* | quran | * | 26. ash-shu`ara'. the poets < >

	y_ali	asad	literal	tlt
1. *	Ta. Sin. Mim.	Ta. Sin, Mim. The letters ta, sin and min, are among the mysterious, disjointed letter-symbols (al-muqatta at) preceding some of the chapters of the Quran (see Appendix II).	T S M.	swr+ al$`ra' bsm allh alrHmn alrHym ? Tsm

2. *	These are verses of the Book that makes (things) clear.	THESE ARE MESSAGES of the divine writ, clear in itself and clearly showing the truth! [See surah 12:1.]	Those are The Book's, the clear/evident verses/evidences.	tlk ayat alktab almbyn

3. *	It may be thou frettest thy soul with grief, that they do not become Believers.	Wouldst thou, perhaps, torment thyself to death [with grief] because they [who live around thee] refuse to believe [in it]? [See notes on 18:6]	Maybe/perhaps you (are) exhausting/destroying yourself from anger that they not be believing.	l`lk baK` nfsk ala ykwnwa mWmnyn

4. *	If (such) were Our Will, We could send down to them from the sky a Sign, to which they would bend their necks in humility.	Had We so willed, We could have sent down unto them a message from the skies, so that their necks would [be forced to] bow down before it in humility. [Inasmuch as the spiritual value of man's faith depends on its being an outcome of free choice and not of compulsion, the visible or audible appearance of a "message from the skies" would, by its very obviousness, nullify the element of free choice and, therefore, deprive man's faith in that message of all its moral significance.]	If We want We descend on them from the sky an evidence/sign, so their necks continued/became to it bending/leaning.	an n$a nnzl `lyhm mn alsma' ay+ fZlt a`naqhm lha KaD`yn

5. *	But there comes not to them a newly-revealed Message from ((Allah)) Most Gracious, but they turn away therefrom.	[But We have not willed it:] and so, whenever there comes unto them any fresh reminder from the Most Gracious, they [who are blind of heart] always - turn their backs upon it:	And none from a reminder initiated/originated from the merciful comes to them except they were from it objecting/opposing.	wmayatyhm mn Xkr mn alrHmn mHdx ala kanwa `nh m`rDyn

6. *	They have indeed rejected (the Message): so they will know soon (enough) the truth of what they mocked at!	thus, indeed, have they given the lie (to this message as well). But [in time] they will come to understand what it was that they were wont to deride! [See 6:4 -5 and the corresponding note.]	So they had lied/denied/falsified so (the) news/information (of) what they were with it mocking/making fun of, will come to them.	fqd kXbwa fsyatyhm anba' makanwa bh ysthzWwn

7. *	Do they not look at the earth,--how many noble things of all kinds We have produced therein?	Have they, then, never considered the earth - how much of every noble kind [of life] We have caused to grow thereon?	Do they not see to the earth/Planet Earth how many/much We sprouted/grew in it from every/each generous pair.	awlm yrwa ali alarD km anbtna fyha mn kl zwj krym

8. *	Verily, in this is a Sign: but most of them do not believe.	In this, behold, there is a message [unto men], even though most of them will not believe [in it].	That in that (is) an evidence/sign (E), and most of them were not believing.	an fy Xlk lay+ wmakan akxrhm mWmnyn

9. *	And verily, thy Lord is He, the Exalted in Might, Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace! [The above two verses appear eight times, in this surah. Apart from the present instance, they conclude, like a refrain, each of the subsequent seven stories of earlier prophets, which by means of their, in places, almost identical phrasing - are meant to stress the essential identity of the ethical teachings of all the prophets, as well as to illustrate the statement, in verse 5, that a rejection of God's messages is a recurrent phenomenon in the history of mankind despite the fact that His existence is clearly manifested in all living creation.]	And that your Lord He is (E) the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

10. *	Behold, thy Lord called Moses: "Go to the people of iniquity,--	HENCE, [remember how it was] when thy Sustainer summoned Moses: "Go unto those evil doing people.	And when Moses called/cried (to) your Lord that: "Come/bring the nation the unjust/oppressive."	waX nadi rbk mwsi an aYt alqwm alZalmyn

11. *	"The people of the Pharaoh: will they not fear Allah."	the people of Pharaoh, who refuse to be conscious of Me!" [Lit., "Will they not be [or "become"] conscious (of me)?" Zamakhshari and Razi understand this rhetorical question in the sense apparent in my rendering, namely, as a statement of fact.]	Pharaoh's nation, do they not fear and obey?	qwm fr`wn ala ytqwn

12. *	He said: "O my Lord! I do fear that they will charge me with falsehood:	He answered: "O my Sustainer! Behold, I fear that they will give me the lie,	He said: "My Lord, that I, I fear that they deny me.	qal rb any aKaf an ykXbwn

13. *	"My breast will be straitened. And my speech may not go (smoothly): so send unto Aaron.	and then my breast will be straitened and my tongue will not be free: send, then, [this Thy command] to Aaron. [Cf. 20:25 - 34 and the corresponding notes. In the present context, stress is laid on the deep humility of Moses, who considered himself incapable of fulfilling the task for which he had been chosen, and asked God to entrust it to Aaron instead.]	And my chest narrows/tightens and my tongue/speech does not speak/clarify, so send to Aaron.	wyDyq Sdry wlaynTlq lsany farsl ali harwn

14. *	"And (further), they have a charge of crime against me; and I fear they may slay me."	Moreover, they keep a grave charge [pending] against me, and I fear that they will slay me." [Sc., "and thus frustrate my mission". This is a reference to Moses killing of the Egyptian, which was the cause of his subsequent flight from his native land (cf. 28:15 ff.)]	And for them on (against) me (is) a crime, so I fear that they kill me.	wlhm `li Xnb faKaf an yqtlwn

15. *	Allah said: "By no means! proceed then, both of you, with Our Signs; We are with you, and will listen (to your call).	Said He: "Not so, indeed! Go forth, then, both of you, with Our messages: verify, We shall be with you, listening [to your call]!	He said: "No but, so you (B) go/go away with Our verses/evidences/signs, that We are with you hearing/listening."	qal kla faXhba bayatna ana m`km mstm`wn

16. *	"So go forth, both of you, to Pharaoh, and say: 'We have been sent by the Lord and Cherisher of the worlds;	And go, both of you, unto Pharaoh and say, `Behold, we bear a message from the Sustainer of all the worlds:	So you (B) come to Pharaoh, so say (B): 'That we are messenger(s) (of) the creations all together's/(universes') Lord.'	fatya fr`wn fqwla ana rswla rb al`almyn

17. *	"'Send thou with us the Children of Israel.'"	Let the children of Israel go with us!'"	'That send with us Israel's sons and daughters.'	an arsl m`na bni asraYyl

18. *	(Pharaoh) said: "Did we not cherish thee as a child among us, and didst thou not stay in our midst many years of thy life?	[But when Moses had delivered his message, Pharaoh] said: "Did we not bring thee up among us when thou wert a child? And didst thou not spend among us years of thy [later] life?	He said: "Did we not bring you up in (between) us (as) a child/new born, and you stayed/remained in (between) us years from your lifetime?"	qal alm nrbk fyna wlyda wlbxt fyna mn `mrk snyn

19. *	"And thou didst a deed of thine which (thou knowest) thou didst, and thou art an ungrateful (wretch)!"	And yet thou didst commit that [heinous] deed of thine, [lit., "thou didst commit thy deed which thou hast committed" - a construction meant to express the speaker's utter condemnation of the deed referred to: hence, my interpolation of the word "heinous". As regards the above allusions to Moses' childhood and youth at Pharaoh's court, the manslaughter committed by him, and his flight from Egypt, see 28:4 - 22.] and [hast thus shown that] thou art one of the ingrate!"	And you made/did your one deed/act which you made/did, and you are from the disbelievers.	wf`lt f`ltk alty f`lt want mn alkafryn

20. *	Moses said: "I did it then, when I was in error.	Replied [Moses]: "I committed it while I was still going astray;	He said: "I made/did it then, and (while) I am from the misguided."	qal f`ltha aXa wana mn alDalyn

21. *	"So I fled from you (all) when I feared you; but my Lord has (since) invested me with judgment (and wisdom) and appointed me as one of the apostles.	and I fled from you because I feared you. But [since] then my Sustainer has endowed me with the ability to judge [between right and wrong], and has made me one of [His] message-bearers. [As is shown in 28:15 -16, after having killed the Egyptian, Moses suddenly realized that he had committed a grievous sin (see also note on the last two sentences of 28:15).]	So I escaped/fled from you when I feared you, so my Lord granted for me judgment/rule, and He made/put me from the messengers.	ffrrt mnkm lma Kftkm fwhb ly rby Hkma wj`lny mn almrslyn

22. *	"And this is the favour with which thou dost reproach me,--that thou hast enslaved the Children of Israel!"	And [as for] that favour of which thou so tauntingly remindest me - [was it not] due to thy having enslaved the children of Israel?" [See 28:4 -5.]	And that is a blessing/goodness you brag/remind me repetitiously of, that you enslaved Israel's sons and daughters.	wtlk n`m+ tmnha `li an `bdt bny asraYyl

23. *	Pharaoh said: "And what is the 'Lord and Cherisher of the worlds'?"	Said Pharaoh: "And what [and who] is that `Sustainer of all the worlds'?" [A reference to the terms in which Moses was to - and apparently did - announce his mission (see verse 16 above).]	Pharaoh said: "And what (is) the creations all together's/(universes') Lord?"	qal fr`wn wma rb al`almyn

24. *	(Moses) said: "The Lord and Cherisher of the heavens and the earth, and all between,--if ye want to be quite sure."	[Moses] answered: "[He is] the Sustainer of the heavens and the earth and all that is between them: if you would but [allow yourselves to] be convinced!" [Sc., "by the evidence of His creative will in all that exists": this proposition being, I believe, the main reason for a repetition of the story of Moses in the present surah. (Cf. also verse 28 above.)]	He (Moses) said: "Lord (of) the skies/space and the earth/Planet Earth, and what (is) between them (B), if youwere sure/certain."	qal rb alsmawat walarD wmabynhma an kntm mwqnyn

