| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | Qaf: By the Glorious Qur'an (Thou art Allah.s Messenger.. | Qaf. [Chronologically, the above is the second occurrence (after surah 68) of one of the disjointed letter-symbols which precede some of the Quranic surahs. For the theories relating to these symbols, see Appendix II. As regards my rendering of the adjurative particle wa which opens the next sentence as "Consider", see first half of note on 74:32, where this adjuration appears for the first time in the chronological order of revelation.] | K and the Koran, the most glorious/exalted. | swr+ q bsm allh alrHmn alrHym ? q walqran almjyd | |||
| 2. * | But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing! | But nay - they deem it strange that a warner should have come unto them from their own midst; [This is the earliest Quranic mention - repeated again and again in other places - of people's "deeming it strange" that a purportedly divine message should have been delivered by someone "from their own midst", i.e., a mortal like themselves. Although it is undoubtedly, in the first instance, a reference to the negative attitude of the Meccan pagans to Muhammad's call, its frequent repetition throughout the Quran has obviously an implication going far beyond that historical reference: it points to the tendency common to many people, at all stages of human development, to distrust any religious statement that is devoid of all exoticism inasmuch as it is enunciated by a person sharing the social and cultural background of those whom he addresses and because the message itself relies exclusively - as the Quran does - on an appeal to man's reason and moral sense. Hence, the Quran explicitly mentions people's "objections" to a prophet "who eats food [like ordinary mortals] and goes about in the market-places" (25:7; see also note on 25:20).] and so these deniers of the truth are saying, "A strange thing is this! | But they were wondering/astonished that (E) a warner/giver of notice came to them from them, so the disbelievers said: "That (is an) unusual (strange) thing." | bl `jbwa an ja'hm mnXr mnhm fqal alkafrwn hXa $Y `jyb | |||
| 3. * | "What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)." | Why - [how could we be resurrected] after we have died and become mere dust? Such a return seems far-fetched indeed!" | Is (it that) if we died and we were dust/earth? That (is) a far/distant return. | 'aXa mtna wkna traba Xlk rj` b`yd | |||
| 4. * | We already know how much of them the earth takes away: With Us is a record guarding (the full account). | Well do We know how the earth consumes their bodies, for with Us is a record unfailing. [Lit., "what the earth diminishes of them" - implying that God's promise of resurrection takes the fact of the dead bodies' decomposition fully into account. Consequently, resurrection will be like "a new creation" (cf. 10:4, 21:104, 30:11, 85:13, etc.), recalling the recurrent process of creation and re-creation visible in all organic nature (cf. 10:34, 27:64, 30:27).] | We had known what the Earth/land reduces/decreases from them, and at Us (is) an honest protecting/safekeeping Book. | qd `lmna matnqS alarD mnhm w`ndna ktab HfyZ | |||
| 5. * | But they deny the Truth when it comes to them: so they are in a confused state. | Nay, but they [who refuse to believe in resurrection] have been wont to give the lie to this truth whenever it was proffered to them; and so they are in a state of confusion. [Since they reject a priori all thought of life after death, they are perplexed by the lack of any answer to the "why" and "what for" of man's life, by the evident inequality of human destinies, and by what appears to them as a senseless, blind cruelty of nature: problems which can be resolved only against the background of a belief in a continuation of life after bodily "death" and, hence, in the existence of a purpose and a plan underlying all creation.] | But they lied/denied/falsified with the truth when (it) came to them, so they are (in a) confusing/disturbing, matter/affair. | bl kXbwa balHq lma ja'hm fhm fy amr mryj | |||
| 6. * | Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it? | Do they not look at the sky above them - how We have built it and made it beautiful and free of all faults? [Lit., "and it has no gaps [or "breaks"] whatever".] | Did they not look/wonder about to the sky/space above them, how We built/constructed it and We decorated/beautified it, and (there are) no openings/gaps due to defects for it? | aflm ynZrwa ali alsma' fwqhm kyf bnynaha wzynaha wmalha mn frwj | |||
