Compared Translations of the meaning of the Quran - Sura 39
az-Zumar -
The Groups, The Troops, Throngs, The Companies
Total Verses: 75 | |
az-Zumar 039:001
| 39:1 سورة الزمر بسم الله الرحمن الرحيم ٛــــ تنزيل الكتاب من الله العزيز الحكيم |
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| Transliteration | Tanzeelu alkitabi mina Allahi alAAazeezi alhakeemi |
| Literal | The Book's descent from God, the glorious/mighty , the wise/judicious. |
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| Yusuf Ali | The revelation of this Book is from Allah, the Exalted in Power, full of Wisdom. |
| Pickthal | The revelation of the Scripture is from Allah, the Mighty, the Wise. |
| Arberry | The sending down of the Book is from God the All-mighty, the All-wise. |
| Shakir | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Sarwar | This Book is a revelation from God, the Majestic and All-Wise. |
| Khalifa | This is a revelation of the scripture, from GOD, the Almighty, the Wise. |
| Hilali/Khan | The revelation of this Book (the Quran) is from Allah, the All-Mighty, the All-Wise. |
| H/K/Saheeh | The revelation of the Qurâ an is from Allah, the Exalted in Might, the Wise. |
| Malik | The revelation of this Book (AL-Qur’an) is from Allah, the Almighty, the Wise.[1] |
| QXP | The Revelation of this Book issues from Allah, the Almighty, the Wise. |
| Maulana Ali | The revelation of the Book is from Allah, the Mighty, the Wise. |
| Free Minds | The sending down of the Scripture is from God, the Noble, the Wise. |
| Qaribullah | The sending down of the Book is from Allah, the Almighty, the Wise, |
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| George Sale | The revelation of this book is from the mighty, the wise God. |
| JM Rodwell | THE Book sent down from God, the Mighty, the Wise! |
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| Asad | THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise: |
az-Zumar 039:002
| 39:2 انا انزلنا اليك الكتاب بالحق فاعبدالله مخلصا له الدين |
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| Transliteration | Inna anzalna ilayka alkitaba bialhaqqi faoAAbudi Allaha mukhlisan lahu alddeena |
| Literal | That We, We descended to you The Book with the truth so worship God faithful, loyal/devoted to him (in) the religion. |
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| Yusuf Ali | Verily it is We Who have revealed the Book to thee in Truth: so serve Allah, offering Him sincere devotion. |
| Pickthal | Lo! We have revealed the Scripture unto thee (Muhammad) with truth; so worship Allah, making religion pure for Him (only). |
| Arberry | We have sent down to thee the Book with the truth; so worship God, making thy religion His sincerely. |
| Shakir | Surely We have revealed to you the Book with the truth, therefore serve Allah, being sincere to Him in obedience. |
| Sarwar | We have revealed the Book to you in all truth. Worship God and be devoted to His religion. |
| Khalifa | We sent down to you this scripture, truthfully; you shall worship GOD, devoting your religion to Him alone. |
| Hilali/Khan | Verily, We have sent down the Book to you (O Muhammad SAW) in truth: So worship Allah (Alone) by doing religious deeds sincerely for Allahs sake only, (and not to show-off, and not to set up rivals with Him in worship). |
| H/K/Saheeh | Indeed, We have sent down to you the Book, [O Muúammad], in truth. So worship Allah, [being] sincere to Him in religion. |
| Malik | Certainly We have revealed to you the Book with the Truth: therefore worship Allah, offering Him your sincere obedience.[2] |
| QXP | Behold, it is We Who have revealed this Book to you (O Prophet) setting forth the Truth. Therefore, serve Allah sincere in your Faith in Him alone. |
| Maulana Ali | Surely We have revealed to thee the Book with truth, so serve Allah, being sincere to Him in obedience. |
| Free Minds | We have sent down to you the Scripture with truth, so serve God while devoting the system to Him. |
| Qaribullah | We have sent down the Book with the truth to you (Prophet Muhammad), therefore worship Allah, and make your religion sincerely His. |
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| George Sale | Verily We have revealed this book unto thee with truth: Wherefore serve God, exhibiting the pure religion unto Him. |
| JM Rodwell | We have sent down the Book to thee with the truth: serve thou God then, and be sincere in thy worship: |
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| Asad | for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone! |
az-Zumar 039:003
| 39:3 الا لله الدين الخالص والذين اتخذوا من دونه اولياء مانعبدهم الا ليقربونا الى الله زلفى ان الله يحكم بينهم في ماهم فيه يختلفون ان الله لايهدي من هو كاذب كفار |
