| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | By the (Winds) that scatter broadcast; | CONSIDER the winds that scatter the dust far and wide, | And/by the scatterers/spreaders, scattering/spreading. | swr+ alXaryat bsm allh alrHmn alrHym ? walXrayat Xrwa | |||
| 2. * | And those that lift and bear away heavy weights; | and those that carry the burden [of heavy clouds], | So the clouds carrying rain, a heavy weight. | falHamlat wqra | |||
| 3. * | And those that flow with ease and gentleness; | and those that speed along with gentle ease, | So the flowing/orbiting, easily/flexibly. | faljaryat ysra | |||
| 4. * | And those that distribute and apportion by Command;- | and those that apportion [the gift of life] at [God's] behest! [These symbolical epithets, consisting of adjectival participles without any mention of the nouns which they qualify, have been variously interpreted by the early commentators; but since there is a consensus of opinion regarding the first of these participles - adh-dhariyat - as denoting "dust-scattering winds", we may assume that the other three relate to different phases or manifestations of the same phenomenon (Razi) - namely, to the life-giving function of the combination of wind, clouds and rain - pointing, symbolically, to the miraculous creation of life as such and, thus, to the existence of a conscious, purposeful Creator.] | So the apportioners/distributors a matter/affair/order/command. | falmqsmat amra | |||
| 5. * | Verily that which ye are promised is true; | Verily, that which you are promised is true indeed, [I.e., life after death.] | Truly/indeed what you are being promised is truthful/true (E). | anma tw`dwn lSadq | |||
| 6. * | And verily Judgment and Justice must indeed come to pass. | and, verily, judgment is bound to come! | And that truly the religion/debt/rule/might (is) happening/landing (E). | wan aldyn lwaq` | |||
| 7. * | By the Sky with (its) numerous Paths, | CONSIDER the firmament full of starry paths! [I.e., "think of the Creator of this great universe and, hence, of your responsibility to Him".] | And the sky/space (owner) of the paths/courses (movements/orbits). | walsma' Xat alHbk | |||
| 8. * | Truly ye are in a doctrine discordant, | Verily, [O men,] you are deeply at variance as to what to believe: [Lit., "you are indeed in a discordant opinion (qawl)", i.e., as to whether or not there is life after death, whether God exists, whether there is any truth in divine revelation, and so forth.] | That you truly are in (E) (a) different word/statement. | ankm lfy qwl mKtlf | |||
| 9. * | Through which are deluded (away from the Truth) such as would be deluded. | perverted in his views thereon is he who would deceive himself! [Lit., "perversely turned away from this [truth] is he who is made to lie" - or, according to the Taj al-Arus, "he who is perverted in his reason and opinion", i.e., who is a priori disposed to deceive himself: implying that belief in God and, hence, in life after death is inherent in man's mind and feeling, and that, therefore, a departure from this belief is but an outcome of intellectual perversion.] | Who was lied to/turned away from it, he (will) be lied to/turned away. | yWfk `nh mn afk | |||
| 10. * | Woe to the falsehood-mongers,- | They but destroy themselves, [For this rendering of the expression qutila, see note on 74:19.] they who are given to guessing at what they cannot ascertain - [Thus the Taj al-Arus, explaining the deeper meaning of al-kharrasun. "That which they cannot ascertain" is, in this context, synonymous with al-ghayb, "the reality which is beyond the reach of human perception".] | The liars/speculators were killed. | qtl alKraSwn | |||
| 11. * | Those who (flounder) heedless in a flood of confusion: | they who blunder along, in ignorance lost - | Those who, they are in an intoxication/hatred (are) careless/negligent. | alXyn hm fy Gmr+ sahwn | |||
| 12. * | They ask, "When will be the Day of Judgment and Justice?" | they who [mockingly] ask, "When is that Day of Judgment to be?" | They question/ask when (is) the Judgment Day/the Resurrection Day. | ysAlwn ayan ywm aldyn | |||