| 7. * | And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)- | And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds, | And the earth/Planet Earth We extended/spread it, and We threw in it anchors/mountains, and We sprouted/grew in it from every/each delightful/cheering pair. | walarD mddnaha walqyna fyha rwasy wanbtna fyha mn kl zwj bhyj | |||
| 8. * | To be observed and commemorated by every devotee turning (to Allah.. | thus offering an insight and a reminder unto every human being who willingly turns unto God. | Clarification/understanding and a reminder/remembrance, to each/every repentant slave/worshipper. | tbSr+ wXkri lkl `bd mnyb | |||
| 9. * | And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests; | And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain, | And We descended from the sky, blessed water, so We sprouted/grew with it treed gardens and the crop's/harvest's seed/grain. | wnzlna mn alsma' ma' mbarka fanbtna bh jnat wHb alHSyd | |||
| 10. * | And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;- | and tall palm-trees with their thickly-clustered dates, | And palm trees high/tall, for it (is) well arranged first fruit of the season. | walnKl basqat lha Tl` nDyd | |||
| 11. * | As sustenance for ((Allah)'s) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection. | as sustenance apportioned to men; and by [all] this We bring dead land to life: [and] even so will be [man's] coming-forth from death. | A provision to the worshippers/slaves, and We revived with it a dead/lifeless country/land, as/like that (is) the exit/getting out (revival). | rzqa ll`bad waHyyna bh bld+ myta kXlk alKrwj | |||
| 12. * | Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud, | [Long] before those [who now deny resurrection] did Noah's people give the lie to this truth, and [so did] the folk of Ar-Rass, [See note on 25:38.] and [the tribes of] Thamud | Noah's nation denied/falsified before them, and the old well's/Riss'/Rass' owners/company, and Thamud. | kXbt qblhm qwm nwH waSHab alrs wxmwd | |||
| 13. * | The 'Ad, Pharaoh, the brethren of Lut, | and Ad, and Pharaoh, and Lot's brethren, [The term "brethren' (ikhwan) is used here metonymically, denoting a group of people who share the same views or, alternatively, the same environment. Since the people referred to formed Lot's social environment (cf. 7:83 or 11:77-83), they are described as his "brethren" although his moral concepts and inclinations were entirely different from theirs.] | And Aad, and Pharaoh, and Lot's brothers. | w`ad wfr`wn waKwan lwT | |||
| 14. * | The Companions of the Wood, and the People of Tubba'; each one (of them) rejected the apostles, and My warning was duly fulfilled (in them). | and the dwellers of the wooded dales [of Madyan], and the people of Tubba: [Regarding "the people of Tubba", see 44:37 and the corresponding note. The "dwellers of the wooded dales" are the people of Madyan (the Biblical Midian), as is evident from 26:176 ff. Their story is found in the Quran in several places; for the most detailed version, see 11:84-95.] they all gave the lie to the apostles - and thereupon that whereof I had warned [them] came true. | And the thicket's/dense tangled trees' owners/company, and Tubas' nation, each/all denied/falsified the messengers, so (they) deserved My threat. | waSHab alayk+ wqwm tb` kl kXb alrsl fHq w`yd | |||
| 15. * | Were We then weary with the first Creation, that they should be in confused doubt about a new Creation? | Could We, then, be [thought of as being] worn out by the first creation? [I.e., by the creation of the universe or, more specifically, of man.] Nay - but some people [Lit., "they".] are [still] lost in doubt about [the possibility of] a new creation! | Have We been failing with the creation the first/beginning? But they are in confusion/ obscurity from a new creation. | af`yyna balKlq alawl bl hm fy lbs mn Klq jdyd | |||
| 16. * | It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. | NOW, VERILY, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein. | And We had (E) created the human/mankind, and we know what his self inspires and talks with it, and We are nearer/closer to him than the jugular vein (which carries deoxygenated blood to the heart). | wlqd Klqna alansan wn`lm matwsws bh nfsh wnHn aqrb alyh mn Hbl alwryd | |||
