| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | The Hour (of Judgment) is nigh, and the moon is cleft asunder. | THE LAST HOUR draws near, and the moon is split asunder! [Most of the commentators see in this verse a reference to a phenomenon said to have been witnessed by several of the Prophet's contemporaries. As described in a number of reports going back to some Companions, the moon appeared one night as if split into two distinct parts. While there is no reason to doubt the subjective veracity of these reports, it is possible that what actually happened was an unusual kind of partial lunar eclipse, which produced an equally unusual optical illusion. But whatever the nature of that phenomenon, it is practically certain that the above Quran-verse does not refer to it but, rather, to a future event: namely, to what will happen when the Last Hour approaches. (The Quran frequently employs the past tense to denote the future, and particularly so in passages which speak of the coming of the Last Hour and of Resurrection Day; this use of the past tense is meant to stress the certainty of the happening to which the verb relates.) Thus, Raghib regards it as fully justifiable to interpret the phrase inshaqqa l-qamar ("the moon is split asunder") as bearing on the cosmic cataclysm - the end of the world as we know it - that will occur before the coming of Resurrection Day (see art. shaqq in the Mufradat). As mentioned by Zamakhshari, this interpretation has the support of some of the earlier commentators; and it is, to my mind, particularly convincing in view of the juxtaposition, in the above Quran-verse, of the moon's "splitting asunder" and the approach of the Last Hour. (In this connection we must bear in mind the fact that none of the Quranic allusions to the "nearness" of the Last Hour and the Day of Resurrection is based on the human concept of "time".)] | The Hour/Resurrection neared/approached, and the moon split/cracked/cut open. | swr+ alqmr bsm allh alrHmn alrHym ? aqtrbt alsa`+ wan$q alqmr | |||
| 2. * | But if they see a Sign, they turn away, and say, "This is (but) transient magic." | But if they [who reject all thought of the Last Hour] were to see a sign [of its approach], they would turn aside and say, "An ever-recurring delusion!" - | And if they see an evidence/sign they oppose/turn away, and they say: "Continuous magic/sorcery." | wan yrwa ay+ y`rDwa wyqwlwa sHr mstmr | |||
| 3. * | They reject (the warning) and follow their (own) lusts but every matter has its appointed time. | for they are bent on giving it the lie, being always wont to follow their own desires. [Lit., "they have given [it] the lie": an allusion to the prediction of the Last Hour and the Day of Resurrection. The use of the past tense indicates conscious intent or determination (cf. 2:6). For my rendering of sihr as "delusion", see 74:24.] Yet everything reveals its truth in the end. [Lit., "everything is settled in its [own] being": i.e., everything has an intrinsic reality (haqiqah) of its own, and is bound to reveal that reality either in this world or in the next (Baghawi, on the authority of Al-Kalbi); hence, everything must have a purpose or "goal" of its own (Zamakhshari). These two - mutually complementary - interpretations reflect the repeated Quranic statement that everything that exists or happens has a meaning and a purpose: cf. 3:191, 10:5 and 38:27 (particularly, see note on 10:5). In the present context, the phrase relates both to the truth referred to in the preceding verses and to its rejection by those who are "wont to follow [but] their own desires". | And they lied/denied, and they followed their self attractions for desires, and each/every matter/affair (is) settled/established. | wkXbwa watb`wa ahwa'hm wkl amr mstqr | |||
| 4. * | There have already come to them Recitals wherein there is (enough) to check (them), | And withal, there has come unto them many a tiding that should have restrained [their arrogance]: [Lit., "in which there was a restraint": i.e., many an indication, in observable nature, of God's creative and re-creative power, as well as many a tiding, through God-inspired prophets, of a continuation of life after bodily death and, therefore, of the fact that a person's attitudes and doings in this world must have definite consequences in the life to come.] | And had (E) come to them from the information/news what in it (is) prevention/deterrence. | wlqd ja'hm mn alanba' mafyh mzdjr | |||
| 5. * | Mature wisdom;- but (the preaching of) Warners profits them not. | far-reaching wisdom [was held out to them]: but [since] all warnings have been of no avail, | Reaching/eloquent wisdom, so the warnings/notices, it does not enrich/satisfy/suffice. | Hkm+ balG+ fma tGny alnXr | |||
