| y_ali | asad | literal | tlt | ||||
|---|---|---|---|---|---|---|---|
| 1. * | Ha-Mim | Ha. Mim. [See Appendix II.] | H M. | swr+ alzKrf bsm allh alrHmn alrHym ? Hm | |||
| 2. * | By the Book that makes things clear,-- | CONSIDER this divine writ, clear in itself and clearly showing the truth: [Regarding this rendering of the term mubin, see note on 12:1.] | And The Book, the clear/evident. | walktab almbyn | |||
| 3. * | We have made it a Qur'an in Arabic, that ye may be able to understand (and learn wisdom). | behold, We have caused it to be a discourse in the Arabic tongue, so that you might encompass it with your reason. [See note on 12:3.] | We (E) made it an Arabic Koran, maybe/perhaps you reason/comprehend. | ana j`lnah qrana `rbya l`lkm t`qlwn | |||
| 4. * | And verily, it is in the Mother of the Book, in Our Presence, high (in dignity), full of wisdom. | And, verily, [originating as it does] in the source, with Us, of all revelation, [Cf. last clause of 13:39 - "with Him (indahu) is the source (umm) of all revelation". The term umm (lit., "mother") has often the idiomatic connotation of "origin" or "source" (asl), and sometimes - as in 3:7 - of "essence". In the present context, only the former meaning is applicable. See also note on the last verse 22 of surah 85.] it is indeed sublime, full of wisdom. | And that it truly is in The Books' mother/origin at Us (The Book's origin is at Us), height and mighty (E),wise/judicious (full of wisdom). | wanh fy am alktab ldyna l`ly Hkym | |||
| 5. * | Shall We then take away the Message from you and repel (you), for that ye are a people transgressing beyond bounds? | [O YOU who deny the truth!] Should We, perchance, withdraw this reminder from you altogether, seeing that you are people bent on wasting your own selves? [For this rendering of the term musrif, see note on the last sentence of 10:12. The above rhetorical question answers itself, of course, in the negative - implying that God never ceases to "remind" the sinner through His revelations, and always accepts repentance.] | Do We disregard/move from you the reminder/remembrance forgiveness/ condonation ? That (E) you were a nation (of) spoilers/neglecters. | afnDrb `nkm alXkr SfHa an kntm qwma msrfyn | |||
| 6. * | But how many were the prophets We sent amongst the peoples of old? | And how many a prophet did We send to people of olden times! | And how many We sent from a prophet in the first/beginners. | wkm arslna mn nby fy alawlyn | |||
| 7. * | And never came there a prophet to them but they mocked him. | But never yet came a prophet to them without their deriding him - | And a prophet does not come to them except they were with him mocking/making fun. | wmayatyhm mn nby ala kanwa bh ysthzWwn | |||
| 8. * | So We destroyed (them)- stronger in power than these;- and (thus) has passed on the Parable of the peoples of old. | and so, [in the end,] We destroyed them [even though they were] of greater might than these: [I.e., than the people addressed in verse 5 above.] and the [very] image of those people of old became a thing of the past. | So We destroyed, (those who were) stronger than them violent destruction/attack, and the first's/beginner's proverb/example passed/expired | fahlkna a$d mnhm bT$a wmDi mxl alawlyn | |||
| 9. * | If thou wert to question them, 'Who created the heavens and the earth?' They would be sure to reply, 'they were created by (Him), the Exalted in Power, Full of Knowledge';- | Yet thus it is [with most people]: if [See note on 30:51.] thou ask them, "Who is it that has created the heavens and the earth?" - they will surely answer, "The Almighty, the All-Knowing has created them." | And if (E) you asked/questioned them: "Who created the skies/space and the earth/Planet Earth?" They will say (E): "The glorious/mighty, the knowledgeable created them (B)." | wlYn salthm mn Klq alsmawat walarD lyqwln Klqhn al`zyz al`lym | |||
| 10. * | (Yea, the same that) has made for you the earth (like a carpet) spread out, and has made for you roads (and channels) therein, in order that ye may find guidance (on the way); | He it is who has made the earth a cradle for you, and has provided for you ways [of livelihood] thereon, [Cf. 20:53.] so that you might follow the right path. | Who made/created for you the earth/Planet Earth spread/prepared, and He made/put for you in it roads/means, maybe/perhaps you be guided. | alXy j`l lkm alarD mhda wj`l lkm fyha sbla l`lkm thtdwn | |||
| 11. * | That sends down (from time to time) rain from the sky in due measure;- and We raise to life therewith a land that is dead; even so will ye be raised (from the dead);- | And He it is who sends down, again and again, waters from the sky in due measure: [The grammatical form nazzala implies here recurrence: hence, "again and again".] and [as] We raise therewith dead land to life, even thus will you be brought forth [from the dead]. | And who descended from the sky/space water with a measure/predestiny, so We revived/resurrected with it a dead/lifeless land, as/like that you are being brought out. | walXi nzl mn alsma' ma' bqdr fan$rna bh bld+ myta kXlk tKrjwn | |||
| 12. * | That has created pairs in all things, and has made for you ships and cattle on which ye ride, | And He it is who has created all opposites. [Lit., "all pairs". Some commentators regard the term azwaj as synonymous in this context with "kinds" (Baghawi, Zamakhshari, Baydawi, Ibn Kathir): i.e., they take the above phrase to mean no more than that God created all kinds of things, beings and phenomena. Others (e.g., Tabari) see in it a reference to the polarity evident in all creation. lbn Abbas (as quoted by Razi) says that it denotes the concept of opposites in general, like "sweet and sour, or white and black, or male and female"; to which Razi adds that everything in creation has its complement, "like high and low, right and left, front and back, past and future, being and attribute", etc., whereas God - and He alone - is unique, without anything that could be termed "opposite" or "similar" or "complementary". Hence, the above sentence is an echo of the statement that "there is nothing that could be compared with Him" | And who created the pairs/kinds all of them, and He created for you from the ship/ships and the camels/livestock what you ride/board. | walXy Klq alazwaj klha wj`l lkm mn alflk walan`am matrkbwn | |||
| 13. * | In order that ye may sit firm and square on their backs, and when so seated, ye may celebrate the (kind) favour of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves), | in order that you might gain mastery over them, [Lit., "over its backs" - i.e., according to all classical commentators, the "backs" of the above-mentioned animals and ships alike, the singular form of the pronoun ("its") relating to the collective entity comprised in the concept of "all whereon you ride" (ma tarkabun): in other words, "all that you use or may use by way of transport". As regards my rendering of li-tastau as "so that you might gain mastery", I should like to point out that the verb istawa (lit., "he established himself") has often the connotation adopted by me: see Jawhari, Raghib and Lisan al-Arab, art. sawa; also Lane IV, 1478.] and that, whenever you have mastered them, you might remember your Sustainer's blessings and say: "Limitless in His glory is He who has made [all] this subservient to our use - since [but for Him,] we would not have been able to attain to it. | To sit on on its backs/surfaces, then you remember/mention your Lord's blessing/goodness when you sat on it, and you say: "Praise/glory (to) who humiliated/subjugated for us this, and we were not to it overpowering/connecting (without God)." | ltstwwa `li Zhwrh xm tXkrwa n`m+ rbkm aXa astwytm `lyh wtqwlwa sbHan alXy sKr lna hXa wmakna lh mqrnyn | |||