| 17. * | Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left. | [And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left, [The first part of the above sentence - i.e., the phrase yatalaqqa al-mutalaqqiyan - may be understood in either of two senses: "the two that are meant to receive do receive", or "the two that aim at meeting each other do meet". The classical commentators adopt, as a rule, the first sense and, consequently, interpret the passage thus: "... the two angels that are charged with recording man's doings do record them, sitting on his right and on his left". In my opinion, however, the second of the two possible meanings ("the two that aim at meeting each other") corresponds better with the preceding verse, which speaks of what man's innermost self (nafs) "whispers within him", i.e., voices his subconscious desires. Thus, "the two that aim at meeting" are, I believe, the two demands of, or, more properly, the two fundamental motive forces within man's nature: his primal, instinctive urges and desires, both sensual and non-sensual (all of them comprised in the modern psychological term "libido"), on the one side, and his reason, both intuitive and reflective, on the other. The "sitting (qaid) on the right and on the left" is, to my mind, a metaphor for the conflicting nature of these dual forces which strive for predominance within every human being: hence, my rendering of qaid as "contending". This interpretation is, moreover, strongly supported by the reference, in verse 21, to man's appearing on Judgment Day with "that which drives and that which bears witness" - a phrase which undoubtedly alludes to man's instinctive urges as well as his conscious reason (see note on verse 21 below).] | When/if the two receivers/meeters/finders meet from the right (side) and the left, protecting/guarding. | aX ytlqi almtlqyan `n alymyn w`n al$mal q`yd | |||
| 18. * | Not a word does he utter but there is a sentinel by him, ready (to note it). | not even a word can he utter but there is a watcher with him, ever-present. [I.e., his conscience. The "uttering of a word" is conceptually connected with the "whispering" within man's psyche spoken of in the preceding verse.] | Nothing emits/vocalizes from a word except at Him (is a) prepared/made ready observer/guard. | maylfZ mn qwl ala ldyh rqyb `tyd | |||
| 19. * | And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!" | And [then,] the twilight of death brings with it the [full] truth [I.e., full insight into one's own self.] - that [very thing, O man,] from which thou wouldst always look away! - | And the death's/liflessness's intensity/agony came with the truth that (is) what you were from it deviating/turning aside. | wja't skr+ almwt balHq Xlk maknt mnh tHyd | |||
| 20. * | And the Trumpet shall be blown: that will be the Day whereof Warning (had been given). | and [in the end] the trumpet [of resurrection] will be blown: that will be the Day of a warning fulfilled. | And (it) was blown in the horn/bugle/instrument that (is) Day of the Threat/Resurrection Day. | wnfK fy alSwr Xlk ywm alw`yd | |||
| 21. * | And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness. | And every human being will come forward with [his erstwhile] inner urges and [his] conscious mind, [Lit., "with that which drives (saiq) and that which bears witness (shahid)". While the former term evidently circumscribes man's primal urges - and particularly those which drive him into unrestrained self-indulgence and, thus, into sin - the term shahid (rendered by me as "conscious mind") alludes here to the awakening of the deeper layers of man's consciousness, leading to a sudden perception of his own moral reality - the "lifting of the veil" referred to in the next verse - which forces him to "bear witness" against himself (cf. 17:14, 24:24, 36:65, 41:20 ff.).] | And every/each self came with it a driver (herder) and (an) honest witness/testifier. | wja't kl nfs m`ha saYq w$hyd | |||
| 22. * | (It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!" | [and will be told:] "Indeed, unmindful hast thou been of this [Day of Judgment]; but now We have lifted from thee thy veil, and sharp is thy sight today!" | You had (E) been in negligence/disregard from that, so We removed/uncovered (relieved) from you your cover/concealment, so your eye sight today/the day (is) sharp/iron. | lqd knt fy Gfl+ mn hXa fk$fna `nk GTa'k fbSrk alywm Hdyd | |||
