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| 1. * |
These are verses of the Qur'an,-a book that makes (things) clear;
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Ta. Sin. [See Appendix II.] THESE ARE MESSAGES of the Quran - a divine writ clear in itself and clearly showing the truth: [For an explanation of this composite rendering of the adjective, mubin, see note on 12:1. In the present instance, the term kitab ("divine writ") is preceded by the conjunction wa, which primarily signifies "and", but in this case has a function more or less similar to the expression "namely" hence, it may be replaced in translation by a dash without affecting the meaning of the sentence.]
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T S, those are the Koran's verses/evidences, and a clear/evident Book.
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swr+ alnml bsm allh alrHmn alrHym ? Ts tlk ayat alqran wktab mbyn
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| 2. * |
A guide: and glad tidings for the believers,-
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a guidance and a glad tiding to the believers
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Guidance and good news to the believers.
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hdi wb$ri llmWmnyn
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| 3. * |
Those who establish regular prayers and give in regular charity, and also have (full) assurance of the hereafter.
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who are constant in prayer and spend in charity: [This is obviously the meaning of the term zakah in the above context, since at the time of the revelation of this surah it had not yet received its later, specific connotation of a tax incumbent upon Muslims (cf. surah 2:43).] for it is they, they who in their innermost are certain of the life to come!
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Those who keep up the prayers and give/bring the charity/purification, and they are with the end (other life), they are sure/certain.
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alXyn yqymwn alSla+ wyWtwn alzka+ whm balaKr+ hm ywqnwn
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| 4. * |
As to those who believe not in the Hereafter, We have made their deeds pleasing in their eyes; and so they wander about in distraction.
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As for those who will not believe in the life to come - behold, goodly have We made their own doings appear unto them, and so they stumble blindly to and fro [The implication is that people who do not believe in life after death concentrate all their endeavours as a rule, on material gains alone, and cannot think of anything worthwhile "beyond their own doings". See also note on 2:7, which explains why the "causing" of this spiritual blindness and confusion - in itself but a consequence of mans own behaviour - is attributed to God.]
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That those who do not believe with the end (other life), We decorated/beautified for them their deeds, so they are being confused/puzzled.
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an alXyn layWmnwn balaKr+ zyna lhm a`malhm fhm y`mhwn
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| 5. * |
Such are they for whom a grievous Penalty is (waiting); and in the Hereafter theirs will be the greatest loss.
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It is they whom the worst of suffering awaits: for it is they, they who in the life to come shall be the greatest losers!
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Those are for them the torture's harm/evil, and they are in the end (other life), they are the most losers.
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awlYk alXyn lhm sw' al`Xab whm fy alaKr+ hm alaKsrwn
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| 6. * |
As to thee, the Qur'an is bestowed upon thee from the presence of one who is wise and all-knowing.
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But [as for thee, O believer,] verily, thou hast received this Quran out of the grace of One who is wise, all-knowing. [This stress on the spiritual illumination offered to man through divine revelation not only connects with the opening verses of this surah, but also forms a link between this passage and the following one, which calls to mind the sudden illumination of Moses, symbolized by the vision of the burning bush.]
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And that you are made to receive/meet/find (E) the Koran from at (a) wise/judicious, knowledgeable.
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wank ltlqi alqran mn ldn Hkym `lym
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| 7. * |
Behold! Moses said to his family: "I perceive a fire; soon will I bring you from there some information, or I will bring you a burning brand to light our fuel, that ye may warn yourselves.
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Lo! [While lost in the desert,] Moses said to his family: [Cf. 20:9 ff., and particularly note on verse 10 of that surah.] "Behold, I perceive a fire [far away]; I may bring you from there some tiding [as to which way we arc to pursue], or bring you [at least] a burning brand so that you might warm yourselves."
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When/if Moses said to his family/relation : "That I, I perceived/saw a fire, I will come to you from it with a news/information, or I come to you with a flame flame/torch, maybe/perhaps you warm (yourselves)".
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aX qal mwsi lahlh any anst nara satykm mnha bKbr aw atykm b$hab qbs l`lkm tSTlwn
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| 8. * |
But when he came to the (fire), a voice was heard: "Blessed are those in the fire and those around: and glory to Allah, the Lord of the worlds.
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But when he came close to it, a call was sounded: "Blessed are all who are within [reach of] this fire, and all who are near it! [Thus Zamakhshari explains the expression hawlaha (lit., "around it"). According to some of the earliest commentators, quoted by Tabari the "fire" (nar) is in this context synonymous with "light" (nur), namely, the illumination which God bestows on His prophets, who - one may presume -
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So when he came to it, (it) was called: "That is/was blessed who is in the fire/mark and who (is) around/surrounding it, and God's praise/glory (is) to the nations all together's/(universe's) Lord.
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flma ja'ha nwdy an bwrk mn fy alnar wmn Hwlha wsbHan allh rb al`almyn
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| 9. * |
"O Moses! verily, I am Allah, the exalted in might, the wise!....
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[And God spoke thus:] "O Moses! Verily I alone am God, the Almighty, the Wise!"
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You Moses, that it truly is I, God, the glorious/mighty, the wise/judicious.
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yamwsi anh ana allh al`zyz alHkym
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| 10. * |
"Now do thou throw thy rod!" But when he saw it moving (of its own accord)as if it had been a snake, he turned back in retreat, and retraced not his steps: "O Moses!" (it was said), "Fear not: truly, in My presence, those called as apostles have no fear,-
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[And then He said:] "Now throw down thy staff!" [Cf. 20:17-20.] But when he saw it move rapidly, as if it were a serpent, he drew back [in terror], and did not [dare to] return. [For a tentative explanation of the symbolism underlying the miracle of the staff, see note on 20:20-21.] [And God spoke to him again:] O Moses! Fear not - for, behold, no fear need the message-bearers have in My Presence,
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And throw/throw away your stick/cane, so when he saw it, it shakes/moves as if it is a Jinn he turned away giving his back, and he did not follow/succeed/track: "You Moses, do not fear, that I, the messengers do not fear at/by/near Me."
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walq `Sak flma raha thtz kanha jan wli mdbra wlm y`qb yamwsi latKf any layKaf ldy almrslwn
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| 11. * |
"But if any have done wrong and have thereafter substituted good to take the place of evil, truly, I am Oft-Forgiving, Most Merciful.
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and neither [For my rendering of illa, in this context, as "and neither", see note on 4:29.] need anyone who has done wrong and then has replaced the wrong with good: [I.e., by sincere repentance. Apart from its general significance, this may also be an allusion to the crime, which Moses had committed in his youth by slaying the Egyptian (see 28:15-17).] for, verily, I am much-forgiving, a dispenser of grace!
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Except who caused injustice/oppression then exchanged/replaced good after bad/evil/harm, so I am forgiving, merciful.
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ala mn Zlm xm bdl Hsna b`d sw' fany Gfwr rHym
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| 12. * |
"Now put thy hand into thy bosom, and it will come forth white without stain (or harm): (these are) among the nine Signs (thou wilt take) to Pharaoh and his people: for they are a people rebellious in transgression."
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"Now place thy hand into thy bosom: it will come forth [shining] white, without blemish!" [See note on 7:108.] [And thou shalt go] with nine [of My] messages unto Pharaoh and his people [Cf. 17:101 - "We gave unto Moses nine clear messages" -
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And enter your hand in your collar/opening it appears/emerges white from without bad/evil/harm, in nine evidences/signs to Pharaoh and his nation, that they truly were a nation (of) debauchers.
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wadKl ydk fy jybk tKrj byDa' mn Gyr sw' fy ts` ayat ali fr`wn wqwmh anhm kanwa qwma fasqyn
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| 13. * |
But when Our Signs came to them, that should have opened their eyes, they said: "This is sorcery manifest!"
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But when Our light-giving messages came unto them, they said, "This is clearly [but] spellbinding deception!" [See note on 10:76. The people referred to as "they" are Pharaoh and his nobles.]
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So when Our signs/evidences came to them manifest/clearly visible to the eye and understanding, they said: "That (is) clear/evident magic/sorcery."
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flma ja'thm ayatna mbSr+ qalwa hXa sHr mbyn
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| 14. * |
And they rejected those Signs in iniquity and arrogance, though their souls were convinced thereof: so see what was the end of those who acted corruptly!
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- and in their wickedness and self-exaltation they rejected them, although their minds were convinced of their truth: and behold what happened in the end to those spreaders of corruption!
