| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | Ha-Mim. | Ha. Mim. [See Appendix II.] | H M. | swr+ alaHqaf 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 I 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. * | We created not the heavens and the earth and all between them but for just ends, and for a Term Appointed: But those who reject Faith turn away from that whereof they are warned. | We have not created the heavens and the earth and all that is between them otherwise than in accordance with [an inner] truth, and for a term set [by Us]: [Regarding the expression "in accordance with [an inner] truth", see note on 10:5. The reference to the "term" set by God to all creation is meant to stress the fact of its finality in time as well as in space, in contrast with His Own timelessness and infinity.] and yet, they who are bent on denying the truth turn aside from the warning which has been conveyed unto them. [Lit., "from that whereof they have been warned": i.e., they refuse to heed the warning not to attribute divine qualities to any being or force beside God.] | We did not create the skies/space and the earth/Planet Earth and what (is) between them (B) except with the truth, and a named/identified (specified) term/time, and those who disbelieved (are) objecting/opposing from what they were warned/given notice (of). | maKlqna alsmawat walarD wmabynhma ala balHq wajl msmi walXyn kfrwa `ma anXrwa m`rDwn | |||
| 4. * | Say: "Do ye see what it is ye invoke besides Allah. Show me what it is they have created on earth, or have they a share in the heavens bring me a book (revealed) before this, or any remnant of knowledge (ye may have), if ye are telling the truth! | Say: "Have you [really] given thought to what it is that you invoke instead of God? Show me what these [beings or forces] have created anywhere on earth! Or had they, perchance, a share in [creating] the heavens? [If so,] bring me any divine writ preceding this one, or any [other] vestige of knowledge - if what you claim is true!" [Sc., "in support of your claim that there are other divine powers besides God".] | Say: "Did you see what you call from other than God? Show me what they created from the earth/Planet Earth, or for them (is) a partnership in the skies/space? Come/bring to me with a Book from before this, or a mark/historical remain from knowledge, if you were truthful." | ql araytm matd`wn mn dwn allh arwny maXa Klqwa mn alarD am lhm $rk fy alsmawat aytwny bktab mn qbl hXa aw axar+ mn `lm an kntm Sadqyn | |||
| 5. * | And who is more astray than one who invokes besides Allah, such as will not answer him to the Day of Judgment, and who (in fact) are unconscious of their call (to them)? | And who could be more astray than one who invokes, instead of God, such as will not respond to him either now or on the Day of Resurrection, [Lit., "will not respond to him till the Day of Resurrection", i.e., never.] and are not even conscious of being invoked? - | And who (is) more misguided than who calls from other than God whom does not answer/reply to him to the Resurrection Day, and they are from their call/request/prayer ignoring/disregarding ? | wmn aDl mmn yd`w mn dwn allh mn laystjyb lh ali ywm alqyam+ whm `n d`aYhm Gaflwn | |||
| 6. * | And when mankind are gathered together (at the Resurrection), they will be hostile to them and reject their worship (altogether)! | such as, when all mankind is gathered [for judgment], will be enemies unto those [who worshipped them], and will utterly reject their worship? [For this symbolic "enmity" of all false objects of worship, see note on 35:14.] | And if the people were gathered, they (their gods) were enemies for them, and they were with their worshipping disbelieving (disowning). | waXa H$r alnas kanwa lhm a`da' wkanwa b`badthm kafryn | |||
| 7. * | When Our Clear Signs are rehearsed to them, the Unbelievers say, of the Truth when it comes to them: "This is evident sorcery!" | But whenever Our messages are conveyed to them in all their clarity, they who are bent on denying the truth speak thus of the truth as soon as it is brought to them: "This is clearly nothing but spellbinding eloquence!" [Lit., "sorcery": see note on 74:24, where the term sihr has been used, chronologically, for the first time in the above sense. As in that early instance, the truth referred to here is the message of the Quran.] | And if Our evidences/signs/verses are read/recited on them, those who disbelieved to the truth when it came to them said: "This (is) clear/evident magic/sorcery." | waXa ttli `lyhm ayatna bynat qal alXyn kfrwa llHq lma ja'hm hXa sHr mbyn | |||