| 23. * | And his Companion will say: "Here is (his Record) ready with me!" | And one part of him will say: [Lit., "his intimate companion" (qarinuhu). The term qarin denotes something that is "connected", "linked" or "intimately associated" with another thing (cf. 41:25 and 43:36, where qarin is rendered as "[one's] other self"). In the present instance - read together with verse 21 - the term apparently denotes "one part" of man, namely, his awakened moral consciousness.] "This it is that has been ever-present with me!" [I.e., the sinner's reason will plead that he had always been more or less conscious, and perhaps even critical, of the urges and appetites that drove him into evildoing: but, as is shown in the sequence, this belated and, therefore, morally ineffective rational cognition does not diminish but, rather, enhances the burden of man's guilt.] | And his companion said: "That what (is) at me (is) prepared/made ready." | wqal qrynh hXa maldy `tyd | |||
| 24. * | (The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of Allah.!- | [Whereupon God will command:] "Cast, cast into hell every [such] stubborn enemy of the truth, [In this instance, as well as in verse 26, the imperative "cast" has the dual form (alqiya). As many classical philologists (and almost all of the commentators) point out, this linguistically permissible for the sake of special stress, and is equivalent to an emphatic repetition of the imperative in question. Alternatively, the dual form may be taken as indicative of an actual duality thus addressed: namely, the two manifestations within man's psyche alluded to in verse 17 and described in verse 21 as saiq and shahid (see note above), both of which, in their interaction, are responsible for his spiritual downfall and, hence, for his suffering in the life to come.] | You (B) throw in Hell each/every stubborn/obstinate (insisting) disbeliever. | alqya fy jhnm kl kfar `nyd | |||
| 25. * | "Who forbade what was good, transgressed all bounds, cast doubts and suspicions; | [every] withholder of good [and] sinful aggressor [and] fomentor of distrust [between man and man - everyone] | Miser/often preventing to the good, (a) transgressor/violator, doubtful/ suspicious. | mna` llKyr m`td mryb | |||
| 26. * | "Who set up another god beside Allah. Throw him into a severe penalty." | who has set up another deity beside God: [This relates not merely to the veneration of real or imaginary beings or forces to which one ascribes divine qualities, but also to the "worship" of false values and immoral concepts to which people often adhere with an almost religious fervour.] cast him, then, cast him into suffering severe!" | Who made/put with God another god, so you (B) throw him in the torture, the strong (severe). | alXy j`l m` allh alha aKr falqyah fy al`Xab al$dyd | |||
| 27. * | His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray." | Man's other self' will say: [Lit., as in verse 23, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason, in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetites summarized in the term saiq ("that which drives") and often symbolized as shaytan ("Satan" or "satanic force": see Razi's remarks quoted in note on 14:22.) In this sense, the term qarin has the same connotation as in 41:25 and 43:36.] "O our Sustainer! It was not I that led his conscious mind into evil [Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).] - [nay,] but it had gone far astray [of its own accord]! [I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses 24-25 above.] | His companion said: "Our Lord I did not make him a tyrant/exceed the limit and but he was in (a) far/distant misguidance." | qal qrynh rbna maaTGyth wlkn kan fy Dlal b`yd | |||
| 28. * | He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning. | [And] He will say: "Contend not before Me, [O you sinners,] for I gave you a forewarning [of this Day of Reckoning]. | He said: "Do not dispute/controvert at Me, and I had advanced/preceded to you with the threat." | qal latKtSmwa ldy wqd qdmt alykm balw`yd | |||
| 29. * | "The Word changes not before Me, and I do not the least injustice to My Servants." | The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!" | The word/statement/saying does not become exchanged/replaced/substituted at Me, and I am not with an unjust/oppressor to the worshippers/slaves. | maybdl alqwl ldy wmaana bZlam ll`byd | |||