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And they disbelieved and denied with it, and their selves became sure/certain of it, unjustly/oppressively and height, might and dignity, so look/see how was the corruptings' end/turn (result).
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wjHdwa bha wastyqntha anfshm Zlma w`lwa fanZr kyf kan `aqb+ almfsdyn
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| 15. * |
We gave (in the past) knowledge to David and Solomon: And they both said: "Praise be to Allah, Who has favoured us above many of his servants who believe!"
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AND, INDEED, We granted [true] knowledge [I.e., spiritual insight.] unto David and Solomon [as well]; and both were wont to say: All praise is due to God, who has [thus] favoured us above many of His believing servants!"
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And We had (E) given David and Soliman knowledge, and they (B) said: "The praise/gratitude (is) to God who preferred/favoured us over many from His slaves/worshippers, the believers."
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wlqd atyna dawd wslyman `lma wqala alHmd llh alXy fDlna `li kxyr mn `badh almWmnyn
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| 16. * |
And Solomon was David's heir. He said: "O ye people! We have been taught the speech of birds, and on us has been bestowed (a little) of all things: this is indeed Grace manifest (from Allah.)"
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And [in this insight] Solomon was [truly] David's heir; and he would say: "O you people! We have been taught the speech of birds, and have been given [in abundance] of all [good] things: this, behold, is indeed a manifest favour [from God]!"
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And Soliman inherited David, and he said: "You, you the people we had been taught the birds' speech (language)/logic, and we were given from every thing, that truly that it is (E) the grace/favour/blessing, the clear/evident."
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wwrx slyman dawd wqal yaayha alnas `lmna mnTq alTyr wawtyna mn kl $Y an hXa lhw alfDl almbyn
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| 17. * |
And before Solomon were marshalled his hosts,- of Jinns and men and birds, and they were all kept in order and ranks.
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And [one day] there were assembled before Solomon his hosts of invisible beings, [Apart from 114:6, which contains the earliest Quranic reference to the concept of jinn, the above is apparently the oldest instance where this concept occurs in the personalized form of "invisible beings". (For a fuller discussion, see Appendix III.)] and of men, and of birds; and then they were led forth in orderly ranks,
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And was gathered for Soliman his soldiers/warriors from the Jinns and the human/mankind, and the birds, so they are being restrained/apportioned (mobilized).
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wH$r lslyman jnwdh mn aljn walans walTyr fhm ywz`wn
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| 18. * |
At length, when they came to a (lowly) valley of ants, one of the ants said: "O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it."
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till, when they came upon a valley [full] of ants, an ant exclaimed: "O you ants! Get into your dwellings, lest Solomon and his hosts crush you without [even] being aware [of you]!"
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Until when they passed by the ants' valley, an ant said: "You, you the ants, enter your residences, (let) not Soliman and his warriors smash/destroy you (E) and they are not feeling/sensing
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Hti aXa atwa `li wad alnml qalt nml+ yaayha alnml adKlwa msaknkm layHTmnkm slyman wjnwdh whm lay$`rwn
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| 19. * |
So he smiled, amused at her speech; and he said: "O my Lord! so order me that I may be grateful for Thy favours, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous Servants."
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Thereupon [Solomon] smiled joyously at her words, and said: "O my Sustainer! Inspire me so that I may forever be grateful for those blessings of Thine with which Thou hast graced me and my parents, [In this instance, Solomon evidently refers to his own understanding and admiration of nature (cf. 38:31-33 and the corresponding notes) as well as to his loving compassion for the humblest of God's creatures, as a great divine blessing: and this is the Quranic moral of the legendary story of the ant.] and that I may do what is right [in a manner] that will please Thee; and include me, by Thy grace, among Thy righteous servants!"
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So he smiled laughing/wondering from its saying/word, and he said: "My Lord, inspire/influence me that I thank/be grateful (for) your blessing which you blessed on me and on my parents, and that I make/do correct/righteous deeds You accept/approve it, and enter me with Your mercy in (between) Your worshippers/slaves the correct/righteous."
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ftbsm DaHka mn qwlha wqal rb awz`ny an a$kr n`mtk alty an`mt `ly w`li waldy wan a`ml SalHa trDah wadKlny brHmtk fy `badk alSalHyn
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| 20. * |
And he took a muster of the Birds; and he said: "Why is it I see not the Hoopoe? Or is he among the absentees?
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And [one day] he looked in vain for [a particular one of] the birds; and so he said: How is it that I do not see the hoopoe? Or could he be among the absent?
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And he seeked/searched the bird/birds, so he said: "Why (it is) not for me, I do not see the hoopoe bird/clucking bird, or he was from the absent? I will torture him strong (severe) torture."
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wtfqd alTyr fqal maly laari alhdhd am kan mn alGaYbyn
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| 21. * |
"I will certainly punish him with a severe penalty, or execute him, unless he bring me a clear reason (for absence)."
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[If so,] I will punish him most severely or will kill him unless he bring me a convincing excuse!" [Lit., a clear evidence. The threat of "killing" the hoopoe is, of course, purely idiomatic and not to be taken literally.]
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I will slaughter it (E), or it comes/brings to me (E) with a proof/evidence clear/evident.
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la`Xbnh `Xaba $dyda aw laXbHnh aw lyatyny bslTan mbyn
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| 22. * |
But the Hoopoe tarried not far: he (came up and) said: "I have compassed (territory) which thou hast not compassed, and I have come to thee from Saba with tidings true.
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But [the hoopoe] tarried but a short while; and [when it came] it said: "I have encompassed [with my knowledge] something that thou hast never yet encompassed [with thine] - for I have come to thee from Sheba with a tiding sure! [Thus, we are parabolically reminded that even the most lowly being can - and on occasion does - have knowledge of things of which even a Solomon in all his wisdom may he ignorant (Razi) - a reminder which ought to counteract the ever-present danger (fitnah) of self-conceit to which learned men, more than anyone else, are exposed (Zamakhshari). As regards the kingdom of Sheba, see note on 34:15.]
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So it waited/remained not far/distant, so it said: "I became aware/enveloped with what you did not become aware (of)/envelope with it, and I came to you from Sheba with sure/certain news/information."
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fmkx Gyr b`yd fqal aHTt bmalm tHT bh wjYtk mn sba bnba yqyn
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| 23. * |
"I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.
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"Behold, I found there a woman ruling over them; and she has been given [abundance] of all [good] things, and hers is a mighty throne,
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That I found a woman, she owns/rules them, and she was given from every thing, and for her (is) a great throne.
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any wjdt amra+ tmlkhm wawtyt mn kl $Y wlha `r$ `Zym
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| 24. * |
"I found her and her people worshipping the sun besides Allah. Satan has made their deeds seem pleasing in their eyes, and has kept them away from the Path,- so they receive no guidance,-
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And I found her and her people adoring the sun instead of God; and Satan has made these doings of theirs seem goodly to them, and [thus] has barred them from the path [of God], so that they cannot find the right way:
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I found her and her nation prostrating to the sun, from other than God, and the devil decorated/beautified for them their deeds, so he prevented/obstructed them from the way/path, so they do not be guided.
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wjdtha wqwmha ysjdwn ll$ms mn dwn allh wzyn lhm al$yTan a`malhm fSdhm `n alsbyl fhm layhtdwn
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| 25. * |
"(Kept them away from the Path), that they should not worship Allah, Who brings to light what is hidden in the heavens and the earth, and knows what ye hide and what ye reveal.
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[for they have come to believe] that they ought not to adore God -[I.e., their own immoral impulses (which is the meaning of ash-shaytan in this context) had persuaded them that they should not submit to the idea of man's responsibility to a Supreme Being who, by definition, is "beyond the reach of human perception" but should worship certain perceivable natural phenomena instead.] [although it is He] who brings forth all that is hidden in the heavens and on earth, [An allusion to the appearance and disappearance of the sun and other celestial bodies which the Sabaeans - in common with almost all the Semites of antiquity - used to worship, (Cf. the story of Abraham's search for God in 6:74 ff.)] and knows all that you would conceal as well as all that you bring into the open:
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Do they not prostrate to God who brings out the hidden/concealed in the skies/space and the earth/Planet Earth, and he knows what you hide, and what you declare/publicize ?
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ala ysjdwa llh alXy yKrj alKb' fy alsmawat walarD wy`lm matKfwn wmat`lnwn
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| 26. * |
"(Allah)!- there is no god but He!- Lord of the Throne Supreme!"