25. *	(Pharaoh) said to those around: "Did ye not listen (to what he says)?"	Said [Pharaoh] unto those around him: "Did you hear [what he said]?" [Lit., "Do you not hear?" - a rhetorical question meant to convey astonishment, indignation or derision, which may be idiomatically rendered in translation as above.]	He (Pharaoh) said to whom (was) around/surrounding him: "Do you not hear/listen?"	qal lmn Hwlh ala tstm`wn

26. *	(Moses) said: "Your Lord and the Lord of your fathers from the beginning!"	[And Moses] continued: "[He is] your Sustainer, [too,] as well as the Sustainer of your forefathers of old!"	He (Moses) said: "Your Lord, and your first/beginning father's/forefather's Lord."	qal rbkm wrb abaYkm alawlyn

27. *	(Pharaoh) said: "Truly your apostle who has been sent to you is a veritable madman!"	[Pharaoh] exclaimed: "Behold, [this] your `apostle' who [claims that he] has been sent unto you is mad indeed!	He (Pharaoh) said: "That your messenger who was sent to you (is) mad/insane (E)."	qal an rswlkm alXy arsl alykm lmjnwn

28. *	(Moses) said: "Lord of the East and the West, and all between! if ye only had sense!"	[But Moses] went on: "[He of whom I speak is] the Sustainer of the east and the west and of all that is between the two"- [Cf. 2:115.] [as you would know] if you would but use your reason!"	He (Moses) said: "Lord (of) the sunrise/east and the sunset/west and what (is) between them (B) if you were reasoning/comprehending."	qal rb alm$rq walmGrb wmabynhma an kntm t`qlwn

29. *	(Pharaoh) said: "If thou dost put forward any god other than me, I will certainly put thee in prison!"	Said [Pharaoh]: "Indeed, if thou choose to worship any deity other than me, I shall most certainly throw thee into prison! [In the religion of ancient Egypt, the king (or "Pharaoh", as each of the rulers was styled) represented an incarnation of the divine principle, and was considered to be a god in his own right. Hence, a challenge to his divinity implied a challenge to the prevalent religious system as a whole.]	He (Pharaoh) said: "If (E) you took/received a god other than me, I will make you (E) from the imprisoned/prisoners."	qal lYn atKXt alha Gyry laj`lnk mn almsjwnyn

30. *	(Moses) said: "Even if I showed you something clear (and) convincing?"	Said he: "Even if I should bring about before thee something that clearly shows the truth?" [For this rendering of the term mubin, see note on 12:1.]	He (Moses) said: "Even if I came to you with a clear/evident thing."	qal awlw jYtk b$Y mbyn

31. *	(Pharaoh) said: "Show it then, if thou tellest the truth!"	[Pharaoh] answered: "Produce it, then, if thou art a man of truth!"	He (Pharaoh) said: "So come/bring with it if you were from the truthful."	qal fat bh an knt mn alSadqyn

32. *	So (Moses) threw his rod, and behold, it was a serpent, plain (for all to see)!	Thereupon [Moses] threw down his staff - and lo! it was a serpent, plainly visible;	So he threw/threw away his stick/cane, so then it is (a) clear/evident snake.	falqi `Sah faXa hy x`ban mbyn

33. *	And he drew out his hand, and behold, it was white to all beholders!	and he drew forth his hand - and lo! it appeared [shining] white to the beholders. [See 7:107-108 and the corresponding note, as well as 20:22. 27:12 and 28:32.]	And he removed/pulled his hand so then it is white to the lookers/seers.	wnz` ydh faXa hy byDa' llnaZryn

34. *	(Pharaoh) said to the Chiefs around him: "This is indeed a sorcerer well- versed:	Said [pharaoh] unto the great ones around him: "Verily, this is indeed a sorcerer of great knowledge	He said to the nobles/assembly around/surrounding him, that, that (is) a knowledgeable magician/sorcerer (E):	qal llmla Hwlh an hXa lsaHr `lym

35. *	"His plan is to get you out of your land by his sorcery; then what is it ye counsel?"	who wants to drive you out of your land by his sorcery. [Cf. 7:109-110 and the corresponding note.] What, then, do you advise?"	He wants/intends that he brings you out from your land with his magic/sorcery, so what (do) you order/command?	yryd an yKrjkm mn arDkm bsHrh fmaXa tamrwn

36. *	They said: "Keep him and his brother in suspense (for a while), and dispatch to the Cities heralds to collect-	They answered: "Let him and his brother wait a while, and send unto all cities heralds	They said: "Delay/postpone him and his brother and send in the villages/urban cities gatherers."	qalwa arjh waKah wab`x fy almdaYn Ha$ryn

37. *	"And bring up to thee all (our) sorcerers well-versed."	who shall assemble before thee all sorcerers of great knowledge"	They come to you with every knowledgeable magician/sorcerer.	yatwk bkl sHar `lym

38. *	So the sorcerers were got together for the appointment of a day well-known,	And so the sorcerers were assembled at a set time on a certain day,	So the magicians/sorcerers were gathered/collected to a known appointed place day/time.	fjm` alsHr+ lmyqat ywm m`lwm

39. *	And the people were told: "Are ye (now) assembled?--	and the people were asked: Are you all present,	And (it) was said to the people: "Are you gathering/uniting?	wqyl llnas hl antm mjtm`wn

40. *	"That we may follow the sorcerers (in religion) if they win?"	so that we might follow [in the footsteps of] the sorcerers if it is they who prevail?" [There is no doubt that these "sorcerers" were priests of the official Amon cult, in which magic played an important role. Thus, their victory over Moses would constitute a public vindication of the state religion.]	Maybe/perhaps we follow the magicians/sorcerers, if they, they were, the defeaters.	l`lna ntb` alsHr+ an kanwa hm alGalbyn

41. *	So when the sorcerers arrived, they said to Pharaoh: "Of course--shall we have a (suitable) reward if we win?	Now when the sorcerers came, they said unto Pharaoh: "Verily, we ought to have a great reward if it is we who prevail. [See note on 7:113.]	So when the magicians/sorcerers came, they said to Pharaoh: "Is for us a reward/wage/fee (E) if we, we were the defeaters ?"	flma ja' alsHr+ qalwa lfr`wn aYn lna lajra an kna nHn alGalbyn

42. *	He said: "Yea, (and more),--for ye shall in that case be (raised to posts) nearest (to my person)."	Answered he: "Yea - and, verily, in that case you shall be among those who are near unto me.	He said: "Yes and you are then from (E) the neared/closer."	qal n`m wankm aXa lmn almqrbyn

43. *	Moses said to them: "Throw ye--that which ye are about to throw!"	[And] Moses said unto them: "Throw whatever you are going to throw!"	Moses said to them: "Throw/throw away what you are throwing/throwing away."	qal lhm mwsi alqwa maantm mlqwn

44. *	So they threw their ropes and their rods, and said: "By the might of Pharaoh, it is we who will certainly win!"	Thereupon they threw their [magic ropes and their staffs, and said: "By Pharaoh's might, behold, it is we indeed who have prevailed!" [The reason for their premature sense of triumph is given in 7:116 ("they cast a spell upon the people's eyes, and struck them with awe") and 20:66-67 ("by virtue of their sorcery, their [magic] ropes and staffs seemed to him to be moving rapidly and in his heart, Moses became apprehensive").]	So they threw/threw away their ropes/ties and their sticks/canes, and they said: "With Pharaoh's glory/might,that we, we are the defeaters."	falqwa Hbalhm w`Syhm wqalwa b`z+ fr`wn ana lnHn alGalbwn

45. *	Then Moses threw his rod, when, behold, it straightway swallows up all the falsehoods which they fake!	[But] then Moses threw his staff - and lo! it swallowed up all their deceptions. [See note on 7:117.]	So Moses threw/threw away his stick/cane, so then it snatches/swallows quickly what they lie/falsify.	falqi mwsi `Sah faXa hy tlqf mayafkwn

46. *	Then did the sorcerers fall down, prostrate in adoration,	And down fell the sorcerers, prostrating themselves in adoration,	So the magicians/sorcerers were thrown/thrown away prostrating.	falqi alsHr+ sajdyn

47. *	Saying: "We believe in the Lord of the Worlds,	[and] exclaimed: "We have come to believe in the Sustainer of all the worlds,	They said: "We believed with the creations all together's/(universes') Lord."	qalwa amna brb al`almyn

48. *	"The Lord of Moses and Aaron."	the Sustainer of Moses and Aaron!"	Moses' Lord and Aaron's.	rb mwsi wharwn

49. *	Said (Pharaoh): "Believe ye in Him before I give you permission? surely he is your leader, who has taught you sorcery! but soon shall ye know!	Said [Pharaoh]: "Have you come to believe in him [See note on 7:123.] ere I have given you permission? Verily, he must be your master who has taught you magic! [I.e., he is so superior a sorcerer that he could be your teacher".] But in time you shall come to know [my revenge]: most certainly shall I cut off your hands and your feet in great numbers, because of [your] perverseness, and shall most certainly crucify you in great numbers, all together!" [See notes on 5:33, and note on 7:24, which explain the repeated stress on "great numbers" in the above sentence.]	He said: "You believed to him before that I permit/allow for you, that he truly is your greatest/teacher and leader (E) who taught/instructed you the magic/sorcery, so you will/shall (E) know I will cut off/sever (E) your hands and your feet from opposites (sides), and I will crucify you/place you on crosses (E) all/all together."	qal amntm lh qbl an aXn lkm anh lkbyrkm alXy `lmkm alsHr flswf t`lmwn laqT`n aydykm warjlkm mn Klaf wlaSlbnkm ajm`yn