| 30. * | One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?" | On that Day We will ask hell, "Art thou filled?"- and it will answer, "[Nay,] is there yet more [for me]?" | A day/time We say to Hell : "Did you fill?" And it says: "Is (there) from an increase?" | ywm nqwl ljhnm hl amtlat wtqwl hl mn mzyd | |||
| 31. * | And the Garden will be brought nigh to the Righteous,- no more a thing distant. | And [on that Day] paradise will be brought within the sight of [Lit., "brought near to".] the God-conscious, and will no longer be far away; [and they will be told:] | And the Paradise was advanced/brought near to the fearing and obeying not far/distant. | wazlft aljn+ llmtqyn Gyr b`yd | |||
| 32. * | (A voice will say:) "This is what was promised for you,- for every one who turned (to Allah. in sincere repentance, who kept (His Law), | "This is what you were promised - [promised] unto everyone who was wont to turn unto God and to keep Him always in mind - | That (is) what you are being promised to each/every repentant/returning (to God), honest protector. | hXa matw`dwn lkl awab HfyZ | |||
| 33. * | "Who feared ((Allah)) Most Gracious Unseen, and brought a heart turned in devotion (to Him): | [everyone] who stood in awe of the Most Gracious although He is beyond the reach of human perception, and who has come [unto Him] with a heart full of contrition. [See last sentence of 24:31 and the corresponding note.] | Who feared the merciful with the unseen/hidden and came with (a) repentant heart/mind. | mn K$y alrHmn balGyb wja' bqlb mnyb | |||
| 34. * | "Enter ye therein in Peace and Security; this is a Day of Eternal Life!" | Enter this [paradise] in peace; this is the Day on which life abiding begins!" [Lit., "the Day of Abiding".] | Enter it with safety/security/peace, that (is) the immortality's/eternity's day/time. | adKlwha bslam Xlk ywm alKlwd | |||
| 35. * | There will be for them therein all that they wish,- and more besides in Our Presence. | In that [paradise] they shall have whatever they may desire - but there is yet more with Us. | For them what they will/want in it, and an increase (is) at Us. | lhm may$aWwn fyha wldyna mzyd | |||
| 36. * | But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)? | AND HOW MANY a generation have We destroyed before those [who now deny the truth] [This connects with verses 12-14 above. It should be borne in mind that in ancient Arabic usage the term qarn - here rendered as "generation" - often denotes "a period of time succeeding another": hence, a "century", or "people of one and the same period" and, finally, a "civilization" in the historical sense of this word. That this last significance is intended here becomes evident from the sequence.] - people of greater might than theirs -: but [when Our chastisement befell them,] they became wanderers on the face of the earth, seeking no more than a place of refuge [Lit., "they wandered searching (naqqabu) in the lands: Is there any place of refuge?" - implying that after the destruction of their civilization they could do no more than strive for bare survival.] | And how many We destroyed before them from (a) generation/century they are stronger than them (in) violent destruction/attack, so they searched/investigated in the countries/lands, is (there) from (an) escape/diversion? | wkm ahlkna qblhm mn qrn rhm a$d mnhm bT$a fnqbwa fy alblad hl mn mHyS | |||
| 37. * | Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth). | In this, behold, there is indeed a reminder for everyone whose heart is wide-awake [Thus Zamakhshari; literally, the phrase reads, "who has a heart".] -that is, [everyone who] lends ear with a conscious mind - [Lit., "or lends ear and is withal a witness (wa-huwa shahid)", which latter phrase Zamakhshari explains as meaning "is present with his intellect", i.e., with a conscious mind. (Cf. the same use of the term shahid in verse 21.) The conjunctive particle "or" (aw) which precedes the above clause does not signify an alternative but has - as is often the case in Quranic usage - an explanatory function, similar to phrases like "that is" or "in other words", followed by an amplification of what was said before.] | That truly in that (is) a remembrance/reminder (E) to who was for him (a) heart/mind, or He threw the hearing/listening, and He is witnessing/testifying. | an fy Xlk lXkri lmn kan lh qlb aw alqi alsm` whw $hyd | |||