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God, save whom there is no deity - the Sustainer, in awesome almightiness enthroned!" [See surah 9:129.]
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God, no God except Him, Lord (of) the throne, the great.
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allh laalh ala hw rb al`r$ al`Zym
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| 27. * |
(Solomon) said: "Soon shall we see whether thou hast told the truth or lied!
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Said [Solomon]: "We shall see whether thou hast told the truth or art one of the liars!
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He said: "We will look/see, had you been truthful, or you were from the liars/falsifiers."
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qal snnZr aSdqt am knt mn alkaXbyn
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| 28. * |
"Go thou, with this letter of mine, and deliver it to them: then draw back from them, and (wait to) see what answer they return"...
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Go with this my letter and convey it to them; and thereafter withdraw from them and see what [answer] they return."
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Go/take away, with my Book/letter/message, this, so throw it to them, then turn away from them, so look/see what they return.
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aXhb bktaby hXa falqh alyhm xm twl `nhm fanZr maXa yrj`wn
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| 29. * |
(The queen) said: "Ye chiefs! here is delivered to me - a letter worthy of respect.
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[When the Queen had read Solomon's letter,] she said: "O you nobles! A truly distinguished letter has been conveyed unto me.
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She said: "You, you the nobles/assembly, that I, was/is thrown to me (an) honoured/generous Book."
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qalt yaayha almla any alqy aly ktab krym
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| 30. * |
"It is from Solomon, and is (as follows): 'In the name of Allah, Most Gracious, Most Merciful:
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Behold, it is from Solomon, and it says, `In the name of God, the Most Gracious, the Dispenser of Grace:
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That it truly is from Soliman, and that it truly is by God's name the merciful, the most merciful.
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anh mn slyman wanh bsm allh alrHmn alrHym
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| 31. * |
"'Be ye not arrogant against me, but come to me in submission (to the true Religion).'"
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[God says:] Exalt not yourselves against Me, but come unto Me in willing surrender!' " [My interpolation, at the beginning of this verse, of the words "God says" is based on the fact that, within the context of the above legend, the information brought by the hoopoe is the very first link between the kingdoms of Sheba and of Solomon. In the absence of any previous contact, hostile or otherwise, there would have been no point whatever in Solomon's telling the people of Sheba that they should not "exalt themselves" against or above himself. On the other hand, the narrative of the hoopoe makes it clear that the Sabaeans did "exalt themselves" against God by worshipping the sun and by being convinced "that they ought not to worship God" (verses 24 - 25 above). Hence, Solomon, being a prophet, is justified in calling upon them, in the name of God, to abandon this blasphemy and to surrender themselves to Him. (Cf. the almost identical phrase, "Exalt not yourselves against God", in 44:19.)]
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That do not become high, mighty and dignified over me, and come to me (as) Moslems/submitters.
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ala t`lwa `ly watwny mslmyn
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| 32. * |
She said: "Ye chiefs! advise me in (this) my affair: no affair have I decided except in your presence."
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She added: "O you nobles! Give me your opinion on the problem with which I am now faced; [Lit., "on this case [or "problem"] of mine".]I would never make a [weighty] decision unless you are present with me."
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She said: "You, you the nobles/assembly, give me your opinion in my matter/affair/order/command, I was not deciding a matter/affair/order/command until you witness/testify."
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qalt yaayha almla aftwny fy amry maknt qaT`+ amra Hti t$hdwn
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| 33. * |
They said: "We are endued with strength, and given to vehement war: but the command is with thee; so consider what thou wilt command."
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They answered: "We are endowed with power and with mighty prowess in war - but the command is thine; consider, then, what thou wouldst command."
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They said: "We are (owners) of power/strength, and (owners) of strong (severe) courage/might/power, and the matter/affair/order/command (is) to you, so think about what you order/command."
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qalwa nHn awlwa qw+ wawlwa bas $dyd walamr alyk fanZry maXa tamryn
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| 34. * |
She said: "Kings, when they enter a country, despoil it, and make the noblest of its people its meanest thus do they behave.
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Said she: "Verily, whenever kings enter a country they corrupt it, [In this context - as pointed out by all classical commentators - the term dukhul undoubtedly connotes "entering by force (anwatan)", whether it be by armed invasion or by usurpation of political power from within the country. The term muluk, lit., "kings", may he understood to denote also persons who, while not being "kings" in the conventional sense of this word, wrongfully seize and forcibly hold absolute power over their "subjects".] and turn the noblest of its people into the most abject. And this is the way they [always] behave? [Thus, the Queen of Sheba rules out force as a suitable method for dealing with Solomon. Implied in her statement is the Quranic condemnation of all political power obtained through violence (anwatan) inasmuch as it is bound to give rise to oppression, suffering and moral corruption.]
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She said: "That truly the kings if they entered a village/urban city they corrupted it and they made/put its more dignified/honoured people, humiliated/disgraced, and as/like that they make/do."
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qalt an almlwk aXa dKlwa qry+ afsdwha wj`lwa a`z+ ahlha aXl+ wkXlk yf`lwn
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| 35. * |
"But I am going to send him a present, and (wait) to see with what (answer) return (my) ambassadors."
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Hence, behold, I am going to send a gift to those [people], and await whatever [answer] the envoys bring back."
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And that I am sending to them with a present, so (then I am) looking/considering with what the messengers return.
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wany mrsl+ alyhm bhdy+ fnaZr+ bm yrj` almrslwn
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| 36. * |
Now when (the embassy) came to Solomon, he said: "Will ye give me abundance in wealth? But that which Allah has given me is better than that which He has given you! Nay it is ye who rejoice in your gift!
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Now when [the Queen's messenger] came unto Solomon, he said: "Do you people mean to add to my wealth? But that which God has given me [I.e., not only worldly wealth but also faith, wisdom and an insight into realities normally hidden from other men.] is [so much] better than all that He has given you! Nay, it is [only such as] you [I.e., people who prize only material things and have no inkling of spiritual values.] that would rejoice in this gift of yours!
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So when (he) came (to) Soliman, he said: "Do you extend/spread me with property/wealth ? So what God gave me, (is) better than what He gave you, but you with your present, you be happy."268
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flma ja' slyman qal atmdwnn bmal fma atany allh Kyr mma atakm bl antm bhdytkm tfrHwn
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| 37. * |
"Go back to them, and be sure we shall come to them with such hosts as they will never be able to meet: We shall expel them from there in disgrace, and they will feel humbled (indeed)."
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"Go thou back unto them [that have sent thee]! For, [God says:] `We shall most certainly come upon them with forces which they will never be able to withstand, and shall most certainly cause them to be driven from that [land of theirs], despicable and humbled!' " [Lit., "and they will be humbled". Since the Quran explicitly prohibits all wars of aggression (see 2:190 -194 and the corresponding notes), it is not plausible that this same Quran should place a crude threat of warlike aggression in the mouth of a prophet. We must, therefore, assume that here again, as in verse 31 above, it is God who, through His prophet, warns the people of Sheba of His "coming upon them" - i.e., punishing them - unless they abandon their blasphemous belief that they "ought not" to worship God. This interpretation finds considerable support in the sudden change from the singular in which Solomon speaks of himself in the preceding (as well as in the subsequent) verses, to the majestic plural "We" appearing in the above sentence.]
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Return to them, so we will come to them (E) with soldiers (there is) no power/ability for them with it, and we will drive them out (E) from it humiliated/disgraced, and (while) they are subservient.
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arj` alyhm flnatynhm bjnwd laqbl lhm bha wlnKrjnhm mnha aXl+ whm SaGrwn
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| 38. * |
He said (to his own men): "Ye chiefs! which of you can bring me her throne before they come to me in submission?"
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[When Solomon learned that the Queen of Sheba was coming,] [I.e., evidently in response to his message (Razi, lbn Kathir).] he said [to his council]: "O you nobles! Which of you can bring me her throne ere she and her followers come unto me in willing surrender to God?" [Lit., "before they come unto me as people who surrender themselves (muslimin)" i.e., to God (see verse 31 above). The term "throne (arsh) is used here and in the sequence - as well as at the end of verse 23 - in its metonymic sense of "dominion" or "regal power" (Raghib). It appears that Solomon intends to confront his guest with an image of her worldly power, and thus to convince her that her "throne" is as nothing when compared with the awesome almightiness of God.]
