| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | ((Allah)) Most Gracious! | THE MOST GRACIOUS | The merciful. | swr+ alrHmn bsm allh alrHmn alrHym ? alrHmn | |||
| 2. * | It is He Who has taught the Qur'an. | has imparted this Quran [unto man]. | He taught/instructed the Koran. | `lm alqran | |||
| 3. * | He has created man: | He has created man: | He created the human/mankind. | Klq alansan | |||
| 4. * | He has taught him speech (and intelligence). | He has imparted unto him articulate thought and speech. [The term al-bayan - denoting "the means whereby a thing is [intellectually] circumscribed and made clear" (Raghib) - applies to both thought and speech inasmuch as it comprises the faculty of making a thing or an idea apparent to the mind and conceptually distinct from other things or ideas, as well as the power to express this cognition clearly in spoken or written language (Taj al-Arus): hence, in the above context, "articulate thought and speech", recalling the "knowledge of all the names" (i.e., the faculty of conceptual thinking) with which man is endowed (see 2:31 and the corresponding note).] | He taught/instructed him the evidence/logic. | `lmh albyan | |||
| 5. * | The sun and the moon follow courses (exactly) computed; | [At His behest] the sun and the moon run their appointed courses; [Lit., "according to a definite reckoning".] | The sun and the moon with a count/calculation. | al$ms walqmr bHsban | |||
| 6. * | And the herbs and the trees - both (alike) bow in adoration. | [before Him] prostrate themselves the stars and the trees. | And the star/planet and the trees, they (B) prostrate. | walnjm wal$jr ysjdan | |||
| 7. * | And the Firmament has He raised high, and He has set up the Balance (of Justice), | And the skies has He raised high, and has devised [for all things] a measure, [The noun mizan, usually denoting a "balance", has here the more general connotation of "measure" or "measuring" by any means whatsoever (Zamakhshari), in both the concrete and abstract senses of the word. (Cf. also the parabolic use of the term mizan in 42:17 and 57:25.)] | And the sky/space He rose it, and He laid/put/raised the scale/measuring instrument. | walsma' rf`ha wwD` almyzan | |||
| 8. * | In order that ye may not transgress (due) balance. | so that you [too, O men,] might never transgress the measure [of what is right]: | That you not tyrannize/exceed the limit in the scale/measuring instrument. | ala tTGwa fy almyzan | |||
| 9. * | So establish weight with justice and fall not short in the balance. | weigh, therefore, [your deeds] with equity, and cut not the measure short! | And keep up the weight/measure with the just/equitable, and do not reduce/decrease (cheat) in the scale/measuring instrument. | waqymwa alwzn balqsT wlatKsrwa almyzan | |||
| 10. * | It is He Who has spread out the earth for (His) creatures: | And the earth has He spread out for all living beings, | And the earth/Planet Earth, He laid it for the creation. | walarD wD`ha llanam | |||
| 11. * | Therein is fruit and date-palms, producing spathes (enclosing dates); | with fruit thereon, and palm trees with sheathed clusters [of dates], | In it (are) fruits and the palm trees that of the buds/covers from which fruits and flowers emerge. | fyha fakh+ walnKl Xat alakmam | |||
| 12. * | Also corn, with (its) leaves and stalk for fodder, and sweet-smelling plants. | and grain growing tall on its stalks, and sweet-smelling plants. | And the seed/grain (of) the husk/chaff/external cover of seeds, and the basil/fragrant plants. | walHb Xw al`Sf walryHan | |||
| 13. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? [The majority of the classical commentators interpret the dual form of address appearing in this phrase -. rabbikuma ("the Sustainer of you two") and tukadhdhiban ("do you [or "can you"] two disavow") - as relating to the worlds of men and of the `invisible beings" (jinn -- see Appendix III); but the most obvious explanation (mentioned, among others, by Razi) is that it refers to the two categories of human beings, men and women, to both of whom the Quran is addressed. The plural noun ala, rendered by me as "powers", signifies literally "blessings" or "bounties"; but as the above refrain, which is repeated many times in this surah, bears not only on the bounties which God bestows on His creation but, more generally, on all manifestations of His creativeness and might, some of the earliest commentators - e.g., Ibn Zayd, as quoted by Tabari - regard the term ala, in this context, as synonymous with qudrah ("power" or "powers").] | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 14. * | He created man from sounding clay like unto pottery, | He has created man out of sounding clay, like pottery, [See 15:26 and the corresponding note.] | He created the human/mankind from dry mud/clay as the pottery/earthenware. | Klq alansan mn SlSal kalfKar | |||