| 14. * | "And to our Lord, surely, must we turn back!" | Hence, verily, it is unto Him that we must always turn." | And that We are to our Lord returning (E). | wana ali rbna lmnqlbwn | |||
| 15. * | Yet they attribute to some of His servants a share with Him (in his godhead)! truly is man a blasphemous ingrate avowed! | AND YET, [I.e., despite the fact that most people readily admit that God has created all that exists (verse 9 above), some of them tend to forget His uniqueness.] they attribute to Him offspring from among some of the beings created by Him! [Lit., "attribute to Him a part out of [some of] His creatures (ibad)": cf. 6:100 and the corresponding notes. The noun juz' (lit., "part") evidently denotes here "a part of Himself", as implied in the concept of "offspring"; hence my rendering. If, on the other hand, juz is understood in its literal sense, the above sentence could have (as Razi assumes) a more general meaning, namely, "they attribute a part of His divinity to some of the beings created by Him". However, in view of the sequence, which clearly refers to the blasphemous attribution of "offspring" to God, my rendering seems to be preferable.] Verily, most obviously bereft of all gratitude is man! | And they made/put for Him from His worshippers/slaves a part/portion (partner), that truly the human/mankind (is a) a clear/evident (insisting) disbeliever (E). | wj`lwa lh mn `badh jz'a an alansan lkfwr mbyn | |||
| 16. * | What! has He taken daughters out of what He himself creates, and granted to you sons for choice? | Or [do you think], perchance, that out of all His creation He has chosen for Himself daughters, and favoured you with sons? [It should be remembered that the people thus addressed were the pagan Arabs, who believed that some of their goddesses, as well as the angels, were "God's daughters". In view of the fact that those pre-Islamic Arabs regarded daughters as a mere liability and their birth as a disgrace, this verse is obviously ironical. (Cf. in this connection 16:57-59.)] | Or He took/received from what He creates daughters, and he chose (specialized) you with sons. | am atKX mma yKlq bnat waSfakm balbnyn | |||
| 17. * | When news is brought to one of them of (the birth of) what he sets up as a likeness to ((Allah)) Most Gracious, his face darkens, and he is filled with inward grief! | For [thus it is:] if any of them is given the glad tiding of [the birth of] what he so readily attributes to the Most Gracious, [Lit., "what he postulates as a likeness of [or "as likely for"] the Most Gracious": i.e., female offspring, which implies a natural "likeness" to its progenitor.] his face darkens, and he is filled with suppressed anger: | And if any of them was announced good news to with what He gave to the merciful (as) an example (the daughters), his face became/continued blackened, and he is holding (his) breath/suppressed. | waXa b$r aHdhm bma Drb llrHmn mxla Zl wjhh mswda whw kZym | |||
| 18. * | Is then one brought up among trinkets, and unable to give a clear account in a dispute (to be associated with Allah.? | "What! [Am I to have a daughter -] one who is to be reared [only] for the sake of ornament?" [I.e., one who, from the viewpoint of the pre-Islamic Arabs, would have no function other than "embellishing" a man's life.] - and thereupon he finds himself torn by a vague inner conflict. [Lit., "he finds himself in an invisible (ghayr mubin) conflict" - i.e., an inner conflict which he does noot quite admit to his consciousness: cf. 16:59 - "[he debates within himself:] Shall he keep this child despite the contempt [which he feels for it] - or shall he bury it in the dust?" (See also, in particular, the corresponding note.)] | Is who (is) being brought up/originated in the ornament/decoration (luxuriated i.e.: girls and those effeminate and unmanly) and he is in the dispute/controversy/argument not evident/shown ? | awmn yn$A fy alHly+ whw fy alKSam Gyr mbyn | |||
| 19. * | And they make into females angels who themselves serve Allah. Did they witness their creation? Their evidence will be recorded, and they will be called to account! | And [yet] they claim that the angels - who in themselves are but beings created by the Most Gracious - are females: [Or: "who are but worshippers [or "creatures"] (ibad) of the Most Gracious" - in either case stressing their having been created and, hence, not being divine.] [but] did they witness their creation? This false claim of theirs will be recorded, and they will be called to account [for it on Judgment Day]! [Lit., "their testimony", i.e., regarding the "sex" of the angels, who are spiritual in nature (Razi) and, therefore, sexless.] | And they made the angels those who they are the merciful's worshippers/slaves (as) females, did they witness their creation? Their testimony/certification will be written, and they (will) be asked/questioned. | wj`lwa almlaYk+ alXyn hm `bad alrHmn anaxa a$hdwa Klqhm stktb $hadthm wysAlwn | |||
| 20. * | ("Ah!") they say, "If it had been the will of ((Allah)) Most Gracious, we should not have worshipped such (deities)!" Of that they have no knowledge! they do nothing but lie! | Yet they say, "Had [not] the Most Gracious so willed, we would never have worshipped them!" [But] they cannot have any knowledge of [His having willed] such a thing: they do nothing but guess. [I.e., they cannot have any "knowledge" of something that is devoid of all reality - because, far from having "willed" their sin, God had left it to their free will to make a moral choice between right and wrong. (See in this connection note on 6:149.)] | And they said: "If the merciful willed/wanted we would not have worshipped them, none from knowledge with that (is) for them, that truly they are except lying/speculating. | wqalwa lw $a' alrHmn ma`bdnahm malhm bXlk mn `lm an hm ala yKrSwn | |||
| 21. * | What! have We given them a Book before this, to which they are holding fast? | Or have We, perchance, vouchsafed them, before this one, a revelation [to the contrary,] to which they are still holding fast? [I.e., a revelation which would allow man to worship other beings beside God, or to attribute "offspring" to Him: a rhetorical question implying its own negation.] | Or We gave them a Book from before it, so they are with it holding/seizing/ grasping ? | am atynahm ktaba mn qblh fhm bh mstmskwn | |||
| 22. * | Nay! they say: "We found our fathers following a certain religion, and we do guide ourselves by their footsteps." | Nay, but they say, "Behold, We found our forefathers agreed on what to believe - and, verily, it is in their footsteps that we find our guidance!" | But they said: "We (E), we found our fathers on a constitution (set example), and We (E) on their tracks are guided." | bl qalwa ana wjdna aba'na `li am+ wana `li axarhm mhtdwn | |||