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He (Soliman) said: "You, you the nobles/assembly, which of you brings/comes to me with her throne,before that they come to me Moslems/submitters ?"
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qal yaayha almla aykm yatyny b`r$ha qbl an yatwny mslmyn
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| 39. * |
Said an 'Ifrit, of the Jinns: "I will bring it to thee before thou rise from thy council: indeed I have full strength for the purpose, and may be trusted."
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Said a bold one of the invisible beings [subject to Solomon]: "I shall bring it to thee ere thou rise from thy council-seat - for, behold, I am powerful enough to do it, [and] worthy of trust!"
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A wicked/manipulator from the Jinns said: "I come/bring to you with it before that you stand/get up from your place/position, and that I am on it powerful/strong (E), faithful/loyal."
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qal `fryt mn aljn ana atyk bh qbl an tqwm mn mqamk wany `lyh lqwy amyn
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| 40. * |
Said one who had knowledge of the Book: "I will bring it to thee within the twinkling of an eye!" Then when (Solomon) saw it placed firmly before him, he said: "This is by the Grace of my Lord!- to test me whether I am grateful or ungrateful! and if any is grateful, truly his gratitude is (a gain) for his own soul; but if any is ungrateful, truly my Lord is Free of all Needs, Supreme in Honour !"
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Answered he who was illumined by revela tion: [Lit., "he who had knowledge out of [or "through"] revelation (al-kitab)" - i.e., Solomon himself (Razi).] "[Nay,] as for me - I shall bring it to thee ere the twinkling of thy eye ceases!" [I.e., faster than any magic could achieve: thus alluding to the symbolic nature of the forthcoming appearance of the "throne". Here, as in the whole of the story of Solomon and the Queen of Sheba, symbolism and legendary "fact" are subtly intertwined, evolving into an allegory of the human soul's awakening to a gradual realization of spiritual values.] And when he saw it truly before him, he exclaimed: [Lit., "established before him". Since the verbal form istaqarra and its participle mustaqirr often indicate no more than that something "has being" or "exists" (cf. Lane VII, 2500), the phrase ra ahu mustaqirran indahu may be understood as "he saw it being (i.e., actually) before him": hence my rendering.] "This is [an outcome] of my Sustainer's bounty, to test me as to whether I am grateful or ungrateful! [I.e., "whether I attribute my spiritual powers to God or, vaingloriously, to myself".] However, he who is grateful [to God] is but grateful for his own good; and he who is ungrateful [should know that], verily, my Sustainer is self-sufficient, most generous in giving!"
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Who (is) at him knowledge from The Book said: "I come/bring to you with it before that your eye lid returns to you (you blink)." So when he saw it established/affixed at him, he said: "This (is) from my Lord's grace/favour/blessing, to test me do I thank/be grateful, or I disbelieve, and who thanked/became grateful, so but he thanks/becomes grateful for his self, and who disbelieved, so then my Lord (is) rich, honoured/generous."
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qal alXy `ndh `lm mn alktab ana atyk bh qbl an yrtd alyk Trfk flma rah mstqra `ndh qal hXa mn fDl rby lyblwny 'a$kr am akfr wmn $kr fanma y$kr lnfsh wmn kfr fan rby Gny krym
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| 41. * |
He said: "Transform her throne out of all recognition by her: let us see whether she is guided (to the truth) or is one of those who receive no guidance."
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[And] he continued: Alter her throne so that she may not know it as hers: let us see whether she allows herself to be guided [to the truth] or remains one of those who will not be guided." [I.e., whether she remains satisfied with perceiving only the outward appearance of things and happenings, or endeavours to fathom their spiritual reality. Seeing that the people of Sheba were, until then, motivated by love of luxury and worldly power. Solomon intends to show the Queen her "throne", or the image of her dominion, as it could be if it were inspired by faith in God and, hence, by a consciousness of moral responsibility.]
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He said: "Change/disguise for her, her throne, we see is she to be guided or she becomes from those who do not be guided."
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qal nkrwa lha `r$ha nnZr athtdy am tkwn mn alXyn layhtdwn
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| 42. * |
So when she arrived, she was asked, "Is this thy throne?" She said, "It was just like this; and knowledge was bestowed on us in advance of this, and we have submitted to Allah (in Islam)."
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And so, as soon as she arrived, she was asked: "Is thy throne like this?" She answered: "It is as though it were the same!" [Sc., "and yet not quite the same": thus, she expresses doubt - and doubt is the first step in all spiritual progress. She realizes that the "altered throne" is outwardly the same as that which she has left behind; but she perceives intuitively that it is imbued with a spiritual quality which the other did not possess, and which she cannot yet quite understand.] [And Solomon said to his nobles: "She has arrived at the truth without any help from us,] [Thus Tabari, Zamakhshari and lbn Kathir, on whose interpretation of this passage my rendering and the above interpolation are based.] although it is we who have been given [divine] knowledge before her, and have [long ago] surrendered ourselves unto God!
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So when she came, (it) was said: "Is your throne like this?" She said: "As if it, it is." And we were given the knowledge from before her, and we were Moslems/submitters..
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flma ja't qyl ahkXa `r$k qalt kanh hw wawtyna al`lm mn qblha wkna mslmyn
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| 43. * |
And he diverted her from the worship of others besides Allah. for she was (sprung) of a people that had no faith.
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[And she has recognized the truth] although that which she has been wont to worship instead of God had kept her away [from the right path]: [An allusion to her and her people's worship of celestial bodies (cf. verses 24 - 25 and the corresponding notes).] for, behold, she is descended of people who deny the truth!" [Lit., "she was (sc., "born") of people...", etc. - thus stressing the role of the idolatrous tradition in which she had grown up, and which in the past had made it difficult for her to find the right path. Considering this cultural background, Solomon points out, her awakening at the very moment of her leaving her ancestral environment must be deemed most remarkable and praiseworthy.]
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And what she was worshipping from other than God obstructed/prevented her, that she truly was from a disbelieving nation.
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wSdha makant t`bd mn dwn allh anha kant mn qwm kafryn
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| 44. * |
She was asked to enter the lofty Palace: but when she saw it, she thought it was a lake of water, and she (tucked up her skirts), uncovering her legs. He said: "This is but a palace paved smooth with slabs of glass." She said: "O my Lord! I have indeed wronged my soul: I do (now) submit (in Islam), with Solomon, to the Lord of the Worlds."
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[After a while] she was told: "Enter this court!" - but when she saw it, she thought that it was a fathomless expanse of water, and she bared her legs. [I.e., in order to wade into it, or perhaps to swim through it, thus braving the seemingly fathomless deep: possibly a symbolic indication of the fear which a human being may feel when his own search after truth forces him to abandon the warm, soothing security of his erstwhile social and mental environment, and to venture into the - as yet - unknown realm of the spirit.] Said he: "Behold, it is [but] a court smoothly paved with glass!" [I.e., not a dangerous, bottomless deep, as it appeared at first glance, but, rather, the firm, glass-clear light of truth: and with her perception of the ever-existing difference between appearance and reality, the Queen of Sheba comes to the end of her spiritual journey.] Cried she: "O my Sustainer! I have been sinning against myself thy worshipping aught but Thee]: but [now] I have surrendered myself, with Solomon, unto the Sustainer of all the worlds!"
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(It) was said to her: "Enter the palace/tower." So when she saw it, she thought/supposed it (was) a wide body of water, and she removed/uncovered from her two shins/legs, he said: "That it truly is a palace/tower smoothened and spread from clear glass/mirrors." She said: "My Lord, that I caused injustice/oppression (to) myself, and I submitted/surrendered with Soliman, to God, the creations all together's/(universes') Lord."
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qyl lha adKly alSrH flma rath Hsbth lj+ wk$ft `n saqyha qal anh SrH mmrd mn qwaryr qalt rb any Zlmt nfsy waslmt m` slyman llh rb al`almyn
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| 45. * |
We sent (aforetime), to the Thamud, their brother Salih, saying, "Serve Allah.: But behold, they became two factions quarrelling with each other.
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AND [likewise], indeed, We sent unto [the tribe of] Thamud their brother Salih [with this message]: "Worship God alone!" [For the story of the Thamud and their prophet Salih, see notes on 7:73. [My interpolation of the word "likewise" at the beginning of this verse is based on the fact that Salih's message to the tribe of Thamud is identical with that of Solomon to the Queen of Sheba - which, in itself, is an indication of the sameness of the fundamental truths underlying all revealed religions.] - and, behold, they were [split into] two factions contending with one another.