50. *	"Be sure I will cut off your hands and your feet on opposite sides, and I will cause you all to die on the cross!"	They answered: "No harm [canst thou do to us]: verily, unto our Sustainer do we turn!	They said: "No harm/pain, that we to our Lord are returning."	qalwa laDyr ana ali rbna mnqlbwn

51. *	They said: "No matter! for us, we shall but return to our Lord!	Behold, we [but] ardently desire that our Sustainer forgive us our faults in return for our having been foremost among the believers!"	That we wish/hope/covet that our Lord forgives for us our sins/mistakes, that we were first (of)259the believers.	ana nTm` an yGfr lna rbna KTayana an kna awl almWmnyn

52. *	"Only, our desire is that our Lord will forgive us our faults, that we may become foremost among the believers!"	AND [there came a time when] [I.e., after the period of plagues with which the Egyptians were visited (cf. 7:130.)] We inspired Moses thus: "Go forth with My servants by night: for, behold, you will he pursued!"	And We inspired/transmitted to Moses that: "Travel/depart at night with My worshippers/slaves, that you are being followed."	wawHyna ali mwsi an asr b`bady ankm mtb`wn

53. *	By inspiration we told Moses: "Travel by night with my servants; for surely ye shall be pursued."	And Pharaoh sent heralds unto all cities,	So Pharaoh sent in the cities/towns gatherers (who said):	farsl fr`wn fy almdaYn Ha$ryn

54. *	Then Pharaoh sent heralds to (all) the Cities,	[bidding them to call out his troops and to proclaim:] "Behold, these [children of Israel] are but a contemptible band; [Lit., "a small band": Zamakhshari, however, suggests that in this context the adjective qalilun is expressive of contempt, and does not necessarily denote "few in numbers".]	That, those (are) a small group/portion (E) few/little.	an hWla' l$rXm+ qlylwn

55. *	(Saying): "These (Israelites) are but a small band,	but they are indeed filled with hatred of us	And that they truly are for us angering/enraging (E).	wanhm lna lGaYZwn

56. *	"And they are raging furiously against us;	seeing that we are, verily, a nation united, fully prepared against danger - [Thus the Quran illustrates the psychological truth that, as a rule, a dominant nation is unable really to understand the desire for liberty on the part of the group or groups which it oppresses and therefore attributes their rebelliousness to no more than unreasonable hatred and blind envy of the strong.]	And that we (E) (are) all together (E) cautious.	wana ljmy` HaXrwn

57. *	"But we are a multitude amply fore-warned."	and so we have [rightly] driven them out of [their] gardens and springs,	So We brought them out from treed gardens/paradises and water springs/wells.	faKrjnahm mn jnat w`ywn

58. *	So We expelled them from gardens, springs,	and [deprived them of their erstwhile] station of honour!" [This is apparently an allusion to the honourable state and the prosperity which the children of Israel had enjoyed in Egypt for a few generations after the time of Joseph - i.e., before a new Egyptian dynasty dispossessed them of their wealth and reduced them to the bondage from which Moses was to free them. In the above passage, Pharaoh seeks to justify his persecution of the Israelites by emphasizing their dislike (real or alleged) of the Egyptians.]	And treasures/buried treasures and (an) honoured/generous position/status.	wknwz wmqam krym

59. *	Treasures, and every kind of honourable position;	Thus it was: but [in the course of time] We were to bestow all these [things] as a heritage on the children of Israel. [This parenthetical sentence echoes the allusion in 7:137, to the period of prosperity and honour, which the children of Israel were to enjoy in Palestine after their sufferings in Egypt. The reference to "heritage" is, in this and in similar contexts, a metonym for God's bestowal on the oppressed of a life of well being and dignity.]	As/like that, and We made it be inherited (to) Israel's sons and daughters.	kXlk awrxnaha bny asraYyl

60. *	Thus it was, but We made the Children of Israel inheritors of such things.	And so [the Egyptians] caught up with them at sunrise;	So they followed them at sunrise.	fatb`whm m$rqyn

61. *	So they pursued them at sunrise.	and as soon as the two hosts came in sight of one another, the followers of Moses exclaimed: "Behold, we shall certainly be overtaken [and defeated]!"	So when the two groups/gatherings saw each other, Moses' friends/company said: "That we are being caught up/overtaken (E)."	flma tra' aljm`an qal aSHab mwsi ana lmdrkwn

62. *	And when the two bodies saw each other, the people of Moses said: "We are sure to be overtaken."	He replied: Nay indeed! My Sustainer is with me, [and] He will guide me!"	He said: "No but that truly with me (is) my Lord, He will guide me."	qal kla an m`y rby syhdyn

63. *	(Moses) said: "By no means! my Lord is with me! Soon will He guide me!"	Thereupon We inspired Moses thus: Strike the sea with thy staff!"- whereupon it parted, and each part appeared like a mountain vast. [See 20:77 and the corresponding note. Cf. also the Biblical account (Exodus xiv, 21), according to which "the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided".]	So We inspired/transmitted to Moses that: "Beat/strike/move with your stick/cane the sea/large body of water." So it broke in half/split open/cracked, so every/each part/piece was as the huge mountain, the great.	fawHyna ali mwsi an aDrb b`Sak albHr fanflq fkan kl frq kalTwd al`Zym

64. *	Then We told Moses by inspiration: "Strike the sea with thy rod." So it divided, and each separate part became like the huge, firm mass of a mountain.	And We caused the pursuers [Lit., the others".] to draw near unto that place:	And We advanced/brought near the others/lasts there at the same time or place (We made them almost catch up).	wazlfna xm alaKryn

65. *	And We made the other party approach thither.	and We saved Moses and all who were with him,	And We saved/rescued Moses and who (is) with him all/all together.	wanjyna mwsi wmn m`h ajm`yn

66. *	We delivered Moses and all who were with him;	and then We caused the others to drown. [From various indications in the Bible (in particular Exodus xiv, 2 and 9), it appears that the miracle of the crossing of the Red Sea took place at the northwestern extremity of what is known today as the Gulf of Suez. In those ancient times it was not as deep as it is now, and in some respects may have resembled the shallow part of the North Sea between the mainland and the Frisian Islands, with its total ebbs which lay bare the sandbanks and make them temporarily passable, followed by sudden, violent tides which submerge them entirely.]	Then We drowned/sunk the others.	xm aGrqna alaKryn

67. *	But We drowned the others.	In this [story] behold, there is a message [unto all men], even though most of them will not believe [in it].	That in that (is) an evidence/sign (E), and most of them were not believing.	an fy Xlk lay+ wmakan akxrhm mWmnyn

68. *	Verily in this is a Sign: but most of them do not believe.	And yet, verily, thy Sustainer - He alone - is almighty, a dispenser of grace! [See note on verses 8 - 9.]	And that your Lord He is (E) the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

69. *	And verily thy Lord is He, the Exalted in Might, Most Merciful.	And convey unto them [I.e., to the kind of people spoken of in verses 3 -5 of this surah.] the story of Abraham -	And read/recite on (to) them Abraham's information/news.	watl `lyhm nba abrahym

70. *	And rehearse to them (something of) Abraham's story.	[how it was] when he asked his father and his people, "What is it that you worship?"	When He said to his father and his nation: "What (do) you worship?"	aX qal labyh wqwmh mat`bdwn

71. *	Behold, he said to his father and his people: "What worship ye?"	They answered: We worship idols, and we remain ever devoted to them."	They said: "We worship idols/statues so we continue/remain to it devoting/dedicating."	qalwa n`bd aSnama fnZl lha `akfyn

72. *	They said: "We worship idols, and we remain constantly in attendance on them."	Said he: "Do [you really think that] they hear you when you invoke them,	He said: "Do they hear/listen to you when/if you call?"	ql hl ysm`wnkm aX td`wn

73. *	He said: "Do they listen to you when ye call (on them), or do you good or harm?"	or benefit you or do you harm?"	Or they benefit you or they harm?	aw ynf`wnkm aw yDrwn

74. *	They said: "Nay, but we found our fathers doing thus (what we do)."	They exclaimed: But we found our forefathers doing the same!" [The particle bal at the beginning of the sentence expresses astonishment. Thus, evading a direct answer to Abraham's criticism of idol-worship, his people merely stress its antiquity, forgetting - as Zamakhshari points out - that "ancient usage and precedence in time are no proof of [a concept] soundness". Razi, for his part, states that the above verse represents "one of the strongest [Quranic] indications of the immorality (fasad) inherent in [the principle of] taqlid", i.e., the blind, unquestioning adoption of religious concepts or practices on the basis of ones uncritical faith in no more than the "authority" of a scholar or religious leader.]	They said: "But we found our fathers as/like that they make/do."	qalwa bl wjdna aba'na kXlk yf`lwn

75. *	He said: "Do ye then see whom ye have been worshipping,--	Said [Abraham]: "Have you, then, ever considered what it is that you have been worshipping -	He said: "Did you see/understand what you were worshipping?"	qal afr'ytm makntm t`bdwn

76. *	"Ye and your fathers before you?--	you and those ancient forebears of yours?	You and your fathers/forefathers the eldest/old/ancient.	antm wabaWkm alaqdmwn

77. *	"For they are enemies to me; not so the Lord and Cherisher of the Worlds;	"Now [as for me, I know that,] verily, these [false deities] are my enemies, [and that none is my helper] save the Sustainer of all the worlds,	So they truly are an enemy to me except the creations all together's/(universes') Lord.	fanhm `dw ly ala rb al`almyn

78. *	"Who created me, and it is He Who guides me;	who has created me and is the One who guides me,	Who created me, so He guides me.	alXy Klqny fhw yhdyn

79. *	"Who gives me food and drink,	and is the One who gives me to eat and to drink,	And who He feeds me and He gives me drink.	walXy hw yT`mny wysqyn