| 6. * | Therefore, (O Prophet,) turn away from them. The Day that the Caller will call (them) to a terrible affair, | turn thou away from them. On the Day when the Summoning Voice will summon [man] unto something that the mind cannot conceive, [Lit., "something not known (nukur)" - that is, "something that human beings cannot know [i.e., visualize] because they have never met with anything like it" (Zamakhshari).] | So turn away from them, a day/time the caller/requester calls/requests/prays to (for) an awful/obscene thing. | ftwl `nhm ywm yd` alda` ali $Y nkr | |||
| 7. * | They will come forth,- their eyes humbled - from (their) graves, (torpid) like locusts scattered abroad, | they will come forth from their graves, with their eyes downcast, [swarming about] like locusts scattered [by the wind], | Their eyesights/understanding (are) humble/submissive, they get out/emerge from the graves as though they are spread out grasshoppers/locusts. | K$`a abSarhm yKrjwn mn alajdax kanhm jrad mnt$r | |||
| 8. * | Hastening, with eyes transfixed, towards the Caller!- "Hard is this Day!", the Unbelievers will say. | running in confusion towards the Summoning Voice; [and] those who [now] deny the truth will exclaim, "Calamitous is this Day!" | Coming rushing in fear to the caller/requester, the disbelievers say: "That (is) a day/time (of) difficult(ty)/hard(ship)." | mhT`yn ali alda` yqwl alkafrwn hXa ywm `sr | |||
| 9. * | Before them the People of Noah rejected (their apostle): they rejected Our servant, and said, "Here is one possessed!", and he was driven out. | [LONG] BEFORE those [who now deny resurrection] did Noah's people call it a lie; and they gave the lie to Our servant and said, "Mad is he!" - and he was repulsed. [See 11:25-48, where the story of Noah and the Flood is given in greater detail.] | Noah's nation lied/denied before them, so they lied/denied Our worshipper/slave/servant, and they said: "Mad/insane." And he was prevented/ousted. | kXbt qblhm qwm nwH fkXbwa `bdna wqalwa mjnwn wazdjr | |||
| 10. * | Then he called on his Lord: "I am one overcome: do Thou then help (me)!" | Thereupon he called out to his Sustainer, "Verily, I am defeated; come Thou, then, to my succour!" | So he called his Lord: "That I am defeated/conquered, so give (me) victory/aid." | fd`a rbh any mGlwb fantSr | |||
| 11. * | So We opened the gates of heaven, with water pouring forth. | And so We caused the gates of heaven to open with water pouring down in torrents, | So We opened the sky's doors/entrances, with water pouring/flowing strongly. | fftHna abwab alsma' bma' mnhmr | |||
| 12. * | And We caused the earth to gush forth with springs, so the waters met (and rose) to the extent decreed. | and caused the earth to burst forth with springs, so that the waters met for a purpose pre-ordained: | And We burst/over flowed the land/Earth (into) water springs/wells, so the (rain and well) water met on an order/command (that) had been predestined/estimated. | wfjrna alarD `ywna faltqi alma' `li amr qd qdr | |||
| 13. * | But We bore him on an (Ark) made of broad planks and caulked with palm- fibre: | but him We bore on that [vessel] made of [mere] planks and nails, | And We carried/lifted him on that of boards/sheets/planks and nails/ship ropes/dowels. | wHmlnah `li Xat alwaH wdsr | |||
| 14. * | She floats under our eyes (and care): a recompense to one who had been rejected (with scorn)! | and it floated under Our eyes: [I.e., "under Our protection". The reference to Noah's ark as "made of mere planks and nails" is meant to stress the frailty of this - as well as any other - human contrivance.] a recompense for him who had been rejected with ingratitude. | It flows with Our eyes/sights, a reimbursement to who was disbelieved with/denied. | tjry ba`ynna jza' lmn kan kfr | |||
| 15. * | And We have left this as a Sign (for all time): then is there any that will receive admonition? | And, indeed, We have caused such [floating vessels] to remain forever a sign [of Our grace unto man]: [See 36:41-42 and the corresponding notes. Literally, the above phrase reads, "We have left them [or "such"] as a sign...", etc. According to Ibn Kathir, the pronoun ha in taraknaha relates to "ships in a generic sense" (jins as-sufun), and quotes in this connection the above-mentioned passage (36:41-42); hence my interpolation, between brackets, of the words "floating vessels". The "sign" spoken of here alludes to God's having endowed man's mind with inventiveness and, thus, with the ability to widen the scope of his life through conscious effort.] who, then, is willing to take it to heart? [Lit., "And is there any that will...", etc. The above sentence recurs several times, like a refrain, in this surah.] | And We had (E) left it (as) an evidence/sign, so is there from a rememberer? | wlqd trknaha ay+ fhl mn mdkr | |||