| 23. * | Just in the same way, whenever We sent a Warner before thee to any people, the wealthy ones among them said: "We found our fathers following a certain religion, and we will certainly follow in their footsteps." | And thus it is: whenever We sent, before thy time, a warner to any community, those of its people who had lost themselves entirely in the pursuit of pleasures would always say, [For this rendering of the term mutraf (derived from the verb tarafa), see note on 11:116.] "Behold, we found our forefathers agreed on what to believe - and, verily, it is but in their footsteps that we follow!" [Commenting on this passage, Razi says: "Had there been in the Quran nothing but these verses, they would have sufficed to show the falsity of the principle postulating [a Muslim's] blind, unquestioning adoption of [another person's] religious opinions (ibtal al-qawl bit-taqlid): for, God has made it clear [in these verses] that those deniers of the truth had not arrived at their convictions by way of reason, and neither on the clear authority of a revealed text, but solely by blindly adopting the opinions of their forebears and predecessors; and all this God has mentioned in terms of blame and sharp disparagement."] | And as/like that We did not send from before you in a village/urban city from a warner/giver of notice except its luxuriated ungrateful and arrogant said: "We (E), we found our fathers on a constitution (set example), and we (E), on their tracks, we are following/imitating (their) example." | wkXlk maarslna mn qblk fy qry+ mn nXyr ala qal mtrfwha ana wjdna aba'na `li am+ wana `li axarhm mqtdwn | |||
| 24. * | He said: "What! Even if I brought you better guidance than that which ye found your fathers following?" They said: "For us, we deny that ye (prophets) are sent (on a mission at all)." | [Whereupon each prophet] would say, [Whereas in some of the readings of the Quran the opening word of this verse is vocalized as an imperative, qul ("say"), the reading of Hafs ibn Sulayman al-Asadi - on which this translation is based - gives the pronunciation qala ("he said" or, since it is a repeated occurrence, "he would say").] "Why, even though I bring you guidance better than that which you found your forefathers believing in?" - [to which] the others would reply, "Behold, we deny that there is any truth in [what you claim to be] your messages!" | He (the messenger) said : "Even if I came to you with more guiding than what you found on it your fathers?" They said: "We (E) (are) with what you were sent with it (are) disbelievers." | ql aw lw jYtkm bahdi mma wjdtm `lyh aba'km qalwa ana bma arsltm bh kafrwn | |||
| 25. * | So We exacted retribution from them: now see what was the end of those who rejected (Truth)! | And so We inflicted Our retribution on them: and behold what happened in the end to those who gave the lie to the truth! | So We revenged from them, so see/wonder about how was the liars'/deniers' end/turn (result). | fantqmna mnhm fanZr kyf kan `aqb+ almkXbyn | |||
| 26. * | Behold! Abraham said to his father and his people: "I do indeed clear myself of what ye worship: | AND WHEN Abraham spoke to his father and his people, [he had this very truth in mind:] [Namely, the inadmissibility of blindly accepting the religious views sanctioned by mere ancestral tradition and thus prevalent in one's environment, and regarding them as valid even though they may conflict with one's reason and/or divine revelation. Abraham's search after truth is mentioned several times in the Quran, and particularly in 6:74 ff. and 21:51 ff.] "Verily, far be it from me to worship what you worship! | And when Abraham said to his father and his nation: "That I am innocent from what you worship." | waX qal abrahym labyh wqwmh anny bra' mma t`bdwn | |||
| 27. * | "(I worship) only Him Who made me, and He will certainly guide me." | None [do I worship] but Him who has brought me into being: and, behold, it is He who will guide me!" | Except who created me/brought me into being, so that He truly will guide me. | ala alXy fTrny fanh syhdyn | |||
| 28. * | And he left it as a Word to endure among those who came after him, that they may turn back (to Allah.. | And he uttered this as a word destined to endure among those who would come after him, so that they might [always] return [to it]. | And he made it a word/expression, remaining/lasting in his sons/descendants, maybe/perhaps they return. | wj`lha klm+ baqy+ fy `qbh l`lhm yrj`wn | |||
| 29. * | Yea, I have given the good things of this life to these (men) and their fathers, until the Truth has come to them, and an apostle making things clear. | Now [as for those who did come after him,] I allowed them - as [I had allowed] their forebears - to enjoy their lives freely until the truth should come unto them through an apostle who would make all things clear: [I.e., God did not impose on them any moral obligations before making the meaning of right and wrong clear to them through a revealed message. Primarily, this is an allusion to the pagan contemporaries of the Prophet, and to the prosperity which they had been allowed to enjoy for a long time (cf. 21:44); in its wider sense, however, this passage implies that God would never call people to task for any wrong they may have done so long as they have not been clearly shown how to discriminate between good and evil (cf. 6:131-132).] WHY DIVINE REVELATION NOT BESTOWED ON PERSON OF EMINENCE? | But I gave those a long life/made those enjoy, and their fathers, until the truth and a clear/evident messenger came to them. | bl mt`t hWla' waba'hm Hti ja'hm alHq wrswl mbyn | |||
| 30. * | But when the Truth came to them, they said: "This is sorcery, and we do reject it." | but now that the truth has come to them, they say, "All this is mere spellbinding eloquence" - and, behold, we deny that there is any truth in it!" [See note on 74:24, where this connotation of sihr appears for the first time in the course of Quranic revelation.] | And when the truth came to them, they said: "That (is) magic/sorcery, and we are with it disbelieving." | wlma ja'hm alHq qalwa hXa sHr wana bh kafrwn | |||
| 31. * | Also, they say: "Why is not this Qur'an sent down to some leading man in either of the two (chief) cities?" | And they say, too, "Why was not this Quran bestowed from on high on some great man of the two cities?" [I.e., Mecca and Taif - implying that if it were really a divine revelation it would have been bestowed on a person of "great standing", and not on Muhammad, who had neither wealth nor a position of eminence in his native city.] | And they said: "If only this the Koran was descended on a great man from the two villages/urban cities." | wqalwa lwla nzl hXa alqran `li rjl mn alqrytyn `Zym | |||
