyn | |||
| 17. * | And We granted them Clear Signs in affairs (of Religion): it was only after knowledge had been granted to them that they fell into schisms, through insolent envy among themselves. Verily thy Lord will judge between them on the Day of Judgment as to those matters in which they set up differences. | And We gave them clear indications of the purpose [of faith]; [This, I believe, is the meaning of the phrase min al-amr in the above context, although most of the classical commentators are of the opinion that amr signifies here "religion" (din), and interpret the whole phrase, accordingly, as "of what pertains to religion". Since, however, the common denominator in all the possible meanings of the term amr - e.g., "command", "in junction", "ordinance", "matter [of concern]", "event", "action", etc. - is the element of purpose, whether implied or explicit, we may safely assume that this is the meaning of the term in the above elliptic phrase, which obviously alludes to the purpose underlying all divine revelation and, consequently, man's faith in it. Now from the totality of the Quranic teachings it becomes apparent that the innermost purpose of all true faith is, firstly, a realization of the existence of God and of every human being's responsibility to Him; secondly, man's attaining to a consciousness of his own dignity as a positive element - a logically necessary element - in God's plan of creation and, thus, achieving freedom from all manner of superstitions and irrational fears; and, lastly, making man aware that whatever good or evil he does is but done for the benefit, or to the detriment, of his own self (as expressed in verse 15 above).] and it was only after all this knowledge had been vouchsafed to them that they began, out of mutual jealousy, to hold divergent views: [See 23:53 and the corresponding note.] [but,] verily, thy Sustainer will judge between them on Resurrection Day regarding all whereon they were wont to differ. [Lit., "thereafter" or "in the end" (thumma) - i.e., after the failure of the earlier communities to realize the ideal purpose of faith in their actual mode of life.] | And We gave/brought them evidences from the matter/affair/order/command, so they did not differ/disagree/dispute except from after what came to them (from) the knowledge, oppression/transgression between them, that truly your Lord passes judgment/ends between them (on) the Resurrection Day in what they were in it differing/disagreeing. | watynahm bynat mn alamr fma aKtlfwa ala mn b`d maja'hm al`lm bGya bynhm an rbk yqDy bynhm ywm alqyam+ fyma kanwa fyh yKtlfwn | |||
| 18. * | Then We put thee on the (right) Way of Religion: so follow thou that (Way), and follow not the desires of those who know not. | And, finally, [O Muhammad,] We have set thee on a way by which the purpose [of faith] may be fulfilled: [Lit., "on a way of the purpose [of faith]": see note on verse17 above. It is to be borne in mind that the literal meaning of the term shariah is "the way to a watering-place", and since water is indispensable for all organic life, this term has in time come to denote a "system of laws", both moral and practical, which shows man the way towards spiritual fulfillment and social welfare: hence, "religious law" in the widest sense of the term. (See in this connection note on the second part of 5:48.)] so follow thou this [way], and follow not the likes and dislikes of those who do not know [the truth]. [I.e., who are not - or not primarily - motivated by God-consciousness and, hence, are swayed only by what they themselves regard as "right" in accordance with worldly, changing circumstances.] | Then We made/put you on God's decreed way of life from the order/command so follow it, and do not follow (the) self attractions for desires (of) those who do not know. | xm j`lnak `li $ry`+ mn alamr fatb`ha wlattb` ahwa' alXyn lay`lmwn | |||
| 19. * | They will be of no use to thee in the sight of Allah. it is only Wrong-doers (that stand as) protectors, one to another: but Allah is the Protector of the Righteous. | Behold, they could never be of any avail to thee if thou wert to defy the will of God [Lit., "against [i.e., "in defiance of"] God".] - for, verily, such evildoers are but friends and protectors of one another, whereas God is the Protector of all who are conscious of Him. | That they truly will never/not enrich/avail (help) from you from God a thing, and that truly the unjust/oppressive some of them (are) guardians/allies (of) some, and God (is) guardian/ally (of) the fearing and obeying. | anhm ln yGnwa `nk mn allh $yYa wan alZalmyn b`Dhm awlya' b`D wallh wly almtqyn | |||