| 8. * | Or do they say, "He has forged it"? Say: "Had I forged it, then can ye obtain no single (blessing) for me from Allah. He knows best of that whereof ye talk (so glibly)! Enough is He for a witness between me and you! And he is Oft-Forgiving, Most Merciful." | Or do they say, "He has invented all this"? Say [O Muhammad]: "Had I invented it, you would not be of the least help to me against God. [Sc., "then why should I have invented all this for your sake?"] He is fully aware of that [slander] into which you so recklessly plunge: enough is He as a witness between me and you! And [withal,] He alone is truly-forgiving, a true dispenser of grace." [The implication is, "May God forgive you, and grace you with His guidance" (Zamakhshari).] | Or they say: "He fabricated/cut and split it." Say: "If I fabricated/cut and split it, so you do not own/possess for me from God a thing. He is more knowledgeable with what you rush/hurry in it, enough/sufficient with Him (as) a witness/testifier between me and between you, and He is the forgiving, the merciful." | am yqwlwn aftrah ql an aftryth fla tmlkwn ly mn allh $yYa hw a`lm bma tfyDwn fyh kfi bh $hyda byny wbynkm whw alGfwr alrHym | |||
| 9. * | Say: "I am no bringer of new-fangled doctrine among the apostles, nor do I know what will be done with me or with you. I follow but that which is revealed to me by inspiration; I am but a Warner open and clear." | Say: "I am not the first of [God's] apostles; [Thus Tabari, Baghawi, Razi, Ibn Kathir, implying - as Razi stresses - "I am but a human being like all of God's message-bearers who preceded me". Alternatively, the phrase may be rendered as "I am no innovator among the apostles" - i.e., "I am not preaching anything that was not already preached by all of God's apostles before me" (Razi and Baydawi): which coincides with the Quranic doctrine of the identity of the ethical teachings propounded by all of God's prophets.] and [like all of them,] I do not know what will be done with me or with you: for I am nothing but a plain warner." [I.e., "What will happen to all of us in this world" (Tabari, quoting with approval this interpretation of Al-Hasan al-Basri), or "both in this world and in the hereafter" (Baydawi). Either of these two interpretations implies a denial on the Prophet's part of any foreknowledge of the future and, in a wider sense, any knowledge of "that which is beyond the reach of human perception" (al-ghayb): cf. 6:50 or 7:188.] | Say: "I was not (a) new invention/unprecedented from the messengers, and I do not know what will be made/done with me, nor with you, that I follow except what is being inspired/transmitted to me, and I am not except a clear/evident warner/giver of notice." | ql maknt bd`a mn alrsl wmaadry mayf`l by wlabkm an atb` ala maywHi ali wma ana ala nXyr mbyn | |||
| 10. * | Say: "See ye? If (this teaching) be from Allah, and ye reject it, and a witness from among the Children of Israel testifies to its similarity (with earlier scripture), and has believed while ye are arrogant, (how unjust ye are!) truly, Allah guides not a people unjust." | Say: "Have you given thought [to how you will fare] if this be truly [a revelation] from God and yet you deny its truth? - even though a witness from among the children of Israel has already borne witness to [the advent of] one like himself, [I.e., a prophet like himself. The "witness" spoken of here is evidently Moses: cf. the two Biblical passages relating to the advent of the Prophet Muhammad (Deuteronomy xviii, 15 and 18): "The Lord thy God will raise up unto thee a prophet from the midst of thee, of thy brethren, like unto me"; and "I will raise them up a prophet from among thy brethren, like Unto thee, and will put My words in his mouth." (See in this connection note on 2:42.)] and has believed [in him], the while you glory in your arrogance [and reject his message]? Verily, God does not grace [such] evildoing folk with His guidance!" | Say: "Did you see if (it) was from at God, and you disbelieved with (in) it, and a witness/testifier from Israel's sons and daughters witnessed/testified on similar/alike to it (Old Testament), so he believed and you became arrogant? That truly God does not guide the nation the unjust/oppressive." | ql araytm an kan mn `nd allh wkfrtm bh w$hd $ahd mn bny asraYyl `li mxlh famn wastkbrtm an allh layhdy alqwm alZalmyn | |||