| 32. * | Is it they who would portion out the Mercy of thy Lord? It is We Who portion out between them their livelihood in the life of this world: and We raise some of them above others in ranks, so that some may command work from others. But the Mercy of thy Lord is better than the (wealth) which they amass. | But is it they who distribute thy Sustainer's grace? [Nay, as] it is We who distribute their means of livelihood among them in the life of this world, and raise some of them by degrees above others, to the end that they might avail themselves of one another's help - [so, too, it is We who bestow gifts of the spirit upon whomever We will]: and this thy Sustainer's grace is better than all [the worldly wealth] that they may amass. | Are they apportioning/dividing/making fate (of) your Lord's mercy, We (E) apportioned/divided/fated between them their livelihood in the life the present/worldly life, and We raised some of them over/above some steps/stages/degrees, for some to take some of them making fun/ridiculing, and your Lord's mercy (is) better than what they gather/collect. | ahm yqsmwn rHm+ rbk nHn qsmna bynhm m`y$thm fy alHya+ aldnya wrf`na b`Dhm fwq b`D drjat lytKX b`Dhm b`Da sKrya wrHm+ rbk Kyr mma yjm`wn | |||
| 33. * | And were it not that (all) men might become of one (evil) way of life, We would provide, for everyone that blasphemes against ((Allah)) Most Gracious, silver roofs for their houses and (silver) stair-ways on which to go up, | And were it not that [with the prospect of boundless riches before them] all people would become one [evil] community, [Since "man has been created weak" | Were it not for that the people be one nation We would have made to who disbelieves with the merciful, for their houses/homes roofs/ceilings from silver and stairs/lifts on it they mount/ascend. | wlwlaan ykwn alnas am+ waHd+ lj`lna lmn ykfr balrHmn lbywthm sqfa mn fD+ wm`arj `lyha yZhrwn | |||
| 34. * | And (silver) doors to their houses, and thrones (of silver) on which they could recline, | and [silver] doors for their houses, and [silver] couches whereon to recline, | And for their houses doors/entrances and beds/sofas, on it they lean/recline on. | wlbywthm abwaba wsrra `lyha ytkYwn | |||
| 35. * | And also adornments of gold. But all this were nothing but conveniences of the present life: The Hereafter, in the sight of thy Lord is for the Righteous. | and gold [beyond count]. [The primary meaning of the noun zukhruf is "gold"; its application to "ornaments" or (as in 10:24) to "artful adornment" is only secondary (Taj a1-Arus).] Yet all this would have been nothing but a [brief] enjoyment of life in this world - whereas [happiness in] the life to come awaits the God-conscious with thy Sustainer. | And ornament/decoration, and that (E) all (of) that (is) accumulatively/collectively the life the present's/worldly life's long life/enjoyment, and the end (other life) at your Lord (is) to the fearing and obeying. | wzKrfa wan kl Xlk lma mta` alHya+ aldnya walaKr+ `nd rbk llmtqyn | |||
| 36. * | If anyone withdraws himself from remembrance of ((Allah)) Most Gracious, We appoint for him an evil one, to be an intimate companion to him. | But as for anyone who chooses to remain blind to the remembrance of the Most Gracious, to him We assign an [enduring] evil impulse, to become his other self: [Lit., "to him We assign a satan, and he becomes his other self (qarin)": see note on 41:25. For the psychological connotation of the term shaytan as "evil impulse", see first half of note on 15:17 as well as note on 14:22.] | And who ignores about the merciful's reminder, We predestine/lead/assign for him a devil, so he is for him a companion/friend. | wmn y`$ `n Xkr alrHmn nqyD lh $yTana fhw lh qryn | |||
| 37. * | Such (evil ones) really hinder them from the Path, but they think that they are being guided aright! | whereupon, behold, these [evil impulses] bar all such from the path [of truth], making them think that they are guided aright! | And that they truly, they prevent/obstruct them (E) from the way/path, and they think/suppose that they are guided. | wanhm lySdwnhm `n alsbyl wyHsbwn anhm mhtdwn | |||
| 38. * | At length, when (such a one) comes to Us, he says (to his evil companion): "Would that between me and thee were the distance of East and West!" Ah! evil is the companion (indeed)! | But in the end, [Lit., "until".] when he [who has thus sinned] appears before us [on Judgment Day], he will say [to his other self], "Would that between me and thee there had been the distance of east and west!" [Thus do most of the commentators interpret the above phrase which, literally, reads "the two easts" (al-mashriqayn). This interpretation is based on the idiomatic usage, not infrequent in classical Arabic, of referring to two opposites - or two conceptually connected entities - by giving them the designation of one of them in the dual form: e.g., "the two moons", denoting "sun and moon ; "the two Basrahs", i.e., Kufah and Basrah; and so forth.] - for, evil indeed [has proved] that other self! | Until if he came to Us, he said: "Oh if only between me and between you (are) the two sun rises'/easts' far distances, so how bad (is) the companion ?" | Hti aXa ja'na qal yalyt byny wbynk b`d alm$rqyn fbYs alqryn | |||
| 39. * | When ye have done wrong, it will avail you nothing, that Day, that ye shall be partners in Punishment! | On that Day it will not profit you in the least [to know] that, since you have sinned [together], you are now to share your suffering [as well]. [I.e., "you will not be consoled, as would have been the case in earthly suffering, by the knowledge that you are not to suffer alone" (Zamakhshari, Razi, Baydawi). Since this address is formulated in the plural and not in the dual, it evidently relates to all sinners who, in their lifetime, were impelled by their own evil impulses - their "other selves", as it were - to "remain blind to the remembrance of God". In its wider meaning, the above verse implies that all evil deeds, whenever and wherever committed, are but links of one chain, one evil ineluctably leading to another: cf. 14:49 - "on that Day thou wilt see those who werre lost in sin linked together (muqarranin) in fetters" - a phrase which has been explained in my corresponding note. It is noteworthy that the participle muqarran is derived from the same verbal root (qarana) as the term qarin (rendered by me in verses 36 and 38 of this surah and in 41:25 as "other self"): and this, I believe, is a further indication, alluded to in the present verse, to the "togetherness" of all evil deeds.] | (It) will never/not benefit you today/the day if you caused injustice/oppressed, that you are in the torture sharing.359 | wln ynf`km alywm aX Zlmtm ankm fy al`Xab m$trkwn | |||
| 40. * | Canst thou then make the deaf to hear, or give direction to the blind or to such as (wander) in manifest error? | CANST THOU, perchance, [O Muhammad,] make the deaf hear, or show the right way to the blind or to such as are obviously lost in error? [This rhetorical question implies a negative answer: cf. 35:22 - "thou canst not make hear such as are [deaf of heart like the dead] in the graves".] | So do you make the deaf hear/listen, or guide the blind/confused, and who was in a clear/evident misguidance? | afant tsm` alSm aw thdy al`my wmn kan fy Dlal mbyn | |||
| 41. * | Even if We take thee away, We shall be sure to exact retribution from them, | But whether We do [or do not] take thee away [ere thy message prevails] - verily, We shall inflict Our retribution on them; | So when We go away with you (We make you die), so We are from them revenging/punishing. | fama nXhbn bk fana mnhm mntqmwn | |||