| 20. * | These are clear evidences to men and a Guidance and Mercy to those of assured Faith. | This [revelation, then,] [I.e., the Quran, which unfolds to man the purpose of all faith.] is a means of insight for mankind, and a guidance and grace unto people who are endowed with inner certainty. | That (is) mental perceptions/evidences to the people, and guidance, and mercy to a nation being sure/certain. | hXa bSaYr llnas whdi wrHm+ lqwm ywqnwn | |||
| 21. * | What! Do those who seek after evil ways think that We shall hold them equal with those who believe and do righteous deeds,- that equal will be their life and their death? Ill is the judgment that they make. | Now as for those who indulge in sinful doings - do they think that We place them, both in their life and their death, on an equal footing with those who have attained to faith and do righteous deeds? Bad, indeed, is their judgment: [The meaning is twofold: "that We consider them to be equal with those who...", etc., and "that We shall deal with them in the same manner as We deal with those who...", etc. The reference to the intrinsic difference between these two categories with regard to "their life and their death" points not merely to the moral quality of their worldly existence, but also, on the one hand, to the inner peace and tranquility with which a true believer faces life's tribulations and the moment of death, and on the other, to the nagging anxiety which so often accompanies spiritual nihilism, and the "fear of the unknown" at the time of dying.] | Or (did) those who earned/committed the sins/crimes think/suppose that (E) We make/put them as those who believed and made/did the correct/righteous deeds, equal/alike (in) their life and (in) their death/time of death? It is bad what they judge/rule. | am Hsb alXyn ajtrHwa alsyYat an nj`lhm kalXyn amnwa w`mlwa alSalHat swa' mHyahm wmmathm sa' mayHkmwn | |||
| 22. * | Allah created the heavens and the earth for just ends, and in order that each soul may find the recompense of what it has earned, and none of them be wronged. | for, God has created the heavens and the earth in accordance with [an inner] truth, and [has therefore willed] that every human being shall be recompensed for what he has earned and none shall be wronged. [See note on 10:5. The implication is that without a differentiation between right and wrong - or true and false - there would be no "inner truth" in the concept of a divinely-planned creation.] | And God created the skies/space and the earth/Planet Earth with the truth, and each/every self (is) to be reimbursed because (of) what it gained/acquired, and they are not being caused injustice to/oppressed. | wKlq allh alsmawat walarD balHq wltjzi kl nfs bma ksbt whm layZlmwn | |||
| 23. * | Then seest thou such a one as takes as his god his own vain desire? Allah has, knowing (him as such), left him astray, and sealed his hearing and his heart (and understanding), and put a cover on his sight. Who, then, will guide him after Allah (has withdrawn Guidance)? Will ye not then receive admonition? | HAST THOU ever considered [the kind of man] who makes his own desires his deity, and whom God has [thereupon] let go astray, knowing [that his mind is closed to all guidance], [Thus Razi, evidently reflecting the views of Zamakhshari, which have been quoted at length in my note on 14:4.] and whose hearing and heart He has sealed, and upon whose sight He has placed a veil? [See note on 2:7] Who, then, could guide him after God [has abandoned him]? Will you not, then, bethink yourselves? | Did you see/understand who took (idolized) his self attraction for desire (as) his god? And God misguided him on knowledge, and He sealed/stamped on his hearing/listening/sense of hearing and His heart/mind,and He made/put on his eye sight/understanding a cover, so who guides him from after God? So do you not mention/remember ? | afr'yt mn atKX alhh hwah waDlh allh `li `lm wKtm `li sm`h wqlbh wj`l `li bSrh G$aw+ fmn yhdyh mn b`d allh afla tXkrwn | |||