| 11. * | The Unbelievers say of those who believe: "If (this Message) were a good thing, (such men) would not have gone to it first, before us!" And seeing that they guide not themselves thereby, they will say, "this is an (old,) falsehood!" | But they who are bent on denying the truth speak thus of those who have attained to faith: "If this [message] were any good, these [people] would not have preceded us in accepting it!" [Lit., "towards it". Almost all of the classical commentators assume that this refers, specifically, to the contempt with which the pagan Quraysh looked down upon the early followers of Muhammad, most of whom came from the poorest, lowliest strata of Meccan society. However, the above "saying" has undoubtedly a timeless import inasmuch as the poor and lowly have always been among the first to follow a prophet. Moreover, it may also have a bearing on our times as well, inasmuch as the materially powerful nations, whom their technological progress has blinded to many spiritual verities, are increasingly contemptuous of the weakness of those civilizations in which religion still plays an important, albeit largely formalistic, role; and so, not realizing that this very formalism and the ensuing cultural sterility, and not religious faith as such, is the innermost cause of that weakness, they attribute it to the influence of religion per se, saying as it were, "If religion were any good, we would have been the first in holding on to it" - thus "justifying" their own materialistic attitude and their refusal to be guided by spiritual considerations.] And since they refuse to be guided by it, they will always say, "This is [but] an ancient falsehood!" [I.e., the concept of divine revelation as such, as is evident from the subsequent reference to the revelation of Moses.] | And those who disbelieved said to those who believed: "If (it) was good, they would not have preceded us to it." And if they not be guided with it, so they will say: "That (is) old lies/falsehood." | wqal alXyn kfrwa llXyn amnwa lw kan Kyra masbqwna alyh waX lm yhtdwa bh fsyqwlwn hXa afk qdym | |||
| 12. * | And before this, was the Book of Moses as a guide and a mercy: And this Book confirms (it) in the Arabic tongue; to admonish the unjust, and as Glad Tidings to those who do right. | And yet, before this there was the revelation of Moses, a guide and a [sign of God's] grace; and this [Quran] is a divine writ confirming the truth [of the Torah] [Sc., in its original, uncorrupted form.] in the Arabic tongue, to warn those who are bent on evildoing, and [to bring] a glad tiding to the doers of good: | And from before it (is) Moses' Book, a leader/example, and mercy, and that (is a) confirming Book (in an) Arabic tongue/speech, to warn/give notice (to) those who caused injustice/ oppression, and good news to the good doers. | wmn qblh ktab mwsi amama wrHm+ whXa ktab mSdq lsana `rbya lynXr alXyn Zlmwa wb$ri llmHsnyn | |||
| 13. * | Verily those who say, "Our Lord is Allah," and remain firm (on that Path),- on them shall be no fear, nor shall they grieve. | for, behold, all who say, "Our Sustainer is God", and thereafter stand firm [in their faith] - no fear need they have, and neither shall they grieve: | That truly those who said: "Our Lord (is) God" then they became straight/direct, so no fear/fright on them, and nor they be sad/grieving. | an alXyn qalwa rbna allh xm astqamwa fla Kwf `lyhm wla hm yHznwn | |||
| 14. * | Such shall be Companions of the Gardens, dwelling therein (for aye): a recompense for their (good) deeds. | it is they who are destined for paradise, therein to abide as a reward for all that they have done. | Those are the Paradise's friends/company (they are) immortally/eternally in it, a reward/reimbursement because (of) what they were making/doing. | awlYk aSHab aljn+ Kaldyn fyha jza' bma kanwa y`mlwn | |||
| 15. * | We have enjoined on man kindness to his parents: In pain did his mother bear him, and in pain did she give him birth. The carrying of the (child) to his weaning is (a period of) thirty months. At length, when he reaches the age of full strength and attains forty years, he says, "O my Lord! Grant me that I may be grateful for Thy favour which Thou has bestowed upon me, and upon both my parents, and that I may work righteousness such as Thou mayest approve; and be gracious to me in my issue. Truly have I turned to Thee and truly do I bow (to Thee) in Islam." | NOW [among the best of the deeds which] We have enjoined upon man is goodness towards his parents. [Cf. 29:8 and 31:14. In the present instance, this connects with the reference to the "doers of good" at the end of verse 12 and in verses 13-14.] In pain did his mother bear him, and in pain did she give him birth; and her bearing him and his utter dependence