| 16. * | But how (terrible) was My Penalty and My Warning? | And how severe is the suffering which I inflict when My warnings are disregarded! [Lit., "how was My [causing] suffering (adhabi) and My warnings" - i.e., after the warnings. Although this sentence is phrased in the past tense, its purport is evidently timeless.] | So how was My torture and My warnings/notices? | fkyf kan `Xaby wnXr | |||
| 17. * | And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? | Hence, indeed, We made this Quran easy to bear in mind: [The noun dhikr primarily denotes "remembrance", or - as defined by Raghib - the "presence [of something] in the mind". Conceptually, and as used in the above context as well as in verses 22, 32 and 40, this term comprises the twin notions of understanding and remembering, i.e., bearing something in mind.] who, then, is willing to take it to heart? | And We have (E) eased/made the Koran flexible to the remembrance/reminder, so is there from a rememberer? | wlqd ysrna alqran llXkr fhl mn mdkr | |||
| 18. * | The 'Ad (people) (too) rejected (Truth): then how terrible was My Penalty and My Warning? | TO THE TRUTH gave the lie [the tribe of] Ad: and how severe was the suffering which I inflicted when My warnings were disregarded! | Aad lied/denied, so how was My torture and My warnings/notices? | kXbt `ad fkyf kan `Xaby wnXr | |||
| 19. * | For We sent against them a furious wind, on a Day of violent Disaster, | Behold, We let loose upon them a raging storm wind on a day of bitter misfortune: | That We sent on them a wind/breeze blowing/severely cold, in a continuos unlucky/miserable day/time. | ana arslna `lyhm ryHa SrSra fy ywm nHs mstmr | |||
| 20. * | Plucking out men as if they were roots of palm-trees torn up (from the ground). | it swept the people away as though they were palm-trunks uprooted: [As mentioned in 69:6-8, this wind - obviously an exceptionally violent sandstorm - raged without break for seven nights and eight days. For particulars of the tribe of Ad, see second half of note on 7:65.] | It removes/pulls the people as if they are extracted/dead palm trees' ends. | tnz` alnas kanhm a`jaz nKl mnq`r | |||
| 21. * | Yea, how (terrible) was My Penalty and My Warning! | for, how severe is the suffering which I inflict when My warnings are disregarded! | So how was My torture and My warnings/notices? | fkyf kan `Xaby wnXr | |||
| 22. * | But We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? | Hence, indeed, We made this Quran easy to bear in mind: who, then, is willing to take it to heart? | And We have (E) eased/made the Koran flexible to the remembrance/reminder, so is there from a rememberer? | wlqd ysrna alqran llXkr fhl mn mdkr | |||
| 23. * | The Thamud (also) rejected (their) Warners. | [AND the tribe of] Thamud gave the lie to all [Our] warnings; | Thamud lied/denied with the warnings/notices. | kXbt xmwd balnXr | |||
| 24. * | For they said: "What! a man! a Solitary one from among ourselves! shall we follow such a one? Truly should we then be straying in mind, and mad! | and they said: "Are we to follow one single mortal, one from among ourselves? [For the general implication of this rhetorical question, see note on 50:2. For the story of the tribe of Thamud, their prophet Salih, and the incident of the she-camel, see 7:73-79, 11:61-68, 26:141-158, and the corresponding notes.] In that case, behold, we would certainly sink into error and folly! | So they said: "Is a human from (among) us, one, we follow him? We are then in misguidance and madness." | fqalwa ab$ra mna waHda ntb`h ana aXa lfy Dlal ws`r | |||
| 25. * | "Is it that the Message is sent to him, of all people amongst us? Nay, he is a liar, an insolent one!" | Why - on him alone from among all of us should a [divine] reminder have been bestowed? Nay, but he is a boastful liar!" | Was/is the reminder/remembrance thrown on him, from between Us? But he is (a) liar/denier/falsifier, ungrateful and arrogant | 'alqi alXkr `lyh mn bynna bl hw kXab a$r | |||