| 13. * | (It will be) a Day when they will be tried (and tested) over the Fire! | [It will be] a Day when they will be sorely tried by the fire, [This "trial (fitnah) by the fire" is in tune with several Quranic allusions to the effect that the otherworldly suffering described as "hell" is not to be eternal: see in this connection notes on 6:128, 40:12 and 43:74.] | A day/time they are on the fire they are being tortured. | ywm hm `li alnar yftnwn | |||
| 14. * | "Taste ye your trial! This is what ye used to ask to be hastened!" | [and will be told:] "Taste this your trial! It is this that you were so hastily asking f or!" [A reference to their one-time sarcastic demand that they should be punished for their rejection of the Quranic message: cf. 6:57-58 and 8:32.] | Taste/experience your misguidance/seduction this, which you were with it hurrying/hastening. | Xwqwa ftntkm hXa alXy kntm bh tst`jlwn | |||
| 15. * | As to the Righteous, they will be in the midst of Gardens and Springs, | [But,] behold, the God-conscious will find themselves amid gardens and springs, | That truly the fearing and obeying (are) in treed gardens/paradises and water springs/wells. | an almtqyn fy jnat w`ywn | |||
| 16. * | Taking joy in the things which their Lord gives them, because, before then, they lived a good life. | enjoying all that their Sustainer will have granted them [because], verily, they were doers of good in the past: [Lit., "before that (Day)".] | Taking what their Lord gave them, that they were before that good doers. | aKXyn maatahm rbhm anhm kanwa qbl Xlk mHsnyn | |||
| 17. * | They were in the habit of sleeping but little by night, | they would lie asleep during but a small part of the night, | They were little from the night what they (spend in) sleep. | kanwa qlyla mn allyl mayhj`wn | |||
| 18. * | And in the hour of early dawn, they (were found) praying for Forgiveness; | and would pray for forgiveness from their innermost hearts; [See note on 3:17.] | And at the times at end of night before dawn they ask for forgiveness. | wbalasHar hm ystGfrwn | |||
| 19. * | And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking). | and [would assign] in all that they possessed a due share unto such as might ask [for help] and such as might suffer privation. [Sc., "but could not beg" - and this applies to all living creatures, whether human beings or mute animals (Razi), irrespective of whether the need is of a physical or an emotional nature.] | And in their properties/possessions (is) a share/duty for the asker/questioner/beggar and the deprived. | wfy amwalhm Hq llsaYl walmHrwm | |||
| 20. * | On the earth are signs for those of assured Faith, | AND ON EARTH there are signs [of God's existence, visible] to all who are endowed with inner certainty, | And in the earth/Planet Earth (are) evidences/signs for the sure/certain. | wfy alarD ayat llmwqnyn | |||
| 21. * | As also in your own selves: Will ye not then see? | just as [there are signs thereof] within your own selves: [See note on 45:4.] can you not, then, see? | And in your selves, so do you not see/look/understand? | wfy anfskm afla tbSrwn | |||
| 22. * | And in heaven is your Sustenance, as (also) that which ye are promised. | And in heaven is [the source of] your sustenance [on earth] and [of] all that you are promised [for your life after death]: [I.e., both physical (rain) and spiritual (truth and guidance).] | And in the sky/space (is) your provision and what you are being promised. | wfy alsma' rzqkm wmatw`dwn | |||
| 23. * | Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other. | for, by the Sustainer of heaven and earth, this [life after death] is the very truth - as true as that you are endowed with speech! [Lit., "even as you speak" or "are able to speak": an allusion to man's ability to think conceptually and to express himself - that is, to something of which man is absolutely, axiomatically conscious.] | So with/by the skies'/space's and the earth's/Planet Earth's Lord, that it truly is true (E), equal/alike (to) what that you, you speak. | fwrb alsma' walarD anh lHq mxl maankm tnTqwn | |||