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And We had sent to Thamud their brother Saleh : "That worship God, so then they are two groups/parties disputing/controverting.
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wlqd arslna ali xmwd aKahm SalHa an a`bdwa allh faXa hm fryqan yKtSmwn
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| 46. * |
He said: "O my people! why ask ye to hasten on the evil in preference to the good? If only ye ask Allah for forgiveness, ye may hope to receive mercy.
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Said [Salih to the erring ones]: Why do you seek to hasten the coming upon you of evil instead of hoping for the good?" [Lit., "hasten the evil before the good": cf. 13:6 and the corresponding note; also the second sentence of 10:50.] Why do you not, rather, ask God to forgive you your sins, so that you might be graced with His mercy?"
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He said: "You my nation, why (do) you hasten/urge with the sin/crime before the good/goodness? If only you ask God for forgiveness, maybe/perhaps you attain mercy."
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qal yaqwm lm tst`jlwn balsyY+ qbl alHsn+ lwla tstGfrwn allh l`lkm trHmwn
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| 47. * |
They said: "Ill omen do we augur from thee and those that are with thee". He said: "Your ill omen is with Allah. yea, ye are a people under trial."
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They answered: "We augur evil from thee and those that follow thee!" [See surah 7:131.] Said he: "Your destiny, good or evil, rests with God yea, you are people undergoing a test!" [Sc., "who has tied every human being's destiny (ta ir) to his neck": see 17:13 and the corresponding note.]
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They said: "We had a bad omen with you (you are a bad omen to us), and with whom (is) with you." He said: "Your omen (fate/future is) at God, but you are a nation being tested/misguided."
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qalwa aTyrna bk wbmn m`k qal TaYrkm `nd allh bl antm qwm tftnwn
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| 48. * |
There were in the city nine men of a family, who made mischief in the land, and would not reform.
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Now there were in the city nine men who were wont to commit deeds of depravity all over the land, and would not reform; [Or "nine clans", since, in the above context, the term raht is liable to either of these two interpretations. The "city" referred to is evidently the region known as Al-Hijr, in northern Hijaz (cf. surah 7:73). In contrast with the preceding story of the Queen of Sheba's eager way to faith, the stories of the tribe of Thamud and (in verses 54 -58) of Lot's people are meant to call attention to the hostility which a call to righteousness so often evokes in people who are strong but vain, or, alternatively, weak and addicted to senseless passions.]
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And in the city/town were nine groups/tribes corrupting/disordering in the earth/Planet Earth, and they do not correct/repair.
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wkan fy almdyn+ ts`+ rhT yfsdwn fy alarD wlaySlHwn
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| 49. * |
They said: "Swear a mutual oath by Allah that we shall make a secret night attack on him and his people, and that we shall then say to his heir (when he seeks vengeance): 'We were not present at the slaughter of his people, and we are positively telling the truth.'"
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[and] after having bound one another by an oath in God's name, they said: [Lit., "by God". As is evident from 7:73 ff. and from the above allusion, the Thamud did have a vague notion of God, but their erstwhile faith had been overlaid by their excessive arrogance and thus deprived of all spiritual value.] "Indeed, we shall suddenly fall upon him and his household by night [and slay them all]; and then we shall boldly say to his next of kin, `We did not witness the destruction of his household - and, behold, we are indeed men of truth!' "
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They said: "Swear/make oath (to each other) by God: 'We will attack him suddenly at night (E) and his people/family, then we will say (E) to his guardian/ally, we did not witness his people's/family's death/destruction, and we are (E) truthful (E).' "
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qalwa tqasmwa ballh lnbytnh wahlh xm lnqwln lwlyh ma$hdna mhlk ahlh wana lSadqwn
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| 50. * |
They plotted and planned, but We too planned, even while they perceived it not.
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And so they devised an evil scheme; but We devised a subtle scheme (of Our own), and they perceived it not.
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And they schemed, a scheme and We schemed a scheme, and (while) they are not feeling/knowing/sensing.
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wmkrwa mkra wmkrna mkra whm lay$`rwn
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| 51. * |
Then see what was the end of their plot!- this, that We destroyed them and their people, all (of them).
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Behold, then, what all their scheming came to in the end: We utterly destroyed them and their people, all of them;
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So look/see/wonder about how was their scheme's end/turn (result), that We (E), We destroyed them, and their nation all/all together.269
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fanZr kyf kan `aqb+ mkrhm ana dmrnahm wqwmhm ajm`yn
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| 52. * |
Now such were their houses, - in utter ruin, - because they practised wrong- doing. Verily in this is a Sign for people of knowledge.
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and [now] those dwellings of theirs are empty, [ruined] as an outcome of their evil deeds. In this, behold, there is a message indeed for people of [innate] knowledge -
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So those are their houses/homes destroyed/unoccupied because (of) what they caused injustice/oppression, that in that (is) an evidence/sign (E) to a nation knowing.
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ftlk bywthm Kawy+ bma Zlmwa an fy Xlk lay+ lqwm y`lmwn
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| 53. * |
And We saved those who believed and practised righteousness.
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seeing that We saved those who had attained to faith and were conscious of Us,
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And We saved/rescued those who believed and were fearing and obeying.
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wanjyna alXyn amnwa wkanwa ytqwn
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| 54. * |
(We also sent) Lut (as an apostle): behold, He said to his people, "Do ye do what is shameful though ye see (its iniquity)?
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AND [thus, too, did We save] Lot, when he said unto his people: [The story of Lot and the perverted people of Sodom is mentioned in several places, particularly in 7:80 - 84, 11:69 - 83 and 26:60 - 173.] "Would you commit this abomination with your eyes open (to its being against all nature)? [Thus Zamakhshari and Razi, stressing the principle that a revolt against the God-willed nature of heterosexuality is a revolt against God Himself.]
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And Lot when he said to his nation: "Do you commit the enormous/atrocious deed/homosexuality,and you are seeing/ understanding ?"
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wlwTa aX qal lqwmh atatwn alfaH$+ wantm tbSrwn
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| 55. * |
Would ye really approach men in your lusts rather than women? Nay, ye are a people (grossly) ignorant!
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Must you really approach men with lust instead of women? Nay, but you are people without any awareness (of right and wrong)!"
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Are you that you are coming/doing/committing (E) the men (with) a lust/desire/craving from other than the women, but you are a nation being lowly/ignorant.
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aYnkm ltatwn alrjal $hw+ mn dwn alnsa' bl antm qwm tjhlwn
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| 56. * |
But his people gave no other answer but this: they said, "Drive out the followers of Lut from your city: these are indeed men who want to be clean and pure!"
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But his people's only answer was this: "Expel [Lot and] Lot's followers from your township! Verily, they are folk who make themselves out to be pure!" [See note on 7:82.]
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So his nation's answer/reply was not except that they said: "Bring/drive out Lot's family from your village/urban city, that they are people purifying."
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fma kan jwab qwmh ala an qalwa aKrjwa al lwT mn qrytkm anhm anas ytThrwn
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| 57. * |
But We saved him and his family, except his wife; her We destined to be of those who lagged behind.
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Thereupon We saved him and his household - all but his wife, whom We willed to be among those that stayed behind - [See note on 7:83; also 11:81 and 66:10, and the corresponding notes.]
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So We saved/rescued him and his family/people, except his woman (wife), We predestined her from the remaining behind.
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fanjynah wahlh ala amrath qdrnaha mn alGabryn
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| 58. * |
And We rained down on them a shower (of brimstone): and evil was the shower on those who were admonished (but heeded not)!
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the while We rained a rain [of destruction] upon the others: and dire is such rain upon all who let themselves be warned [to no avail] [Cf. 26:173 and the corresponding note.]
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And We rained on them rain, so the warned's/given notice's rain was bad/evil/harmful.
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wamTrna `lyhm mTra fsa' mTr almnXryn
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| 59. * |
Say: Praise be to Allah, and Peace on his servants whom He has chosen (for his Message). (Who) is better?- Allah or the false gods they associate (with Him)?
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SAY: "All praise is due to God, and peace be upon those servants of His whom He chose [to be His message-bearers]!" Is not God far better than anything to which men [falsely] ascribe a share in His divinity? [Lit., "Is God better, or that to which they ascribe...", etc.: thus including, by implication, not only deified beings or forces of nature, but also false social and moral values to which custom and ancestral tradition have lent an almost "religious" sanction.]
