| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | O mankind! fear your Lord! for the convulsion of the Hour (of Judgment) will be a thing terrible! | O men! Be conscious of your Sustainer: for, verily the violent convulsion of the Last Hour will be an awesome thing! | You, you the people, fear and obey your Lord, that the Hour's/Resurrection's shaking/rumbling/moving (is) a great thing. | swr+ alHj bsm allh alrHmn alrHym ? yaayha alnas atqwa rbkm an zlzl+ alsa`+ $Y `Zym | |||
| 2. * | The Day ye shall see it, every mother giving suck shall forget her suckling- babe, and every pregnant female shall drop her load (unformed): thou shalt see mankind as in a drunken riot, yet not drunk: but dreadful will be the Wrath of Allah. | On the Day when you behold it, every woman that feeds a child at her breast will utterly forget her nursling, and every woman heavy with child will bring forth her burden [before her time]; and it will seem to thee that all mankind is drunk, [Lit., "thou shalt see [or "behold"] mankind drunk", i.e., behaving as if they were drunk. The illusory purely subjective character of this "seeing" - implied it the use of the singular form tara ("thou shalt see") after the plural "you" employed in the first clause of this verse - justifies the rendering "it will seem to thee that...", etc.] although they will not be drunk - but vehement will be [their dread of] God's chastisement. [My interpolation of the words "their dread of" is based on the statement in 21:103 that, as far as the righteous are concerned, "the supreme awesomeness [of the Day of Resurrection] will cause them no grief" despite the dread with which it will overwhelm every human being.] | A day/time you see/understand it, every/each breast feeder forgets/neglects of what she breast fed, every/each (owner) of a load/pregnancy gives birth/drops her load/pregnancy, and you see/understand the people intoxicated/loosing judgment, and they are not with intoxicated/loosing judgment, and but God's punishment (is) strong (severe). | ywm trwnha tXhl kl mrD`+ `ma arD`t wtD` kl Xat Hml Hmlha wtri alnas skari wmahm bskari wlkn `Xab allh $dyd | |||
| 3. * | And yet among men there are such as dispute about Allah, without knowledge, and follow every evil one obstinate in rebellion! | And yet, among men there is many a one who argues about God without having any knowledge [of Him], and follows every rebellious satanic force [See first half of note on 15:17.] | And from the people, who argues/disputes in (about) God without knowledge, and He follows every rebellious/mutinous devil. | wmn alnas mn yjadl fy allh bGyr `lm wytb` kl $yTan mryd | |||
| 4. * | About the (Evil One) it is decreed that whoever turns to him for friendship, him will he lead astray, and he will guide him to the Penalty of the Fire. | about which it has been decreed that whoever entrusts himself to it, him will it lead astray and guide towards the suffering of the blazing flame! | It was written/decreed on him that who followed him (the devil), that he (the devil) misguides him, and he (the devil) guides him to the torture, the blazing/inflamed. | ktb `lyh anh mn twlah fanh yDlh wyhdyh ali `Xab als`yr | |||
| 5. * | O mankind! if ye have a doubt about the Resurrection, (consider) that We created you out of dust, then out of sperm, then out of a leech-like clot, then out of a morsel of flesh, partly formed and partly unformed, in order that We may manifest (our power) to you; and We cause whom We will to rest in the wombs for an appointed term, then do We bring you out as babes, then (foster you) that ye may reach your age of full strength; and some of you are called to die, and some are sent back to the feeblest old age, so that they know nothing after having known (much), and (further), thou seest the earth barren and lifeless, but when We pour down rain on it, it is stirred (to life), it swells, and it puts forth every kind of beautiful growth (in pairs). | O MEN! If you are in doubt as to the [truth of] resurrection, [remember that,] verily, We have created [every one of] you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete [in itself] and yet incomplete [This rendering conforms with the interpretation of the phrase mukhallaqah wa-ghayr mukhallaqah by Ibn Abbas and Qatadah (the latter quoted by Tabari and the former by Baghawi), alluding to the various stages of embryonic development, In addition, Tabari explains the expression ghayr mukhallaqah as denoting the stage at which the embryonic lump (mudghah) has as yet no individual life - or, in his words, "when no soul has as yet been breathed into it" (la yunfakh fiha ar-ruh). As regards the expression "created out of dust", it is meant to indicate man's lowly biological origin and his affinity with other "earthy" substances; see in this connection the second half of note on 3:59, and note on 23:12.] so that We might make [your origin] clear unto you. And whatever We will [to be born] We cause to rest in the [mothers'] wombs for a term set [by Us], and then We bring you forth as infants and [allow you to live] so that [some of] you might attain to maturity: for among you are such as are caused to die [in childhood], just as many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well. [See note on 16:70.] | You, you the people, if you were in doubt/suspicion from the resurrection/revival, so We created you from dust/earth, then from a drop/males' or female's secretion/little water, then from a blood clot/sperm/semen, then from a piece of something chew able of flesh or other evened/smoothed/kneadable, and other than (that) not evened/smoothed/kneadable, to clarify/explain to you, and We settle/establish in the wombs/uteruses what We will/want to a named/identified term/time, then We bring you out (as) a child/children, then to reach your maturity/strength, and from you who (is) made to die, and from you who is returned to the life time's worst/meanest, so that he not know from after knowledge a thing, and you see/understand the earth/Planet Earth quiet/lifeless, so if We descended on it the water, it shook/moved, and it grew/increased, and it sprouted/grew from every pair delightful/cheering. | yaayha alnas an kntm fy ryb mn alb`x fana Klqnakm mn trab xm mn nTf+ xm mn `lq+ xm mn mDG+ mKlq+ wGyr mKlq+ lnbyn lkm wnqr fy alarHam man$a' ali ajl msmi xm nKrjkm Tfla xm ltblGwa a$dkm wmnkm mn ytwfi wmnkm mn yrd ali arXl al`mr lkyla y`lm mn b`d `lm $yYa wtri alarD hamd+ faXa anzlna `lyhaalma' ahtzt wrbt wanbtt mn kl zwj bhyj | |||
| 6. * | This is so, because Allah is the Reality: it is He Who gives life to the dead, and it is He Who has power over all things. | All this [happens] because God alone is the Ultimate Truth, [See note on surah 20:114.] and because He alone brings the dead to life, and because He has the power to will anything. | That (is) with that God, He is the truth, and that He revives/makes alive the deads, and that He (is) on every thing capable/able. | Xlk ban allh hw alHq wanh yHi almwti wanh `li kl $Y qdyr | |||
| 7. * | And verily the Hour will come: there can be no doubt about it, or about (the fact) that Allah will raise up all who are in the graves. | And [know, O man] that the Last Hour is bound to come, beyond any doubt, and that God will [indeed] resurrect all who are in their graves. | And that the Hour/Resurrection is coming no doubt/suspicion in it, and that God sends/resurrects who (is) in the graves/burial places. | wan alsa`+ aty+ laryb fyha wan allh yb`x mn fy alqbwr | |||
| 8. * | Yet there is among men such a one as disputes about Allah, without Knowledge, without Guidance, and without a Book of Enlightenment,-- | And yet, among men there is many a one that argues about God without having any knowledge [of Him], without any guidance, and without any light-giving revelation - | And from the people who argues/disputes in (about) God without knowledge, and nor guidance, and nor a luminous/enlightening Book. | wmn alnas mn yjadl fy allh bGyr `lm wlahdi wlaktab mnyr | |||
| 9. * | (Disdainfully) bending his side, in order to lead (men) astray from the Path of Allah. for him there is disgrace in this life, and on the Day of Judgment We shall make him taste the Penalty of burning (Fire). | scornfully turning aside [from the truth] so as to lead [others] astray from the path of God. Disgrace [of the spirit] is in store for him in this world; [Since many unrighteous people apparently "prosper" in this world, it is clear that the disgrace of which the above verse speaks is of a moral nature - namely, a gradual coarsening of all moral perceptions and, thus, a degradation of the spirit.] and on the Day of Resurrection We shall make him taste suffering through fire; | Turning his neck violently objecting to misguide from God's way/path, for him in the present world (is) shame/scandal/disgrace, and We make him taste/experience (on) the Resurrection Day the burning's torture. | xany `Tfh lyDl `n sbyl allh lh fy aldnya Kzy wnXyqh ywm alqyam+ `Xab alHryq | |||
| 10. * | (It will be said): "This is because of the deeds which thy hands sent forth, for verily Allah is not unjust to His servants. | [and he shall be told:] "This is an outcome of what thine own hands have wrought - for, never does God do the least wrong to His creatures!" | That (is) because (of) what your hands advanced/introduced, and that God is not with an unjust/oppressor to the worshippers/slaves. | Xlk bma qdmt ydak wan allh lys bZlam ll`byd | |||
| 11. * | There are among men some who serve Allah, as it were, on the verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see! | And there is, too, among men many a one who worships God on the border-line [of faith]: [I.e., wavering between belief and disbelief, and not really committed to either.] thus, if good befalls him, he is satisfied with Him; but if a trial assails him, he turns away utterly, [Lit., "he turns about on his face" - the "face" (wajh) of man signifying metonymically his whole being.] losing [thereby both] this world and the life to come: [and] this, indeed, is a loss beyond compare! [Lit., "the [most] obvious loss".] | And from the people who worships God on edge, so if goodness struck/marked him he became assured/secured with it, and if test/betrayal/torture struck/marked him, he returned on his face/front, he lost the present world and the end (other life), that (is) the loss/misguidance and punishment, the clear/evident. | wmn alnas mn y`bd allh `li Hrf fan aSabh Kyr aTman bh wan aSabth ftn+ anqlb `li wjhh Ksr aldnya walaKr+ Xlk hw alKsran almbyn | |||