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| Transliteration | Ala lillahi alddeenu alkhalisu waallatheena ittakhathoo min doonihi awliyaa ma naAAbuduhum illa liyuqarriboona ila Allahi zulfa inna Allaha yahkumu baynahum fee ma hum feehi yakhtalifoona inna Allaha la yahdee man huwa kathibun kaffarun |
| Literal | Is not to God the religion the clear/pure? And those who took from other than Him guardians/allies (they say): We do not worship them except to near/approach us to God, (an) approachment/ degree ." That truly God judges/rules between them in what they are in it differing/disputing , that truly God does not guide who he is lying/denying/falsifying , (an insistent) disbeliever. |
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| Yusuf Ali | Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful. |
| Pickthal | Surely pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate. |
| Arberry | Belongs not sincere religion to God? And those who take protectors, apart from Him -- 'We only serve them that they may bring us nigh in nearness to God' -- surely God shall judge between them touching that whereon they are at variance. Surely God guides not him who is a liar, unthankful. |
| Shakir | Now, surely, sincere obedience is due to Allah (alone) and (as for) those who take guardians besides Him, (saying), We do not serve them save that they may make us nearer to Allah, surely Allah will judge between them in that in which they differ; surely Allah does not guide him aright who is a liar, ungrateful. |
| Sarwar | The religion of God is certainly pure. Concerning those whom they consider as their guardians besides God, they say, "We only worship them so that they may make our positions nearer to God." God will certainly issue His decree about their differences. God does not guide the liars and the disbelievers. |
| Khalifa | Absolutely, the religion shall be devoted to GOD alone. Those who set up idols beside Him say, "We idolize them only to bring us closer to GOD; for they are in a better position!" GOD will judge them regarding their disputes. GOD does not guide such liars, disbelievers. |
| Hilali/Khan | Surely, the religion (i.e. the worship and the obedience) is for Allah only. And those who take Auliya (protectors and helpers) besides Him (say): "We worship them only that they may bring us near to Allah." Verily, Allah will judge between them concerning that wherein they differ. Truly, Allah guides not him who is a liar, and a disbeliever. |
| H/K/Saheeh | Unquestionably, for Allah is the pure religion. And those who take protectors besides Him [say], "We only worship them that they may bring us nearer to Allah in position." Indeed, Allah will judge between them concerning that over which they differ. Indeed, Allah does not guide he who is a liar and [confirmed] disbeliever. |
| Malik | Beware! Sincere true obedience is due to Allah Alone! As for those who take other guardians (worship the saints) besides Him saying: "We worship them only that they may bring us nearer to Allah." Surely Allah will judge between them concerning all that in which they differ. Allah does not guide him who is a liar and a disbeliever.[3] |
| QXP | Know and make it known that the Pristine Religion is for Allah and from Him alone. And yet, they who take patrons besides Him say, "We worship them for no other reason than they bring us nearer to Allah." (5:35), (10:18), (17:57). Behold, Allah judges them (right in this Revelation) concerning that wherein they differ. Verily, Allah does not intervene to guide anyone who is a liar unto himself, thankless to his own detriment. |
| Maulana Ali | Now surely sincere obedience is due to Allah (alone). And those who choose protectors besides Him (say): We serve them only that they may bring us nearer to Allah. Surely Allah will judge between them in that in which they differ. Surely Allah guides not him who is a liar, ungrateful. |
| Free Minds | Absolutely, to God is the true system. And those who set up allies besides Him: "We only serve them so that they may bring us closer to God." God will judge between them in what they dispute. Surely, God does not guide him who is a liar, a rejecter. |
| Qaribullah | Is it not that the sincere religion belongs to Allah? As for those who choose guardians, other than Him, (saying): 'We only worship them so that they will bring us near to Allah, ' Indeed, Allah will judge between them concerning their differences. Indeed, Allah does not guide he who is an unthankful liar. |
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| George Sale | Ought not the pure religion to be exhibited unto God? But as to those who take other patrons besides Him, saying, we worship them only that they may bring us nearer unto God; verily God will judge between them concerning that wherein they disagree. Surely God will not direct him who is a liar, or ungrateful. |
| JM Rodwell | Is not a sincere worship due to God? But they who take others beside him as lords saying, "We serve them only that they may bring us near to God"-God will judge between them and the faithful, concerning that wherein they are at variance. Verily God will no |