on her took thirty months. [See note on 31:14.] And so, when he attains to full maturity and reaches forty years, [I.e., the age at which man is supposed to attain to full intellectual and spiritual maturity. It is to be borne in mind that the masculine noun insan ("man" or "human being") appearing in the first sentence of this verse applies to both sexes alike.] he [that is righteous] prays: "O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, and that I may do what is right [in a manner] that will meet with Thy goodly acceptance; and grant me righteousness in my offspring [as well]. Verily, unto Thee have I turned in repentance: [Sc., "of whatever sin I may have committed". See note on the last sentence of 24:31.] for, verily, I am of those who have surrendered themselves unto Thee!" | And We directed/commanded the human (with) a goodness (in treatment) with (to) his parents, his mother bore/became pregnant with him compellingly/forcefully/involuntarily and she gave birth to him compellingly/forcefully/involuntarily, and his weight/pregnancy with him, and his wearing/separation thirty months, until when he reached his maturity/strength, and he reached forty years, he said: "My Lord inspire/influence me that (E) I thank/be grateful (for) your blessing which you blessed on me and on my parents, and that (E) I make/do correct/righteous deeds you accept/approve it, and correct/repair for me in my descendants, that I repented to you, and that I am from the Moslems/submitters/surrenderers." | wwSyna alansan bwaldyh aHsana Hmlth amh krha wwD`th krha wHmlh wfSalh xlaxwn $hra Hti aXa blG a$dh wblG arb`yn sn+ qal rb awz`ny an a$kr n`mtk alty an`mt `li w`li waldy wan a`ml SalHa trDah waSlH ly fy Xryty any tbt alyk wany mn almslmyn | |||
| 16. * | Such are they from whom We shall accept the best of their deeds and pass by their ill deeds: (They shall be) among the Companions of the Garden: a promise! of truth, which was made to them (in this life). | It is [such as] these from whom We shall accept the best that they ever did, [I.e., "whom We shall reward in accordance with the best that they ever did": cf. 29:7.] and whose bad deeds We shall overlook: [they will find themselves] among those who are destined for paradise, in fulfillment of the true promise which they were given [in this world]. | Those are those whom We accept (the) best (of) what they made/did, and We overlook/forgive from their sins/crimes in the Paradises' friends/company, the truth's promise which they were being promised. | awlYk alXyn ntqbl `nhm aHsn ma`mlwa wntjawz `n syYathm fy aSHab aljn+ w`d alSdq alXy kanwa yw`dwn | |||
| 17. * | But (there is one) who says to his parents, "Fie on you! Do ye hold out the promise to me that I shall be raised up, even though generations have passed before me (without rising again)?" And they two seek Allah.s aid, (and rebuke the son): "Woe to thee! Have faith! for the promise of Allah is true." But he says, "This is nothing but tales of the ancients!" | But [there is many a one] who says to his parents [whenever they try to imbue him with faith in God]: "Fie upon both of you! Do you promise me that I shall be brought forth [from the dead], although [so many] generations have passed away before me?" [Sc., "without any indication that anyone has been or will be resurrected". This parabolic "dialogue" is not only meant to illustrate the ever-recurring - and perhaps natural - conflict between older and younger generations, but also points to the transmission of religious ideas as the most important function of parenthood, and thus, in a wider sense, as the basic element of all social continuity.] And [while] they both pray for God's help [and say], "Alas for thee! For, behold, God's promise always comes true!" - he but answers, "All this is nothing but fables of ancient times!" | And who said to his parents: "Ugh to you (B) do you (B) promise me that (E) I will be brought out, and the generations/centuries had past/expired from before me?" And they (B), they (B) seek/ask for help (from) God: "Your calamity/scandal/woe believe, that truly God's promise (is) truth." So he says: "That (is) not except the first's/beginner's myths/baseless stories." | walXy qal lwaldyh af lkma at`danny an aKrj wqd Klt alqrwn mn qbly whma ystGyxan allh wylk amn an w`d allh Hq fyqwl mahXa ala asaTyr alawlyn | |||