| 12. * | They call on such deities, besides Allah, as can neither hurt nor profit them: that is straying far indeed (from the Way)! | [By behaving thus,] he invokes, instead of God, something that can neither harm nor benefit him: [By failing to commit himself unreservedly to the faith which he professes, man is often inclined to attribute to all manner of extraneous forces, be they real or imaginary, a decisive "influence" on his own destiny, and thus invests them, as it were, with divine qualities.] [and] this is indeed the utmost one can go astray. [Lit., "this, this (dhalika huwa) is the straying far-away". For an explanation of my paraphrase, see note on the last sentence of 14:18.] | He calls from other than God what does not harm him and what does not benefit him, that (is) the misguidance thefar/distant. | yd`w mn dwn allh malayDrh wmalaynf`h Xlk hw alDlal alb`yd | |||
| 13. * | (Perhaps) they call on one whose hurt is nearer than his profit: evil, indeed, is the patron, and evil the companion (or help)! | [And sometimes] he invokes [another human being] one that is far more likely to cause harm than benefit: vile, indeed, is such a patron and vile the follower! [The interpolation of "another human being" in the opening clause of this verse is necessitated by the relative pronoun man ("one that" or "who"), which almost always relates to an animate person - in this case a human being who, by allowing himself to be idolized by those who "worship God on the border-line of faith" causes infinite spiritual harm to himself and to his followers. | He calls who (E) his harm (is) nearer/closer than his benefit, how bad (E) (is) the ally, and how bad (E) (is) the associate/companion ? | yd`w lmn Drh aqrb mn nf`h lbYs almwli wlbYs al`$yr | |||
| 14. * | Verily Allah will admit those who believe and work righteous deeds, to Gardens, beneath which rivers flow: for Allah carries out all that He plans. | VERILY, God will admit those who have attained to faith and have done righteous deeds into gardens through which running waters flow: for, behold, God does whatever He wills. | That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it, that God makes/does what He wills/wants. | an allh ydKl alXyn amnwa w`mlwa alSalHat jnat tjry mn tHtha alanhar an allh yf`l mayryd | |||
| 15. * | If any think that Allah will not help him (His Messenger. in this world and the Hereafter, let him stretch out a rope to the ceiling and cut (himself) off: then let him see whether his plan will remove that which enrages (him)! | If anyone thinks that God will not succour him [I.e., that God is not enough to succour him: obviously an allusion to the type of man who "worships God on the border-line of faith" (verse 11 above) and therefore doubts His power to guide men towards happiness in this world and in the hereafter. The assumption of the majority of the commentators that the personal pronoun "him" relates to the Prophet Muhammad is, to my mind, very far-fetched and certainly not warranted by the context.] in this world and in the life to come, let him reach out unto heaven by any [other] means and [thus try to] make headway: [The rendering of la-yaqta as "let him [try to] make headway" is based on the accepted, tropical use of the verb qataa (lit., "he cut") in the sense of "traversing a distance": and this is the interpretation of yaqta by Abu Muslim (as quoted by Razi). The expression "by any [other] means" (bi-sabab) relates to what has been said in verses 12 - 13 above.] and then let him see whether this scheme of his will indeed do away with the cause of his anguish. [Lit., "that which causes anger" or "exasperation", i.e., anguish at finding himself helpless and abandoned.] | Who was thinking/assuming that God will never/not give him victory/aid in the present world and the end (other life), so he should extend/spread with a motive/connection to the sky/space, then he should cut (it) off/sever, so he should look/see does his plot/conspiracy/deceit eliminate (E) what angers/enrages (him)? | mn kan yZn an ln ynSrh allh fy aldnya walaKr+ flymdd bsbb ali alsma' xm lyqT` flynZr hl yXhbn kydh mayGyZ | |||
| 16. * | Thus have We sent down Clear Sings; and verily Allah doth guide whom He will! | And thus have We bestowed from on high this [divine writ] in the shape of clear messages: for [thus it is] that God guides him who wills [to be guided]. [Or: "God guides aright whomever He wills". For an explanation of the rendering adopted by me, see note on 14:4.] TWO CONTRARY KINDS OF MAN: MONOTHEISTS AND IDOL WORSHIPPERS | And like that We descended it evidences/signs/verses, evidences, and that God guides whom He wills/wants. | wkXlk anzlnah ayat bynat wan allh yhdy mn yryd | |||
| 17. * | Those who believe (in the Qur'an), those who follow the Jewish (scriptures), and the Sabians, Christians, Magians, and Polytheists,--Allah will judge between them on the Day of Judgment: for Allah is witness of all things. | Verily, as for those who have attained to faith [in this divine writ], and those who follow the Jewish faith, and the Sabians, [See surah 2:62.] and the Christians, and the Magians, [Al-majus: the followers of Zoroaster or Zarathustra (Zardusht), the Iranian prophet who lived about the middle of the last millennium B.C, and whose teachings are laid down in the Zend-Avesta. They are represented today by the Gabrs of Iran and, more prominently, by the Parsis of India and Pakistan. Their religion, though dualistic in philosophy, is based on belief in God as the Creator of the universe.] [on the one hand,] and those who are bent on ascribing divinity to aught but God, [on the other,] [The Christians and the Magians (Zoroastrians) are included in the first category, for although they do ascribe divine qualities to other beings beside God, they regard those beings, fundamentally, as no more than manifestations - or incarnations - of the One God, thus persuading themselves that they are worshipping Him alone; whereas "those who are bent on ascribing divinity to beings other than God" (alladhina ashraku) by obvious implication reject the principle of His oneness and uniqueness.] verily, God will decide between them on Resurrection Day: for, behold, God is witness unto everything. | That those who believed, and those who repented/Jews, and the Sabians/converts, and the Christians, and the magians/sun and fire worshippers, and those who shared/made partners (with God), that God separates/judges between them (on) the Resurrection Day, that God (is) on every thing witnessing. | an alXyn amnwa walXyn hadwa walSabYyn walnSari walmjws walXyn a$rkwa an allh yfSl bynhm ywm alqyam+ an allh `li kl $Y $hyd | |||
| 18. * | Seest thou not that to Allah bow down in worship all things that are in the heavens and on earth,--the sun, the moon, the stars; the hills, the trees, the animals; and a great number among mankind? But a great number are (also) such as are fit for Punishment: and such as Allah shall disgrace,--None can raise to honour: for Allah carries out all that He wills. | ART THOU NOT aware that before God prostrate themselves all [things and beings] that are in the heavens and all that are on earth [For the meaning of this "prostration", see 13:15 and 16:48 - 49, and the corresponding notes. My rendering of the relative pronoun man, in this context, as "all [things and beings] that..." is explained in note on 13:15.] the sun, and the moon, and the stars, and the mountains, and the trees, and the beasts? And many human beings [submit to God consciously], [According to Zamakhshari and Razi, this interpolated phrase - with its stress on "consciously" - is an elliptically implied predicate (khabar) linked with the preceding nominal subject (mubtada): the purport being that although everything in creation "prostrates itself" before God, willingly or unwillingly (cf. 13:15), not all human beings do so consciously.] whereas many [others, having defied Him,] will inevitably have to suffer [in the life to come]; [Lit., "whereas upon many a one the suffering [in the life to come] has become unavoidably incumbent (haqqa alayhi)", i.e., as a necessary consequence and corollary of his attitude in this world, and not as an arbitrary "punishment" in the conventional sense of this term.] and he whom God shall scorn [on Resurrection Day] will have none who could bestow honour on him: for, verily, God does what He wills. | Do you not see that God prostrates to Him who (is) in the skies/space and who (is) in the earth/Planet Earth, and the sun and the moon, and the stars/planets, and the mountains, and the trees, and the walkers/creepers/crawlers, and many of the people, and many became imminent/deserved on him the torture, and who God humiliates/disgraces/degrades so (there is) no honourer (supporter) for him, that God makes/does what He wills/wants. | alm tr an allh ysjd lh mn fy alsmawat wmn fy alarD wal$ms walqmr walnjwm waljbal wal$jr waldwab wkxyr mn alnas wkxyr Hq `lyh al`Xab wmn yhn allh fmalh mn mkrm an allh yf`l may$a' | |||
| 19. * | These two antagonists dispute with each other about their Lord: But those who deny (their Lord),--for them will be cut out a garment of Fire: over their heads will be poured out boiling water. | These two contrary kinds of man [Lit., "these two adversaries" or "antagonists", i.e., those who believe in God's oneness and uniqueness, and those who ascribe divine qualities to beings other than Him, or even deny His existence altogether.] have become engrossed in contention about their Sustainer! | Those two, two disputers/adversaries disputed/controverted/argued in their Lord, so those who disbelieved, clothes/garments/dresses were cut for them from fire, the hot/cold water is being poured from above their heads. | hXan KSman aKtSmwa fy rbhm falXyn kfrwa qT`t lhm xyab mn nar ySb mn fwq rWwshm alHmym | |||