| 26. * | Ah! they will know on the morrow, which is the liar, the insolent one! | [And God said:] "On the morrow they will come to know who the boastful liar is! [I.e., soon. In classical Arabic, the term ghadan ("tomorrow") often applies to a relatively near future, signifying "tomorrow" (in its literal sense) as well as "in time" or "soon". Hence - as pointed out by all authorities - it may have been used in the above context with reference to the Last Hour, which in the first verse of this very surah is spoken of as having "drawn near".] | They will know tomorrow/(in the) future who (is) the liar/denier/falsifier, the ungrateful and arrogant. | sy`lmwn Gda mn alkXab ala$r | |||
| 27. * | For We will send the she-camel by way of trial for them. So watch them, (O Salih), and possess thyself in patience! | Behold, [O Salih] We are letting loose this she-camel as a test for them; [For this and other Quranic references to the she-camel that was to be "let loose as a test" for the Thamud, see 7:73. God's "letting her loose" is in this context evidently synonymous with "allowing her to become" a test.] and thou but watch them, and contain thyself in patience. | We (E) (are) sending the female camel (as) a test for them, so observe/watch them, and endure patience. | ana mrslwa alnaq+ ftn+ lhm fartqbhm waSTbr | |||
| 28. * | And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns). | And let them know that the water [of their wells] is to be divided between them, [I.e., between their own herds and the ownerless she-camel: see 26:155 and the corresponding note.] with each share of water equitably apportioned." | And inform them that (E) the water (is) division/apportionment between them, each/every share of water/drink (is) present/attending. | wnbYhm an alma' qsm+ bynhm kl $rb mHtDr | |||
| 29. * | But they called to their companion, and he took a sword in hand, and hamstrung (her). | But they summoned their [boldest] companion, and he ventured [upon the evil deed], and cruelly slaughtered [the animal]: [For the above rendering of aqara, see note on 7:77.] | So they called their companion/friend, so he stood on his toes and extended his hands to take, so he wounded/slaughtered/made infertile. | fnadwa SaHbhm ft`aTi f`qr | |||
| 30. * | Ah! how (terrible) was My Penalty and My Warning! | and how severe was the suffering which I inflicted when My warnings were disregarded! | So how was My torture and My warnings/notices? | fkyf kan `Xaby wnXr | |||
| 31. * | For We sent against them a single Mighty Blast, and they became like the dry stubble used by one who pens cattle. | Behold, We let loose upon them one single blast [of Our punishment], [See note on 11:67.] and they became like the dried-up, crumbling twigs of a sheepfold. | We (E) sent on them one loud strong cry/torture raid, so they were as the dried and broken plants. | ana arslna `lyhm SyH+ waHd+ fkanwa kh$ym almHtZr | |||
| 32. * | And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? | Hence, indeed, We made this Quran easy to bear in mind: who, then, is willing to take it to heart? | And We have (E) eased/made the Koran flexible to the remembrance/reminder, so is there from a rememberer? | wlqd ysrna alqran llXkr fhl mn mdkr | |||
| 33. * | The people of Lut rejected (his) warning. | LOT'S PEOPLE [too] gave the lie to all [Our] warnings: | Lot's nation lied/denied/falsified with the warnings/notices. | kXbt qwm lwT balnXr | |||
| 34. * | We sent against them a violent Tornado with showers of stones, (which destroyed them), except Lut's household: them We delivered by early Dawn,- | [and so,] behold, We let loose upon them a deadly tempest; [Sc., "of chastisement": see 11:82 and the corresponding note. The story of Lot and the people among whom he dwelt is mentioned in several places, most extensively in 11:69-83.] and only Lot's kinsfolk did We save at the break of dawn, | We (E) sent on them a violent wind carrying pebbles and hail/hail laden clouds, except Lot's family, We saved/rescued them with (the) time at end of night before dawn. | ana arslna `lyhm HaSba ala al lwT njynahm bsHr | |||
| 35. * | As a Grace from Us: thus do We reward those who give thanks. | as a blessing from Us: thus do We reward all who are grateful. | A blessing/goodness from at Us, as/like that We reimburse who thanked/became grateful. | n`m+ mn `ndna kXlk njzy mn $kr | |||
| 36. * | And (Lut) did warn them of Our Punishment, but they disputed about the Warning. | For he had truly warned them of Our punishing might; but they stubbornly cast doubt on these warnings, | And he had (E) warned/given them notice (of) Our violent destruction/attack, so they argued/discussed with the warnings/notices. | wlqd anXrhm bT$tna ftmarwa balnXr | |||