| 24. * | Has the story reached thee, of the honoured guests of Abraham? | AND HAS the story of Abraham's honoured guests ever come within thy ken? [This story (as well as the subsequent mention of what happened to Lot's people and to the tribes of Ad and Thamud, of Moses and Pharaoh's people, and of Noah's people) is connected with the preceding references to the "signs", visible and conceptual, of God's existence and almightiness and the inflexible moral causality apparent in what the Quran describes as "the way of God" (sunnat Allah). The story of Abraham's angelic guests appears also in 11:69 ff. and - in a somewhat shorter version - in 15:51 ff. as well.] | Did information/speech (of) Abraham's guests, the honoured, come to you? | hl atak Hdyx Dyf abrahym almkrmyn | |||
| 25. * | Behold, they entered his presence, and said: "Peace!" He said, "Peace!" (and thought, "These seem) unusual people." | When those [heavenly messengers] came unto him and bade him peace, he answered, "[And upon you be] peace!" - [saying to himself,] "They are strangers." [Lit., "unknown people" - i.e., not realizing that they were angels.] | When they entered on him, so they said: "A greeting/security/peace." He said: "A greeting/security/peace (you) unknown/disguised nation." | aX dKlwa `lyh fqalwa slama qal slam qwm mnkrwn | |||
| 26. * | Then he turned quickly to his household, brought out a fatted calf, | Then he turned quietly to his household, and brought forth a fat [roasted] calf, | So he conned his way to his family/relation, so he came with a fat/fleshy (M) calf. | fraG ali ahl_h fja' b`jl smyn | |||
| 27. * | And placed it before them.. he said, "Will ye not eat?" | and placed it before them, saying, "Will you not eat?" | So he neared/approached it to them, he said: "Do you not eat?" | fqrbh alyhm qal alataklwn | |||
| 28. * | (When they did not eat), He conceived a fear of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge. | [And when he saw that the guests would not eat,] he became apprehensive of them; [See note on 11:70.] [but] they said, "Fear not" - and gave him the glad tiding of [the birth of] a son who would be endowed with deep knowledge. [I.e., with prophethood (cf. 15:53).] | So he felt inner horror/fear from them, they said: "Do not fear." And they announced good news to him with a knowledgeable boy (son). | fawjs mnhm Kyf+ qalwa latKf wb$rwh bGlam `lym | |||
| 29. * | But his wife came forward (laughing) aloud: she smote her forehead and said: "A barren old woman!" | Thereupon his wife approached [the guests] with a loud cry, and struck her face [in astonishment] and exclaimed: "A barren old woman [like me]!" | So his woman (wife) approached/came in an outcry/frown, so she hit/struck (an act of surprise) her face/front and she said: "Old/weak, infertile." | faqblt amrath fy Sr+ fSkt wjhha wqalt `jwz `qym | |||
| 30. * | They said, "Even so has thy Lord spoken: and He is full of Wisdom and Knowledge." | They answered: "Thus has thy Sustainer decreed; and, verily, He alone is truly wise, all- knowing!" | They said: "As/like that your Lord said, that He truly, He is the wise/judicious, the knowledgeable." | qalwa kXlk qal rbk anh hw alHkym al`lym | |||
| 31. * | (Abraham) said: "And what, O ye Messengers, is your errand (now)?" | Said [Abraham]: "And what [else] may you have in view, O you [heavenly] messengers?" | He said: "So what (is) your matter/affair/concern, oh you the messengers?" | qal fma KTbkm ayhaalmrslwn | |||
| 32. * | They said, "We have been sent to a people (deep) in sin;- | They answered: "Behold, we have been sent unto a people lost in sin, [I.e., Lot's people.] | They said: "That we, we were sent to a nation committing crimes/sins." | qalwa ana arslna ali qwm mjrmyn | |||