| 20. * | With it will be scalded what is within their bodies, as well as (their) skins. | causing all that is within their bodies, as well as the skins, to melt away. [I.e., causing their inner and outer personality utterly to disintegrate.] | What is in their bellies/insides and the skins is being melted/anointed with it. | yShr bh mafy bTwnhm waljlwd | |||
| 21. * | In addition there will be maces of iron (to punish) them. | And they shall be held [in this state as if] by iron grips; [Lit., "for them will be grips (maqami) of iron". The noun miqmaah - of which maqami is the plural - is derived from the verb qamaa, signifying "he curbed" or "restrained" or "held in subjection" (Lisan al-Arab). Hence, the "iron grips" mentioned in the above verse denote the inescapability of the suffering in the hereafter to which "they who are bent on denying the truth" condemn themselves.] | And for them (are) sticks from iron. | wlhm mqam` mn Hdyd | |||
| 22. * | Every time they wish to get away therefrom, from anguish, they will be forced back therein, and (it will be said), "Taste ye the Penalty of Burning!" | and every time they try in their anguish to come out of it, they shall be returned thereto and [be told]: "Taste suffering through fire [to the full]!" | Whenever they wanted that they get out from it from (because of) sadness/depression, they were returned in it, and (told): "Taste/experience the burning's torture." | klma aradwa an yKrjwa mnha mn Gm a`ydwa fyhawXwqwa `Xab alHryq | |||
| 23. * | Allah will admit those who believe and work righteous deeds, to Gardens beneath which rivers flow: they shall be adorned therein with bracelets of gold and pearls; and their garments there will be of silk. | [As against this,] behold, God will admit those who attain to faith and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment: [See 18:31 and the corresponding note.] | That God enters those who believed and made/did the correct/righteous deeds, treed gardens/paradises, the rivers/waterways run/flow from beneath/below it, they be bejeweled/decorated in it from bracelets from gold, and pearls, and their cover/dress in it (is) silk. | an allh ydKl alXyn amnwa w`mlwa alSalHat jnat tjry mn tHtha alanhar yHlwn fyha mn asawr mn Xhb wlWlWa wlbashm fyha Hryr | |||
| 24. * | For they have been guided (in this life) to the purest of speeches; they have been guided to the Path of Him Who is Worthy of (all) Praise. | for they were [willing to be] guided towards the best of all tenets, [I.e., that there is no deity save God. (One must bear in mind that the term qawl denotes not merely a "saying" but also an intellectually formulated "opinion" or "tenet".)] and so they were guided onto the way that leads to the One unto whom all praise is due. | And they were guided to the good/pure from the words/opinion and belief, and they were guided to the praiseworthy's/commendable's road/way. | whdwa ali alTyb mn alqwl whdwa ali SraT alHmyd | |||
| 25. * | As to those who have rejected ((Allah)), and would keep back (men) from the Way of Allah, and from the Sacred Mosque, which We have made (open) to (all) men--equal is the dweller there and the visitor from the country--and any whose purpose therein is profanity or wrong-doing--them will We cause to taste of a most Grievous Penalty. | BEHOLD, as for those who are bent on denying the truth and bar [others] from the path of God [This connects with the allusion, in the preceding verse, to "the way that leads to the One unto whom all praise is due".] and from the Inviolable House of Worship which We have set up for all people alike - [both] those who dwell there and those who come from abroad - and all who seek to profane it [Lit., "who aim therein at a deviation from the right course (ilhad)" - a term which circumscribes every perversion of religious tenets.] by [deliberate] evildoing: [all] such shall We cause to taste grievous suffering in the life to come.] [According to Ibn Abbas, as quoted by Ibn Hisham, this verse was revealed towards the end of the year 6 H., when the pagan Quraysh refused the Prophet and his followers, who had come on pilgrimage from Medina, the right of entry into Mecca, and thus into the sanctuary of the Kabah (the "Inviolable House of Worship"). But whether or not this claim is correct - and we have no definite historical evideence in either sense - the purport of the above verse is not restricted to any historical situation but relates to every attempt at preventing believers, be it physically or through intellectual seduction, from going on pilgrimage to this symbolic centre of their faith, or at destroying its sanctity in their eyes.] | That those who disbelieved and prevent/obstruct from God's way/path, and the Mosque the Forbidden/Respected/Sacred which We made/put it to/for the people, equal the devoted/dedicated in it, and the apparent (visitor), and who wants/intends in it by deviation/apostasy with injustice/oppression, We make him taste/experience from a painful torture. | an alXyn kfrwa wySdwn `n sbyl allh walmsjd alHram alXy j`lnah llnas swa' al`akf fyh walbad wmn yrd fyh balHad bZlm nXqh mn `Xab alym | |||
| 26. * | Behold! We gave the site, to Abraham, of the (Sacred) House, (saying): "Associate not anything (in worship) with Me; and sanctify My House for those who compass it round, or stand up, or bow, or prostrate themselves (therein in prayer). | For, when We assigned unto Abraham the site of this Temple, [I.e., the Kabah: see note on 2:125.] [We said unto him:] "Do not ascribe divinity to aught beside Me!" [In view of the oft-repeated Quranic statement that Abraham was beyond all temptation to ascribe divinity to anything but God, it seems to me that the above injunction has a specific import, namely, "Do not allow this Temple to become an object of worship, but make it clear that it is holy only by virtue of its being the first temple ever dedicated to the worship of the One God" (cf. 3:96). Apart from that, it refers to "those who are bent on denying the truth" spoken of at the beginning of the preceding verse.] - and: "Purify My Temple for those who will walk around it, [See surah 2:125.] and those who will stand before it [in meditation], and those who will bow down and prostrate themselves [in prayer]." | And when We established/assigned to Abraham the House/Home's place/position, that do not share/make partners with Me (in) a thing, and purify/clean My House/Home to the circlers/walkers around,232and the standing/keeping up, and the bowing, and the prostrating. | waX bwana labrahym mkan albyt an lat$rk by $yYa wThr byty llTaYfyn walqaYmyn walrk` alsjwd | |||
| 27. * | "And proclaim the Pilgrimage among men: they will come to thee on foot and (mounted) on every kind of camel, lean on account of journeys through deep and distant mountain highways; | Hence, [O Muhammad,] proclaim thou unto all people the [duty of] pilgrimage: [Lit., "proclaim thou the pilgrimage among the people", i.e., the believers (Tabari). Most of the commentators assume that this passage is a continuation of God's command to Abraham; but some of them - in particular, Al-Hasan al-Basri - consider it to have been addressed to the Prophet Muhammad. (Regarding the annual pilgrimage to Mecca, as instituted in Islam, see 2:196 - 203 and the corresponding notes.)] they will come unto thee on foot and on every [kind of] fast mount, [Lit., "lean mount" - an expression which has induced some of the commentators to assume that it denotes "a camel that has become lean on account of a long and fatiguing journey". However, the verb dammarahu or admarahu relates in classical Arabic not only to camels but also to horses, and has the meaning of "he made it [i.e., the mount] lean and fit [for racing or war]"; thus, the noun midmar signifies "a training-ground where horses are prepared for racing or war", as well as "a race-course" (Jawhari, Asas, etc.; cf. also lane V. 1803 f.). Hence, the adjectival noun damir - especially when contrasted, as above, with the expression rijalan ("on foot") -- has the connotation of "fleetness" or, more properly. "fitness for speed", and may by inference be applied to every kind of "fast conveyance".] coming from every far-away point [on earth], | And inform/announce in the people with (about) the pilgrimage, they come to you walking and on every lean/thin, they come from every deep/far/long mountain path. | waXn fy alnas balHj yatwk rjala w`li kl Damr yatyn mn kl fj `myq | |||
| 28. * | "That they may witness the benefits (provided) for them, and celebrate the name of Allah, through the Days appointed, over the cattle which He has provided for them (for sacrifice): then eat ye thereof and feed the distressed ones in want. | so that they might experience much that shall be of benefit to them, [Lit., "that they might witness benefits [accruing] to them" - i.e., increased consciousness of God through facing the first temple ever dedicated to Him, as well as the consciousness of being part of a brotherhood embracing all believers. Apart from these spiritual benefits, the annual pilgrimage to Mecca provides an opportunity for believers from all parts of the world to become acquainted with the many social and political problems that confront the various geographically separated sectors of the community.] and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them [The repeated Quranic insistence on pronouncing the name of God whenever one slaughters an animal is meant to make the believers "realize the awfulness of taking life, and the solemn nature of the trust which God has conferred upon them in the permission to eat the flesh of animals" (Marmaduke Pickthall, The Meaning of the Glorious Koran, London 1930, p. 342, footnote 2). As regards the "days appointed" [ayyam ma lumat] spoken of above, they apparently denote the Festival of Sacrifices, which falls on the 10th of the lunar month of Dhu `l-Hijjah, as well as the next two days, marking the end of the pilgrimage (Ibn Abbas, as quoted by Razi).] [to this end]: eat, then, thereof, and feed the unfortunate poor. [Whereas the pilgrims are merely permitted to eat some of the flesh of the animals which they have sacrificed, the feeding of the poor is mandatory (Tabari and Zamakhshari) and constitutes. thus, the primary objective of these sacrifices. Apart from this, they are meant to commemorate Abraham's readiness to sacrifice his first-born son (Ishmael) after he dreamt that God demanded of him this supreme sacrifice (see 37:102 - 107 and the corresponding notes); furthermore, they are a reminder that God is the Provider of all sustenance and the One who gives life and deals death, and that all must return to Him; and lastly (as stressed by Razi), they are to be symbols of each believer's readiness to sacrifice himself in the cause of truth.] | To witness benefits/uses for them, and they mention/remember God's name in known days/times, on (for) what He provided for them from quadrupeds of land and sea excluding felines the camels/livestock, so eat from it, and feed the miserable/fallen in hardship, the poor/needy. | ly$hdwa mnaf` lhm wyXkrwa asm allh fy ayam m`lwmat `li marzqhm mn bhym+ alan`am fklwa mnha waT`mwa albaYs alfqyr | |||