80. *	"And when I am ill, it is He Who cures me;	and when I fall ill, is the One who restores me to health,	And if I became sick/diseased, so He cures/heals me.	waXa mrDt fhw y$fyn

81. *	"Who will cause me to die, and then to life (again);	and who will cause me to die and then will bring me back to life -	And who makes me die, then revives/makes me alive.	walXy ymytny xm yHyyn

82. *	"And who, I hope, will forgive me my faults on the day of Judgment.	and who, [hope, will forgive me my faults on Judgment Day!	And who I wish/hope/covet that He forgives for me my sin/wrong (on) the Judgment's Day/Resurrection260Day.	walXy aTm` an yGfr ly KTyYty ywm aldyn

83. *	"O my Lord! bestow wisdom on me, and join me with the righteous;	"O my Sustainer! Endow me with the ability to judge [between right and wrong], and make me one with the righteous,	My Lord, grant/present for me judgment/rule and make me catch up/join with the correct/righteous.	rb hb ly Hkma walHqny balSalHyn

84. *	"Grant me honourable mention on the tongue of truth among the latest (generations);	and grant me the power to convey the truth unto those who will come after me, [Lit., "grant me a language of truth among the others" or "the later ones". For alternative interpretations of this phrase, see note on 19:50.]	And make/put for me (a) truth's tongue/speech in the ends/lasts/others.	waj`l ly lsan Sdq fy alaKryn

85. *	"Make me one of the inheritors of the Garden of Bliss;	and place me among those who shall inherit the garden of bliss!	And make/put me from the blessing's/comfort and eases' treed garden's/paradise's heirs.	waj`lny mn wrx+ jn+ aln`ym

86. *	"Forgive my father, for that he is among those astray;	"And forgive my father - for, verily, he is among those who have gone astray - [Cf. 19:47 - 48.]	And forgive to my father, that he truly was from the misguided.	waGfr laby anh kan mn alDalyn

87. *	"And let me not be in disgrace on the Day when (men) will be raised up;-	and do not put me to shame on the Day when all shall be raised from the dead: [Sc., "by letting me see my father among the damned" (Zamakhshari).]	And do not shame/disgrace me (on) a day/time they are being resurrected/revived.	wlatKzny ywm yb`xwn

88. *	"The Day whereon neither wealth nor sons will avail,	the Day on which neither wealth will be of any use, nor children,	A day/time property/possession and nor sons/sons and daughters do not benefit.	ywm laynf` mal wlabnwn

89. *	"But only he (will prosper) that brings to Allah a sound heart;	[and when] only he [will be happy] who comes before God with a heart free of evil!"	Except who came (to) God with a sound/safe (clear) heart/mind.	ala mn ati allh bqlb slym

90. *	"To the righteous, the Garden will be brought near,	For, [on that Day,] paradise will be brought within sight of the God-conscious,	And paradise was advanced/brought near to the fearing and obeying.	wazlft aljn+ llmtqyn

91. *	"And to those straying in Evil, the Fire will be placed in full view;	whereas the blazing fire will be laid open before those who had been lost in grievous error;	And the Hell/place of intense heat was made to emerge for the misguided/lured.	wbrzt aljHym llGawyn

92. *	"And it shall be said to them: 'Where are the (gods) ye worshipped-	and they will be asked: "Where now is all that you were wont to worship	And (it) was said to them: "Where (is) what you were worshipping?"	wqyl lhm ayn makntm t`bdwn

93. *	"'Besides Allah. Can they help you or help themselves?'	instead of God? [Or: "beside God". Whenever the relative pronoun ma ("that which" or "all that which") is used in the Quran with reference to false objects of worship, it indicates not merely inanimate things (like idols, fetishes, supposedly "holy" relics, etc.) or falsely deified saints, dead or alive, but also forces of nature, real or imaginary, as well as man's "worship" of wealth, power, social position, etc. (See also 10:28-29 and the corresponding notes.)] Can these [things and beings] be of any help to you or to themselves?"	From other than God? Do they give you victory/aid or they become victorious?	mn dwn allh hl ynSrwnkm aw yntSrwn

94. *	"Then they will be thrown headlong into the (Fire),--they and those straying in Evil,	Thereupon they will be hurled into hell - [Lit., "into it".] they, as well as all [others] who had been lost in grievous error,	So they were thrown down in it, they and the enticing.	fkbkbwa fyha hm walGawwn

95. *	"And the whole hosts of Iblis together.	and the hosts of Iblis - all together. [Cf. 2:24 - "the fire whose fuel is human beings and stones" - and the corresponding note. The "hosts of Iblis" are the forces of evil ("satans") frequently mentioned in the Quran in connection with man's sinning (see note on 2:14, the first half of note on 15:17, as well as note on 19:68; also cf. 19:83 and the corresponding note.]	And Satan's soldiers/warriors all/all together.	wjnwd ablys ajm`wn

96. *	"They will say there in their mutual bickerings:	And there and then, blaming one another, [Lit., "while they quarrel with one another".] they [who had grievously sinned in life] will exclaim:	They said and (while) they are in it disputing/arguing :	qalwa whm fyha yKtSmwn

97. *	"'By Allah, we were truly in an error manifest,	"By God, we were most obviously astray	By God, that truly we were in clear/evident misguidance.	tallh an kna lfy Dlal mbyn

98. *	"'When we held you as equals with the Lord of the Worlds;	when we deemed you [false deities] equal to the Sustainer of all the worlds -	When/if we make you equal with the creations all together's/(universes') Lord.	aX nswykm brb al`almyn

99. *	"'And our seducers were only those who were steeped in guilt.	yet they who have seduced us [into believing in you] are the truly guilty ones! [Lit., "yet none but those guilty ones (al-mujrimun) have led us astray": cf. 7:38, 33:67 - 68, 38:60 - 61 and the corresponding notes.]	And none except the criminals/sinners misguided us.	wmaaDlna ala almjrmwn

100. *	"'Now, then, we have none to intercede (for us),	And now we have none to intercede for us,	So (there are) none for us from mediators.	fmalna mn $af`yn

101. *	"'Nor a single friend to feel (for us).	nor any loving friend.	And nor a concerned friend.	wlaSdyq Hmym

102. *	"'Now if we only had a chance of return we shall truly be of those who believe!'"	Would that we had a second chance [in life], [Lit., "would that there were a return for us". See also 6:27-28 and the corresponding note.] so that we could be among the believers!"	And if that (E) (there were) for us a return/repetition so we be/become from the believers.	flw an lna kr+ fnkwn mn almWmnyn

103. *	Verily in this is a Sign but most of them do not believe.	In all this, behold, there is a message [unto men], even though most of them will not believe [in it].	That truly in that (is) an evidence/sign (E), and most of them were not believing.	an fy Xlk lay+ wmakan akxrhm mWmnyn

104. *	And verily thy Lord is He, the Exalted in Might, Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace! [Sc., "and He may grant forgiveness to whomever He wills".]	And that truly your Lord, He is (E) the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

105. *	The people of Noah rejected the apostles.	The people of Noah [too] gave the lie to [one of God's] message-bearers	Noah's nation denied the messengers.	kXbt qwm nwH almrslyn

106. *	Behold, their brother Noah said to them: "Will ye not fear ((Allah))?	when their brother Noah said unto them: "Will you not be conscious of God?	When their brother Noah, said to them: "Do you not fear and obey?	aX qal lhm aKwhm nwH ala ttqwn

107. *	"I am to you an apostle worthy of all trust:	Behold, I am an apostle [sent by Him] to you, [and therefore] worthy of your trust:	That I am for you a faithful messenger.	any lkm rswl amyn

108. *	"So fear Allah, and obey me.	be, then, conscious of God, and pay heed unto me!	So fear and obey God, and obey me.	fatqwa allh waTy`wn

109. *	"No reward do I ask of you for it: my reward is only from the Lord of the Worlds:	"And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.	And I do not ask/beg you on it from a wage/fee/reward, that truly my wage/reward (is) except on the creations all together's/(universes') Lord.	wmaasAlkm `lyh mn ajr an ajry ala `li rb al`almyn

110. *	"So fear Allah, and obey me."	Hence, remain conscious of God, and pay heed unto me!"	So fear and obey God and obey me.	fatqwa allh waTy`wn

111. *	They said: "Shall we believe in thee when it is the meanest that follow thee?"	They answered: "Shall we place our faith in thee, even though [only] the most abject [of people] follow thee?" [See note on 11:27.]	They said: "Do we believe to you, and the mean/low/despised followed you?"	qalwa anwmn lk watb`k alarXlwn

112. *	He said: "And what do I know as to what they do?	Said he: "And what knowledge could I have as to what they were doing [before they came to me]?	He said: "And what is my knowledge with what they were making/doing ?"	qal wma`lmy bmakanwa y`mlwn

113. *	"Their account is only with my Lord, if ye could (but) understand.	Their reckoning rests with none but my Sustainer: if you could but understand [this]! [This is obviously a retort to the unbeliever' suggestion (elliptically implied here) that those "abject" followers of Noah had declared their faith in him, not out of conviction, but only in order to gain some material advantages. Noah's answer embodies a cardinal principle of Quranic ethics and, hence, of Islamic 1aw: No human being has the right to sit in judgment on another person's faith or hidden motives, whereas God knows what is in the hearts of men, society may judge only by external evidence (az-zahir), which comprises a person's words as well as deeds. Thus if anyone says, "I am a believer", and does not act or speak in a manner contradicting his professed faith, the community must consider him a believer.]	That truly their account/calculation (is) except on my Lord, if you feel/know/sense.	an Hsabhm ala `li rby lw t$`rwn

114. *	"I am not one to drive away those who believe.	Hence, I shall not drive away [any of] those [who profess to be] believers;	And I am not with expelling/forcing out the believers.	wmaana bTard almWmnyn

115. *	"I am sent only to warn plainly in public."	I am nothing but a plain warner."	That I am except a clear/evident warner/giver of notice.	an ana ala nXyr mbyn