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Say: "The praise/gratitude/thanks (is) to God, and peace/security on (to) His worshippers/slaves those whom He chose/purified; is God better/best or what they share/make partners (with Him)?"
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ql alHmd llh wslam `li `badh alXyn aSTfi 'allh Kyr ama y$rkwn
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| 60. * |
Or, Who has created the heavens and the earth, and Who sends you down rain from the sky? Yea, with it We cause to grow well-planted orchards full of beauty of delight: it is not in your power to cause the growth of the trees in them. (Can there be another) god besides Allah. Nay, they are a people who swerve from justice.
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Nay - who is it that has created the heavens and the earth, and sends down for you [life-giving] water from the skies? For it is by this means that We cause gardens of shining beauty to grow - [whereas] it is not in your power to cause [even one single of] its trees to grow! Could there be any divine power besides God? Nay, they [who think so] are people who swerve [from the path of reason]
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Or Who created the skies/space and the earth/Planet Earth, and He descended for you from the sky water, so We sprouted/grew with it fenced gardens of beauty/splendor, (it) was not for you, that you sprout/grow its trees, is (there) a god with God? But they are a nation making equals (to Him).
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amn Klq alsmawat walarD wanzl lkm mn alsma' ma' fanbtna bh HdaYq Xat bhj+ makan lkm an tnbtwa $jrha 'alh m` allh bl hm qwm y`dlwn
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| 61. * |
Or, Who has made the earth firm to live in; made rivers in its midst; set thereon mountains immovable; and made a separating bar between the two bodies of flowing water? (can there be another) god besides Allah. Nay, most of them know not.
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Nay - who is it that has made the earth a fitting abode [Lit., "place of rest" (qarar). But see also 77:25-26 and the corresponding note.] [for living things], and has caused running waters [to flow] in its midst, and has set upon it mountains firm, and has placed a barrier between the two great bodies of water? [See 25:53 and the corresponding notes.] Could there be any divine power besides God? Nay, most of those [who think so] do not know [what they are saying]!
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Or Who made/created the earth/Planet Earth (as) a settlement/establishment, and made/created in between and around it rivers/waterways, and made/created for it anchors/mountains, and made/created between the two large bodies of water/seas a barrier/hindrance, is a god with God? But most of them do not know.
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amn j`l alarD qrara wj`l Klalha anhara wj`l lha rwasy wj`l byn albHryn Hajza 'alh m` allh bl akxrhm lay`lmwn
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| 62. * |
Or, Who listens to the (soul) distressed when it calls on Him, and Who relieves its suffering, and makes you (mankind) inheritors of the earth? (Can there be another) god besides Allah. Little it is that ye heed!
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Nay - who is it that responds to the distressed when he calls out to Him, and who removes the ill [that caused the distress], and has made you inherit the earth? [Cf. 2:30 and the corresponding note. In the present instance the accent is on God's having caused man to "inherit the earth" by endowing him with specific faculties and abilities - an implicit denial of man's claim that he is independent and "master of his fate".] Could there be any divine power besides God? How seldom do you keep this in mind!
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Or Who answers/replies (to) the compelled/forced if he called him, and He removes/uncovers (relieves) the bad/evil/harm, and He makes/puts you (as) the earth's/Planet Earth's successors and replacers/top leaders, is a god with God? Little (is) what you mention/remember.
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amn yjyb almDTr aXa d`ah wyk$f alsw' wyj`lkm Klfa' alarD 'alh m` allh qlyla matXkrwn
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| 63. * |
Or, Who guides you through the depths of darkness on land and sea, and Who sends the winds as heralds of glad tidings, going before His Mercy? (Can there be another) god besides Allah.- High is Allah above what they associate with Him!
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Nay - who is it that guides you in the midst of the deep darkness of land and sea, [I.e., metonymically, through all the seemingly insoluble complexities of human life.] and sends forth the winds as a glad tiding of His coming grace? [See 7:57 and the corresponding note.] Could there be any divine power besides God? Sublimely exalted is God above anything to which men may ascribe a share in His divinity!
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Or Who guides you in the shore's/land's and the sea's/ocean's darknesses, and Who sends the winds/breezes (as) a good news, between His mercy's hand. Is a god with God? God (is) high, mighty, exalted and dignified from/on what they share/make partners (with Him).
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amn yhdykm fy Zlmat albr walbHr wmn yrsl alryaH b$ra byn ydy rHmth 'alh m` allh t`ali allh `ma y$rkwn
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| 64. * |
Or, Who originates creation, then repeats it, and who gives you sustenance from heaven and earth? (Can there be another) god besides Allah. Say, "Bring forth your argument, if ye are telling the truth!"
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Nay - who is it that creates [all life] in the first instance, and then brings it forth anew? [This relates to man's life on earth and his resurrection after bodily death as well as to the this-worldly cycle of birth, death and regeneration manifested in all organic nature.]And who is it that provides you with sustenance out of heaven and earth? [As in 10:31, the term "sustenance" (rizq) has here both a physical and a spiritual connotation; hence the phrase, "out of heaven and earth".] Could there be any divine power besides God? Say: "[If you think so,] produce your evidence - if you truly believe in your claim!" [Lit., "if you are truthful" - the implication being that most people who profess a belief in a multiplicity of divine powers, or even in the possibility of the one God's "incarnation" in a created being, do so blindly, sometimes only under the influence of inherited cultural traditions and habits of thought, and not out of a reasoned conviction.]
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Or Who creates/initiates the creation then He repeats it, and Who provides for you from the sky/space, and the earth/Planet Earth, is a god with God? Say: "Bring your proof/evidence, if you were truthful."
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amn ybdW alKlq xm y`ydh wmn yrzqkm mn alsma' walarD 'alh m` allh ql hatwa brhankm an kntm Sadqyn
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| 65. * |
Say: None in the heavens or on earth, except Allah, knows what is hidden: nor can they perceive when they shall be raised up (for Judgment).
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Say: "None in the heavens or on earth knows the hidden reality [of anything that exists: none knows it] save God." [In this context, the term al-ghayb - rendered by me here as "the hidden reality" - apparently relates to the "how" of God's Being, the ultimate reality underlying the observable aspects of the universe and the meaning and purpose inherent in its creation. My repetition, within brackets, of the words "none knows it", i.e., save God, is necessitated by the fact that He is infinite, unlimited as to space, and cannot, therefore, be included among the beings "in the heavens or on earth", who have all been created by Him.] And neither can they [who are living] perceive when they shall be raised from the dead:
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Say: "Who (is) in the skies/space and the earth/Planet Earth does not know the hidden/unseen except God, and they do not feel/sense/know when they are being resurrected/revived.
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ql lay`lm mn fy alsmawat walarD alGyb ala allh wmay$`rwn ayan yb`xwn
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| 66. * |
Still less can their knowledge comprehend the Hereafter: Nay, they are in doubt and uncertainty thereanent; nay, they are blind thereunto!
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nay, their knowledge of the life to come stops short of the truth: [I.e., they cannot truly visualize the hereafter because its reality is beyond anything that man may experience in this world: and this, it cannot he stressed often enough, is an indirect explanation of the reason why all Quranic references to the conditions, good or bad, of man's life after death are of necessity expressed in purely allegorical terms.] nay, they are [often] in doubt as to its reality: nay, they are blind to it. [I.e., blind to its logical necessity within God's plan of creation. For, it is only on the premise of a life after death that the concept of man's moral responsibility and hence, of God's ultimate judgment can have any meaning; and if there is no moral responsibility, there can be no question of a preceding moral choice; and if the absence of choice is taken for granted, all differentiation between right and wrong becomes utterly meaningless as well.]
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But their knowledge caught up (with them) in the end (other life) but they are in doubt/suspicion from it, but they are from it blinded/confused.
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bl adark `lmhm fy alaKr+ bl hm fy $k mnha bl hm mnha `mwn
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| 67. * |
The Unbelievers say: "What! when we become dust,- we and our fathers,- shall we really be raised (from the dead)?
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And so, they who are bent on denying the truth are saying: "What! After we have become dust - we and our forefathers - shall we [all], forsooth, be brought forth [from the dead]?
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And those who disbelieved said: "Is (it that) if we and our fathers were dust/earth are we brought out (E)?"