| 15. * | And He created Jinns from fire free of smoke: | whereas the invisible beings He has created out of a confusing flame of fire. [Cf. 15:27 - "the fire of scorching winds (nar as-samum )" - thus stressing their non-corporeal origin and composition. The significance of the term jinn ("invisible beings") has been touched upon briefly in notes on 6:100 and 37:158; for a more detailed explanation, see Appendix III.] | And He created the Jinn from (the) flaming blazing torch mixed with blackened smoke from fire. | wKlq aljan mn marj mn nar | |||
| 16. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 17. * | (He is) Lord of the two Easts and Lord of the two Wests: | [He is] the Sustainer of the two farthest points of sunrise, and the Sustainer of the two farthest points of sunset. [I.e., of the extreme points of sunrise and sunset in summer and in winter (see 37:5 and 70:40), including "all that is between them": a metonym for God's being the Ultimate Cause of the orbital movement within the universe.] | The two sun rises'/easts' Lord, and the two sunsets'/declines' Lord. | rb alm$rqyn wrb almGrbyn | |||
| 18. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 19. * | He has let free the two bodies of flowing water, meeting together: | He has given freedom to the two great bodies of water, so that they might meet: | The two large bodies of water usually salty mixed/set loose, they (B) meet. | mrj albHryn yltqyan | |||
| 20. * | Between them is a Barrier which they do not transgress: | [yet] between them is a barrier which they may not transgress. [See 25:53 and the corresponding notes.] | Between them (B) (is) a barrier, they (B) do not transgress. | bynhma brzK laybGyan | |||
| 21. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 22. * | Out of them come Pearls and Coral: | Out of these two [bodies of water] come forth pearls, both great and small. | The pearls and the corals emerge from them (B). | yKrj mnhma allWlW walmrjan | |||
| 23. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 24. * | And His are the Ships sailing smoothly through the seas, lofty as mountains: | And His are the lofty ships that sail like [floating] mountains through the seas. [Lit., "in the sea like mountains". The reference to ships as "belonging to God" is meant to stress the God-given nature of man's intelligence and inventiveness - a reflection of God's creative powers - which expresses itself in all that man is able to produce. (See also 42:32-34 and the corresponding notes.)] | And for Him (are) the ships/flowing/passing the raised/developed in the sea/ocean as/like the banners/mountains. | wlh aljwar almn$Yat fy albHr kala`lam | |||
| 25. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 26. * | All that is on earth will perish: | All that lives on earth or in the heavens is bound to pass away: [Lit., "Everyone who is upon it i.e., on earth and/or, according to Ibn Kathir, in the heavens - since the pronoun in alayha apparently relates to the whole universe.] | Each/every who (is) on it (is) vanishing/being destroyed. | kl mn `lyha fan | |||
| 27. * | But will abide (for ever) the Face of thy Lord,- full of Majesty, Bounty and Honour. | but forever will abide thy Sustainer's Self,* full of majesty and glory. [Lit., "face", or "countenance", a term used metonymically in classical Arabic to denote the "self" or "whole being" of a person - in this case, the essential Being, or Reality, of God. Cf. also 28:88, "Everything is bound to perish, save His [eternal] Self".] | And your Lord's face/front/direction (owner) of the glory/splendor and the honour/generosity remains/continues. | wybqi wjh rbk Xw aljlal walakram | |||
| 28. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 29. * | Of Him seeks (its need) every creature in the heavens and on earth: every day in (new) Splendour doth He (shine)! | On Him depends all creatures in the heavens and on earth; [Lit., "Him does ask [or "of Him does beg"] whoever is...", etc.: i.e., all depend on Him for their safety and sustenance.] [and] every day He manifests Himself in yet another [wondrous] way. | Who (ever is) in the skies/space and the earth/Planet Earth asks/questions him, each/every day/time He is in a great matter/affair/concern. | ysAlh mn fy alsmawat walarD kl ywm hwfy $an | |||
| 30. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 31. * | Soon shall We settle your affairs, O both ye worlds! | [ONE DAY] We shall take you to task, [Lit., "We shall apply Ourselves to you".] O you sin-laden two! [I.e., "you sin-laden men and women" (see note on verse 13 above). According to an interpretation quoted by Razi, the designation thaqalan (the dual form of thaqal, "a thing of weight") signifies that both these categories of human beings are liable to, and therefore burdened with, sinning.] | We will finish/end/complete (free ourselves) for you, oh you, the humans and Jinns (the two weights). | snfrG lkm ayh alxqlan | |||