116. *	They said: "If thou desist not, O Noah! thou shalt be stoned (to death)."	Said they: "Indeed, if thou desist not, O Noah, thou wilt surely be stoned to death!" [Lit., "thou will surely be among those who are stoned (to death".)]	They said: "If (E) you do not end/terminate/stop, you Noah, you will be/become (E) from the stoned."261	qalwa lYn lm tnth yanwH ltkwnn mn almrjwmyn

117. *	He said: "O my Lord! truly my people have rejected me.	[Whereupon] he prayed: "O my Sustainer! Behold, my people have given me the lie:	He said: "My Lord, that truly my nation denied me."	qal rb an qwmy kXbwn

118. *	"Judge Thou, then, between me and them openly, and deliver me and those of the Believers who are with me."	hence, lay Thou wide open the truth between me and them, [Or: "decide Thou with a [clear] decision between me and them". My choice of the primary significance of iftah ("lay open", i.e., the truth) has been explained in note on the last sentence of 7:89.] and save me and those of the believers who are with me!"	So judge/open between me and between them (between me and them) an opening/victory, and save/rescue me and who (is) with me from the believers.	faftH byny wbynhm ftHa wnjny wmn m`y mn almWmnyn

119. *	So We delivered him and those with him, in the Ark filled (with all creatures).	And so We saved him and those [who were] with him in the fully-laden ark,	So We saved/rescued him and who (was) with him in the ship/ships, the full/loaded.	fanjynah wmn m`h fy alflk alm$Hwn

120. *	Thereafter We drowned those who remained behind.	and then We caused those who stayed behind to drown. [The story of Noah and his people, as well as: of the Deluge, is given in greater detail in 11:25-48.]	Then We drowned/sunk after (that) the remainders.	xm aGrqna b`d albaqyn

121. *	Verily in this is a Sign: but most of them do not believe.	In this [story], behold, there is a message [unto men], even though most of them will not believe [in it]. [For the message specifically alluded to here, see verses 111-115 above.]	That in that (is) an evidence/sign (E), and most of them were not believing.	an fy Xlk lay+ wmakan akxrhm mWmnyn

122. *	And verily thy Lord is He, the Exalted in Might, Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace	And that truly your Lord, he is (E) the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

123. *	The 'Ad (people) rejected the apostles.	[AND the tribe of] Ad gave the lie to [one of God's] message-bearers	Aad denied the messengers."	kXbt `ad almrslyn

124. *	Behold, their brother Hud said to them: "Will ye not fear ((Allah))?	when their brother Hud said unto them: [See 7:65 and the corresponding note.] "Will you not be conscious of God?	When/if their brother Hood said to them: "Do you not fear and obey?"	aX qal lhm aKwhm hwd ala ttqwn

125. *	"I am to you an apostle worthy of all trust:	Behold, I am an apostle [sent by Him] to you, [and therefore] worthy of your trust:	That I am for you a faithful messenger.	any lkm rswl amyn

126. *	"So fear Allah and obey me.	be, then, conscious of God, and pay heed unto me!	So fear and obey God and obey me.	fatqwa allh waTy`wn

127. *	"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.	"And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.	And I do not ask/beg you on it from a wage/fee/reward, that truly my wage/reward (is) except on the creations all together's/(universe's) Lord.	wmaasAlkm `lyh mn ajr an ajry ala `li rb al`almyn

128. *	"Do ye build a landmark on every high place to amuse yourselves?	"Will you, in your wanton folly, build [idolatrous] altars on every height, [The noun ayah, which primarily denotes "a sign" or "a token", evidently refers here to the ancient Semitic custom of worshipping the tribal gods on hilltops, which were crowned to this end by sacrificial altars or monuments, each of them devoted to a particular deity: hence my rendering of ayah, in this particular context, as "altars" (in the plural).]	Do you build/construct at every/each high hill an evidence, something useless in vanity ?"	atbnwn bkl ry` ay+ t`bxwn

129. *	"And do ye get for yourselves fine buildings in the hope of living therein (for ever)?	and make for yourselves mighty castles, [hoping] that you might become immortal? [The meaning could be either "hoping that you might live in them forever", or "that you might gain immortal renown for having built them".]	And you take factories, maybe/perhaps you be immortal/eternal ?	wttKXwn mSan` l`lkm tKldwn

130. *	"And when ye exert your strong hand, do ye do it like men of absolute power?	And will you [always], whenever you lay hand [on others], lay hand [on them] cruelly, without any restraint? [The term jabbar, when applied to man, as a rule denotes one who is haughty, overhearing, exorbitant and cruel, and does not submit to any moral restraints in his dealings with those who are weaker than himself. Sometimes (as, e.g., in 11:59 or 14:15) this term is used to describe a person's negative ethical attitude, and in that case it may be rendered as "enemy of the truth". In the present instance, however, stress is laid on the tyrannical behaviour of the tribe of Ad, evidently relating to their warlike conflicts with other people: and in this sense it expresses a Quranic prohibition, valid for all times, of all unnecessary cruelty in warfare, coupled with the positive, clearly-implied injunction to subordinate every act of war - as well as the decision to wage war as such - to moral considerations and restraints.]	And if you destroyed/attacked violently, you destroyed/attacked violently (as) tyrants/rebels ?	waXa bT$tm bT$tm jbaryn

131. *	"Now fear Allah, and obey me.	"Be, then, conscious of God and pay heed unto me:	So fear and obey God and obey me.	fatqwa allh waTy`wn

132. *	"Yea, fear Him Who has bestowed on you freely all that ye know.	and [thus] be conscious of Him who has [so] amply provided you with all [the good] that you might think of -[Lit., "with all that you know" or "that you are [or "might be"] aware of".]	And fear and obey who extended/spread you with what you know.	watqwa alXy amdkm bma t`lmwn

133. *	"Freely has He bestowed on you cattle and sons,--	amply provided you with flocks, and children,	He extended/spread you with camels/livestock and sons/sons and daughters.	amdkm ban`am wbnyn

134. *	"And Gardens and Springs.	and gardens, and springs -:	And treed gardens/paradises and water springs/wells.	wjnat w`ywn

135. *	"Truly I fear for you the Penalty of a Great Day."	for, verily, I fear lest suffering befall you on an awesome day!"	That I fear on (for) you a great day's' torture.	any aKaf `lykm `Xab ywm `Zym

136. *	They said: "It is the same to us whether thou admonish us or be not among (our) admonishers!	[But] they answered. "It is all one to us whether thou preachest [something new] or art not of those who [like to] preach.	They said: "(It is) equal/alike on (to) us, had you preached/advised, or you did not be from the preachers/advisers."	qalwa swa' `lyna aw`Zt am lm tkn mn alwa`Zyn

137. *	"This is no other than a customary device of the ancients,	This [religion of ours] is none other than that to which our forebears clung, [Lit., "the innate habit of the earlier people (al-awwalin)". The noun khuluq denotes one's "nature" in the sense of "innate disposition" tabiah) or "moral character" (Taj al-Arus); hence the use of this term to describe "that to which one clings", i.e., one's "innate habit" or "custom", and, in a specific sense, one's religion (ibid.).]	That truly that (is) except the first's/beginner's nature/character.	an hXa ala Klq alawlyn

138. *	"And we are not the ones to receive Pains and Penalties!"	and we are not going to be chastised [for adhering to it]!"	And we are not with being tortured.	wmanHn bm`Xbyn

139. *	So they rejected him, and We destroyed them. Verily in this is a Sign: but most of them do not believe.	And so they gave him the lie: and thereupon We destroyed them. In this [story], behold, there is a message [unto men], even though most of them will not believe [in it]. [The message referred to here is contained in verses 128 - 130, which point out the three cardinal sins resulting from man's inordinate striving for power: worship of anything apart from God, self-admiring search for "glory", and cruelty or harshness towards one's fellow-men.]	So they denied him, so We made them die/destroyed them, that truly in that (is) an evidence/sign (E), and most of them were not believing.	fkXbwh fahlknahm an fy Xlk lay+ wmakan akxrhm mWmnyn

140. *	And verily thy Lord is He, the Exalted in Might, Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace!	And that truly your Lord He is (E), the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

141. *	The Thamud (people) rejected the apostles.	[AND the tribe of] Thamud gave the lie to [one of God's] message-hearers	Thamud denied the messengers.	kXbt xmwd almrslyn

142. *	Behold, their brother Salih said to them: "Will you not fear ((Allah))?	when their brother Salih said unto them: [For the story of Salih and the tribe of Thamud, see 7:73 and the corresponding note; also, the version appearing in 11:61- 68.] "Will you not be conscious of God?	When/if their brother Saleh said to them: "Do you not fear and obey?"	aX qal lhm aKwhm SalH ala ttqwn

143. *	"I am to you an apostle worthy of all trust.	Behold, I am an apostle [sent by Him] to you, [and therefore] worthy of your trust:	That I am for you a faithful messenger.	any lkm rswl amyn

144. *	"So fear Allah, and obey me.	be, then, conscious of God, and pay heed unto me!	So fear and obey God and obey me.	fatqwa allh waTy`wn

145. *	"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.	"And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.	And I do not ask/beg you on it from a wage/fee/reward, that truly my wage/reward (is) except on the creations all together's/(universes') Lord.	wmaasAlkm `lyh mn ajr an ajry ala `li rb al`almyn

146. *	"Will ye be left secure, in (the enjoyment of) all that ye have here?--	"Do you think that you will be left secure [forever] in the midst of what you have here and now? - [Lit., "of what is here", i.e., on earth. In the original, this question has a direct form, thus: "Will you be left secure...?", etc.]	Are you going to be left in what (is) here here safe/secure ?	attrkwn fy mahahna amnyn

147. *	"Gardens and Springs,	amidst [these] gardens and springs	In treed gardens/paradises and water springs/wells.262	fy jnat w`ywn