| 18. * | Such are they against whom is proved the sentence among the previous generations of Jinns and men, that have passed away; for they will be (utterly) lost. | It is [such as] these upon whom the sentence [of doom] will fall due, together with the [other sinful] communities of invisible beings [See Appendix III.] and humans that have passed away before their time. Verily, they will be lost: | Those are those who the word/opinion and belief became correct/true in nations (that) had passed/expired from before them from the Jinns and the human/mankind, that they truly were losers. | awlYk alXyn Hq `lyhm alqwl fy amm qd Klt mn qblhm mn aljn walans anhm kanwa Kasryn | |||
| 19. * | And to all are (assigned) degrees according to the deeds which they (have done), and in order that ((Allah)) may recompense their deeds, and no injustice be done to them. | for, [in the life to come,] all shall have their degrees in accordance with whatever [good or evil] they did: and so, [The particle li prefixed to the subsequent verb is evidently what the grammarians call a lam al-aqibah: i.e., not an indication of intent ("so that") but simply of a causal sequence, which is best rendered as "and", "and so", or "hence".] He will repay them in full for their doings, and none shall be wronged. | And to each, steps/degrees from what they made/did, and to fulfill/complete (to) them their deeds, and they not be caused injustice to/oppressed. | wlkl drjat mma `mlwa wlywfhm a`malhm whm layZlmwn | |||
| 20. * | And on the Day that the Unbelievers will be placed before the Fire, (It will be said to them): "Ye received your good things in the life of the world, and ye took your pleasure out of them: but today shall ye be recompensed with a Penalty of humiliation: for that ye were arrogant on earth without just cause, and that ye (ever) transgressed." | And on the Day when those who were bent on denying the truth will be brought within sight of the fire, [they will be told:] "You have exhausted your [share of] good things in your worldly life, having enjoyed them [without any thought of the hereafter]: and so today you shall be requited with the suffering of humiliation for having gloried on earth in your arrogance, [I.e., for having arrogantly, without any objective justification, asserted that there is no life after death.] offending against all that is right, and for all your iniquitous doings!" | And a day/time those who disbelieved be displayed/exhibited on (to) the fire : "You wiped off/eliminated your good (deeds) in your life the present/worldly life, and you lived long/enjoyed with it, so the day/today you are being reimbursed (the) torture (of) the humiliation/disgrace because (of) what you were being arrogant in the earth/Planet Earth without the right, and because (of) what you were debauching." | wywm y`rD alXyn kfrwa `li alnar aXhbtm Tybatkm fy Hyatkm aldnya wastmt`tm bha falywm tjzwn `Xab alhwn bma kntm tstkbrwn fy alarD bGyr alHq wbma kntm tfsqwn | |||
| 21. * | Mention (Hud) one of 'Ad's (own) brethren: Behold, he warned his people about the winding Sand-tracts: but there have been warners before him and after him: "Worship ye none other than Allah. Truly I fear for you the Penalty of a Mighty Day." | AND REMEMBER that brother of [the tribe of] Ad, [I.e., the Prophet Hud (see note on 7:65). The mention of Hud and the tribe of Ad connects with the last sentence of the preceding verse, inasmuch as this tribe "transgressed all bounds of equity all over their lands" | And remember Aad's brother when He warned/gave notice (to) his nation by the long winding sand (patterns/dunes), and the warnings/notices had past/expired from between his hands and from behind him (the warnings were given before and during his time): "That you not worship except God, that I, I fear on (for) you a great day's/time's torture." | waXkr aKa `ad aX anXr qwmh balaHqaf wqd Klt alnXr mn byn ydyh wmn Klfh alat`bdwa ala allh any aKaf `lykm `Xab ywm `Zym | |||
| 22. * | They said: "Hast thou come in order to turn us aside from our gods? Then bring upon us the (calamity) with which thou dost threaten us, if thou art telling the truth?" | They answered: "Hast thou come to seduce us away from our gods? Bring, then, upon us that [doom] with which thou threaten us, if thou art a man of truth!" | They said: "Did you come to us to turn us away from our gods, so come/bring to us with what you promise us if you were from the truthful." | qalwa ajYtna ltafkna `n alhtna fatna bma t`dna an knt mn alSadqyn | |||
| 23. * | He said: "The Knowledge (of when it will come) is only with Allah. I proclaim to you the mission on which I have been sent: But I see that ye are a people in ignorance!".. | Said he: "Knowledge [of when it is to befall you] rests with God alone: I but convey unto you the message with which I have been entrusted; but I see that you are people ignorant [of right and wrong]!" | He said: "But/truly the knowledge (is) at God, and I communicate/inform you what I was sent with it, and but I see you (as) a nation being lowly/ignorant." | qal anma al`lm `nd allh wablGkm maarslt bh wlkny arakm qwma tjhlwn | |||