| 29. * | "Then let them complete the rites prescribed for them, perform their vows, and (again) circumambulate the Ancient House." | Thereafter let them bring to an end their state of self-denial, [In Tabari's opinion, the phrase thumma `l-yaqdu tafathahum signifies "then let them complete the acts of worship (manasik) incumbent on them by virtue of their pilgrimage". Other commentators, however, understand by the (extremely rare) expression tafath the prohibition of enjoying, while in the actual state of pilgrimage, certain bodily comforts like cutting or shaving one's hair (see 2:196), wearing any clothing but the simple, unsewn pilgrim's garb (ihram), indulging in sexual intercourse 2:197, etc. Consequently, they explain the above phrase as meaning "let them bring to an end the [condition of self-denial described as] tafath which was incumbent on them during pilgrimage".] and let them fulfill the vows which they [may] have made, and let them walk [once again] around the Most Ancient Temple. [I.e., around the Kabah (see surah 2:125), thus completing the pilgrimage.] | Then they should carry out/accomplish (remove/cleanse) their filth/dirt, and they should fulfill/complete their duties/vows (on themselves), and they should circle/walk around at the House/Home, the Honoured/Ancient. | xm lyqDwa tfxhm wlywfwa nXwrhm wlyTwfwa balbyt al`tyq | |||
| 30. * | Such (is the Pilgrimage): whoever honours the sacred rites of Allah, for him it is good in the Sight of his Lord. Lawful to you (for food in Pilgrimage) are cattle, except those mentioned to you (as exception): but shun the abomination of idols, and shun the word that is false,-- | All this [is ordained by God]; and if one houours God's sacred commandments, it will redound to his own good in his Sustainer's sight. And all [kinds of] cattle have been made lawful to you [for sacrifice and food], save what is mentioned to you [as forbidden]. [See the first paragraph of 5:3. Once again, the Quran stresses the principle that everything that has not been explicitly forbidden is per se lawful.] Shun, then, [all that God has forbidden and, most of all,] the loathsome evil of idolatrous beliefs and practices; [The term awthan (lit.,"idols") denotes not merely actual, concrete images of false deities but also, in its widest sense, everything that is associated with false beliefs and practices or with a tendency to "worship" false values: hence the subsequent injunction to shun every word that is untrue".] and shun every word that is untrue, | That and who magnifies/makes great God's ordered prohibitions, so it is better for him at his Lord, and the camels/livestock is permitted/allowed for you, except what is being read/recited on (to) you, so avoid the obscenity/filth from the idols/idolized statues, and avoid the lie's/falsehood's word/opinion and belief. | Xlk wmn y`Zm Hrmat allh fhw Kyr lh `nd rbh waHlt lkm alan`am ala maytli `lykm fajtnbwa alrjs mn alawxan wajtnbwa qwl alzwr | |||
| 31. * | Being true in faith to Allah, and never assigning partners to Him: if anyone assigns partners to Allah, is as if he had fallen from heaven and been snatched up by birds, or the wind had swooped (like a bird on its prey) and thrown him into a far- distant place. | [inclining] towards God, [and] turning away from all that is false, [For an explanation of the term hunafa (sing. hanif ), see note on 2:135.] without ascribing divine qualities to aught beside Him: for he who ascribes divinity to aught but God is like one who is hurtling down from the skies - whereupon the birds carry him off, or the wind blows him away onto a far-off place. | Submitters/Unifiers of God to God not sharing/taking partners with Him, and who shares/makes partners with God, so as if/though he fell down from the sky/space, so the birds snatch him, or the wind/breeze falls/drops with him in a far and remote place/position. | Hnfa' llh Gyr m$rkyn bh wmn y$rk ballh fkanma Kr mn alsma' ftKTfh alTyr aw thwy bh alryH fy mkan sHyq | |||
| 32. * | Such (is his state): and whoever holds in honour the symbols of Allah, (in the sacrifice of animals), such (honour) should come truly from piety of heart. | This is [to be borne in mind]. And anyone who honours the symbols set up by God [Lit., "God's symbols (shaair)" - an expression which in this context refers to the rites of pilgrimage (see the second half of note on 5:2). This stress on the symbolic character of all the rites connected with the pilgrimage is meant to draw the believer's attention to the spiritual meaning of those rites, and thus to warn him against making, unthinkingly, a sort of fetish of them. - The assumption of some of the commentators that the "symbols" referred to here relate specifically to the sacrificial animals, and their sacrifice as such is not warranted by the text. As Tabari explains in his commentary on this and the next verse, the term shaa'ir comprises all the rites, actions and places connected with the pilgrimage (all of which have symbolic meaning), and cannot be restricted to any one of them.] [shall know that] verily, these [symbols derive their value] from the God-consciousness in the [believers'] hearts. | That and who magnifies/makes great God's methods/ways of worship, so that it truly is from the hearts'/minds' fearing/obedience of God. | Xlk wmn y`Zm $`aYr allh fanha mn tqwi alqlwb | |||
| 33. * | In them ye have benefits for a term appointed: in the end their place of sacrifice is near the Ancient House. | In that [God-consciousness] you shall find benefits until a term set [by Him is fulfilled], [I.e., "until the end of your lives" (Baydawi).] and [you shall know that] its goal and end is the Most Ancient Temple. [The noun mahill, derived from the verb halla (lit., "he untied" or "undid" [e.g., a knot]", or "he loosened [a load]",or "he alighted"), denotes primarily a "destination", as well as "the time or place at which an obligation [e.g., a debt] falls due" (Taj al-Arus). In the above context, in which this term obviously relates to the "God-consciousness" (taqwa) unequivocally mentioned in the preceding verse, it has the tropical rneaning of "goal and end", implying that the realization of God's oneness and uniqueness - symbolized by the Kabah (the "Most Ancient Temple") - is the goal and end of all true God-consciousness.] | For you in it (are) benefits/uses to a named/identified term/time, then its place/destination (is) to the House/Home the Honoured/Ancient. | lkm fyha mnaf` ali ajl msmi xm mHlha ali albyt al`tyq | |||
| 34. * | To every people did We appoint rites (of sacrifice), that they might celebrate the name of Allah over the sustenance He gave them from animals (fit for food). But your Allah is One Allah. submit then your wills to Him (in Islam): and give thou the good news to those who humble themselves,-- | And [thus it is:] unto every community [that has ever believed in Us] have We appointed [sacrifice as] an act of worship, so that they might extol the name of God over whatever heads of cattle He may have provided for them [to this end]. [I.e., as a conscious, selfless offering in His name of something that one cherishes as necessary and valuable, and not as an attempt to "propitiate" Him who is far above anything that resembles human emotion. (See also verse 36 below.)] And (always bear in mind:) your God is the One and Only God: hence, surrender yourselves unto Him. And give thou the glad tiding [of God's acceptance] unto all who are humble - | And to each/every nation We made/created a ritual or method of worship/familiar place, to mention/remember God's name on what He provided for them from quadrupeds of land and sea excluding felines the camels/livestock, so your God (is) one God, so to Him submit/surrender, and announce good news (to) the humble/tranquil. | wlkl am+ j`lna mnska lyXkrwa asm allh `li marzqhm mn bhym+ alan`am falhkm alh waHd flh aslmwa wb$r almKbtyn | |||
| 35. * | To those whose hearts when Allah is mentioned, are filled with fear, who show patient perseverance over their afflictions, keep up regular prayer, and spend (in charity) out of what We have bestowed upon them. | all whose hearts tremble with awe whenever God is mentioned, and all who patiently bear whatever ill befalls them, and all who are constant in prayer and spend on others out of what We provide for them as sustenance. [See surah 2:3.] | Those whom if God was mentioned their hearts/minds became afraid/apprehensive, and the patient on what struck them, and the keeping up the prayers, and from what We provided for them they spend. | alXyn aXa Xkr allh wjlt qlwbhm walSabryn `li maaSabhm walmqymy alSla+ wmma rzqnahm ynfqwn | |||