| 33. * | "To bring on, on them, (a shower of) stones of clay (brimstone), | to let loose upon them stone-hard blows of chastisement, [Lit., "stones of clay" - the noun "clay" (tin) is, according to Zamakhshari, identical with the term sijjil mentioned in 11:82 and tentatively explained in the corresponding note as signifying "chastisement pre-ordained".] | To send on them stones from mud/clay. | lnrsl `lyhm Hjar+ mn Tyn | |||
| 34. * | "Marked as from thy Lord for those who trespass beyond bounds." | marked out in thy Sustainer's sight for [the punishment of] such as have wasted their own selves." [For an explanation of this rendering of the term musrifin, see note on 10:12.] | Marked/identified/distinguished at your Lord for the spoilers/extravagators/wasters. | mswm+ `nd rbk llmsrfyn | |||
| 35. * | Then We evacuated those of the Believers who were there, | And in the course of time [Lit., "And then", i.e., after the events described in 11:77 ff. and 15:61 ff.] We brought out [of Lot's city] such [few] believers as were there: | So We brought out who was in it from the believers. | faKrjna mn kan fyha mn almWmnyn | |||
| 36. * | But We found not there any just (Muslim) persons except in one house: | for apart from one [single] house [I.e., Lot's family.] We did not find there any who had surrendered themselves to Us. | So We did not find in it other than (a) house/home from the submitters/Moslems. | fma wjdna fyha Gyr byt mn almslmyn | |||
| 37. * | And We left there a Sign for such as fear the Grievous Penalty. | And so We left therein [I.e., in the utter destruction of Sodom and Gomorrah.] a message for those who fear the grievous suffering [which awaits all evildoers]. | And We left in it an evidence/sign to those who fear the torture, the painful. | wtrkna fyha ay+ llXyn yKafwn al`Xab alalym | |||
| 38. * | And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest. | AND IN [the story of Pharaoh and] Moses, too, [We left the same message: for] [The above interpolations are based on the consensus of most of the classical commentators regarding the phrase "And in Moses, too".] when We sent him unto Pharaoh with [Our] manifest authority, | And in Moses when We sent him to Pharaoh with a clear/evident proof/evidence. | wfy mwsi aX arslnah ali fr`wn bslTan mbyn | |||
| 39. * | But (Pharaoh) turned back with his Chiefs, and said, "A sorcerer, or one possessed!" | and he turned away in [the pride of] his power and said, "A sorcerer [is this Moses], or a madman!" - | So he turned away at his corner/strong support, and he said: "A magician/sorcerer, or mad/insane." | ftwli brknh wqal saHr aw mjnwn | |||
| 40. * | So We took him and his forces, and threw them into the sea; and his was the blame. | We seized him and his hosts, and cast them all into the sea: and [none but Pharaoh] himself was to blame [for what happened]. [This is an illustration of the Quranic doctrine that the suffering which is bound to befall an evildoer in this world or in the life to come, or in both, is but a consequence of his own doings.] | So We punished/took him and his soldiers/warriors, so We discarded them/casted them off in the body of water, and he is blameworthy/blamed. | faKXnah wjnwdh fnbXnahm fy alym whw mlym | |||
| 41. * | And in the 'Ad (people) (was another Sign): Behold, We sent against them the devastating Wind: | And [you have the same message] in [what happened to the tribe of] Ad, when We let loose against them that life-destroying wind | And in Aad, when We sent on them the wind/breeze, the infertile/sterile. | wfy `ad aX arslna `lyhm alryH al`qym | |||
| 42. * | It left nothing whatever that it came up against, but reduced it to ruin and rottenness. | which spared nothing of what it came upon, but caused [all of] it to become like bones dead and decayed. [See 69:6-8. For the story of the tribe of Ad as such, see second half of note on 7:65.] | It does not leave from a thing it came on it, except it made it as/like the decomposed/decayed. | matXr mn $Y att `lyh ala j`lth kalrmym | |||
| 43. * | And in the Thamud (was another Sign): Behold, they were told, "Enjoy (your brief day) for a little while!" | And in [the story of the tribe of] Thamud, too, when they were told, "You shall enjoy your life for [but] a little while," [Cf. 11:65. An outline of the story of the Thamud is given in 7:73-79.] | And in Thamud, when (it) was said to them: "Live long/enjoy until a time/period of time." | wfy xmwd aX qyl lhm tmt`wa Hti Hyn | |||