| 24. * | Then, when they saw the (Penalty in the shape of) a cloud traversing the sky, coming to meet their valleys, they said, "This cloud will give us rain!" "Nay, it is the (Calamity) ye were asking to be hastened!- A wind wherein is a Grievous Penalty! | And so, when they beheld it [I.e., when they beheld, without recognizing it as such, the approach of their doom.] in the shape of a dense cloud approaching their valleys, they exclaimed, "This is but a heavy cloud which will bring us [welcome] rain!" [But Hud said:] "Nay, but it is the very thing which you [so contemptuously] sought to hasten - a wind bearing grievous suffering, | So when they saw/understood it an obstructing cloud approaching/coming (to) their valleys, they said: "That obstructing cloud (is) raining on us." No/rather it is what you hurried/hastened with it, a wind/smell in it (is) a painful torture. | flma rawh `arDa mstqbl awdythm qalwa hXa `arD mmTrna bl hw maast`jltm bh ryH fyha `Xab alym | |||
| 25. * | "Everything will it destroy by the command of its Lord!" Then by the morning they - nothing was to be seen but (the ruins of) their houses! thus do We recompense those given to sin! | bound to destroy everything at its Sustainer's behest!" And then they were so utterly wiped out [Lit., "then they became so that...", etc. See 69:6-8, describing the sandstorm which destroyed the tribe of Ad without leaving any trace of them.] that nothing could be seen save their [empty] dwellings: thus do We requite people lost in sin. | It destroys every thing with its Lord's order/command, so they became/became in the morning not (to) be seen except their residences, as/like that We reimburse the nation, the criminals/sinners.370 | tdmr kl $Y bamr rbha faSbHwa layri ala msaknhm kXlk njzy alqwm almjrmyn | |||
| 26. * | And We had firmly established them in a (prosperity and) power which We have not given to you (ye Quraish!) and We had endowed them with (faculties of) hearing, seeing, heart and intellect: but of no profit to them were their (faculties of) hearing, sight, and heart and intellect, when they went on rejecting the Signs of Allah. and they were (completely) encircled by that which they used to mock at! | And yet, We had established them securely in a manner in which We have never established you, [O people of later times;] [This relates in the first instance to the pagan contemporaries of the Prophet, but applies to later generations as well. The tribe of Ad was the unchallenged lords in the vast region in which they lived (cf. 89:8 - "the like of whom has never been reared in all the land"). Moreover, the social conditions of their time were so simple and so free of the many uncertainties and dangers which beset people of higher civilizations that they could be regarded as more "securely established" on earth than people of later, more complex times.] and We had endowed them with hearing, and sight, and [knowledgeable] hearts: [I.e., intellect and feeling, both of which are comprised in the noun fuad.] but neither their hearing, nor their sight, nor their hearts were of the least avail to them, seeing that they went on rejecting God's messages; and [in the end] they were overwhelmed [Lit., "enfolded".] by the very thing which they had been wont to deride. | And We had (E) highly positioned/strengthened them in what We have not highly positioned/strengthened you in it, and We made/put for them a sense of hearing, and eye sights, and hearts, so their sense of hearing, and nor their eye sights, and nor their hearts did not enrich/suffice from them a thing when they were disbelieving and denying with God's evidences/verses ; and what they were with it mocking/making fun of surrounded/encircled with them. | wlqd mknahm fyma an mknakm fyh wj`lna lhm sm`a wabSara wafYd+ fma aGni `nhm sm`hm wlaabSarhm wlaafYdthm mn $y aX kanwa yjHdwn bayat allh wHaq bhm makanwa bh ysthzWwn | |||
| 27. * | We destroyed aforetime populations round about you; and We have shown the Signs in various ways, that they may turn (to Us). | Thus have We destroyed many a [sinful] community living round about you; [I.e., "close to you in space as well as in time". In its wider sense, this phrase denotes "all the rest of the world".] and yet, [before destroying them,] We had given many facets to [Our warning] messages, so that they might turn back [from their evil ways]. | And We had (E) destroyed what (is) around/surrounding you from the villages/urban cities, and We detailed/elaborated linguistically the evidences/verses, maybe/perhaps they return. | wlqd ahlkna maHwlkm mn alqri wSrfna alayat l`lhm yrj`wn | |||