| 42. * | Or We shall show thee that (accomplished) which We have promised them: for verily We shall prevail over them. | and whether We show thee [or do not show thee in this world] the fulfillment of what We have promised them - verily, We have full power over them! | Or We show you/make you understand what We promised them, so We are on them, We are capable/over powering. | aw nrynk alXy w`dnahm fana `lyhm mqtdrwn | |||
| 43. * | So hold thou fast to the Revelation sent down to thee; verily thou art on a Straight Way. | So hold fast to all that has been revealed to thee: for, behold, thou art on a straight way; | So hold fast/grasp with what was inspired/transmitted to you, that you are on a straight/direct road/way. | fastmsk balXy awHy alyk ank `li SraT mstqym | |||
| 44. * | The (Qur'an) is indeed the message, for thee and for thy people; and soon shall ye (all) be brought to account. | and, verily, this [revelation] shall indeed become [a source of] eminence for thee and thy people: [For the above rendering of dhikr as "[a source of] eminence", see first half of note on 21:10.] but in time you all will be called to account [for what you have done with it]. [The meaning is that on the Day of Judgment all prophets will be asked, metaphorically, as to what response they received from their people (cf. 5:109), and those who professed to follow them will be called to account for the spiritual and social use they made - or did not make - of the revelation conveyed to them: and thus, the "eminence" promised to the followers of Muhammad will depend on their actual behaviour and not on their mere profession of faith.] | And that it truly is a remembrance/reminder to you and to your nation, and you will/shall be asked/questioned. | wanh lXkr lk wlqwmk wswf tsAlwn | |||
| 45. * | And question thou our apostles whom We sent before thee; did We appoint any deities other than ((Allah)) Most Gracious, to be worshipped? | Yet [above all else,] ask any of Our apostles whom We sent forth before thy time [I.e., "look into the earlier revelations and ask thyself".] whether We have ever allowed that deities other than the Most Gracious be worshipped! | And ask/question whom We sent from before you from Our messengers, did We make/create from other than the merciful gods (that) they are being worshipped? | wsAl mn arslna mn qblk mn rslna aj`lna mn dwn alrHmn alh+ y`bdwn | |||
| 46. * | We did send Moses aforetime, with Our Signs, to Pharaoh and his Chiefs: He said, "I am an apostle of the Lord of the Worlds." | THUS, INDEED, [I.e., in pursuance of the principle, referred to above, that it is not permissible to worship anyone or anything but God.] have We sent Moses with Our messages unto Pharaoh and his great ones; and he said: "Behold, I am an apostle of the Sustainer of all the worlds!" | And We had sent Moses with Our signs/evidences to Pharaoh and his nobles/group/assembly, so he (Moses) said: "That I am messenger (of) the creations all together's/ (universes') Lord." | wlqd arslna mwsi bayatna ali fr`wn wmlYh fqal any rswl rb al`almyn | |||
| 47. * | But when he came to them with Our Signs, behold they ridiculed them. | But as soon as he came before them with Our [miraculous] signs, [See note on the last sentence of 6:109.] lo! they derided them, | So when he came to them with Our evidences/signs, then they are from it laughing. | flma ja'hm bayatna aXa hm mnha yDHkwn | |||
| 48. * | We showed them Sign after Sign, each greater than its fellow, and We seized them with Punishment, in order that they might turn (to Us). | although each sign that We showed them was weightier than the preceding one: and [each time] We took them to task through suffering, so that they might return [to Us]. [The concept of "returning" to God implies that the instinctive ability to perceive His existence is inherent in human nature as such, and that man's "turning away" from God is only a consequence of spiritual degeneration, and not an original tendency or predisposition: cf. 7:172-173. The "suffering" (adhab) mentioned above relates to the plagues with which the recalcitrant Egyptians were struck (see 7:130 ff.).] | And We do not show them/make them understand from a verse/evidence/sign except (that) it is greater than its sister, and We took/punished them with the torture, maybe/perhaps they return. | wmanryhm mn ay+ ala hy akbr mn aKtha waKXnahm bal`Xab l`lhm yrj`wn | |||
| 49. * | And they said, "O thou sorcerer! Invoke thy Lord for us according to His covenant with thee; for we shall truly accept guidance." | And [every time] they exclaimed: "O thou sorcerer! Pray for us to thy Sustainer on the strength of the covenant [of prophethood] which He has made with thee: for, verily, we shall now follow the right way!" | And they said: "You, you the magician/sorcerer, call for us your Lord with what He promised at you, that we truly are guided (E)." | wqalwa yaayha alsaHr ad` lna rbk bma `hd `ndk anna lmhtdwn | |||
| 50. * | But when We removed the Penalty from them, behold, they broke their word. | But whenever We removed the suffering from them, lo! they would break their word. | So when We removed/uncovered from them the torture, then they are breaking/breaching/violating. | flma k$fna `nhm al`Xab aXa hm ynkxwn | |||
| 51. * | And Pharaoh proclaimed among his people, saying: "O my people! Does not the dominion of Egypt belong to me, (witness) these streams flowing underneath my (palace)? What! see ye not then? | And Pharaoh issued a call to his people, saying: "O my people! Does not the dominion over Egypt belong to me, since all these running waters flow at my feet? [Lit., "beneath me", i.e., "at my command": a reference to the imposing irrigation system originating in the Nile and controlled by royal power.] Can you not, then, see [that I am your lord supreme]? | And Pharaoh called in his nation, he said: "You my nation, is not for me ownership/kingdom (of) Egypt/(the) region, and these the rivers flow/run from beneath/below me, so do you not see/ understand?" | wnadi fr`wn fy qwmh qal yaqwm alys ly mlk mSr whXh alanhar tjry mn tHty afla tbSrwn | |||
| 52. * | "Am I not better than this (Moses), who is a contemptible wretch and can scarcely express himself clearly? | Am I not better than this contemptible man who can hardly make his meaning clear? [An allusion to the impediment in speech from which Moses suffered (cf. 20:27-28 and the corresponding note), or perhaps to the contents of his message, which to Pharaoh appeared unconvincing.] | Or I am better than that which He is (Moses) humiliated and nor, is (he) about to clarify/show/explain. | am ana Kyr mn hXa alXy hw mhyn wlaykad ybyn | |||
| 53. * | "Then why are not gold bracelets bestowed on him, or (why) come (not) with him angels accompanying him in procession?" | "And then - why have no golden armlets been bestowed on him? [In ancient Egypt, golden armlets and necklaces were regarded as princely insignia (cf. Genesis xli, 42), or at least as evidence of high social dignity. This is apparently an echo of the pagan objection to Muhammad, mentioned in verse 31 above: "Why was not this Quran bestowed from on high on some great man of the two cities?" The same is the case with the subsequent reference to the "absence of angels".] - or why have no angels come together with him?" | So if only bracelets from gold were thrown on him, or the angels came with him accompanying/joining. | flwla alqy `lyh aswr+ mn Xhb aw ja' m`h almlaYk+ mqtrnyn | |||