| 36. * | The sacrificial camels we have made for you as among the symbols from Allah: in them is (much) good for you: then pronounce the name of Allah over them as they line up (for sacrifice): when they are down on their sides (after slaughter), eat ye thereof, and feed such as (beg not but) live in contentment, and such as beg with due humility: thus have We made animals subject to you, that ye may be grateful. | And as for the sacrifice of cattle, We have ordained it for you as one of the symbols set up by God, [See note on verse 32 above.] in which there is [much] good for you. Hence, extol the name of God over them when they are lined up [for sacrifice]; and after they have fallen lifeless to the ground, eat of their flesh, [Lit., "of them".] and feed the poor who is contented with his lot (and does not beg), as well as him who is forced to beg. It is to this end [Lit., "thus".] that We have made them [I.e., the sacrificial animal.] subservient to your needs, so that you might have cause to be grateful. | And the fattened camel/cow (for sacrifice), We made it for you from God's methods/ways of worship, for you in it (is) goodness, so remember/mention God's name on it (when it is) lined/arranged in a row, so if it fell down and died (was sacrificed and fell on) its sides, so eat from it and feed the humble asker that is content with little or much, and the poor/needy/poorest, as/like that We manipulated/subjugated it for you, maybe/perhaps you thank/be grateful. | walbdn j`lnaha lkm mn $`aYr allh lkm fyha Kyr faXkrwa asm allh `lyha Swaf faXa wjbt jnwbha fklwa mnha waT`mwa alqan` walm`tr kXlk sKrnaha lkm l`lkm t$krwn | |||
| 37. * | It is not their meat nor their blood, that reaches Allah. it is your piety that reaches Him: He has thus made them subject to you, that ye may glorify Allah for His Guidance to you and proclaim the good news to all who do right. | [But bear in mind:] never does their flesh reach God, and neither their blood: it is only your God-consciousness that reaches Him. It is to this end that We have made them subservient to your needs, so that you might glorify God for all the guidance with which He has graced you. And give thou this glad tiding unto the doers of good: | God will not take/receive its meat, and nor its blood, and but He takes/receives the fear and obedience from you, as/like that He manipulated/subjugated it for you to greaten/magnify God on what He guided you, and announce good news (to) the good doers. | ln ynal allh lHwmha wladmaWha wlkn ynalh altqwi mnkm kXlk sKrha lkm ltkbrwa allh `li mahdakm wb$r almHsnyn | |||
| 38. * | Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude. | Verily, God will ward off [all evil] from those who attain to faith; [and,] verily, God does not love anyone who betrays his trust and is bereft of gratitude. [See surah 4:106.] | That God defends on/about those who believed, that truly God does not love/like every/each betraying/being unfaithful (insistent) disbeliever.233 | an allh ydaf` `n alXyn amnwa an allh layHb kl Kwan kfwr | |||
| 39. * | To those against whom war is made, permission is given (to fight), because they are wronged;--and verily, Allah is most powerful for their aid;-- | PERMISSION [to fight] is given to those against whom war is being wrongfully waged [Lit., inasmuch as they have been wronged. Connecting with the promise, in the preceding verse, that "God will ward off [all evil] from those who attain to faith", the present verse enunciates the permission to fight physically in self-defence. All relevant Traditions (quoted, in particular, by Tabari and Ibn Kathir) show that this is the earliest Quranic reference to the problem of war as such. According to Abd Allah ibn Abbas, it was revealed immediately after the Prophet left Mecca for Medina, i.e., at the beginning of the year 1 H. The principle of war in self-defence - and only in self-defence - has been further elaborated in Al-Baqarah, which was revealed about a year later (see 2:190 - 193 and the corresponding notes).] - and, verily, God has indeed the power to succour them - : | (It) was permitted/allowed/announced to those who fight/kill with that they are/were caused injustice to/oppressed, and that truly God (is) on giving them victory/aiding them capable/able (E). | aXn llXyn yqatlwn banhm Zlmwa wan allh `li nSrhm lqdyr | |||
| 40. * | (They are) those who have been expelled from their homes in defiance of right,--(for no cause) except that they say, "our Lord is Allah.. Did not Allah check one set of people by means of another, there would surely have been pulled down monasteries, churches, synagogues, and mosques, in which the name of Allah is commemorated in abundant measure. Allah will certainly aid those who aid his (cause);--for verily Allah is full of Strength, Exalted in Might, (able to enforce His Will). | those who have been driven from their homelands against all right for no other reason than their saying. "Our Sustainer is God!" For, if God had not enabled people to defend themselves against one another, [Lit., "were it not that God repels some people by means of others" (cf. the identical phrase in the second paragraph of 2:251).][all] monasteries and churches and synagogues and mosques - in [all of] which Gods name is abundantly extolled - would surely have been destroyed [ere now]. [The implication is that the defence of religious freedom is the foremost cause for which arms may - and, indeed, must - be taken up (see 2:193 and the corresponding note), or else, as stressed in the concluding clause of 2:251, corruption would surely overwhelm the earth".] And God will most certainly succour him who succours His cause: for, verily, God is most powerful, almighty, | Those who were brought/driven out from their homes/countries/places without (a) right/justice except that they say: "Our Lord (is) God." And were it not for God's pushing the people some of them with some elevated and secluded monasteries, and temples (for Jews and Christians), and prayers, and mosques/places of worshipping God, God's name is mentioned/remembered in it much, would have been demolished/torn down, and God will give victory/aid (E) (to) who gives Him victory/aid, that truly God (is) strong, glorious/mighty. | alXyn aKrjwa mn dyarhm bGyr Hq ala an yqwlwa rbna allh wlwladf` allh alnas b`Dhm bb`D lhdmt Swam` wby` wSlwat wmsajd yXkr fyha asm allh kxyra wlynSrn allh mn ynSrh an allh lqwy `zyz | |||
| 41. * | (They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs. | [well aware of] those who, [even] if We firmly establish them on earth, remain constant in prayer, and give in charity, and enjoin the doing of what is right and forbid the doing of what is wrong; but with God rests the final outcome of all events. | Those who if We highly positioned/strengthened them in the land/Earth, they stood/kept up the prayers, and gave/brought the charity/purification, and they ordered/commanded with the kindness/known, and they forbid/prevented from the defiance of God and His orders/obscenity, and to God (are) the matters'/affairs' end/turn (result). | alXyn an mknahm fy alarD aqamwa alSla+ watwa alzka+ wamrwa balm`rwf wnhwa `n almnkr wllh `aqb+ alamwr | |||
| 42. * | If they treat thy (mission) as false, so did the peoples before them (with their prophets),--the People of Noah, and 'Ad and Thamud; | AND IF THEY [who are bent on denying the truth] give thee the lie, [O Muhammad, remember that, long] before their time, the people of Noah and [the tribes of] Ad and Thamud gave the lie [to their prophets], | And if they deny you, so Noah's nation had denied before them, and Aad's and Thamud's. | wan ykXbwk fqd kXbt qblhm qwm nwH w`ad wxmwd | |||
| 43. * | Those of Abraham and Lut; | as did the people of Abraham, and the people of Lot, | And Abraham's nation, and Lot's nation. | wqwm abrahym wqwm lwT | |||
| 44. * | And the Companions of the Madyan People; and Moses was rejected (in the same way). But I granted respite to the Unbelievers, and (only) after that did I punish them: but how (terrible) was my rejection (of them)! | and the dwellers of Madyan; and [so, too,] Moses was given the lie [by Pharaoh]. [I.e., not by his own people, since these, despite their sinning, had accepted him as God's prophet (Tabari). References to the tribes of Ad and Thamud and the people of Madyan are given in surah 7:65, 7:73 and 7:85.] And [in every ease] I gave rein, for a while, to the deniers of the truth: but then I took them to task - and how awesome was My denial [of them,]! | And Madya's owners/company/friends, and Moses was denied, so I extended to the disbelievers in time/life, then I punished/took them, so how was My severity/change (anger)? | waSHab mdyn wkXb mwsi famlyt llkafryn xm aKXthm fkyf kan nkyr | |||
| 45. * | How many populations have We destroyed, which were given to wrong-doing? They tumbled down on their roofs. And how many wells are lying idle and neglected, and castles lofty and well-built? | And how many a township have We destroyed because it had been immersed in evildoing - and now they [all] lie deserted, with their roofs caved in! And how many a well lies abandoned, and how many a castle that [once] stood high! | So how many from a village/urban city We made it die/destroyed it, and it is unjust/oppressive, so it is empty/destroyed on its ceilings/structures, and a well abandoned/inactive, and an erected/plastered castle/palace ? | fkayn mn qry+ ahlknaha why Zalm+ fhy Kawy+ `li `rw$ha wbYr m`Tl+ wqSr m$yd | |||
| 46. * | Do they not travel through the land, so that their hearts (and minds) may thus learn wisdom and their ears may thus learn to hear? Truly it is not their eyes that are blind, but their hearts which are in their breasts. | Have they, then, never journeyed about the earth, letting their hearts gain wisdom, and causing their ears to hear? [Lit., "whereupon they would have hearts wherewith they might understand, or ears whereby they might hear".] Yet, verily, it is not their eyes that have become blind - but blind have become the hearts that are in their breasts! | Do they not walk/move/ride in the earth/Planet Earth, so it (can) be for them hearts/minds they reason/comprehend with it, or ears they hear/listen with it, so that it truly does not blind/confuse the eye sights/knowledge and but that the hearts/minds which (are) in the chests (innermosts) blind/confuse (although they have eyes, they refuse to accept it). | aflm ysyrwa fy alarD ftkwn lhm qlwb y`qlwn bha aw aXan ysm`wn bha fanha lat`mi alabSar wlkn t`mi alqlwb alty fy alSdwr | |||