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wqal alXyn kfrwa 'aXa kna traba wabaWna aYna lmKrjwn
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| 68. * |
"It is true we were promised this,- we and our fathers before (us): these are nothing but tales of the ancients."
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Indeed, we were promised this - we and our forefathers - in the past as well; it is nothing but fables of ancient times!"
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We had been (E) promised this, we and our fathers from before, that this (is) except the first's/beginners/ myths/baseless stories.270
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lqd w`dna hXa nHn wabaWna mn qbl an hXa ala asaTyr alawlyn
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| 69. * |
Say: "Go ye through the earth and see what has been the end of those guilty (of sin)."
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Say: "Go all over the earth and behold what happened in the end to those [who were thus] lost in sin!" [I.e., those who denied the reality of a life after death and, hence, of man's ultimate responsibility for his conscious doings. As pointed out in the preceding note, the unavoidable consequence of this denial is the loss of all sense of right and wrong: and this, in its turn, leads to spiritual and social chaos, and so to the downfall of communities and civilizations.]
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Say: "Walk/move/ride in the earth/Planet Earth, so look/see/wonder about how was the criminals'/sinners' end (result)."
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ql syrwa fy alarD fanZrwa kyf kan `aqb+ almjrmyn
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| 70. * |
But grieve not over them, nor distress thyself because of their plots.
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But do not grieve over them, and neither be distressed by the false arguments which they devise [against Gods messages]. [Lit., "by their scheming". For the Quranic use of the term makr in the sense of "devising false arguments [against something]", see 10:21 and the corresponding note.]
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And do not be sad/grievous on (for) them, and do not be in tightness/distress from what they cheat/deceive.
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wlatHzn `lyhm wlatkn fy Dyq mma ymkrwn
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| 71. * |
They also say: "When will this promise (come to pass)? (Say) if ye are truthful."
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And [when] they ask, "When is this promise [of resurrection] to be fulfilled? [Answer this, O you who believe in it,] if you are men of truth!" -
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And they say: "When (is) this the promise if you were truthful?"
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wyqwlwn mti hXa alw`d an kntm Sadqyn
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| 72. * |
Say: "It may be that some of the events which ye wish to hasten on may be (close) in your pursuit!"
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say thou: "It may well be that something of that which [in your ignorance] you so hastily demands* has already drawn close unto you." [I.e., the end of their own life, which must precede their resurrection.]
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Say: "Maybe/perhaps that some (of) what you hurry/hasten be followed closely behind, for you."
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ql `si an ykwn rdf lkm b`D alXy tst`jlwn
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| 73. * |
But verily thy Lord is full of grace to mankind: Yet most of them are ungrateful.
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Now, verily, thy Sustainer is indeed limitless in His bounty unto men - but most of them are bereft of gratitude.
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And that your Lord (is owner) of grace/favour on the people, and but most of them do not thank/be grateful.
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wan rbk lXw fDl `li alnas wlkn akxrhm lay$krwn
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| 74. * |
And verily thy Lord knoweth all that their hearts do hide. As well as all that they reveal.
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But, verily, thy Sustainer knows all that their hearts conceal as well as all that they bring into the open:
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And that your Lord knows (E) what their chests (innermosts) conceal/hide and what they declare/publicize.
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wan rbk ly`lm matkn Sdwrhm wmay`lnwn
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| 75. * |
Nor is there aught of the unseen, in heaven or earth, but is (recorded) in a clear record.
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for there is nothing [so deeply] hidden in the heavens or on earth but is recorded in [His] clear decree.
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And (there) is not from a hidden/invisible in the sky/space and the earth/Planet Earth except (it is) in a clear/evident Book.
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wmamn GaYb+ fy alsma' walarD ala fy ktab mbyn
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| 76. * |
Verily this Qur'an doth explain to the Children of Israel most of the matters in which they disagree.
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BEHOLD, this Quran explains [For this rendering of the verb yaqussu, see note on 12:3.] to the children of Israel most [of that] whereon they hold divergent views; [I.e., where they differ from the truth made evident to them in their scriptures. The term "children of Israel" comprises here both the Jews and the Christians (Zamakhshari) inasmuch as both follow the Old Testament, albeit in a corrupted form. It is precisely because of this corruption, and because of the great influence, which Jewish and Christian ideas exert over a large segment of mankind, that the Quran sets out to explain certain ethical truths to both these communities. The above reference to "most" (and not all) of the problems alluded to in this context shows that the present passage bears only on mans moral outlook and social life in this world and not on ultimate, metaphysical questions which - as the Quran so often repeats - will be answered only in the hereafter.]
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That this, the Koran, narrates/informs on (to) Israel's sons and daughters most of (what) they are in it differing/disagreeing.
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an hXa alqran yqS `li bny asraYyl akxr alXy hm fyh yKtlfwn
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| 77. * |
And it certainly is a Guide and a Mercy to those who believe.
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and, verily, it is a guidance and a grace unto all who believe [in it].
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And that it truly is guidance and mercy to the believers.
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wanh lhdi wrHm+ llmWmnyn
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| 78. * |
Verily thy Lord will decide between them by His Decree: and He is Exalted in Might, All-Knowing.
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Verily, [O believer,] thy Sustainer will judge between them in His wisdom - for He alone is almighty, all-knowing.
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That your Lord passes judgment/orders between them with His judgment/rule, and He is the glorious/mighty, the knowledgeable.
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an rbk yqDy bynhm bHkmh whw al`zyz al`lym
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| 79. * |
So put thy trust in Allah. for thou art on (the path of) manifest Truth.
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Hence, place thy trust in God [alone] - for, behold, that in which thou believest is truth self-evident. [Lit., "thou art [or "standest"] upon the obvious [or "self-evident"] truth".]
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So rely/depend on God, that you are on the truth, the clear/evident.
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ftwkl `li allh ank `li alHq almbyn
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| 80. * |
Truly thou canst not cause the dead to listen, nor canst thou cause the deaf to hear the call, (especially) when they turn back in retreat.
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[But,] verily, thou canst not make the dead hear: and [so, too,] thou canst not make the deaf [of heart] hear this call when they turn their backs [on thee] and go away,
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That you do not make the deads hear/listen, and you do not make the deaf hear/listen (to) the call/prayer if they turned away giving their backs.
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ank latsm` almwti wlatsm` alSm ald`a' aXa wlwa mdbryn
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| 81. * |
Nor canst thou be a guide to the blind, (to prevent them) from straying: only those wilt thou get to listen who believe in Our Signs, and they will bow in Islam.
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just as thou canst not lead the blind [of heart] out of their error; none canst thou make hear save such as [are willing to] believe in Our messages, and thus surrender themselves unto Us. [This passage corresponds to the oft-repeated Quranic statement that "God guides him that wills [to be guided] (yahdi man yasha)".]
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And you are not (capable) with guiding the blind/confused from their misguidance, that truly you make (to) hear/listen except who believes with Our verses/evidence/signs, so they are Moslems/submitters.
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wmaant bhady al`my `n Dlalthm an tsm` ala mn yWmn bayatna fhm mslmwn
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| 82. * |
And when the Word is fulfilled against them (the unjust), we shall produce from the earth a beast to (face) them: He will speak to them, for that mankind did not believe with assurance in Our Signs.
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Now, [as for the deaf and blind of heart -] when the word [of truth] stands revealed against them, [Lit., "comes to pass against them" - i.e., when the truth becomes obvious to them against all their expectations, and thus confounds them utterly: an allusion to the approach of the Last Hour, Resurrection and God's Judgment, all of which they were wont to regard as "fables of ancient times" (cf. verses 67-68 above). Alternatively, the phrase idha waqa a al-qawl alayhim may be understood as when the sentence [of doom] is passed on them", i.e., at the approach of the Last Hour, when it will be too late for repentance.] We shall bring forth unto them out of the earth a creature, which will tell them that mankind had no real faith in Our messages. [The "creature brought forth out of the earth" is apparently an allegory of man's "earthly" outlook on life - in other words, the soul-destroying materialism characteristic of the time preceding the Last Hour. This "creature" parabolically "tells" men that their submergence in exclusively materialistic values - and, hence, their approaching self-destruction - is an outcome of their lack of belief in God. (See also 7:175-176 and the corresponding note.)]
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And if the saying/words fell/landed on (to) them, We brought out for them a walker/creeper from the earth/Planet Earth she/it converses/talks to them, "That the people were with Our verses/evidences not being sure/certain."