| 54. * | Thus did he make fools of his people, and they obeyed him: truly were they a people rebellious (against Allah.. | Thus he incited his people to levity, and they obeyed him: for, behold, they were people depraved! | So he misled/fooled his nation, so they obeyed him, that they truly were a nation (of) debauchers/dissoluters. | fastKf qwmh faTa`wh anhm kanwa qwma fasqyn | |||
| 55. * | When at length they provoked Us, We exacted retribution from them, and We drowned them all. | But when they continued to challenge Us, We inflicted Our retribution on them, and drowned them all: | So when they made Us angry/sad, We revenged from/punished them, so We drowned/sunk them all/all together. | flma asfwna antqmna mnhm faGrqnahm ajm`yn | |||
| 56. * | And We made them (a people) of the Past and an Example to later ages. | and so We made them a thing of the past, and an example to those who would come after them. | So We made them an advance/past (precedent), and an example/proverb to the ends/lasts/others. | fj`lnahm slfa wmxla llaKryn | |||
| 57. * | When (Jesus) the son of Mary is held up as an example, behold, thy people raise a clamour thereat (in ridicule)! | NOW WHENEVER [the nature of] the son of Mary is set forth as an example, [O Muhammad,] lo! thy people raise an outcry on this score, | And when Mary's son was given (as) an example, then your nation from Him, they object/obstruct. | wlma Drb abn mrym mxla aXa qwmk mnh ySdwn | |||
| 58. * | And they say, "Are our gods best, or he?" This they set forth to thee, only by way of disputation: yea, they are a contentious people. | and say, "Which is better - our deities or he?" [Objecting to the Quranic condemnation of their idolatrous worship of angels - whom they describe here as "our deities" - the pagan Quraysh pointed to the parallel Christian worship of Jesus as "the son of God", and even as "God incarnate", and argued more or less thus: "The Quran states that Jesus was purely human - and yet the Christians, whom the same Quran describes as `followers of earlier revelation' (ahl al-kitab), consider him divine. Hence, are we not rather justified in our worshipping angels, who are certainly superior to a mere human being?" The fallacy inherent in this "argument" is disposed of in the sequence.] [But] it is only in the spirit of dispute that they put this comparison before thee: yea, they are contentious folk! [Since the Quran condemns explicitly, and in many places, the deification of Jesus by the Christians, this unwarranted deification cannot be used as an argument in favour of the pagan worship of angels and, thus, against the Quran: in the words of Zamakhshari, such an argument amounts to "applying a false analogy to a false proposition" (qiyas batil bi-batil).] | And they said: "Are our gods better or He?" They did not give it (the question) to you except arguing/disputing (E), but they are a nation disputing/controverting. | wqalwa 'alhtna Kyr am hw maDrbwh lk ala jdla bl hm qwm KSmwn | |||
| 59. * | He was no more than a servant: We granted Our favour to him, and We made him an example to the Children of Israel. | [As for Jesus,] he was nothing but [a human being -] a servant [of Ours] whom We had graced [with prophethood], and whom We made an example for the children of Israel. | That truly he (Jesus) is except a worshipper/slave We blessed on him and We made him an example to Israel's sons and daughters. | an hw ala `bd an`mna `lyh wj`lnah mxla lbny asraYyl | |||
| 60. * | And if it were Our Will, We could make angels from amongst you, succeeding each other on the earth. | And had We so willed, [O you who worship angels,] We could indeed have made you into angels succeeding one another on earth! [Implying not only that Jesus was not a supernatural being, but that the angels, too, are mere created beings finite in their existence - as indicated by the phrase "succeeding one another" - and, therefore, utterly removed from the status of divinity (Baydawi).] | And if We will/want, We would have made from you angels in the earth/Planet Earth they succeed/follow. | wlw n$a' lj`lna mnkm mlaYk+ fy alarD yKlfwn | |||
| 61. * | And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour), but follow ye Me: this is a Straight Way. | AND, BEHOLD, this [divine writ] is indeed a means to know [that] the Last Hour [is bound to come]; [Whereas most of the commentators regard the pronoun hu in innahu as relating to Jesus and, consequently, interpret the above phrase as "he is indeed a means to know [i.e., an indication of the coming of] the Last Hour", some authorities - e.g., Qatadah, Al-Hasan al-Basri and Said ibn Jubayr (all of them quoted by Tabari, Baghawi and Ibn Kathir) - relate the pronoun to the Quran, and understand the phrase in the sense adopted in my rendering. The specific mention of the Last Hour in the above context is meant to stress man's ultimate responsibility before the Creator and, therefore, the fact that worship is due to Him alone: and so this parenthetic passage follows logically upon the mention of the false deification of Jesus.] hence, have no doubt whatever about it, but follow Me: this [alone] is a straight way. | And that he/it truly is knowledge (E) to the Resurrection/Time of Resurrection/Hour, so do not doubt/argue (E) with it, and follow Me, that (is a) straight/direct road/way. | wanh l`lm llsa`+ fla tmtrn bha watb`wn hXa SraT mstqym | |||
| 62. * | Let not the Evil One hinder you: for he is to you an enemy avowed. | And let not Satan bars you [from it] - for, verily, he is your open foe! | And (let) not the devil prevent/obstruct you, that he truly is for you a clear/evident enemy.360 | wlaySdnkm al$yTan anh lkm `dw mbyn | |||
| 63. * | When Jesus came with Clear Signs, he said: "Now have I come to you with Wisdom, and in order to make clear to you some of the (points) on which ye dispute: therefore fear Allah and obey me. | NOW WHEN Jesus came [to his people] with all evidence of the truth, he said: "I have now come unto you with wisdom, [I.e., with divine revelation.] and to make clear Unto you some of that on which you are at variance: [According to Tabari, the restrictive allusion to "some of that...", etc., bears on the realm of faith and morals alone, since it was not a part of Jesus' mission to deal with problems of his people's worldly life. This observation coincides with the image of Jesus forthcoming from the (admittedly fragmentary) description of his teachings available to us in the Synoptic Gospels.] hence, be conscious of God, and pay heed unto me. | And when Jesus came with the evidences, he said: "I had come to you with the wisdom, and to clarify/explain for you some/part (of) what you differ/disagree in it, so fear and obey God, and obey me." | wlma ja' `ysi balbynat qal qd jYtkm balHkm+ wlabyn lkm b`D alXy tKtlfwn fyh fatqwa allh waTy`wn | |||
| 64. * | "For Allah, He is my Lord and your Lord: so worship ye Him: this is a Straight Way." | "Verily, God is my Sustainer as well as your Sustainer; so worship [none but] Him: this [alone] is a straight way!" | That truly God He is my Lord and your Lord so worship Him, that (is) a straight/direct way/road. | an allh hw rby wrbkm fa`bdwh hXa SraT mstqym | |||