| 47. * | Yet they ask thee to hasten on the Punishment! But Allah will not fail in His Promise. Verily a Day in the sight of thy Lord is like a thousand years of your reckoning. | And [so, O Muhammad,] they challenge thee to hasten the coming upon them of [God's] chastisement: [For an explanation, see 6:57, 8:32 and 13:6, as well as the corresponding notes.] but God never fails to fulfill His promise - and, behold, in thy Sustainer's sight a day is like a thousand years of your reckoning. [I.e., what men conceive of as "time" has no meaning with regard to God, because He is timeless, without beginning and without end, so that in relation to Him, one day and a thousand years are alike" (Razi). Cf. 70:4, where in the same sense, a "day" is said to be equal to "fifty thousand years", or the well-authenticated saying of the Prophet, "God says, `I am Time Absolute (ad-dahr)'."] | And they hurry/hasten/urge you with the torture, and God will never/not break His promise, and that a day/time at your Lord (is) as a thousand years from what you count. | wyst`jlwnk bal`Xab wln yKlf allh w`dh wan ywma `nd rbk kalf sn+ mma t`dwn | |||
| 48. * | And to how many populations did I give respite, which were given to wrong-doing? in the end I punished them. To me is the destination (of all). | And to how many a community that was immersed in evildoing have I given rein for a while! But then I took it to task: for with Me is all journeys' end! | And how many from a village/urban city I extended in time/life for it, and it is unjust/oppressive? Then I took/punished it, and to Me (is) the end/destination. | wkayn mn qry+ amlyt lha why Zalm+ xm aKXtha waly almSyr | |||
| 49. * | Say: "O men! I am (sent) to you only to give a Clear Warning: | SAY [O Muhammad]: "O men! I am but a plain warner [sent by God] unto you!" | Say: "You, you the people, truly I am for you a clear/evident warner/giver of notice." | ql yaayha alnas anmaana lkm nXyr mbyn | |||
| 50. * | "Those who believe and work righteousness, for them is forgiveness and a sustenance most generous. | And [know that] those who attain to faith and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance; [See 8:4 and the corresponding note.] | So those who believed and made/did the correct/righteous deeds, for them (is) a forgiveness and an honoured/generous provision. | falXyn amnwa w`mlwa alSalHat lhm mGfr+ wrzq krym | |||
| 51. * | "But those who strive against Our Signs, to frustrate them,--they will be Companions of the Fire." | whereas those who strive against Our messages, seeking to defeat their purpose - they are destined for the blazing fire. | And those who hurried/hastened disabling/frustrating in Our verses/evidences, those are the Hells' owners/company/friends. | walXyn s`wa fy ayatna m`ajzyn awlYk aSHab aljHym | |||
| 52. * | Never did We send an apostle or a prophet before thee, but, when he framed a desire, Satan threw some (vanity) into his desire: but Allah will cancel anything (vain) that Satan throws in, and Allah will confirm (and establish) His Signs: for Allah is full of Knowledge and Wisdom: | Yet whenever We sent forth any apostle or prophet before thee, and he was hoping [Lit., "We never sent any apostle or prophet before thee without that, when he was hoping (tamanna)...", etc. According to most of the commentators, the designation "apostle" (rasul) is applied to bearers of divine revelations which comprise a new doctrinal system or dispensation; a "prophet" (nabi), on the other hand, is said to be one whom God has entrusted with the enunciation of ethical principles on the basis of an already-existing dispensation, or of principles common to all divine dispensations. Hence, every apostle is a prophet as well, but not every prophet is an apostle.] [that his warnings would be heeded], Satan would cast an aspersion on his innermost aims: [I.e., insinuating that the innermost aim (umniyyah, lit., "longing" or "hope") of the message-bearer in question was not the spiritual improvement of his community but, rather, the attainment of personal power and influence: cf. 6:112 - "against every prophet We have set up as enemies the evil forces (shayatin) from among humans as well as from among invisible beings (al-jinn)".] but God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves [Lit., "and God makes His messages clear in and by themselves", This is the meaning of the phrase yuhkimu ayatahu (cf. the expression uhkimat ayatuhu in 11:1): i.e., God causes His messages to speak for themselves, so that any insinuation as to the prophets "hidden motives" is automatically disproved. The conjunction thumma at the beginning of this clause does not connote a sequence in time but a coordination of activities, and is best rendered by the simple conjunction "and".] - for God is all-knowing, wise. | And We did not send from before you from a messenger, and nor a prophet, except if/when he wished/desired, the devil threw in his wish/desire, so God erases/ nullifies what the devil throws, then God perfects/tightens His verses/evidences/signs, and God (is) knowledgeable, wise/judicious. | wmaarslna mn qblk mn rswl wlanby ala aXa tmni alqi al$yTan fy amnyth fynsK allh maylqy al$yTan xm yHkm allh ayath wallh `lym Hkym | |||
| 53. * | That He may make the suggestions thrown in by Satan, but a trial for those in whose hearts is a disease and who are hardened of heart: verily the wrong-doers are in a schism far (from the Truth): | [And He allows doubts to arise] so that He might cause whatever aspersion Satan may cast [against His prophets] to become a trial for all in whose hearts is disease [See 2:10 and the corresponding note.] and all whose hearts are hardened: for, verily, all who are [thus] sinning [against themselves] [Lit., "all [such] evildoers".] are most deeply in the wrong. | To make what the devil throws (as) a test/seduction to those whom in their hearts/minds (is) sickness/disease, and their hearts/minds (are) the cruel/merciless, and that the unjust/oppressive (are)234in (E) far/distant defiance/animosity. | lyj`l maylqi al$yTan ftn+ llXyn fy qlwbhm mrD walqasy+ qlwbhm wan alZalmyn lfy $qaq b`yd | |||
| 54. * | And that those on whom knowledge has been bestowed may learn that the (Qur'an) is the Truth from thy Lord, and that they may believe therein, and their hearts may be made humbly (open) to it: for verily Allah is the Guide of those who believe, to the Straight Way. | And [God renders Satan's aspersions null and void] so that they who are endowed with [innate] knowledge might know that this [divine writ] is the truth from thy Sustainer, and that they aught believe in it, and that their hearts might humbly submit unto Him. For, behold, God does guide onto a straight way those who have attained to faith - | And (for) those who were given/brought the knowledge to know that it (is) the truth from your Lord, so they believe with (in) it, so their hearts/minds became humble/tranquil to Him, and that truly God is guiding (E) those who believed to a straight/direct road/way. | wly`lm alXyn awtwa al`lm anh alHq mn rbk fyWmnwa bh ftKbt lh qlwbhm wan allh lhad alXyn amnwa ali SraT mstqym | |||
| 55. * | Those who reject Faith will not cease to be in doubt concerning (Revelation) until the Hour (of Judgment) comes suddenly upon them, or there comes to them the Penalty of a Day of Disaster. | whereas those who are bent on denying the truth will not cease to be in doubt about Him until the Last Hour comes suddenly upon them and [supreme] suffering befalls them on a Day void of all hope. [Lit., "or [until] there comes upon them the chastisement [or "suffering"] of a barren Day", i.e., the Day of Judgment, which will offer no hope to those who, until their death, failed to realize the existence of God or to submit to His guidance.] | And those who disbelieved remain/continue in doubt from it until the Hour/Resurrection comes to them suddenly/unexpectedly, or a day/time of no good strong/infertile torture comes to them. | wlayzal alXyn kfrwa fy mry+ mnh Hti tatyhm alsa`+ bGt+ aw yatyhm `Xab ywm `qym | |||
| 56. * | On that Day of Dominion will be that of Allah. He will judge between them: so those who believe and work righteous deeds will be in Gardens of Delight. | On that Day, all dominion shall [visibly] belong to God, He shall judge [all men and make a distinction] between them: thus, all who had attained to faith and did righteous deeds shall find themselves in gardens of bliss, | The ownership/kingdom (on) that day (is) to God, He judges/rules between them, so those who believed and made/did the correct/righteous deeds (are) in gardens/paradises (of) the blessing/comfort and eases. | almlk ywmYX llh yHkm bynhm falXyn amnwa w`mlwa alSalHat fy jnat aln`ym | |||
| 57. * | And for those who reject Faith and deny our Signs, there will be a humiliating Punishment. | whereas for those who were bent on denying the truth and gave the lie to Our messages, there shall be shameful suffering in store. | And those who disbelieved and denied/falsified with Our verses/evidences, so those for them (is) a humiliating/disgracing torture. | walXyn kfrwa wkXbwa bayatna fawlYk lhm `Xab mhyn | |||