| 38. * | We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us. | and [who knows that] We have indeed created the heavens and the earth and all that is between them in six aeons, and [that] no weariness could ever touch Us. [The whole of this passage (verses 36-38) stresses God's omnipotence, which can be perceived by "anyone whose heart is wide-awake". The above reference to God's having created the universe "in six aeons" is the oldest in the chronology of Quranic revelation. In this connection it is to be noted that in ancient Arabic usage the term yawm does not always denote the twenty-four hours of the earthly "day", but is also applied to any period of time, however long or short. In the cosmic sense in which it is used here and elsewhere in the Quran, the plural ayyam is best rendered as "aeons". The mention of the impossibility of God's ever being "wearied" by the process of creation connects the present passage with verse 15 of this surah and, thus, alludes to God's power to resurrect the dead.] | And We had (E) created the skies/space and the earth/Planet Earth and what (is) between them (B) in six days/times, and exhaustion did not touch Us. | wlqd Klqna alsmawat walarD wmabynhma fy st+ ayam wmamsna mn lGwb | |||
| 39. * | Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting. | HENCE, [O believer,] bear thou with patience whatever they may say, [Sc., "regarding the alleged `impossibility' of resurrection".] and extol thy Sustainer's limitless glory and praise before the rising of the sun and before its setting; [I.e., "remember His almightiness at all times of day".] | So be patient on what they say, and praise/glorify with your Lord's praise/gratitude/thanks before the sun's ascent/rising, and before the sunset. | faSbr `li mayqwlwn wsbH bHmd rbk qbl Tlw` al$ms wqbl alGrwb | |||
| 40. * | And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration. | and in the night, too, extol His glory, and at every prayer's end. [Lit., "at the ends (adbar) of prostration".] | And from the night so praise/glorify Him, and (during) the prostration's ends/backs. | wmn allyl fsbHh wadbar alsjwd | |||
| 41. * | And listen for the Day when the Caller will call out from a place quiet near,- | And [always] listen for the day when He who issues the call [of death] shall call [thee] from close-by; [Lit., "from a place nearby" - i.e., from within man himself: an echo of verse 15, "We are closer to him than his neck-vein". The "call" spoken of here is evidently the call of death, for which man should always be prepared.] | And hear/listen a day/time the caller calls from a near/close place/position. | wastm` ywm ynad almnad mn mkan qryb | |||
| 42. * | The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection. | [and bethink thyself, too, of] the Day on which all [human beings] will in truth hear the final blast - that Day of [their] coming-forth [from death]. | A day/time they hear/listen (to) the loud strong cry/torture raid with the truth, that (is) the Exit Day/Resurrection Day. | ywm ysm`wn alSyH+ balHq Xlk ywm alKrwj | |||
| 43. * | Verily it is We Who give Life and Death; and to Us is the Final Goal- | Verily, it is We who grant life and deal death; and with Us will be all journeys' end | That We, We revive/make alive, and We make die, and to Us (is) the end/destination. | ana nHn nHyy wnmyt walyna almSyr | |||
| 44. * | The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us. | on the Day when the earth is riven asunder all around them as they hasten forth [towards God's judgment]: that gathering will be easy for Us [to encompass]. | A day/time the earth/Planet Earth splits/cracks from them quickening/speeding/rushing, that (is a) gathering easy/small on Us. | ywm t$qq alarD `nhm sra`a Xlk H$r `lyna ysyr | |||
| 45. * | We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning! | Fully aware are We of what they [who deny resurrection] do say; and thou canst by no means force them [to believe in it]. Yet none the less, remind, through this Quran, all such as may fear My warning. | We are more knowledgeable with what they say, and you are not on them with a tyrant, so remind with the Koran who fears My threat.383 | nHn a`lm bma yqwlwn wmaant `lyhm bjbar fXkr balqran mn yKaf w`yd | |||