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| Asad | Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], "We worship them for no other reason than that they bring us nearer to God." [This relates not only to the worship of saints, angels and "deified" persons as such, but also to that of their symbolic representations (statues, pictures, relics, etc.) and, in the case of defunct human personalities, of their real or reputed tombs. Since all such practices are based on the worshipper's hope of "mediation" between himself and God, they obviously conflict with the concept of His omniscience and justice, and are, therefore - notwithstanding their widespread occurrence - utterly rejected by the Quran.] Behold, God will judge between them [on Resurrection Day] with regard to all wherein they differ [from the truth]: [I.e., between those worshippers and the spiritual leaders who have led them astray (cf. 34:31-33).] for, verily, God does not grace with His guidance anyone who is bent on lying [to himself^ and is] stubbornly ingrate! [Cf. 6:22-24 and the corresponding notes.] |
az-Zumar 039:004
| 39:4 لو اراد الله ان يتخذ ولدا لاصطفى مما يخلق مايشاء سبحانه هو الله الواحد القهار |
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| Transliteration | Law arada Allahu an yattakhitha waladan laistafa mimma yakhluqu ma yashao subhanahu huwa Allahu alwahidu alqahharu |
| Literal | If God wanted/intended that (E) He takes a child (son), He would have chosen/purified from who He created, what He wills/wants, His praise/glory, He is God, the one the defeator/conqueror (E) . |
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| Yusuf Ali | Had Allah wished to take to Himself a son, He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible. |
| Pickthal | If Allah had willed to choose a son, He could have chosen what He would of that which He hath created. Be He Glorified! He is Allah, the One, the Absolute. |
| Arberry | Had God desired to take to Him a son, He would have chosen whatever He willed of that He has created. Glory be to Him! He is God, the One, the Omnipotent. |
| Shakir | If Allah desire to take a son to Himself, He will surely choose those He pleases from what He has created. Glory be to Him: He is Allah, the One, the Subduer (of all). |
| Sarwar | Had God wanted to have a son, He would have chosen one from His creatures according to His will. God is too Exalted to have a son. He is One and Almighty. |
| Khalifa | If GOD wanted to have a son, He could have chosen whomever He willed from among His creations. Be He glorified; He is GOD, the One, the Supreme. |
| Hilali/Khan | Had Allah willed to take a son (or offspring or children), He could have chosen whom He pleased out of those whom He created. But glory be to Him! (He is above such things). He is Allah, the One, the Irresistible. |
| H/K/Saheeh | If Allah had intended to take a son, He could have chosen from what He creates whatever He willed. Exalted is He; He is Allah, the One, the Prevailing. |
| Malik | If Allah had intended to take a son, He could have chosen anyone He pleased out of His creation: Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible.[4] |
| QXP | And if Allah had willed to take unto Himself a son, He could have chosen anyone that He wanted out of what He has created. Infinite is He in His Glory! He is Allah, the One, the Overpowering. (Utterly remote from all imperfection, Allah is in no need or desire of having an offspring). |
| Maulana Ali | If Allah desired to take a son to Himself, He could have chosen those He pleased out of those whom He has created -- Glory be to Him! He is Allah, the One, the Subduer (of all). |
| Free Minds | If God wished to take a son, He could have exalted from among His creation what He pleases. Be He glorified; He is God, the One, the Supreme. |
| Qaribullah | If Allah had desired to take a son, He would have chosen whatever He willed out of His creation. Exaltations to Him! He is Allah, the One, the Conqueror. |
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| George Sale | If God had been minded to have had a son, He had surely chosen what He pleased out of that which He hath created. But far be such a thing from Him! He is the sole, the almighty God. |
| JM Rodwell | Had God desired to have had a son, he had surely chosen what he pleased out of his own creation. But praise be to Him! He is God, the One, the Almighty. |