| 58. * | Those who leave their homes in the cause of Allah, and are then slain or die,--On them will Allah bestow verily a goodly Provision: Truly Allah is He Who bestows the best provision. | AND AS FOR those who forsake the domain of evil [For this rendering of the phrase alladhina hajaru, see note on 2:218, The subsequent mention of "those who strive in God's cause, and then are slain or die" connects with the reference, in verses 39 - 40, to God's permission to the believers to fight in defence of their faith and liberty. The extreme merit of the self-sacrifice involved is stressed in several Quranic passages, and particularly in 4:95 - 96; hence, it has also a bearing on the Day of Judgment spoken of in the preceding passage.] (and strive) in God's cause, and then are slain or die - God will most certainly provide for them a goodly sustenance [in the life to come] for, verily, God - He alone - is the best of providers; | And those who emigrated in God's way/path/sake, then they were killed or they died, God will provide for them (E) a good/beautiful provision, and that God, He is (E) best (of) the providers. | walXyn hajrwa fy sbyl allh xm qtlwa aw matwa lyrzqnhm allh rzqa Hsna wan allh lhw Kyralrazqyn | |||
| 59. * | Verily He will admit them to a place with which they shall be well pleased: for Allah is All-Knowing, Most Forbearing. | [and] He will most certainly cause them to enter upon a state (of being) that shall please them well: [Or: "cause them to enter (upon their life after death) in a manner that will please them well (cf. note on the last clause of 4:31) - thus implying that by sacrificing their lives in God's cause they will have obtained His forgiveness of whatever sins they may have previously committed.] for, verily, God is all-knowing, most forbearing. | He will enter them (E) an entrance they accept/approve it, and that truly God (is) knowledgeable (E), clement/patient, powerful and capable. | lydKlnhm mdKla yrDwnh wan allh l`lym Hlym | |||
| 60. * | That (is so). And if one has retaliated to no greater extent than the injury he received, and is again set upon inordinately, Allah will help him: for Allah is One that blots out (sins) and forgives (again and again). | Thus shall it be. And as for him who responds to aggression only to the extent of the attack levelled against him, [Lit., "who has retaliated with the like of what he had been afflicted with" - i.e., has acted only in self-defence and done to his enemy no more than the enemy had done to him. (A similar phrase, relating to retaliation in argument, is found in 16:126 and explained in the corresponding note.)] and is thereupon [again] treacherously attacked - God will most certainly succour him: for, behold, God is indeed an absolver of sins, much-forgiving. [While the opening sentence of this verse stresses the principle of self-defence as the only justification of war (cf. 2:190 and 192 - 193) - with the proviso that retaliation must not exceed the injury initially suffered - the concluding part of the verse implies that in case of repeated, unprovoked aggression the believers are allowed to wage an all-out war with a view to destroying completely the enemy's military power. Since such an all-out war might seem to conflict with the principle of limited retaliation alluded to above, the Quran states that God absolves the believers of what otherwise might have been a sin, since it is they "against whom war is being wrongfully waged" (verse 39) by repeated acts of aggression.] | That and who punished with equal/alike (to) what he was punished with it, then he was oppressed/transgressed on him, God will give him victory/aid (E), that truly God (is) often forgiving/pardoning (E), forgiving. | Xlk wmn `aqb bmxl ma`wqb bh xm bGi `lyh lynSrnh allh an allh l`fw Gfwr | |||
| 61. * | That is because Allah merges night into day, and He merges day into night, and verily it is Allah Who hears and sees (all things). | Thus it is, because God [is almighty [Sc., "and therefore has the power to succour the believers who have been wronged.] - the One who] makes the night grow longer by shortening the day, and makes the day grow longer by shortening the night; and because God is all-hearing, all-seeing. [I.e., it is He who knows what is in the hearts of men, and nevertheless, in His unfathomable wisdom, allows the darkness of oppression to grow at the expense of the light of freedom, and then causes the light to overcome the darkness: an eternal, cyclical recurrence which dominates the life of mankind. As Ibn Kathir points out, the above passage contains a direct allusion to 3:26 - 27 - "Say: O God, Lord of all dominion! Thou grantest dominion unto whom Thou willest, and takest away dominion from whom Thou willest... Thou hast the power to will anything: Thou makest the night grow longer by shortening the day, and Thou makest the day grow longer by shortening the night..."] | That (is) with that God makes the night to enter/penetrate in the daytime, and He makes the daytime to enter/penetrate in the night, and that God (is) hearing/listening, seeing/understanding. | Xlk ban allh ywlj allyl fy alnhar wywlj alnhar fy allyl wan allh smy` bSyr | |||
| 62. * | That is because Allah--He is the Reality; and those besides Him whom they invoke,--they are but vain Falsehood: verily Allah is He, Most High, Most Great. | Thus it is, because God alone is the Ultimate Truth, [See surah 20:114.] so that all that men invoke beside Him is sheer falsehood, and because God alone is exalted, great! | That (is) with that God, He is the truth, and that what they call from other than Him, it is the falsehood, and that God, He is the high/elevated, the great. | Xlk ban allh hw alHq wan mayd`wn mn dwnh hw albaTl wan allh hw al`ly alkbyr | |||
| 63. * | Seest thou not that Allah sends down rain from the sky, and forthwith the earth becomes clothed with green? for Allah is He Who understands the finest mysteries, and is well-acquainted (with them). | Art thou not aware that it's God who sends down water from the skies, whereupon the earth becomes green? Verily, God is unfathomable [in His wisdom], all-aware. [For an explanation of the term latif ("unfathomable"), see surah 6:103.] | Do you not see/understand that God descended from the sky water, so the land/Earth becomes green, that God (is) kind/courteous, expert/experienced? | alm tr an allh anzl mn alsma' ma' ftSbH alarD mKDr+ an allh lTyf Kbyr | |||
| 64. * | To Him belongs all that is in the heavens and on earth: for verily Allah,--He is free of all wants, Worthy of all Praise. | Unto Him belongs all that is in the heavens and all that is on earth; and, verily, God - He alone - is self-sufficient, the One to whom all praise is due. | For Him what (is) in the skies/space and the earth/Planet Earth, and that God, He is (E) the rich, the praiseworthy/commendable. | lh mafy alsmawat wmafy alarD wan allh lhw alGny alHmyd | |||
| 65. * | Seest thou not that Allah has made subject to you (men) all that is on the earth, and the ships that sail through the sea by His Command? He withholds the sky (rain) from failing on the earth except by His leave: for Allah is Most Kind and Most Merciful to man. | Art thou not aware that it is God who has made subservient to you all that is on earth, [I.e., "has enabled you to benefit from all..." , etc. (cf. surah 14:33).] and the ships that sail through the sea at His behest - and [that it is He who] holds the celestial bodies [Lit., "the sky" - used here as a metonym for the stars and planets, which are held on their courses by the God-willed laws of cosmic movement (Maraghi XVII, 137).] [in their orbits], so that they may not fall upon the earth otherwise than by His leave? [I.e., at the Last Hour, which - as the Quran so often states - will manifest itself in a universal cosmic catastrophe.] Verily, God is most compassionate towards men, a dispenser of grace - | Do you not see/understand that God manipulated/subjugated for you what is in the earth/Planet Earth, and the ships flow/run in the sea/ocean with His will/command, and He holds/seizes the sky/space that it falls/lands on the earth/planet Earth except with His permission? That truly God (is) with the people merciful/compassionate (E), merciful. | alm tr an allh sKr lkm mafy alarD walflk tjry fy albHr bamrh wymsk alsma' an tq` `li alarD ala baXnh an allh balnas lrWwf rHym | |||
| 66. * | It is He Who gave you life, will cause you to die, and will again give you life: Truly man is a most ungrateful creature! | seeing that it is He who gave you life, and then will cause you to die, and then will bring you back to life: [but,] verily, bereft of all gratitude is man! | And He is who gave you life/revived you, then He makes you die, then He revives you/makes you alive, that the human (is an insistent) disbeliever (E). | whw alXy aHyakm xm ymytkm xm yHyykm an alansan lkfwr | |||
| 67. * | To every People have We appointed rites and ceremonies which they must follow: let them not then dispute with thee on the matter, but do thou invite (them) to thy Lord: for thou art assuredly on the Right Way. | UNTO every community have We appointed [different] ways of worship, [Lit., "a way of worship" (mansak, which sometimes denotes also "an act of worship"). For a fuller explanation of this passage, see the second paragraph of 5:48 -- "Unto every one of you have We appointed a [different] law and way of life" - and the corresponding notes.] which they ought to observe. Hence, [O believer,] do not let those [who follow ways other than thine] draw thee into disputes on this score, [I.e., do not allow thyself to be drawn into disputes" (Zamakhshari and Baghawi).] but summon [them all] unto thy Sustainer: for, behold, thou art indeed on the right way. | To every/each nation We made/created a ritual or method of worship they are practicing the rituals or methods of worship, so they do not dispute/quarrel with you (E) in the matter/affair, and call to your Lord, that you are on (E) straight/direct guidance. | lkl am+ j`lna mnska hm naskwh flaynaz`nk fy alamr wad` ali rbk ank l`li hdi mstqym | |||
| 68. * | If they do wrangle with thee, say, "(Allah) knows best what it is ye are doing." | And if they [try to] argue with thee, say [only]: "God knows best what you are doing." [Cf. 10:41 - "To me [shall be accounted] my doings, aand to you, your doings: you are not accountable for what I am doing, and I am not accountable for whatever you do".] | And if they argued/disputed with you, so say: "God (is) more knowledgeable with what you make/do." | wan jadlwk fql allh a`lm bma t`lmwn | |||