| 24. * | And they say: "What is there but our life in this world? We shall die and we live, and nothing but time can destroy us." But of that they have no knowledge: they merely conjecture: | And yet they say: "There is nothing beyond our life in this world. We die as we come to life, [I.e., by accident, or as an outcome of blind forces of nature.] and nothing but time destroys us." But of this they have no knowledge whatever: they do nothing but guess. | And they said: "It is not except our life the present/worldly life, we die and we live, and nothing makes us die/destroys us except the long time." And (there is) no knowledge with that for them, that truly they are except assuming/supposing. | wqalwa mahy ala Hyatna aldnya nmwt wnHya wmayhlkna ala aldhr wmalhm bXlk mn `lm an hm ala yZnwn | |||
| 25. * | And when Our Clear Signs are rehearsed to them their argument is nothing but this: They say, "Bring (back) our forefathers, if what ye say is true!" | And [so,] whenever Our messages are conveyed to them in all their clarity, their only argument is this: [Lit., "their argument is nothing but that they say".] "Bring forth our fore fathers [as witnesses], if what you claim is true!" [Cf. 44:36 and the corresponding note.] | And if Our evidences/signs/verses are read/recited on (to) them, their argument was not except that (E) they said: "Come/bring with our fathers/forefathers if you were truthful." | waXa ttli `lyhm ayatna bynat makan Hjthm ala an qalwa aYtwa babaYna an kntm Sadqyn | |||
| 26. * | Say: "It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgment about which there is no doubt": But most men do not understand. | Say: "It is God who gives you life, and then causes you to die; and in the end He will gather you together on Resurrection Day, [the coming of] which is beyond all doubt - but most human beings understand it not." | Say: "God revives/makes you alive, then He makes you die, then He gathers/collects you to the Resurrection Day, no doubt/suspicion in it, and but most of the people do not know." | ql allh yHyykm xm ymytkm xm yjm`km ali ywm alqyam+ laryb fyh wlkn akxr alnas lay`lmwn | |||
| 27. * | To Allah belongs the dominion of the heavens and the earth, and the Day that the Hour of Judgment is established,- that Day will the dealers in Falsehood perish! | For, God's is the dominion over the heavens and the earth; and on the Day when the Last Hour dawns - on that Day will be lost all who [in their lifetime] tried to reduce to nothing [whatever they could not understand]. [I.e., whatever they could not "prove" by direct observation or calculation. For the above rendering of al-mubtilun, see the second note on 29:48.] | And to God (are) the skies'/space's and the earth's/Planet Earth's ownership/possession, and a day/time the Hour/Resurrection starts, that day, the wasters/annulers loose. | wllh mlk alsmawat walarD wywm tqwm alsa`+ ywmYX yKsr almbTlwn | |||
| 28. * | And thou wilt see every sect bowing the knee: Every sect will be called to its Record: "This Day shall ye be recompensed for all that ye did! | And [on that Day] thou wilt see all people kneeling down [in humility]: all people will be called upon to [face] their record: "Today you shall be requited for all that you ever did! | And you see every/each nation kneeling/sitting on (its) knees, every/each nation is being called to its Book, (and told): "The day/today you are being reimbursed (for) what you were making/doing." | wtri kl am+ jaxy+ kl am+ td`i ali ktabha alywm tjzwn makntm t`mlwn | |||
| 29. * | "This Our Record speaks about you with truth: For We were wont to put on Record all that ye did." | This Our record speaks of you in all truth: for, verily, We have caused to be recorded all that you ever did!" | That (is) Our Book (it) speaks/clarifies on (to) you with the truth, that We, We were transcribing/duplicating/printing what you were making/doing. | hXa ktabna ynTq `lykm balHq ana kna nstnsK makntm t`mlwn | |||
| 30. * | Then, as to those who believed and did righteous deeds, their Lord will admit them to His Mercy that will be the achievement for all to see. | Now as for those who have attained to faith and done righteous deeds, their Sustainer will admit them to His grace: that will be [their] manifest triumph! | So but those who believed and made/did the correct/righteous deeds, so their Lord enters them in His mercy, that it is the winning/success, the clear/evident. | fama alXyn amnwa w`mlwa alSalHat fydKlhm rbhm fy rHmth Xlk hw alfwz almbyn | |||