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waXa wq` alqwl `lyhm aKrjna lhm dab+ mn alarD tklmhm an alnas kanwa bayatna laywqnwn
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| 83. * |
One day We shall gather together from every people a troop of those who reject our Signs, and they shall be kept in ranks,-
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And on that Day We shall gather from within every community a host of those who gave the lie to Our messages; and they will be grouped [according to the gravity of their sins]
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And a day/time We gather from every nation a group/crowd from who denies/falsifies with Our verses/evidences, so they are being restrained/apportioned.
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wywm nH$r mn kl am+ fwja mmn ykXb bayatna fhm ywz`wn
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| 84. * |
Until, when they come (before the Judgment-seat), ((Allah)) will say: "Did ye reject My Signs, though ye comprehended them not in knowledge, or what was it ye did?"
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until such a time as they shall come [to be judged. And] He will say: "Did you give the lie to My messages even though you failed to encompass them with [your] knowledge? [I.e., without having understood them or made any attempt to understand them (Zamakhshari).] Or what was it that [you thought] you were doing?"
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Until when they came, and He said: "Did you lie/deny/falsify with My verses/evidences/signs, and you did not comprehend/encircle with it knowledge, (or) what that you were making/doing."
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Hti aXa jaWwa qal akXbtm bayaty wlm tHyTwa bha `lma amaXa kntm t`mlwn
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| 85. * |
And the Word will be fulfilled against them, because of their wrong-doing, and they will be unable to speak (in plea).
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And the word [of truth] will stand revealed against them in the face of [Or: "the sentence [of doom] will have been passed on them in recompense of...", etc.] all the wrong which they had committed, and they will not [be able to] utter a single word [of excuse]:
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And the saying/word fell/landed on (to) them with/because (of) what they caused injustice/oppression, so they do not speak.
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wwq` alqwl `lyhm bma Zlmwa fhm laynTqwn
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| 86. * |
See they not that We have made the Night for them to rest in and the Day to give them light? Verily in this are Signs for any people that believe!
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for, were they not aware that it is We who had made the night for them, so that they might rest therein, and the day, to make [them] see? [In the present context (as in 10:67 or 40:61) the reference to "night" and "day" has a symbolic significance: namely, man's God-given ability to gain insight through conscious reasoning ("the day that makes them see") as well as through the intuition that comes from a restful surrender to the voice of one's own heart ("the night made for rest") - both of which tell us that the existence of God is a logical necessity, and that a rejection of His messages is a sin against ourselves.] In this, behold, there are messages indeed for people who will believe!
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Do they not see/understand that We created/put the night to be tranquil/settled in it, and the daytime to see (clearly lit), that truly in that (are) evidences/signs (E) to a nation believing.
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alm yrwa ana j`lna allyl lysknwa fyh walnhar mbSra an fy Xlk layat lqwm yWmnwn
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| 87. * |
And the Day that the Trumpet will be sounded - then will be smitten with terror those who are in the heavens, and those who are on earth, except such as Allah will please (to exempt): and all shall come to His (Presence) as beings conscious of their lowliness.
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And on that Day the trumpet [of judgment] will be sounded, and all [creatures] that are in the heavens and all that are on earth will be stricken with terror, except such as God wills [to exempt]: and in utter lowliness all will come unto Him.
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And a day/time the horn/bugle be blown in, who is in the skies/space and who (is) in the earth/Planet Earth (is) frightened/panic stricken, except who God willed/wanted, and all came to Him degraded/humiliated/manipulated.271
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wywm ynfK fy alSwr ffz` mn fy alsmawat wmn fy alarD ala mn $a' allh wkl atwh daKryn
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| 88. * |
Thou seest the mountains and thinkest them firmly fixed: but they shall pass away as the clouds pass away: (such is) the artistry of Allah, who disposes of all things in perfect order: for he is well acquainted with all that ye do.
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|
And thou wilt see the mountains, which [now] thou deemest so firm, pass away as clouds pass away: a work of God, who has ordered all things to perfection! [I.e., in perfect consonance with the purpose for which He has created them: which is the approximate meaning of the verb atqana. In this particular instance, stress is laid on the God-willed transitory nature of the world, as we know it, (cf. 14:48 and 20:105 - 107, and the corresponding notes) in contrast with the lasting reality of the life to come.] Verily, He is fully aware of all that you do!
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And you see the mountains (that) you think/suppose it (is) hard/solid (motionless), and it passes the clouds' passage, God's making/performing, who perfected every thing, that He truly is expert/experienced with (about) what you make/do.
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wtri aljbal tHsbha jamd+ why tmr mr alsHab Sn` allh alXy atqn kl $Y anh Kbyr bma tf`lwn
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| 89. * |
If any do good, good will (accrue) to them therefrom; and they will be secure from terror that Day.
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|
Whoever shall come [before Him] with a good deed will gain [further] good there from; [Lit., "good shall be his from it", i.e., inconsequence or in result of it (Ibn Abbas, Al-Hasan, Qatadah, Ibn Jurayj, all of them quoted by Tabari) - thus stressing the Quranic doctrine that what is metaphorically described as "rewards" and "punishments" in the life to come are but the natural consequences, good or bad, of man's attitudes and doings in this world. On a different level, the above phrase may also be understood thus: "Whoever shall come with a good deed will gain something better than [or "through"] it" - an illusion to the fact that whereas the deed itself may be transitory, its merit is enduring (Zamakhshari).] and they will be secure from the terror of that Day.
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Who came/did with the good/goodness, so for him better than it, and they from fright/terror (on) that day, (are) safe/secure.
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mn ja' balHsn+ flh Kyr mnha whm mn fz` ywmYX amnwn
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| 90. * |
And if any do evil, their faces will be thrown headlong into the Fire: "Do ye receive a reward other than that which ye have earned by your deeds?"
|
|
But they who shall come with evil deeds - [I.e., those who did only evil, or whose evil deeds greatly outweigh their good deeds (Ibn Kathir).] their faces will be thrust into the fire, [and they will be asked:] "Is this aught but a just requital for what you were doing [in life]?" [Lit., "Are you requited for anything else than...", etc.]
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And who came/did with the sin/crime, so their faces/fronts were overturned/forced in the fire (and told): "Do/are you being rewarded/reimbursed except (for) what you were making/doing ?"
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wmn ja' balsyY+ fkbt wjwhhm fy alnar hl tjzwn ala makntm t`mlwn
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| 91. * |
For me, I have been commanded to serve the Lord of this city, Him Who has sanctified it and to Whom (belong) all things: and I am commanded to be of those who bow in Islam to Allah.s Will,-
|
|
[SAY, O Muhammad:] "I have been bidden to worship the Sustainer of this City - [I.e., Mecca, where the first temple dedicated to the One God was built (cf. 3:96).] Him who has made it sacred, and unto whom all things belong: and I have been bidden to be of those who surrender themselves to Him,
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Truly I was ordered/commanded that I worship this the country's/land's/town's Lord, which He declared it respected/sacred, and for Him (is) every thing, and I was ordered/commanded that I be from the Moslems/submitters.
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|
anma amrt an a`bd rb hXh albld+ alXy Hrmha wlh kl $Y wamrt an akwn mn almslmyn
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| 92. * |
And to rehearse the Qur'an: and if any accept guidance, they do it for the good of their own souls, and if any stray, say: "I am only a Warner".
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|
and to convey this Quran [to the world]." Whoever, therefore, chooses to follow the right path, follows it but for his own good; and if any wills to go astray, say [unto him]: "I am only a warner.
|
|
And that I read/recite/follow the Koran, so who guided, so but, he guides for his self, and who misguided, so say: "Truly I am from the warners/givers of notice."
|
|
wan atlw alqran fmn ahtdi fanma yhtdy lnfsh wmn Dl fql anma ana mn almnXryn
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| 93. * |
And say: "Praise be to Allah, Who will soon show you His Signs, so that ye shall know them"; and thy Lord is not unmindful of all that ye do.
|
|
And say: "All praise is due to God! In time He will make you see [the truth of] His messages, and then you shall know them [for what they are]." And thy Sustainer is not unmindful of whatever you all may do.
|
|
And say: "The praise/gratitude/thanks (is) to God, He will show you/make you understand His verses/evidences, so you know it, and your Lord is not with ignoring/neglecting about/from what you make/do 272
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wql alHmd llh syrykm ayath ft`rfwnha wmarbk bGafl `ma t`mlwn
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