148. *	"And corn-fields and date-palms with spathes near breaking (with the weight of fruit)?	and fields, and [these] palm-trees with slender spathes? -	And plants/crops and palm trees, its first fruit of the season (is) slender/digestible (fine).	wzrw` wnKl Tl`ha hDym

149. *	"And ye carve houses out of (rocky) mountains with great skill.	and that you will [always be able to] hew dwellings out of the mountains with [the same] great skill?" [See note on 7:74.]	And you actively/cleverly carve out from the mountains houses/homes.	wtnHtwn mn aljbal bywta farhyn

150. *	"But fear Allah and obey me;	"Be, then, conscious of God, and pay heed unto me,	So fear and obey God and obey me.	fatqwa allh waTy`wn

151. *	"And follow not the bidding of those who are extravagant,--	and pay no heed to the counsel of those who are given to excesses -	And do not obey the spoilers'/extravagators' order/command/matter/affair.	wlatTy`wa amr almsrfyn

152. *	"Who make mischief in the land, and mend not (their ways)."	those who spread corruption on earth instead of setting things to rights!"	Those who corrupt/disorder in the earth/Planet Earth, and they do not correct/repair.	alXyn yfsdwn fy alarD wlaySlHwn

153. *	They said: "Thou art only one of those bewitched!	Said they: "Thou art but one of the bewitched!	They said: "Truly/but you are from the bewitched/enchanted."	qalwa anma ant mn almsHryn

154. *	"Thou art no more than a mortal like us: then bring us a Sign, if thou tellest the truth!"	Thou art nothing but a mortal like ourselves! Come, then, forward with a token [of thy mission] if thou art a man of truth!" [Tabari: "... that is to say, `with an indication (dalalah) and a proof that thou art to be trusted as regards thy claim that thou hast been sent to us by God'."]	You are not except (a) human equal/alike to us, so come/bring with an evidence/sign/verse if you were from the truthful.	maant ala b$r mxlna fat bay+ an knt mn alSadqyn

155. *	He said: "Here is a she-camel: she has a right of watering, and ye have a right of watering, (severally) on a day appointed.	Replied he: "This she-camel [Cf. the second paragraph of 7:73 - "This she-camel belonging to God shall be a token for you" - and the corresponding note, which explaiins that the "token" spoken of by Salih was to consist in the manner in which the tribe would treat the animal.] shall have a share of water, and you shall have a share of water, on the days appointed [therefor]; [Lit., "on a day appointed", which may mean either "each on a day appointed" (i.e., by turns), or, more probably - because more in consonance with the tribal customs of ancient Arabia - "on the days appointed for the watering of camels": implying that on those days the ownerless she-camel should receive a full share of water side by side with the herds and flocks belonging to the tribe.]	He said: "This is a female camel, for it (is) a share of water/drink, and for you a known day's/time's share of water/drink."	qal hXh naq+ lha $rb wlkm $rb ywm m`lwm

156. *	"Touch her not with harm, lest the Penalty of a Great Day seize you."	and do her no harm, lest suffering befall you on an awesome day!"	And do not touch it with harm/evil (then) a great day's torture takes/punishes you.	wlatmswha bsw' fyaKXkm `Xab ywm `Zym

157. *	But they ham-strung her: then did they become full of regrets.	But they cruelly slaughtered her - and then they had cause to regret it: [Lit., "they became regretful". For my rendering of aqaruha as "they cruelly slaughtered her", see note on 7:77.]	So they wounded it/slaughtered it/made it infertile, so they became/became in the morning regretful/remorseful.	f`qrwha faSbHwa nadmyn

158. *	But the Penalty seized them. Verily in this is a Sign: but most of them do not believe.	for the suffering [predicted by Salih,] befell them [then and there]. In this [story], behold, there is a message [unto men], even though most of them will not believe [in it]. [In my opinion, the specific message alluded to here relates, in the first instance, to the individual person's emotional reluctance to visualize the limited, transitory character of his own life on earth (hinted at in verses 146 - l49 above) and, hence, the judgment that awaits everyone in the life to come; and, secondly, to the element of compassion for all other living beings as a basis of true morality.]	So the torture punished/took them, that in that (is) an evidence/sign (E), and most of them were not believing.	faKXhm al`Xab an fy Xlk lay+ wmakan akxrhm mWmnyn

159. *	And verily thy Lord is He, the Exalted in Might, Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of ggrace!	And that truly your Lord He is (E), the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

160. *	The people of Lut rejected the apostles.	[AND] the people of Lot gave the lie to [one of God's] message-bearers [The story of Lot and the sinful people among whom he lived is narrated in greater detail in 11:69-83.]	Lot's nation denied the messengers.	kXbt qwm lwT almrslyn

161. *	Behold, their brother Lut said to them: "Will ye not fear ((Allah))?	when their brother Lot said unto them: "Will you not be conscious of God?	When their brother, Lot, said to them: "Do you not fear and obey?"	aX qal lhm aKwhm lwT ala ttqwn

162. *	"I am to you an apostle worthy of all trust.	Behold, I am an apostle [sent by Him] to you, [and therefore] worthy of your trust:	That I am for you a faithful messenger.	any lkm rswl amyn

163. *	"So fear Allah and obey me.	be, then, conscious of God, and pay heed unto me!	So fear and obey God and obey me.	fatqwa allh waTy`wn

164. *	"No reward do I ask of you for it: my reward is only from the lord of the Worlds.	"And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.	And I do not ask/beg you on it from a wage/fee/reward, that truly my wage/reward (is) except on the creations all together's/(universe's) Lord.	wmaasAlkm `lyh mn ajr an ajry ala `li rb al`almyn

165. *	"Of all the creatures in the world, will ye approach males,	"Must you, of all people, [lustfully] approach men,	Do you come/commit (sexually to) the males from the creations all together/(universes)?	atatwn alXkran mn al`almyn

166. *	"And leave those whom Allah has created for you to be your mates? Nay, ye are a people transgressing (all limits)!"	keeping yourselves aloof from all the [lawful] spouses whom your Sustainer has created for you? Nay, but you are people who transgress all bounds of what is right!"	And you leave what your Lord created for you from your wives/spouses, but/rather, you are a nation transgressing/violating.	wtXrwn maKlq lkm rbkm mn azwajkm bl antm qwm `adwn

167. *	They said: "If thou desist not, O Lut! thou wilt assuredly be cast out!"	Said they: "Indeed, If thou desist not, O Lot, thou wilt most certainly be expelled [from this township]!"	They said: "If (E) you do not end/terminate/stop, you Lot, you will be/become (E) from the brought/driven out."	qalwa lYn lm tnth yalwT ltkwnn mn almKrjyn

168. *	He said: "I do detest your doings."	[Lot] exclaimed: "Behold, I am one of those who utterly abhor your doings!"	He said: "That I am to your deed from the hating."	qal any l`mlkm mn alqalyn

169. *	"O my Lord! deliver me and my family from such things as they do!"	[And then he prayed:] "O my Sustainer! Save me and my household from all that they are doing!"	My Lord save/rescue me and my family/people from what they make/do.	rb njny wahly mma y`mlwn

170. *	So We delivered him and his family,--all	Thereupon We saved him and all his household -	So We saved/rescued him and his family/people all/all together.	fnjynah wahlh ajm`yn

171. *	Except an old woman who lingered behind.	all but an old woman, who was among those that stayed behind; [As is evident from 7:83, 11:81, 27:57 and 29:32-33, the old woman was Lots' wife - a native of Sodom - who chose to remain with her own people instead of accompanying her husband, whom she thus betrayed (cf. also 66:10).]	Except old/weak (F) (was) in the remaining behind.	ala `jwza fy alGabryn

172. *	But the rest We destroyed utterly.	and then We utterly destroyed the others,	Then We destroyed the others.	xm dmrna alaKryn

173. *	We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!	and rained down upon them a rain [of destruction]: [See 11:82 and the corresponding note.] and dire is such rain upon all who let themselves be warned [to no avail]! [Or, in the past tense: "dire was the rain upon those who had been warned" in which case this sentence would refer specifically to the sinful people of Sodom and Gomorrah. However it is much more probable that its purport is general (see note on the last sentence of 11:83). Zamakhshari's interpretation of the above sentence is analogous to mine.]	And We rained on them rain, so it became bad/harmful, the warned's/given notice's rain.	wamTrna `lyhm mTra fsa' mTr almnXryn

174. *	Verily in this is a Sign: but most of them do not believe.	In this [story], behold, there is a message [unto men], even though most of them will not believe [in it].	That in that (is) an evidence/sign/verse (E), and most of them were not believing.	an fy Xlk lay+ wmakan akxrhm mWmnyn

175. *	And verily thy Lord is He, the Exalted in Might Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace!	And that your Lord, He is (E) the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

176. *	The Companions of the Wood rejected the apostles.	[AND] the dwellers of the wooded dales [of Madyan] gave the lie to [one of God's] message-bearers	The thicket's/dense tangled trees' owners/friends/company denied the messengers.	kXb aSHab alayk+ almrslyn

177. *	Behold, Shu'aib said to them: "Will ye not fear ((Allah))?	when their brother Shuayb said unto them: [See note on the first sentence of 7:85. The story of Shuayb and the people of Madyan (the "wooded dales") is given in greater detail in 11:84 - 95.] "Will you not be conscious of God?	When/if Shu'aib said to them: "Do you not fear and obey?"263	aX qal lhm $`yb ala ttqwn

178. *	"I am to you an apostle worthy of all trust.	Behold, I am an apostle [sent by Him] to you, [and therefore] worthy of your trust:	That I am for you a faithful messenger.	any lkm rswl amyn

179. *	"So fear Allah and obey me.	be, then, conscious of God, and pay heed unto me!	So fear and obey God and obey me.	fatqwa allh waTy`wn