| 44. * | But they insolently defied the Command of their Lord: So the stunning noise (of an earthquake) seized them, even while they were looking on. | after they had turned with disdain from their Sustainer's commandment - whereupon the thunderbolt of punishment overtook them while they were [helplessly] looking on: | So they become arrogant/disobedient from their Lord's order/command, so the death/destructive torture punished/took them, and (while) they are looking/watching. | f`twa `n amr rbhm faKXthm alSa`q+ whm ynZrwn | |||
| 45. * | Then they could not even stand (on their feet), nor could they help themselves. | for they were unable even to rise, and could not defend themselves. | So they were not able from getting up/standing, and they were not victorious. | fma astTa`wa mn qyam wmakanwa mntSryn | |||
| 46. * | So were the People of Noah before them for they wickedly transgressed. | And [thus, too, We destroyed] Noah's people aforetime: for they were iniquitous folk. | And Noah's nation from before, that they truly were a nation (of) debauchers. | wqwm nwH mn qbl anhm kanwa qwma fasqyn | |||
| 47. * | With power and skill did We construct the Firmament: for it is We Who create the vastness of pace. | AND IT IS We who have built the universe with [Our creative] power; [Lit., "the sky" or "the heaven", which in the Quran often has the connotation of "universe" or, in the plural ("the heavens"), of "cosmic systems".] and, verily, it is We who are steadily expanding it. [See note on the first part of 21:30. The phrase inna la-musiun clearly foreshadows the modern notion of the "expanding universe" - that is, the fact that the cosmos, though finite in extent, is continuously expanding in space.] | And the sky/space We built/constructed it with power/support, and We (E) are extending/spreading (E). | walsma' bnynaha bayd wana lmws`wn | |||
| 48. * | And We have spread out the (spacious) earth: How excellently We do spread out! | And the earth have We spread out wide - and how well have We ordered it! [I.e., in accordance with the requirements of the living organisms that were to - and did - develop on it.] | And the earth/Planet Earth We spread it out so the levelers/preparers (are) blessed/praise. | walarD fr$naha fn`m almahdwn | |||
| 49. * | And of every thing We have created pairs: That ye may receive instruction. | And in everything have We created opposites, [Lit., "of every thing have We created pairs"- a phrase which is explained in note on 36:36.] so that you might bear in mind [that God alone is One]. [Cf. 89:3 and the corresponding note.] | And from every thing We created a pair/couple, maybe/perhaps you mention/remember. | wmn kl $Y Klqna zwjyn l`lkm tXkrwn | |||
| 50. * | Hasten ye then (at once) to Allah. I am from Him a Warner to you, clear and open! | And so, [O Muhammad, say unto them:] "Flee unto God [from all that is false and evil]! Verily, I am a plain warner to you from Him! | So escape/flee to God, that I am for you from Him a clear/evident warner/giver of notice. | ffrwa ali allh any lkm mnh nXyr mbyn | |||
| 51. * | And make not another an object of worship with Allah. I am from Him a Warner to you, clear and open! | And do not ascribe divinity to aught side by side with God: [Lit., "do not set up any other deity".] verily, I am a plain warner to you from Him!" | And do not make/put with God another god, that I am for you from Him a clear/evident warner/giver of notice. | wlatj`lwa m` allh alha aKr any lkm mnh nXyr mbyn | |||
| 52. * | Similarly, no apostle came to the Peoples before them, but they said (of him) in like manner, "A sorcerer, or one possessed"! | [But] thus it is: never yet came any apostle to those who lived before their time but they said, "A spel1binder [Lit., "sorcerer".] [is he], or a madman!" | As/like that none from a messenger came to those from before them except (that) they said: "A magician/sorcerer, or mad/insane." | kXlk maati alXyn mn qblhm mn rswl ala qalwa saHr awmjnwn | |||