| 37. * | And they even sought to snatch away his guests from him, but We blinded their eyes. (They heard:) "Now taste ye My Wrath and My Warning." | and even demanded that he give up his guests [to them]: [See 11:77-79 and the corresponding notes.] whereupon We deprived them of their sight [and thus told them, as it were]: [According to Ibn Abbas (as quoted by Razi), the expression tams al-ayn ("deprivation of sight") denotes here a "veiling [of something] from one's consciousness" (hajb an al-idrak). Hence, the phrase tamasna ayunahum may be understood to mean that God deprived them, in consequence of their evil propensities, of all moral insight (cf. 36:66 and the corresponding notes), and thus made them liable - as the sequence shows - to undergo bitter suffering in this world and in the next.] "Taste, then, the suffering which I inflict when My warnings are disregarded!" | And they had (E) solicited/made sinful advances from (to) his guests, so We wiped out/eliminated their eyes/sights, so taste/experience My torture and My warnings/notices. | wlqd rawdwh `n Dyfh fTmsna a`ynhm fXwqwa `Xaby wnXr | |||
| 38. * | Early on the morrow an abiding Punishment seized them: | And, indeed, abiding suffering did befall them early on the morrow: | And settled/established torture had (E) come to them in the morning (at) day breaks/early mornings. | wlqd SbHhm bkr+ `Xab mstqr | |||
| 39. * | "So taste ye My Wrath and My Warning." | "Taste, then, the suffering which I inflict when My warnings are disregarded!" | So taste/experience My torture and My warnings/notices. | fXwqwa `Xaby wnXr | |||
| 40. * | And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? | Hence, indeed, We made this Quran easy to bear in mind: who, then, is willing to take it to heart? | And We have (E) eased/made the Koran flexible to the remembrance/reminder, so is there from a rememberer? | wlqd ysrna alqran llXkr fhl mn mdkr | |||
| 41. * | To the People of Pharaoh, too, aforetime, came Warners (from Allah.. | Now surely, unto Pharaoh's folk [too] came such warnings; | And the warnings/notices had (E) come (to) Pharaoh's family. | wlqd ja' al fr`wn alnXr | |||
| 42. * | The (people) rejected all Our Signs; but We seized them with such Penalty (as comes) from One Exalted in Power, able to carry out His Will. | they, too, gave the lie to all Our messages: and thereupon We took them to task as only the Almighty, who determines all things, can take to task. [Lit., "We gripped them with the grip of an almighty...", etc. The special - and concluding - mention of "Pharaoh's folk" is due to the fact that the Egyptians were the most highly developed and powerful nation in the antiquity to which this and the preceding passages refer.] | They lied/denied with Our evidences/signs all of it, so We punished/took them (the) punishing/taking (of) a glorious/mighty, capable/powerful. | kXbwa bayatna klha faKXnahm aKX `zyz mqtdr | |||
| 43. * | Are your Unbelievers, (O Quraish), better than they? Or have ye an immunity in the Sacred Books? | ARE, THEN, those of you who [now] deny the truth [Lit., "your deniers of the truth".] better than those others - or have you, per chance, [been promised] immunity in the [ancient] books of [divine] wisdom? [See the second note on 21:105.] | Are your disbelievers better than those, or for you (is) declaration/denouncement in The Books? | akfarkm Kyr mn awlYkm am lkm bra'+ fy alzbr | |||
| 44. * | Or do they say: "We acting together can defend ourselves"? | Or do they say, "We are a group united, [and therefore] bound to prevail"? [The reasoning which underlies this thought may be summed up thus: "We who reject these so-called divine revelations represent a very large body of opinion; and because our views are held by so many, they are obviously right and, therefore, bound to triumph in the end." In other words, the people characterized as "deniers of the truth" draw their assurance from the mere fact of their being representative of the "majority opinion" - a self-delusion based on a purely materialistic outlook on life.] | Or they say: We are all/all together (are) victorious." | am yqwlwn nHn jmy` mntSr | |||
| 45. * | Soon will their multitude be put to flight, and they will show their backs. | [Yet] the hosts [of those who deny the truth] shall be routed, and they shall turn their backs [in flight]! [The fact that the Prophet recited this verse just before the battle of Badr (see note on 8:10) has caused most of the commentators to assume that it had been revealed as a specific prophecy of the future victory of the Muslims over the pagan Quraysh. While this is possible, I believe, nevertheless, that the above passage has the much wider, timeless meaning explained in the preceding note. This view finds strong support in the subsequent verses, which speak of the evil otherworldly consequences of deliberate sinning, quite apart from the social and moral defeat, in this world, of the sinful community as a whole.] | The gathering/collection/group will be defeated, and they turn away the back/end. | syhzm aljm` wywlwn aldbr | |||