180. *	"No reward do I ask of you for it: my reward is only from the Lord of the Worlds.	"And no reward whatever do I ask of you for it: my reward rests with none but the Sustainer of all the worlds.	And I do not ask/beg you on it from a wage/fee/reward, that truly my wage/reward (is) except on the creations all together's/(universes') Lord.	wmaasAlkm `lyh mn ajr an ajry ala `li rb al`almyn

181. *	"Give just measure, and cause no loss (to others by fraud).	"[Always] give full measure, and be not among those who [unjustly] cause loss [to others];	Fulfill/complete the measurement/weight, and do not be from the reducers/decreasers (cheaters).	awfwa alkyl wlatkwnwa mn almKsryn

182. *	"And weigh with scales true and upright.	and [in all your dealings] weigh with a true balance,	And weigh/measure with the scale/measure the balanced.	wznwa balqsTas almstqym

183. *	"And withhold not things justly due to men, nor do evil in the land, working mischief.	and do not deprive people of what is rightfully theirs; [Cf. see second note on 7:85.] and do not act wickedly on earth by spreading corruption,	And do not reduce/cheat the people (of) their things, and do not corrupt in the earth/Planet Earth corrupting/disordering.	wlatbKswa alnas a$ya'hm wlat`xwa fy alarD mfsdyn

184. *	"And fear Him Who created you and (who created) the generations before (you)"	but be conscious of Him who has created you, just as [He created] those countless generations of old!" [An allusion to the ephemeral character of man's life on earth and, by implication, to God's judgment.]	And fear and obey who created you, and the nation/creation, the first/beginners.	watqwa alXy Klqkm waljbl+ alawlyn

185. *	They said: "Thou art only one of those bewitched!	Said they: "Thou art but one of the bewitched,	They said: "Truly/indeed you are from the bewitched/enchanted."	qalwa anma ant mn almsHryn

186. *	"Thou art no more than a mortal like us, and indeed we think thou art a liar!	for thou art nothing but a mortal like ourselves! And, behold, we think that thou art a consummate liar! [Lit., "that thou art indeed one of the liars".]	And you are not except (a) human similar/equal to us, and that truly we suspect you (are) from (E) the liars/falsifiers.	wmaant ala b$r mxlna wan nZnk lmn alkaXbyn

187. *	"Now cause a piece of the sky to fall on us, if thou art truthful!"	Cause, then, fragments of the sky to fall down upon us, if thou art a man of truth!"	So drop on us pieces from the sky/space if you were from the truthful.	fasqT `lyna ksfa mn alsma' an knt mn alSadqyn

188. *	He said: "My Lord knows best what ye do."	Answered [Shuayb]: "My Sustainer knows fully well what you are doing."	He said: "My Lord (is) more knowledgeable with (about) what you make/do."	qal rby a`lm bma t`lmwn

189. *	But they rejected him. Then the punishment of a day of overshadowing gloom seized them, and that was the Penalty of a Great Day.	But they gave him the lie. And thereupon suffering overtook them on a day dark with shadows: [This may refer either to the physical darkness which often accompanies volcanic eruptions and earthquakes (which, as shown in 7:91, overlook the people of Madyan), or to the spiritual darkness and gloom which comes in the wake of belated regrets.] and, verily, it was the suffering of an awesome day!	So they denied him, so torture (of) the shade's day/time punished/took them, that it truly was a great day's/time's torture.	fkXbwh faKXhm `Xab ywm alZl+ anh kan `Xab ywm `Zym

190. *	Verily in that is a Sign: but most of them do not believe.	In this [story], behold, there is a message [unto men], even though most of them will not believe [in it].	That in that (is) an evidence/sign/verse (E) and most of them were not believing.	an fy Xlk lay+ wmakan akxrhm mWmnyn

191. *	And verily thy Lord is He, the Exalted in Might, Most Merciful.	But, verily, thy Sustainer - He alone - is almighty, a dispenser of grace! [With this refrain ends the cycle of seven stories showing that spiritual truth in all its manifestations - whether it relates Io an intellectual realization of God's existence to a refusal to regard power, wealth or fame as real values, or to the virtues of compassion and kindness towards all that lives on earth - has at all times been unacceptable to the overwhelming majority or mankind, and has always been submerged under the average man's blindness and deafness of heart. The very repetition of phrases, sentences and situations in all of the above stories - or, rather, in the above versions of these oft-narrated stories - tends to bring home to us the fact that the human situation as such never really changes, and that, in consequence, those who preach the truth must always struggle against human greed, power-hunger and proneness to self-adulation.]	And that your Lord He is (E) the glorious/mighty, the merciful.	wan rbk lhw al`zyz alrHym

192. *	Verily this is a Revelation from the Lord of the Worlds:	Now, behold, this [divine writ] has indeed been bestowed from on high by the Sustainer of all the worlds: [Thus the discourse returns to the theme enunciated at the beginning of this surah, namely, the phenomenon of divine revelation as exemplified in the Quran, and men's reactions to it.]	And that it truly is descent (E) (from) Lord (of) the creations all together/(universes).	wanh ltnzyl rb al`almyn

193. *	With it came down the spirit of Faith and Truth-	trustworthy divine inspiration has alighted with it from on high	The Soul/Spirit, the faithful/loyal, descended with it.	nzl bh alrwH alamyn

194. *	To thy heart and mind, that thou mayest admonish.	upon thy heart, [O Muhammad] [According to almost all the classical commentators, the expression ar-ruh al-amin (lit., "the faithful [or "trustworthy"] spirit") is a designation of Gabriel, the Angel of Revelation, who, by virtue of his purely spiritual, functional nature, is incapable of sinning and cannot therefore, be other than utterly faithful to the trust reposed in him by God (cf. 16:50). On the other hand, since the term ruh is often used in the Quran in the sense of "divine inspiration" (see second note on 2:87, and note on 6:2), it may have this latter meaning in the above context as well, especially in view of the statement that it had "alighted from on high upon the head" of the Prophet.] so that thou mayest be among those who preach	On your heart/mind to be (E) from the warners/givers of notice.	`li qlbk ltkwn mn almnXryn

195. *	In the perspicuous Arabic tongue.	in the clear Arabic tongue. [See 14:4 - "never have We sent forth any apostle otherwise than (with a message) in his own people's tongue" and the corresponding note. "That the message of the Quran is, nevertheless, universal has been stressed in many of its verses (e.g., in 7:158 or 25:1). The other prophets mentioned in the Quran who "preached in the Arabic tongue" were Ishmael, Hud, Salih and Shuayb, all of them Arabians. In addition, if we bear in mind that Hebrew and Aramaic are but ancient Arabic dialects, all the Hebrew prophets may be included among "those who preached in the Arabic tongue".]	With a clear/evident Arabic tongue/language/speech.	blsan `rby mbyn

196. *	Without doubt it is (announced) in the mystic Books of former peoples.	And, verily, [the essence of] this [revelation] is indeed found in the ancient books of divine wisdom [as well]. [Lit., "in the scriptures (zubur, sing. zabur) of the ancients" (see 21:105). This interpretation of the above verse - advanced among others by Zamakhshari and Baydawi (and, according to the former, attributed to Imam Abu Hanifah as well) - is in full consonance with the oft-repeated Quranic doctrine that the basic teachings revealed to Muhammad are in their purport (manni) identical with those preached by the earlier prophets. Another, more popular interpretation is, "... this [Quran] has been mentioned [or "foretold"] in the earlier scriptures" (see in this connection note on 2:42 and - with particular reference to a prediction made by Jesus - note on 61:6.)]	And that it truly is in (E) the first's/beginner's Books.	wanh lfy zbr alawlyn

197. *	Is it not a Sign to them that the Learned of the Children of Israel knew it (as true)?	Is it not evidence enough for them [I.e., for those who disbelieve in the prophethood of Muhammad.] that [so many] learned men from among the children of Israel have recognized this [as true]? [Sc., "and in consequence have become Muslims": for instance, Abd Allah ibn Salam, Kab ibn Malik and other learned Jews of Medina in the lifetime of the Prophet. Kab al-Ahbar the Yemenite and a number of his compatriots during the reign of Umar, and countless others throughout the world who embraced Islam in the course of centuries. The reason why only learned Jews and not learned Christians as well are spoken of in this context lies in the fact that - contrary to the Torah, which still exists, albeit in a corrupted form - the original revelation granted to Jesus has been lost (see 3:4) and cannot, therefore, be cited in evidence of the basic identity of his teachings with those of he Quran.]	Was not an evidence/sign/verse (to) be for them, that Israel's sons' and daughters' learned ones/knowledgeable know it? (Was not an evidence for them that the Israelites' scholars know of it?)	awlm ykn lhm ay+ an y`lmh `lma' bny asraYyl

198. *	Had We revealed it to any of the non-Arabs,	But [even] had We bestowed it from on high upon any of the non-Arabs,	And even if We descended it on (to) some (of) the non-Arabs/Persians.	wlw nzlnah `li b`D ala`jmyn

199. *	And had he recited it to them, they would not have believed in it.	and had he recited it unto them [in his own tongue], they would not have believed in it. [As the Quran points out in many places, most of the Meccan contemporaries of Muhammad refused in the beginning to believe in his prophethood on the ground that God could not have entrusted "a man from among themselves" with His message and this in spite of the fact that the Quran was expressed "in the clear Arabic tongue", which they could fully understand: but (so the argument goes) if the Prophet had been a foreigner, and his message expressed in a non-Arabic tongue, they would have been even less prepared to accept it - for then they would have had the legitimate excuse that they were unable to understand it (cf. 41:44).]	So he read it on (to) them, (and) they were not with it believing.	fqrah `lyhm makanwa bh mWmnyn

200. *	Thus have We caused it to enter the hearts of the sinners.	Thus have We caused this [message] to pass [unheeded] through the hearts of those who are lost in sin: [I.e., not to take root in their hearts but to "go into one ear and out of the other". As regards God's "causing" this to happen, see surah 2:7, and 14:4.]	As/like that We entered it in the criminals'/sinners' hearts/minds.	kXlk slknah fy qlwb almjrmyn