| 53. * | Is this the legacy they have transmitted, one to another? Nay, they are themselves a people transgressing beyond bounds! | Have they, perchance, handed down this [way of thinking] as a legacy unto one another? Nay, they are people filled with overweening arrogance! | Do they command/entrust with it? But they are a tyrannizing/arrogant nation. | atwaSwa bh bl hm qwm TaGwn | |||
| 54. * | So turn away from them: not thine is the blame. | Turn, then, away from them, and thou shalt incur no blame; | So turn away from them, so you are not with being blamed/reprimanded. | ftwl `nhm fma ant bmlwm | |||
| 55. * | But teach (thy Message) for teaching benefits the Believers. | yet go on reminding [all who would listen]: for, verily, such a reminder will profit the believers. | And remind, so that the reminder/remembrance benefits/becomes useful (to) the believers. | wXkr fan alXkri tnf` almWmnyn | |||
| 56. * | I have only created Jinns and men, that they may serve Me. | And [tell them that] I have not created the invisible beings [For a full discussion of the term jinn ("invisible beings"), see Appendix III. As pointed out by most of the philologists - and stressed by Razi in his comments on the above verse - this term includes also the angels, since they, too, are beings or forces "concealed from man's senses".] and men to any end other than that they may [know and] worship Me. [Thus, the innermost purpose of the creation of all rational beings is their cognition (marifah) of the existence of God and, hence, their conscious willingness to conform their own existence to whatever they may perceive of His will and plan: and it is this twofold concept of cognition and willingness that gives the deepest meaning to what the Quran describes as "worship" (ibadah). As the next verse shows, this spiritual call does not arise from any supposed "need" on the part of the Creator, who is self-sufficient and infinite in His power, but is designed as an instrument for the inner development of the worshipper, who, by the act of his conscious self-surrender to the all-pervading Creative Will, may hope to come closer to an understanding of that Will and, thus, closer to God Himself.] | And I did not create the Jinns and the human/mankind except to worship Me. | wmaKlqt aljn walans ala ly`bdwn | |||
| 57. * | No Sustenance do I require of them, nor do I require that they should feed Me. | [But withal,] no sustenance do I ever demand of them, nor do I demand that they feed Me: | I do not want/intend from them from provision, and I do not want/intend that (E) they feed Me. | maaryd mnhm mn rzq wmaaryd an yT`mwn | |||
| 58. * | For Allah is He Who gives (all) Sustenance,- Lord of Power,- Steadfast (for ever). | for, verily, God Himself is the Provider of all sustenance, the Lord of all might, the Eternal! | That truly God, He is the provider, (owner) of the power/strength, the solid/sturdy. | an allh hw alrzaq Xw alqw+ almtyn | |||
| 59. * | For the Wrong-doers, their portion is like unto the portion of their fellows (of earlier generations): then let them not ask Me to hasten (that portion)! | And, verily, they who are bent on doing evil shall have their share [of evil] like unto the share of their fellows [of old]: [Implying that every act of evildoing bears the seed of its own retribution either in this world or in the hereafter.] so let them not ask Me to hasten [their doom]! | So that to those who were unjust/oppressive (are) crimes, equal/alike (to) their company's/friends' crimes, so do not hurry/hasten Me.386 | fan llXyn Zlmwa Xnwba mxl Xnwb aSHabhm fla yst`jlwn | |||
| 60. * | Woe, then, to the Unbelievers, on account of that Day of theirs which they have been promised! | For, woe unto those who are bent on denying the truth - [woe] on the Day which they have been promised! | So calamity/scandal to those who disbelieved from their day/time which they are being promised.387 | fwyl llXyn kfrwa mn ywmhm alXy yw`dwn | |||