| 28. * | Why then was no help forthcoming to them from those whom they worshipped as gods, besides Allah, as a means of access (to Allah.? Nay, they left them in the lurch: but that was their falsehood and their invention. | But, then, did those [beings] whom they had chosen to worship as deities beside God, hoping that they would bring them nearer [to Him], help them [in the end]? [This clause gives the meaning of the expression qurbanan, which contains an allusion not merely to false deities but also to the deification of saints, living or dead, who allegedly act as mediators between man and the transcendental Supreme Being.] Nay, they forsook them: for that [alleged divinity] was but an outcome of their self-delusion and all their false imagery. [Lit., "that was their lie and all that they were wont to invent".] | So if only those whom they took (as) an approachment to God, gods from other than God gave them victory/aid (if only their gods that they worship other than God would give them victory), but they misguided from them, and that (is) their lies/falsehood, and what they were fabricating/cutting and splitting. | flwla nSrhm alXyn atKXwa mn dwn allh qrbana alh+ bl Dlwa `nhm wXlk afkhm wmakanwa yftrwn | |||
| 29. * | Behold, We turned towards thee a company of Jinns (quietly) listening to the Qur'an: when they stood in the presence thereof, they said, "Listen in silence!" When the (reading) was finished, they returned to their people, to warn (them of their sins). | AND LO! [See note on 2:30. The connection between this passage and the preceding one apparently lies in the fact that whereas "those who are lost in sin" (of whom the tribe of Ad is given as an example) refuse to heed God's messages, the "unseen beings" spoken of in the sequence immediately perceived their truth and accepted them.] We caused a group of unseen beings to incline towards thee, [O Muhammad,] [The term nafar signifies a group of more than three and up to ten persons. The occurrence mentioned in this passage - said to have taken place in the small oasis of Nakhlah, on the way leading from Mecca to Taif (Tabari) - is evidently identical with that described in 72:1-15; for a tentative explanation, see note on 72:1.] so that they might give ear to the Quran; and so, as soon as they became aware of it, [Lit., "as soon as they attended to it", i.e., to its recitation by the Prophet.] they said [unto one another], "Listen in silence!" And when [the recitation] was ended, they returned to their people as warners. [I.e., as preachers of the Quranic creed. The expression "as warners" connects with the preceding references to "warning messages".] | And when We diverted/returned/pushed to you a group (from 3-10)/family/tribe from the Jinns, they hear/listen (to) the Koran, so when they attended/came to it, they said: "Listen quietly." So when it ended (the Koran in entirety), they turned away to their nation warning/giving notice/warners/givers of notice. | waX Srfna alyk nfra mn aljn ystm`wn alqran flma HDrwh qalwa anStwa flma qDy wlwa ali qwmhm mnXryn | |||
| 30. * | They said, "O our people! We have heard a Book revealed after Moses, confirming what came before it: it guides (men) to the Truth and to a Straight Path. | They said: "O our people! Behold, we have been listening to a revelation bestowed from on high after [that of] Moses, confirming the truth of whatever there still remains [of the Torah]: [For an explanation of this rendering of the phrase ma bayna yadayhi, see note on 3:3. As pointed out in note on 72:1, this reference to the Quran as revealed "after Moses", omitting any mention of Jesus, seems to indicate that the speakers were followers of the Jewish faith; hence my interpolation of the words "of the Torah".] it guides towards the truth, and onto a straight way. | They said: "You our nation that we heard/listened to a Book (that) was descended from after Moses, confirming to what (is) between his hands, it guides to the truth and to (a) straight/direct road/path." | qalwa yaqwmna ana sm`na ktaba anzl mn b`d mwsi mSdqa lma byn ydyh yhdy ali alHq wali Tryq mstqym | |||