| 32. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 33. * | O ye assembly of Jinns and men! If it be ye can pass beyond the zones of the heavens and the earth, pass ye! not without authority shall ye be able to pass! | O you who live in close communion with [evil] invisible beings and humans! [For an explanation of this rendering of mashar al-jinn wa-'l-ins, see note on the first paragraph of 6:128.] If you [think that you] can pass beyond the regions of the heavens and the earth, pass beyond them! [I.e., in order to escape God's judgment and chastisement.] [But] you cannot pass beyond them, save by a sanction [from God]! [I.e., "unless He wills to reprieve you": cf. the last paragraph of 6:128 and the corresponding note.] | You race/society (of) the Jinns and human/mankind, if you were able that (E) you penetrate/pierce from the skies'/space's and the earth's/Planet Earth's regions/diameters/chords, so penetrate/pierce, you do not penetrate/pierce except with power/ authority. | yam`$r aljn walans an astT`tm an tnfXwa mn aqTar alsmawat walarD fanfXwa latnfXwn ala bslTan | |||
| 34. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 35. * | On you will be sent (O ye evil ones twain!) a flame of fire (to burn) and a smoke (to choke): no defence will ye have: | A flash of fire will be let loose upon you, and smoke, and you will be left without succour! | He sends on you (B) a smokeless flame/blazing heat from fire and copper/sparks of molten iron, so you (B) do not become victorious. | yrsl `lykma $waZ mn nar wnHas fla tntSran | |||
| 36. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 37. * | When the sky is rent asunder, and it becomes red like ointment: | And when the sky is rent asunder and becomes red like [burning] oil -- [This is one of several legitimate interpretations of the term dihan (see Tabari); another is "freshly tanned [or "red"] leather", synonymous with adim (Zamakhshari); and yet another, "dregs of olive-oil" (Raghib). All these interpretations have one idea in common - namely, the sudden and surprising change (or changes) of colour to which the sky will be subject at the Last Hour.] | So if the sky/space split/cut open, so it was a red/a rose as/like the paint/painted with oil. | faXa an$qt alsma' fkant wrd+ kaldhan | |||
| 38. * | Then which of the favours of your Lord will ye deny? | which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 39. * | On that Day no question will be asked of man or Jinn as to his sin. | For on that Day neither man nor invisible being will be asked about his sins. [I.e., the sinners "will find all that they ever wrought [now] facing them" | So that day (end of the world till judgment takes place), a human/mankind and nor a Jinn (will) be asked/questioned about his crime. | fywmYX laysAl `n Xnbh ans wlajan | |||
| 40. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 41. * | (For) the sinners will be known by their marks: and they will be seized by their forelocks and their feet. | All who were lost in sin shall by their marks be known, and shall by their forelocks and their feet be seized! [This is an allusion to their utter humiliation and disgrace. When the ancient Arabs wanted to stress someone's subjection to another person, they would say, "His forelock is in the hand of so-and-so." (See also 96:15-16 and the corresponding note.)] | The criminals/sinners (will) be known by their marks/identifications/expressions, so (they) will be taken by the foreheads/forehead's hair (bangs), and the feet. | y`rf almjrmwn bsymahm fyWKX balnwaSy walaqdam | |||
| 42. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 43. * | This is the Hell which the Sinners deny: | This will be the hell which those who are lost in sin [now] call a lie: | This is Hell which the criminals/sinners lie/deny with it. | hXh jhnm alty ykXb bha almjrmwn | |||
| 44. * | In its midst and in the midst of boiling hot water will they wander round! | between it and [their own] burning-hot despair will they wander to and fro! [For my rendering of hamim as "burning despair", see note on the last sentence of 6:70. The allegorical nature of all Quranic descriptions of "rewards" and "punishments" in the hereafter is clearly hinted at in the phrasing of the above verse, which speaks of the sinners "wandering to and fro" between hell and burning despair (baynaha wa-bayna hamim) - i.e., tossed between factual suffering and the despair of vain regrets.] | They circle/walk around between it and between hot water/cold water/red hot coal blazing/glowing. | yTwfwn bynha wbyn Hmym an | |||