| 65. * | But sects from among themselves fell into disagreement: then woe to the wrong-doers, from the Penalty of a Grievous Day! | But factions from among those [who came after Jesus] began to hold divergent views: [Sc., regarding the nature of Jesus and the inadmissibility of worshipping anyone but God: an allusion to subsequent developments in Christianity.] woe, then, unto those who are bent on evildoing - [woe] for the suffering [that will befall them] on a grievous Day! | So the group/parties differed/disagreed from between them, so calamity/scandal to those who caused injustice/oppression from a day's/time's painful torture. | faKtlf alaHzab mn bynhm fwyl llXyn Zlmwa mn `Xab ywm alym | |||
| 66. * | Do they only wait for the Hour - that it should come on them all of a sudden, while they perceive not? | ARE THEY [who are lost in sin] but waiting for the Last Hour - [waiting] that it come upon them of a sudden, without their being aware [of its approach]? | Do they look/watch/wonder about except that the Hour/Resurrection comes to them suddenly/unexpectedly and they do not feel/know/sense? | hl ynZrwn ala alsa`+ an tatyhm bGt+ whm lay$`rwn | |||
| 67. * | Friends on that day will be foes, one to another,- except the Righteous. | On that Day, [erstwhile] friends will be foes unto one another [I.e., they will hate one another - those who realize that they have been led astray by their erstwhile friends, and the latter, because they see that they will be held responsible for the sins of those whom they have led astray.] - [all] save the God-conscious. | That day, the faithful close friends some of them to some (to each other are) an enemy, except the fearing and obeying. | alaKla' ywmYX b`Dhm lb`D `dw ala almtqyn | |||
| 68. * | My devotees! no fear shall be on you that Day, nor shall ye grieve,- | [And God will say:] "O you servants of Mine! No fear need you have today, and neither shall you grieve - | You My worshippers, (there is) no fear/fright on you the day/today, and nor you be sad/grieving. | ya`bad laKwf `lykm alywm wlaantm tHznwn | |||
| 69. * | (Being) those who have believed in Our Signs and bowed (their wills to Ours) in Islam. | [O you] who have attained to faith in Our messages and have surrendered your own selves unto Us! | Those who believed with Our verses/evidences and they were Moslems/submitters/surrenders. | alXyn amnwa bayatna wkanwa mslmyn | |||
| 70. * | Enter ye the Garden, ye and your wives, in (beauty and) rejoicing. | Enter paradise, you and your spouses, with happiness blest!" | Enter the Paradise you and your spouses, you rejoice/delight. | adKlwa aljn+ antm wazwajkm tHbrwn | |||
| 71. * | To them will be passed round, dishes and goblets of gold: there will be there all that the souls could desire, all that their ayes could delight in: and ye shall abide therein (for eye). | [And there] they will be waited upon with trays and goblets of gold; and there will be found all that the souls might desire, and [all that] the eyes might delight in. And therein shall you abide, [O you who believe:] | Being circled/walked around on them with platters/plates/bowls from gold and cups, and in it what the selves lust/desire/crave it, and delights/pleasures the eyes/sights, and you are in it immortally/eternally. | yTaf `lyhm bSHaf mn Xhb wakwab wfyha mat$thyh alanfs wtlX ala`yn wantm fyha Kaldwn | |||
| 72. * | Such will be the Garden of which ye are made heirs for your (good) deeds (in life). | for such will be the paradise which you shall have inherited by virtue of your past deeds: | And that (is) the Paradise which you were made to inherit it, because (of) what you were making/doing. | wtlk aljn+ alty awrxtmwha bma kntm t`mlwn | |||
| 73. * | Ye shall have therein abundance of fruit, from which ye shall have satisfaction. | fruits [of those deeds] shall you have in abundance, [and] thereof shall you partake! | For you in it many/much fruits, from it you eat. | lkm fyha fakh+ kxyr+ mnha taklwn | |||
| 74. * | The sinners will be in the Punishment of Hell, to dwell therein (for aye): | [But,] behold, they who are lost in sin shall abide in the suffering of hell: [I.e., for an unspecified period: see the last paragraph of 6:128 and the corresponding note, as well as the saying of the Prophet quoted in note on 40:12, indicating that - in accordance with the Quranic statement, "God has willed upon Himself the law of grace and mercy" (6:12 and 54) - the otherworldly suffering described as "hell" will not be of unlimited duration. Among the theologians who hold this view is Razi, who stresses in his comments on the above passage that the expression "they shall abide (khalidun) in the suffering of hell" indicates only an indeterminate duration, but "does not convey the meaning of perpetuity" (la yafidu d-dawam).] | That truly the criminals/sinners (are) in Hell's torture immortally/eternally. | an almjrmyn fy `Xab jhnm Kaldwn | |||
| 75. * | Nowise will the (Punishment) be lightened for them, and in despair will they be there overwhelmed. | it will not be lightened for them; and therein they will be lost in hopeless despair. | (It is) not to be weakened/subsided on them, and they are in it confused/dumbfounded. | layftr `nhm whm fyh mblswn | |||
| 76. * | Nowise shall We be unjust to them: but it is they who have been unjust themselves. | And it is not We who will be doing wrong unto them, but it is they who will have wronged themselves. | And We did not cause injustice/oppression to them, and but they, they were the unjust/oppressive. | wmaZlmnahm wlkn kanwa hm alZalmyn | |||
| 77. * | They will cry: "O Malik! would that thy Lord put an end to us!" He will say, "Nay, but ye shall abide!" | And they will cry: "O thou [angel] who rulest [over hell]! Let thy Sustainer put an end to us!" - whereupon] he will reply: "Verily, you must live on [in this state] | And they called: "You Malek, (let) your Lord to end/destroy on us." He said: "That you are waiting/remaining (in it)." | wnadwa yamalk lyqD `lyna rbk qal ankm makxwn | |||
| 78. * | Verily We have brought the Truth to you: but most of you have a hatred for Truth. | INDEED, [O you sinners,] We have conveyed the truth unto you; but most of you abhor the truth. [As is evident from verses 81 below, this is a reference to the truth of God's oneness and uniqueness, which those who believe in Jesus as "the son of God" refuse, as it were, to acknowledge: thus, the discourse returns here to the question of the "nature" of Jesus touched upon in verses 57-65.] | We had (E) come to you with the truth, and but most of you to the truth (are) hating. | lqd jYnakm balHq wlkn akxrkm llHq karhwn | |||
| 79. * | What! have they settled some plan (among themselves)? But it is We Who settle things. | Why - can they [who deny the truth ever] determine what [the truth] should be? [The verb barama or abrama signifies, literally, "he twined" or "twisted [something] together", e.g., the strands that are to form a rope; or "he twisted [something] well" or "strongly". Tropically, it connotes the act of "establishing" or "determining" a thing, a proposition, a course of events, etc. (Jawhari). According to the Lisan al-Arab, the phrase abrama al-amr has the meaning of "he determined (ahkama) the case". In the present context, the term amr, having no definite article, signifies "anything" or - in its widest sense - "anything that should [or "could"] be": and so, taking the preceding verse into account, we arrive at the meaning of arbitrarily "determining what [the truth] should be" - i.e., in contradiction to what the Quran postulates as the truth.] | Or they conspired and determined a matter/affair, so We are conspiring and determining. | am abrmwa amra fana mbrmwn | |||