| 31. * | But as to those who rejected Allah, (to them will be said): "Were not Our Signs rehearsed to you? But ye were arrogant, and were a people given to sin! | But as for those who were bent on denying the truth, [they will be told:] "Were not My messages conveyed to you? And withal, you gloried in your arrogance, and so you became people lost in sin: | And but those who disbelieved (were told): "Were not My evidences/verses being read/recited on (to) you, so you became arrogant, and you were a nation (of) criminals/sinners?"367 | wama alXyn kfrwa aflm tkn ayaty ttli `lykm fastkbrtm wkntm qwma mjrmyn | |||
| 32. * | "And when it was said that the promise of Allah was true, and that the Hour- there was no doubt about its (coming), ye used to say, 'We know not what is the hour: we only think it is an idea, and we have no firm assurance.'" | for when it was said, `Behold, God's promise always comes true, and there can be no doubt about [the coming of] the Last Hour' - you would answer, `We do not know what that Last Hour may be: we think it is no more than an empty guess, and [so] we are by no means convinced!'" | And if (it) was said: "That truly God's promise (is) truth, and the Hour/Resurrection (there is) no doubt/suspicion in it." You said: "We do not know what (is) the Hour/Resurrection, that we assume/suppose except thought/assumption, and we (are) not with being sure/certain." | waXa qyl an w`d allh Hq walsa`+ laryb fyha qltm mandry maalsa`+ an nZn ala Zna wmanHn bmstyqnyn | |||
| 33. * | Then will appear to them the evil (fruits) of what they did, and they will be completely encircled by that which they used to mock at! | And [on that Day,] the evil of their doings will become obvious to them, and they will be overwhelmed by the very thing which they were wont to deride. [Lit., "and that which they were wont to deride will have enfolded them".] | And it appeared to them sins/crimes (of) what they made/did, and what they were with it mocking/making fun (of) surrounded/encircled with them. | wbda lhm syYat ma`mlwa wHaq bhm makanwa bh ysthzWwn | |||
| 34. * | It will also be said: "This Day We will forget you as ye forgot the meeting of this Day of yours! and your abode is the Fire, and no helpers have ye! | And [the word] will be spoken: "Today We shall be oblivious of you as you were oblivious of the coming of this your Day [of Judgment]; and so your goal is the fire, and you shall have none to succour you: | And (it) was said: "The day/today We forget you, as/like you forgot meeting this, your day/time, and your shelter/refuge (is) the fire, and (there are) no victoriors/saviors for you." | wqyl alywm nnsakm kma nsytm lqa' ywmkm hXa wmawakm alnar wmalkm mn naSryn | |||
| 35. * | "This, because ye used to take the Signs of Allah in jest, and the life of the world deceived you:" (From) that Day, therefore, they shall not be taken out thence, nor shall they be received into Grace. | this, because you made God's messages the target of your mockery, having allowed the life of this world to beguile you!" [Lit., "since the life of this world has beguiled you": implying that this self-abandonment to worldly pursuits was the cause of their scornful disregard of God's messages.] On that Day, therefore, they will not be brought out of the fire, nor will they be allowed to make amends. [Lit., "out of it". Regarding the stress on the phrase, "On that Day", see notes on the last paragraph of 6:128, notes on 40:12 and 43:74.] | That (is) with that you, you took/received God's verses/evidences mockingly/making fun, and the life the present/worldly life has deceived/tempted you. So the day/today they are not brought/driven out from it, and nor they be allowed to offer reconciliation. | Xlkm bankm atKXtm ayat allh hzwa wGrtkm alHya+ aldnya falywm layKrjwn mnha wlahm yst`tbwn | |||
| 36. * | Then Praise be to Allah, Lord of the heavens and Lord of the earth,- Lord and Cherisher of all the Worlds! | AND THUS, all praise is due to God, Sustainer of the heavens and Sustainer of the earth: the Sustainer of all the worlds! | So to God (is) the praise/gratitude/thanks, the skies'/space's Lord and the earth's/Planet Earth's Lord, the creations all together's/(universe's) Lord. | fllh alHmd rb alsmawat wrb alarD rb al`almyn | |||
| 37. * | To Him be glory throughout the heavens and the earth: and He is Exalted in Power, Full of Wisdom! | And His alone is all majesty in the heavens and on earth; and He alone is almighty, truly wise! | And for Him (is) the arrogance/greatness in the skies/space and the earth/Planet Earth, and He is the glorious/mighty, the wise/judicious.368 | wlh alkbrya' fy alsmawat walarD whw al`zyz alHkym | |||