| 45. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 46. * | But for such as fear the time when they will stand before (the Judgment Seat of) their Lord, there will be two Gardens- | BUT FOR THOSE who of their Sustainer's Presence stand in fear, two gardens [of paradise are readied] - [I.e., two kinds of paradise, to be experienced simultaneously. Various interpretations are advanced on this score by the classical commentators: e.g., "a paradise for their doing of good deeds, and another paradise for their avoidance of sins" (Zamakhshari); or a paradise that "will comprise both spiritual and physical joys, [so that it will seem] as if it were two paradises" (Razi). Finally, one might conclude that the pointed reference to the "two gardens" of paradise contains - like the preceding reference to the sinners' "wandering between hell and burning despair" - a pointed allusion to the allegorical character of all descriptions of the life to come, as well as to the inexpressible intensity (or multiplication) of all imaginable and unimaginable sensations in that afterlife. The subsequent descriptions of the joys of paradise must be understood in the same symbolic light.] | And to who feared His Lord's place/position, two treed gardens. | wlmn Kaf mqam rbh jntan | |||
| 47. * | Then which of the favours of your Lord will ye deny?- | which, then, of your Sustainer's powers can you disavow? - | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 48. * | Containing all kinds (of trees and delights);- | [two gardens] of many wondrous hues. [According to Tabari, the noun fann (lit., "mode" or "manner") is in this case synonymous with lawn ("colour" or "hue"). Afnan is a double plural, and hence denotes "many hues" and since - as pointed out in the Taj al-Arus - one of the several accepted meanings of fann is "a wonderful thing", afnan can also be understood as "many wonderful things". The rendering adopted by me combines both these interpretations. As regards the indescribable nature of what is termed "paradise", see 32:17 and the corresponding note.] | (B) of (the two treed gardens) have branches. | Xwata afnan | |||
| 49. * | Then which of the favours of your Lord will ye deny?- | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 50. * | In them (each) will be two Springs flowing (free); | In [each of] these two [gardens] two springs will flow. [The "two springs" of paradise call to mind the "two seas" spoken of in 18:60-61, which, according to Baydawi, symbolize the two sources or streams of knowledge accessible to man: the one obtained through the observation and intellectual analysis of external phenomena ilm az-zahir), and the other through inward, mystic insight (ilm al-batin).] | In them (B) (are) two water springs/wells, they (B) flow. | fyhma `ynan tjryan | |||
| 51. * | Then which of the favours of your Lord will ye deny?- | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 52. * | In them will be Fruits of every kind, two and two. | In [each of] these two will two kinds of every fruit be [found]. [Zamakhshari: "a kind that is known and a kind that is strange (gharib)" - i.e., cognitions or sensations that are imaginable on the basis of our experiences in the present life, and such as are, as yet, unimaginable to us, and can, therefore, be only hinted at by means of symbols or allegories. Regarding the concept of "allegory" as such, see 3:7 and the corresponding note.] | In them (B) (are) from every/each fruits, a pair/couple/two kinds. | fyhma mn kl fakh+ zwjan | |||
| 53. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer s powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 54. * | They will recline on Carpets, whose inner linings will be of rich brocade: the Fruit of the Gardens will be near (and easy of reach). | [In such a paradise the blest will dwell,] reclining upon carpets lined with rich brocade; [Cf. 18:31 and the corresponding note. The "reclining upon carpets" (or "upon couches" in 18:31) is a symbol of utter restfulness and peace of mind. The mention of the "carpets" of paradise being lined with rich brocade is perhaps meant to convey the idea that - just as the lining of a carpet is, as a rule, invisible - the beauty of paradise has nothing to do with outward show, being of an inner, spiritual nature (Razi). This concept appears already in an earlier interpretation, quoted by Zamakhshari, according to which the "carpets" spoken of here consist of light.] and the fruit of both these gardens will be within easy reach. | Leaning/reclining on on spreads/beds its lining/interior (is) from brocade, and the two treed gardens' harvest (fruits is) near. | mtkYyn `li fr$ bTaYnha mn astbrq wjni aljntyn dan | |||
| 55. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 56. * | In them will be (Maidens), chaste, restraining their glances, whom no man or Jinn before them has touched;- | In these [gardens] will be mates of modest gaze, whom neither man nor invisible being will have touched ere then. [See 56:35-36 and the corresponding note. As regards the expression qasirat at-tarf (lit., "such as restrain their gaze"), see note on 38:52, the earliest Quranic instance of this expression.] | In them (B) (are) confining the eyes, (they) were not touched (by) a human before them, and nor Jinn. | fyhn qaSrat alTrf lm yTmxhn ans qblhm wlajan | |||