| 69. * | "(Allah) will judge between you on the Day of Judgment concerning the matters in which ye differ." | [For, indeed,] God will judge between you [all] on Resurrection Day with regard to all on which you were wont to differ. [See surah 2:113.] | God judges/rules between you (on) the Resurrection Day, in what you were in it differing/disagreeing.235 | allh yHkm bynkm ywm alqyam+ fyma kntm fyh tKtlfwn | |||
| 70. * | Knowest thou not that Allah knows all that is in heaven and on earth? Indeed it is all in a Record, and that is easy for Allah. | Dost thou not know that God knows all that occurs in heaven as well as on earth? All this, behold, is in [God's] record: verily, [to know] all this is easy for God. | Do you not know that God knows what (is) in the skies/space and the earth/Planet Earth? That truly that (is) in a Book, that truly that (is) on God easy/little. | alm t`lm an allh y`lm mafy alsma' walarD an Xlk fy ktab an Xlk `li allh ysyr | |||
| 71. * | Yet they worship, besides Allah, things for which no authority has been sent down to them, and of which they have (really) no knowledge: for those that do wrong there is no helper. | And yet [I.e., despite their awareness that God alone knows all and is, therefore, unique in His all-embracing Presence.] they [who claim to believe in Him often] worship [other beings or forces] beside God - something for which He has never bestoweed any warrant from on high, [See surah 3:151.] and [of^ the reality] whereof they cannot have any knowledge: [I.e., through independent reasoning or observation.] and such evildoers shall have none to succour them [on Judgment Day]. | And they worship from other than God what He did not descend with it a proof/evidence, and what (there) is not for them with it knowledge, and (there is) no victorior/savior to the unjust/oppressive. | wy`bdwn mn dwn allh malm ynzl bh slTana wmalys lhm bh `lm wmallZalmyn mn nSyr | |||
| 72. * | When Our Clear Signs are rehearsed to them, thou wilt notice a denial on the faces of the Unbelievers! they nearly attack with violence those who rehearse Our Signs to them. Say, "Shall I tell you of something (far) worse than these Signs? It is the Fire (of Hell)! Allah has promised it to the Unbelievers! and evil is that destination!" | As it is, whenever Our messages are conveyed unto them in all their clarity, thou canst perceive utter repugnance on the faces of those who are bent on denying the truth: they would almost assault those who convey Our messages unto them! Say: "Shall I, then, tell you of something worse than what you feel at present? [Lit., "worse than this" - i.e., "more painful than the repugnance which you feel with regard to God's messages".]It is the fire [of the hereafter] that God has promised to those who are bent on denying the truth: and how vile a journey's end!" | And if Our verses/evidences are read/recited on them, you know (recognize) in those who disbelieveds' faces/fronts the defiance of God and His orders/obscenity, they are about to/almost violently attack and assault with those who read/recite on (to) them Our verses/evidences, say: "Shall I inform you with worse/more harmful than that one, the fire, God promised it (to) those who disbelieved, and how bad (is) the end/destination?" | waXa ttli `lyhm ayatna bynat t`rf fy wjwh alXyn kfrwa almnkr ykadwn ysTwn balXyn ytlwn `lyhm ayatna ql afanbYkm b$r mn Xlkm alnar w`dha allh alXyn kfrwa wbYs almSyr | |||
| 73. * | O men! Here is a parable set forth! listen to it! Those on whom, besides Allah, ye call, cannot create (even) a fly, if they all met together for the purpose! and if the fly should snatch away anything from them, they would have no power to release it from the fly. Feeble are those who petition and those whom they petition! | O MEN! A parable is set forth [herewith]; hearken, then, to it! Behold, those beings whom you invoke instead of God cannot create [as much as] a fly, even were they to join all their forces to that end! And if a fly robs them of anything, they cannot [even] rescue it from him! Weak indeed is the seeker, and [weak] the sought! | You, you the people, (an) example/proverb was given, so listen to it, that those whom you call from other than God they will never/not create a fly/insanity and even if they gathered/unified/combined for it, and if the fly/insanity ravishes/robs them forcefully (of) a thing, they will not rescue/save it from it, the seeker/wanter and the sought after/wanted were weakened. | yaayha alnas Drb mxl fastm`wa lh an alXyn td`wn mn dwn allh ln yKlqwa Xbaba wlw ajtm`wa lh wan yslbhm alXbab $yYa laystnqXwh mnh D`f alTalb walmTlwb | |||
| 74. * | No just estimate have they made of Allah. for Allah is He Who is strong and able to Carry out His Will. | No true understanding of God have they [who err in this way]: for, verily, God is most powerful, almighty! | They did not evaluate/estimate God His deserved/true value/estimation/capability, that truly God (is) powerful/strong (E), glorious/mighty. | maqdrwa allh Hq qdrh an allh lqwy `zyz | |||
| 75. * | Allah chooses messengers from angels and from men for Allah is He Who hears and sees (all things). | [In His almightiness,] God chooses message-bearers from among the angels as well as from among men. But, behold, God [alone] is all-hearing, all-seeing: [I.e., the prophets and the angels are but created beings having no share whatever in His omniscience and, hence, no claim to being worshipped.] | God chooses/purifies from the angels messengers, and from the people, that truly God (is) hearing/listening, seeing/understanding. | allh ySTfy mn almlaYk+ rsla wmn alnas an allh smy` bSyr | |||
| 76. * | He knows what is before them and what is behind them: and to Allah go back all questions (for decision). | [whereas their knowledge is limited,] He knows all that lies open before them and all that is hidden from them [For an explanation of this rendering of the phrase ma bayna aydihim wa-ma khalfahum, see 2:255.] - for all things go back to God [as their source]. | He knows what (is) between their hands, and what (is) behind them, and to God the matters/affairs are returned | y`lm mabyn aydyhm wmaKlfhm wali allh trj` alamwr | |||
| 77. * | O ye who believe! bow down, prostrate yourselves, and adore your Lord; and do good; that ye may prosper. | O YOU who have attained to faith! Bow down and prostrate yourselves, and worship your Sustainer [alone], and do good, so that you might attain to a happy state! | You, you those who believed, bow, and prostrate, and worship your Lord, and make/do the good,maybe/perhaps you succeed/win. | yaayha alXyn amnwa ark`wa wasjdwa wa`bdwa rbkm waf`lwa alKyr l`lkm tflHwn | |||
| 78. * | And strive in His cause as ye ought to strive, (with sincerity and under discipline). He has chosen you, and has imposed no difficulties on you in religion; it is the cult of your father Abraham. It is He Who has named you Muslims, both before and in this (Revelation); that the Messenger may be a witness for you, and ye be witnesses for mankind! So establish regular Prayer, give regular Charity, and hold fast to Allah. He is your Protector--the Best to protect and the Best to help! | And strive hard in God's cause with all the striving that is due to Him: it is He who has elected you [to carry His message], and has laid no hardship on you in [anything that pertains to religion, [The absence of any "hardship" in the religion of Islam is due to several factors: 1 it is free of any dogma or mystical proposition which might make the Quranic doctrine difficult to understand or might even conflict with man's innate reason; 2 it avoids all complicated ritual or system of taboos which would impose undue restrictions on mans everyday life; 3 it rejects all self-mortification and exaggerated asceticism, which must unavoidably conflict with mans true nature (cf. in this connection note on the first sentence of 2:143); and 4 it takes fully into account the fact that "man has been created weak" 4:28 .] [and made you follow] the creed of your forefather Abraham. [Abraham is designated here as "your forefather" not only because he was, in fact, an ancestor of the prophet Muhammad - to whose followers this passage is addressed - but also because he is the prototype (and thus, the spiritual "forefather") of all who consciously "surrender themselves to God" (see next note).] It is He who has named you in bygone times as well as in this [divine writ] - "those who have surrendered themselves to God", [The term muslim signifies "one who surrenders himself to God"; correspondingly, islam denotes "self-surrender to God". Both these terms are applied in the Quran to all who believe in the One God and affirm this belief by an unequivocal acceptance of His revealed messages. Since the Quran represents the final and most universal of these divine revelations, the believers are called upon, in the sequence, to follow the guidance of its Apostle and thus to become an example for all mankind (cf. 2:143 and the corresponding note).] so that the Apostle might bear witness to the truth before you, and that you might bear witness to it before all mankind. Thus, be constant in prayer, and render the purifying dues, and hold fast unto God. He is your Lord Supreme: and how excellent is this Lord Supreme, and how excellent this Giver of Succour! | And struggle/do (your) utmost His deserved/true struggle, He chose/purified you, and He did not make/put on you in the religion from strain/hardship, your father Abraham's religion/faith, He named/identified you the Moslems/submitters/surrenderers from before, and in this the Messenger to be a witness/present on you, and you be witnessing/testifying/witnesses/testifiers on the people, so stand/keep up the prayers, and give/bring the charity/ purification, and hold fast/take shelter with/by God, He is your master/ally, so blessed/praised (is) the master/ally, and blessed/praised (is) the victorior/savior. 236 | wjahdwa fy allh Hq jhadh hw ajtbakm wmaj`l `lykm fy aldyn mn Hrj ml+ abykm abrahym hw smakm almslmyn mn qbl wfy hXa lykwn alrswl $hyda `lykm wtkwnwa $hda' `li alnas faqymwa alSla+ watwa alzka+ wa`tSmwa ballh hw mwlakm fn`m almwli wn`m alnSyr | |||