| 31. * | "O our people, hearken to the one who invites (you) to Allah, and believe in him: He will forgive you your faults, and deliver you from a Penalty Grievous. | "O our people! Respond to God's call, and have faith in Him: He will forgive you [whatever is past] of your sins, and deliver you from grievous suffering [in the life to come]. | You our nation, answer/reply God's caller/requester, and believe with Him, He forgives for you from your crimes and He protects/defends you from a painful torture. | yaqwmna ajybwa da`y allh wamnwa bh yGfr lkm mn Xnwbkm wyjrkm mn `Xab alym | |||
| 32. * | "If any does not hearken to the one who invites (us) to Allah, he cannot frustrate ((Allah)'s Plan) on earth, and no protectors can he have besides Allah. such men (wander) in manifest error." | But he who does not respond to God's call can never elude [Him] on earth, nor can he has any protector against Him [in the life to come]: all such are most obviously lost in error." [See note on 72:15.] | And who does not answer/reply (to) God's caller/requester so (he is) not with disabling/frustrating in the land/planet Earth, and (there) is not from other than Him guardians/allies, those are in clear/evident misguidance. | wmn layjb da`y allh flys bm`jz fy alarD wlys lh mn dwnh awlya' awlYk fy Dlal mbyn | |||
| 33. * | See they not that Allah, Who created the heavens and the earth, and never wearied with their creation, is able to give life to the dead? Yea, verily He has power over all things. | ARE, THEN, they [who deny the life to come] not aware that God, who has created the heavens and the earth and never been wearied by their creation, [This is apparently an allusion to the Quranic doctrine that God's creative activity is continuous and unending.] has [also] the power to bring the dead back to life? Yea, verily, He has the power to will anything! | Did they not see/understand that (E) God (is) who created the skies/space and the earth/Planet Earth, and (He) did not fail/fatigue with their creation, (is) with capable/able on that He revives/makes alive the deads, yes/certainly, that He truly is on every thing capable/able. | awlm yrwa an allh alXy Klq alsmawat walarD wlm y`y bKlqhn bqadr `li an yHyy almwti bli anh `li kl $Y qdyr | |||
| 34. * | And on the Day that the Unbelievers will be placed before the Fire, (they will be asked,) "Is this not the Truth?" they will say, "Yea, by our Lord!" (One will say:) "Then taste ye the Penalty, for that ye were wont to deny (Truth)!" | And so, on the Day when those who were bent on denying the truth will be brought within sight of the fire [and will be asked], "Is not this the truth?" - they will answer, "Yea, by Our Sustainer!" [And] He will say: "Taste, then, this suffering as an outcome of your denial of the truth!" | And a day/time those who disbelieved be displayed/exhibited on (to) the fire (and told): "Is this not with the truth ?" They said: "Yes/certainly and by, our Lord." He said: "So taste/experience the torture because (of) what you were disbelieving." | wywm y`rD alXyn kfrwa `l alnar alys hXa balHq qalwa bli wrbna qal fXwqwa al`Xab bma kntm tkfrwn | |||
| 35. * | Therefore patiently persevere, as did (all) apostles of inflexible purpose; and be in no haste about the (Unbelievers). On the Day that they see the (Punishment) promised them, (it will be) as if they had not tarried more than an hour in a single day. (Thine but) to proclaim the Message: but shall any be destroyed except those who transgress? | REMAIN, then, [O believer,] patient in adversity, just as all of the apostles, endowed with firmness of heart, bore themselves with patience. And do not ask for a speedy doom of those [who still deny the truth]: on the Day when they see [the fulfillment of] what they were promised, [I.e., the reality of life after death.] [it will seem to them] as though they had dwelt [on earth] no longer than one hour of [an earthly] day! [In this parabolic manner the Quran points to the illusory concept of "time" as experienced by the human mind - a concept which has no bearing on the ultimate reality to be unfolded in the hereafter.] [This is Our] message. Will, then, any be [really] destroyed save iniquitous folk?" [Cf. the last sentence of 6:47 and the corresponding note.] | So be patient as/like (owners) of the decisiveness/determination from the messengers became patient, and do not hurry/hasten for them, a day/time they see/understand what they are being promised (it is) as if they did not stay/remain/wait except an hour from daytime, (this is) information/communication, so do (any) except the nation the debauchers be made to die/be destroyed ?371 | faSbr kma Sbr awlwa al`zm mn alrsl wlatst`jl lhm kanhm ywm yrwn mayw`dwn lm ylbxwa ala sa`+ mn nhar blaG fhl yhlk ala alqwm alfasqwn | |||