| 57. * | Then which of the favours of your Lord will ye deny?- | Which, then, of your Sus tainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 58. * | Like unto Rubies and coral. | [When you are promised splendours] as though [of] rubies and [of] pearls - | As if/though they (F) are corundum/hardest mineral after diamond (rubies/sapphires/ topazes), and the corals. | kanhn alyaqwt walmrjan | |||
| 59. * | Then which of the favours of your Lord will ye deny? | which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ?398 | fbay ala' rbkma tkXban | |||
| 60. * | Is there any Reward for Good - other than Good? | Could the reward of good be aught but good? | Is the goodness' reimbursement, except the goodness'? | hl jza' alaHsan ala alaHsan | |||
| 61. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 62. * | And besides these two, there are two other Gardens,- | And besides those two will be yet two [other] gardens - [Most of the commentators assume - not very convincingly - that the "two other gardens" are those to which believers of lesser merit will attain. As against this weak and somewhat arbitrary interpretation, it seems to me that the juxtaposition of "two other gardens" with the "two" previously mentioned is meant to convey the idea of infinity in connection with the concept of paradise as such: gardens beyond gardens beyond gardens in an endless vista, slightly varying in description, but all of them symbols of supreme bliss.] | And from other than them (B) two treed gardens. | wmn dwnhma jntan | |||
| 63. * | Then which of the favours of your Lord will ye deny?- | which, then, of your Sustainer's powers can you disavow? - | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 64. * | Dark-green in colour (from plentiful watering). | two [gardens] of the deepest green. [I.e., by reason of abundant watering (Taj al-Arus). It is to be noted that the adjective "green" is often used in the Quran to indicate ever-fresh life: e.g., the "green garments" which the inmates of paradise will wear (18:31 and 76:21), or the "green meadows" upon which they will recline (cf. verse 76 of the present surah).] | (B) (are) blackish green and fragrant. | mdhamtan | |||
| 65. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 66. * | In them (each) will be two Springs pouring forth water in continuous abundance: | In [each of] these two [gardens] will two springs gush forth. | In them (B) (are) two water springs/wells, (B) flowing/gushing. | fyhma `ynan nDaKtan | |||
| 67. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 68. * | In them will be Fruits, and dates and pomegranates: | In both of them will be [all kinds of] fruit, and date-palms and pomegranates. | In them (B) (are) fruits, and palm trees, and pomegranate. | fyha fakh+ wnKl wrman | |||
| 69. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 70. * | In them will be fair (Companions), good, beautiful;- | In these [gardens] will be [all] things most excellent and beautiful. | In them (B) (are) very beautiful good/generous. | fyhn Kyrat Hsan | |||
| 71. * | Then which of the favours of your Lord will ye deny?- | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 72. * | Companions restrained (as to their glances), in (goodly) pavilions;- | [There the blest will live with their] companions pure* and modest, in pavilions [splendid] - [For this rendering of the plural noun hur (which is both masculine and feminine), see note on 56:22, the earliest occurrence of this term in the Quran; also note on 56:34.] | Dilated pupils (very beautiful) confined/limited in the tents. | Hwr mqSwrat fy alKyam | |||
| 73. * | Then which of the favours of your Lord will ye deny?- | which, then, of your Sustainer's powers can you disavow? - | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 74. * | Whom no man or Jinn before them has touched;- | [companions] whom neither man nor invisible being will have touched ere then. | (They) were not touched (by) a human before them, and nor Jinn. | lm yTmxhn ans qblhm wlajan | |||
| 75. * | Then which of the favours of your Lord will ye deny?- | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 76. * | Reclining on green Cushions and rich Carpets of beauty. | [In such a paradise will they dwell,] reclining upon meadows green and carpets rich in beauty. | Leaning/relining on green carpets/pillows/silk and very beautiful fine carpets. | mtkYyn `li rfrf KDr w`bqry Hsan | |||
| 77. * | Then which of the favours of your Lord will ye deny? | Which, then, of your Sustainer's powers can you disavow? | So with which (of) your (B)'s (humans and Jinns) Lord's blessings (do) you (B) deny/falsify ? | fbay ala' rbkma tkXban | |||
| 78. * | Blessed be the name of thy Lord, full of Majesty, Bounty and Honour. | HALLOWED be thy Sustainer's name, full of majesty and glory! | Blessed (is) your Lord's name, (owner) of the glory/splendor and the honour/generosity 399 | tbark asm rbk Xy aljlal walakram | |||