201. *	They will not believe in it until they see the grievous Penalty;	they will not believe in it till they behold the grievous suffering	They do not believe with it until they see the torture, the painful.	layWmnwn bh Hti yrwa al`Xab alalym

202. *	But the (Penalty) will come to them of a sudden, while they perceive it not;	that will come upon them [on resurrection,] all of a sudden, without their being aware [of its approach];	So it comes to them suddenly/unexpectedly, and (while) they are not feeling/knowing/sensing.	fyatyhm bGt+ whm lay$`rwn

203. *	Then they will say: "Shall we be respited?"	and then they will exclaim, "Could we have a respite?" [I.e., a second chance in life.]	So they say: "Are we delayed ?"	fyqwlwa hl nHn mnZrwn

204. *	Do they then ask for Our Penalty to be hastened on?	Do they, then, [really] wish that Our chas� tisement be hastened on? [For this sarcastic demand of the unbelievers, see 6:57 and 8:32, as well as the corresponding notes; also verse 187 of the present surah.]	Are (they) with Our torture hastening/urging ?	afb`Xabna yst`jlwn

205. *	Seest thou? If We do let them enjoy (this life) for a few years,	But hast thou ever considered [this]: If We do allow them to enjoy [this life] for some years,	So did you see if We gave them long life/made them enjoy years?	afr'yt an mt`nahm snyn

206. *	Yet there comes to them at length the (Punishment) which they were promised!	and thereupon that [chastisement] which they were promised befalls them -	Then came to them what they were being promised.	xm ja'hm makanwa yw`dwn

207. *	It will profit them not that they enjoyed (this life)!	of what avail to them will be all their past enjoyments?	What they were being made to enjoy did not enrich/suffice (benefit) from them.	maaGni `nhm makanwa ymt`wn

208. *	Never did We destroy a population, but had its warners -	And withal, never have We destroyed any community unless it had been warned	And We did not destroy from a village/urban city, except for it (are) warners/givers of notice.264	wmaahlkna mn qry+ ala lha mnXrwn

209. *	By way of reminder; and We never are unjust.	and reminded: for, never do We wrong [anyone]. [Lit., "unless it had its warners by way of a reminder": see 6:131, 15:4, 20:134, and the corresponding notes.]	A remembrance/reminder, and We were not unjust/oppressive.	Xkri wmakna Zalmyn

210. *	No evil ones have brought down this (Revelation):	And [this divine writ is such a reminder:] no evil spirits have brought it down: [During the early years of his prophetic mission, some of Muhammad's Meccan opponents tried to explain the rhetorical beauty and persuasiveness of the Quran by insinuating that he was a soothsayer (kahin) in communion with all manner of dark forces and evil spirits (shayatin).]	And the devils did not descend with it.	wmatnzlt bh al$yaTyn

211. *	It would neither suit them nor would they be able (to produce it).	for, neither does it suit their ends, nor is it in their power [to impart it to man]:	And (it) should not (be) for them, and they are not able.	wmaynbGy lhm wmaystTy`wn

212. *	Indeed they have been removed far from even (a chance of) hearing it.	verily, [even] from hearing it are they utterly debarred!	That they truly are from the hearing/listening, they are being separated/isolated (E).	anhm `n alsm` lm`zlwn

213. *	So call not on any other god with Allah, or thou wilt be among those under the Penalty.	Hence, [O man,] do not invoke any other deity side by side with God, lest thou find thyself among those who are made to suffer [on Judgment Day]. [The conjunctive particle fa at the beginning of this sentence (rendered here as "hence") evidently connects with verse 208 above. As shown in note below, the whole of the present passage is addressed to man in general.]	So do not call with God another god, so you be/become from the tortured ones.	fla td` m` allh alha aKr ftkwn mn alm`Xbyn

214. *	And admonish thy nearest kinsmen,	And warn [whomever thou canst reach, beginning with] thy kinsfolk, [A believer is morally obliged to preach the truth to all whom he can reach, but obviously he must begin with those who are nearest to him, and especially those who recognize his authority.]	And warn/give notice (to) your father's near relations/tribe the nearest/closest.	wanXr `$yrtk alaqrbyn

215. *	And lower thy wing to the Believers who follow thee.	and spread the wings of thy tenderness over all of the believers who may follow thee; [For an explanation of the metaphorical expression "lower thy wing" - rendered by me as "spread the wings of thy tenderness" - see 17:24 and the corresponding note. The phrase "all of the believers who follow thee" shows that (contrary to the assumption of most of the commentators) the above passage is not addressed to the Prophet - since all who believe in him are, by definition, his followers and vice versa - but to everyone who chooses to he guided by the Quran, and who is herewith called upon to extend his loving kindness and care to all believers who may "follow" him i.e., who may regard him as spiritually or intellectually superior or more experienced. This interpretation also explains verse 213 above: for whereas the exhortation contained in that verse is meaningful with regard to all who may listen to or read the Quran, it would be meaningless with reference to its Prophet, for whom the principle of God's oneness and uniqueness was the unquestionable beginning and end of all truth.]	And be lenient/comforting your wing/side (be kind) to who followed you from the believers.	waKfD jnaHk lmn atb`k mn almWmnyn

216. *	Then if they disobey thee, say: "I am free (of responsibility) for what ye do!"	but if they disobey thee, say, "I am free of responsibility for aught that you may do!" -	So if they disobeyed you, so say: "That I am innocent/renouncing from what you make/do."	fan `Swk fql any brY mma t`mlwn

217. *	And put thy trust on the Exalted in Might, the Merciful,--	and place thy trust in the Almighty, the Dispenser of Grace,	And rely/depend on the glorious/mighty, the merciful.	wtwkl `li al`zyz alrHym

218. *	Who seeth thee standing forth (in prayer),	who sees thee when thou standest [alone], [According to Mujahid (as quoted by Tabari, this means "wherever thou mayest be". Other commentators take it to mean "when thou standest up for prayer", but this seems to be too narrow an interpretation.]	Who sees you when you stand/get up.	alXy yrak Hyn tqwm

219. *	And thy movements among those who prostrate themselves,	and [sees] thy behaviour among those who prostrate themselves [before Him]: [I.e., among the believers, as contrasted with those who "disobey thee" (see verse 216 above).]	And your turning in (between) the prostrating.	wtqlbk fy alsajdyn

220. *	For it is He Who heareth and knoweth all things.	for, verily, He alone is all-hearing, all-knowing!	That He truly is the hearing/listening, the knowledgeable.	anh hw alsmy` al`lym

221. *	Shall I inform you, (O people!), on whom it is that the evil ones descend?	[And] shall I tell you upon whom it is that those evil spirits descend?	Do I inform you, on (to) whom the devils descend?	hl anbYkm `li mn tnzl al$yaTyn

222. *	They descend on every lying, wicked person,	They descend upon all sinful self-deceivers [The term affak, which literally denotes "a great [or "habitual"] liar", has here the meaning of "one who lies to himself": this is brought out in the next verse, which stresses the psychological fact that most of such self-deceivers readily lie to others as well.]	(They) descend on (to) every/each liar/falsifier, sinner/criminal.	tnzl `li kl afak axym

223. *	(Into whose ears) they pour hearsay vanities, and most of them are liars.	who readily lend ear [to every falsehood], and most of whom lie to others as well. [Lit., "most of them are lying".]	They listen attentively the hearing/listening, and most of them (are) lying/denying.	ylqwn alsm` wakxrhm kaXbwn

224. *	And the Poets,--It is those straying in Evil, who follow them:	And as for the poets [An allusion to the fact that some of the pagan Arabs regarded the Quran as a product of Muhammad's supposedly poetic mind. (See also 36:69 and the corresponding notes.)] - [they, too, are prone to deceive themselves: and so, only] those who are lost in grievous error would follow them.	And the poets, (only) the misguiding/failing follow them.	wal$`ra' ytb`hm alGawwn

225. *	Seest thou not that they wander distracted in every valley?--	Art thou not aware that they roam confusedly through all the valleys [of words and thoughts], [The idiomatic phrase hama fi widyan (lit,, "he wandered or "roamed"] through valleys") is used, as most of the commentators point out, to describe a confused or aimless - and often self-contradictory - play with words and thoughts. In this context it is meant to stress the difference between the precision of the Quran, which is free from all inner contradictions (cf. note on 4:82), and the vagueness often inherent in poetry.]	Do you not see that they truly are in every/each valley they wander about confused ?	alm tr anhm fy kl wad yhymwn

226. *	And that they say what they practise not?--	and that they [so often] say what they do not do [or feel]?	And that they truly say what they do not make/do ?	wanhm yqwlwn malayf`lwn

227. *	Except those who believe, work righteousness, engage much in the remembrance of Allah, and defend themselves only after they are unjustly attacked. And soon will the unjust assailants know what vicissitudes their affairs will take!	[Most of them are of this kind -] save those who have attained to faith, and do righteous deeds, and remember God unceasingly, and defend themselves [only] after having been wronged, [Thus the Quran makes it dear that a true believer may fight only in self-defence: cf. 22:39 - 40, the earliest reference to war as such, and 2:190-194, where the circumstances making war fully justified are further elaborated.] and [trust in God's promise that] those who are bent on wrongdoing will in time come to know how evil a turn their destinies are bound to take! [Lit., "by what [kind of] turning they will turn".]	Except those who believed and made/did the correct/righteous deeds and they remembered/mentioned God much, and they became victorious from after what they were caused injustice to/oppressed ; and those who caused injustice/oppressed will know which place of return, they return to.265	ala alXyn amnwa w`mlwa alSalHat wXkrwa allh kxyra wantSrwa mn b`d maZlmwa wsy`lm alXyn Zlmwa ay mnqlb ynqlbwn