| 46. * | Nay, the Hour (of Judgment) is the time promised them (for their full recompense): And that Hour will be most grievous and most bitter. | But nay - the Last Hour is the time when they shall truly meet their fate; [Lit., "the time appointed for them" (maw iduhum).] and that Last Hour will be most calamitous, and most bitter: | But the Hour/Resurrection (is) their appointment, and the Hour/Resurrection (is) more disastrous/catastrophic and more bitter/firmer. | bl alsa`+ mw`dhm walsa`+ adhi wamr | |||
| 47. * | Truly those in sin are the ones straying in mind, and mad. | for, behold, those who are lost in sin [will at that time come to know that it is they who] were sunk in error and folly! [See verse 24 above.] | That truly the criminals/sinners (are) in misguidance and madness/inferno/frenzy. | an almjrmyn fy Dlal ws`r | |||
| 48. * | The Day they will be dragged through the Fire on their faces, (they will hear:) "Taste ye the touch of Hell!" | On the Day when they shall be dragged into the fire on their faces, [See notes on 33:66 and 25:34.] [they will be told:] "Taste now the touch of hell-fire!" | A day/time they be dragged on the ground in the fire, on their faces/fronts (and told): "Taste/experience Hells' touch/madness." | ywm ysHbwn fy alnar `li wjwhhm Xwqwa ms sqr | |||
| 49. * | Verily, all things have We created in proportion and measure. | BEHOLD, everything have We created in due measure and proportion; | That We (E), every thing We created it with a measure/predestiny. | ana kl $Y Klqnah bqdr | |||
| 50. * | And Our Command is but a single (Act),- like the twinkling of an eye. | and Our ordaining [a thing and its coming into being] is but one [act], like the twinkling of an eye. [I.e., there is no time lag and no conceptual difference between God's "willing" the creation of a thing and His "creating" it, for "when He wills a thing to be, He but says unto it, `Be' - and it is" (2:117, 3:47, 16:40, 19:35, 36:82 and 40:68). The comparison with the "twinkling of an eye" is, of course, merely idiomatic, i.e., based on the human concept of something instantaneous. In the present context this is - as the sequence shows - an allusion to the rapidity with which God can, if He so wills, destroys a sinful community.] | And Our order/command (is) except one as/like a twinkling/quick glance with the eye sight.395 | wmaamrna ala waHd+ klmH balbSr | |||
| 51. * | And (oft) in the past, have We destroyed gangs like unto you: then is there any that will receive admonition? | Thus, indeed, did We destroy people like you [in the past]: who, then, is willing to take it to heart? | And We had (E) destroyed your groups/parties/supporters, so is there from a rememberer? | wlqd ahlkna a$ya`km fhl mn mdkr | |||
| 52. * | All that they do is noted in (their) Books (of Deeds): | [They were truly guilty] because all [the evil] that they ever did had been [revealed to them as such] in the [ancient] books of [divine] wisdom; [I.e., the ancient revealed scriptures (az-zubur) had made the meaning of good and evil absolutely clear to them, but they willfully disregarded or even consciously rejected that teaching. The above verse implies, firstly, that the basic ethical teachings of all revealed religions are essentially identical, and, secondly, that God "would never destroy a community for [its] wrongdoing so long as its people are still unaware [of the meaning of right and wrong]" (see 6:131-132, 15:4, 26:208-209, and the corresponding notes).] | And very thing they made/did it (is) in The Books. | wkl $Y f`lwh fy alzbr | |||
| 53. * | Every matter, small and great, is on record. | and everything [that man does], be it small or great, is recorded [with God]. | And each/every small/little and large/great (is) written/inscribed. | wkl SGyr wkbyr mstTr | |||
| 54. * | As to the Righteous, they will be in the midst of Gardens and Rivers, | [Hence, too,] behold, the God-conscious will find themselves in [a paradise of] gardens and running waters, | That truly the fearing and obeying (are) in treed gardens/paradises and a river/waterway. | an almtqyn fy jnat wnhr | |||
| 55. * | In an Assembly of Truth, in the Presence of a Sovereign Omnipotent. | in a seat of truth, in the presence of a Sovereign who determines all things. | In a truthful seat/sitting place (position) at (a) capable/powerful king/owner/possessor 396 | fy mq`d Sdq `nd mlyk mqtdr | |||