| 80. * | Or do they think that We hear not their secrets and their private counsels? Indeed (We do), and Our messengers are by them, to record. | Or do they, perchance, think that We do not hear their hidden thoughts and their secret confabulations? [This is most probably an allusion to the centuries-long subtle Christian controversies on the question as to whether or not Jesus was "the son of God" and, hence, divine. These controversies were often influenced by a subconscious leaning of some of the early Christian thinkers towards ancient, mostly Mithraistic, cults and concepts which were in the beginning strongly opposed by unitarian theologians, foremost among them Arius, Patriarch of Alexandria (about 280 -336 C.E.). However, at the politically-motivated Council of Nicaea (325 C.E.), the Arian views - which until then had been shared by the overwhelming majority of articulate Christians - were condemned as "heretical", and the doctrine of Christ's divinity was officially formulated in the so-called Nicene Creed as the basis of Christian beliefs. (See also note on verse 83 below).] Yea, indeed, [We do,] and Our heavenly forces [Lit., "Our messengers, i.e., angels.] are with them, recording [all]. | Or they think/suppose that We do not hear/listen (to) their secret and their confidential talk, yes/certainly, and Our messengers (are) at/by them writing/dictating. | am yHsbwn ana lansm` srhm wnjwahm bli wrslna ldyhm yktbwn | |||
| 81. * | Say: "If ((Allah)) Most Gracious had a son, I would be the first to worship." | Say [O Prophet]: "If the Most Gracious [truly] had a son, I would be the first to worship him!" | Say: "If (there) was to the merciful a child (son), so I am the worshippers' first/beginner." | ql an kan llrHmn wld fana awl al`abdyn | |||
| 82. * | Glory to the Lord of the heavens and the earth, the Lord of the Throne (of Authority)! (He is free) from the things they attribute (to him)! | Utterly remote, in His glory, is the Sustainer of the heavens and the earth - the Sustainer, in almightiness enthroned [Cf. the last clause of surah 9 and the corresponding note.] - from all that they may attribute to Him by way of definition! [See note on the last sentence of 6:100.] | Praise/glory (to) the skies'/space's and the earth's/Planet Earth's Lord, the throne's Lord, from/about what they describe/categorize. | sbHan rb alsmawat walarD rb al`r$ `ma ySfwn | |||
| 83. * | So leave them to babble and play (with vanities) until they meet that Day of theirs, which they have been promised. | But leave them to indulge in idle talk and play [with words] [Evidently an allusion to the verbal subtleties of the Nicene Creed, and particularly the statement, "Jesus Christ, the Son of God, begotten, not made [i.e., not created], by the Father as His only Son, of the same substance as the Father, God of God...", etc.] until they face that [Judgment] Day of theirs which they have been promised: | So leave them plunge into/engage in conversation (their wishful interpretation of the scriptures) and play/amuse, until they meet/find their day/time which they are being promised. | fXrhm yKwDwa wyl`bwa Hti ylqwa ywmhm alXy yw`dwn | |||
| 84. * | It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge. | for [then they will come to know that] it is He [alone] who is God in heaven and God on earth, and [that] He alone is truly wise, all-knowing. | And He is who (is) in the skies/space a God, and in the earth/Planet Earth a God, and He is the wise/judicious, the knowledgeable. | whw alXy fy alsma' alh wfy alarD alh whw alHkym al`lym | |||
| 85. * | And blessed is He to Whom belongs the dominion of the heavens and the earth, and all between them: with Him is the Knowledge of the Hour (of Judgment): and to Him shall ye be brought back. | And hallowed be He unto whom the dominion over the heavens and the earth and all that is between them belongs, and with whom the knowledge of the Last Hour rests, and unto whom you all shall be brought back! | And blessed who for Him (is) the skies'/space's and the earth's/Planet Earth's and what (is) between them (B)'s ownership/kingdom, and at Him (is) the Hour's/Resurrection's knowledge, and to Him you are being returned.361 | wtbark alXy lh mlk alsmawat walarD wmabynhma w`ndh `lm alsa`+ walyh trj`wn | |||
| 86. * | And those whom they invoke besides Allah have no power of intercession;- only he who bears witness to the Truth, and they know (him). | And those [beings] whom some invoke beside God [A reference to falsely deified saints or prophets and, particularly (in view of the context), to Jesus.] have it not in their power to intercede [on Judgment Day] for any but such as have [in their lifetime] borne witness to the truth, and have been aware [that God is one and unique]. [For an explanation of the Quranic concept of "intercession", see 10:3 - "There is none that could intercede with Him unless He grants leave therefor" - and the corresponding note. My interpolation, at the end of the above verse, of the words "that God is one and unique" is based on Razi's interpretation of this passage, implying that a mere oral "bearing witness to the truth" is useless if it is not the outcome of an inner awareness of God's oneness and uniqueness.] | And those whom they call from other than Him, do not own/possess the mediation, except who testified/witnessed with the truth and they are knowing. | wlaymlk alXyn yd`wn mn dwnh al$fa`+ ala mn $hd balHq whm y`lmwn | |||
| 87. * | If thou ask them, who created them, they will certainly say, Allah. How then are they deluded away (from the Truth)? | Now if thou ask those [who worship any being other than God] as to who it is that has created them, they are sure to answer, "God." How perverted, then, are their minds! | And if (E) you asked/questioned them: "Who created them?" They will say (E): "God." So where/how they be lied to/turned away? | wlYn salthm mn Klqhm lyqwln allh fani yWfkwn | |||
| 88. * | ((Allah) has knowledge) of the (Prophet's) cry, "O my Lord! Truly these are people who will not believe!" | [But God has full knowledge of the true believer] [Razi (on whose commentary the above interpolation is based), regards this as a reference to the Prophet Muhammad. It seems, however, that the meaning is wider, embracing every believer, of whatever denomination, who is distressed at the blindness of people who attribute divinity or divine qualities to any being other than God Himself.] and of his [despairing] cry: "O my Sustainer! Verily, these are people who will not believe!" | And his saying/word: "You my lord, that truly those (are) a nation not believing." | wqylh yarb an hWla' qwm layWmnwn | |||
| 89. * | But turn away from them, and say "Peace!" But soon shall they know! | Yet bear thou with them, and say, "Peace [be upon you]!" - for in time they will come to know [the truth]. | So turn away/disregard from them, and say: "A greeting/safety/security/peace." So they will know.362 | faSfH `nhm wql slam fswf y`lmwn | |||