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| Asad | Had God willed to take Unto Himself a son, He could have chosen anyone that He wanted out of whatever He has created - [but] limitless is He in His glory! [The implication is this: Since God is almighty, He can have or do anything that He wills; and so, if He wanted, He could "take unto Himself a son" (which is an allusion to the Christian doctrine of Jesus as "the son of God"). Since, however, He is "limitless in His glory" - i.e., complete in His excellence and utterly remote from all imperfection - He is ipso facto remote from the incompleteness inherent in the need of, or desire for, progeny, which logically precludes the possibility of His having a "son". (Cf. the last sentence of 6:100 and the corresponding note.)] He is the One God, the One who holds absolute sway over all that exists! |
az-Zumar 039:005
| 39:5 خلق السماوات والارض بالحق يكور الليل على النهار ويكور النهار على الليل وسخر الشمس والقمر كل يجري لاجل مسمى الا هو العزيز الغفار |
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| Transliteration | Khalaqa alssamawati waal-arda bialhaqqi yukawwiru allayla AAala alnnahari wayukawwiru alnnahara AAala allayli wasakhkhara alshshamsa waalqamara kullun yajree li-ajalin musamman ala huwa alAAazeezu alghaffaru |
| Literal | He created the skies/space and the earth/Planet Earth, with the truth . He rotates/rolls the night on (to) the daytime, and He rotates/rolls the daytime on (to) the night, and He manipulated/subjugated the sun and the moon, each/all flows/orbits to a term/time, named/identified (specified), is He not the glorious/mighty , the forgiving/often forgiver? |
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| Yusuf Ali | He created the heavens and the earth in true (proportions): He makes the Night overlap the Day, and the Day overlap the Night: He has subjected the sun and the moon (to His law): Each one follows a course for a time appointed. Is not He the Exalted in Power - He Who forgives again and again? |
| Pickthal | He hath created the heavens and the earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver? |
| Arberry | He created the heavens and the earth in truth, wrapping night about the day, and wrapping the day about the night; and He has subjected the sun and the moon, each of them running to a stated term. Is not He the All-mighty, the All-forgiving? |
| Shakir | He has created the heavens and the earth with the truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one runs on to an assigned term; now surely He is the Mighty, the great Forgiver. |
| Sarwar | He has created the heavens and the earth for a genuine purpose. He covers the night with the day and the day with the night and has subdued the sun and the moon, each of which floats for an appointed time. God is certainly Majestic and All-Forgiving. |
| Khalifa | He created the heavens and the earth truthfully. He rolls the night over the day, and rolls the day over the night. He committed the sun and the moon, each running for a finite period. Absolutely, He is the Almighty, the Forgiving. |
| Hilali/Khan | He has created the heavens and the earth with truth. He makes the night to go in the day and makes the day to go in the night. And He has subjected the sun and the moon. Each running (on a fixed course) for an appointed term. Verily, He is the All-Mighty, the Oft-Forgiving. |
| H/K/Saheeh | He created the heavens and earth in truth. He wraps the night over the day and wraps the day over the night and has subjected the sun and the moon, each running [its course] for a specified term. Unquestionably, He is the Exalted in Might, the Perpetual Forgiver. |
| Malik | He created the heavens and the earth to manifest the Truth. He causes the night to succeed the day and the day to overtake the night. He has subjected the sun and the moon to His law, each one following a course for an appointed term. Is He not the All-Mighty, the All- Forgiving?[5] |
| QXP | He it is Who has created the heavens and the earth to fulfill a definite Purpose. He rolls the night over the day, and rolls the day over the night. And He has subjected the sun and the moon, each running along its course for a term appointed. Is not He the Almighty, the Ever-Absolver of Imperfections? |
| Maulana Ali | He has created the heavens and the earth with truth; He makes the night cover the day and makes the day overtake the night, and He has made the sun and the moon subservient; each one moves on to an assigned term. Now surely He is the Mighty, the Forgiver. |
| Free Minds | He created the heavens and the Earth with truth. He rolls the night over the day, and He rolls the day over the night. And He committed the sun and the moon, each running for an appointed term. Absolutely, He is the Noble, the Forgiving. |
| Qaribullah | He created the heavens and the earth in truth, wrapping the night about the day and wrapping the day about the night, He has subjected the sun and the moon each to run for a stated term. Is He not the Almighty, the Forgiving? |
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| George Sale | He hath created the heavens and the earth with truth: He causeth the night to succeed the day, and He causeth the day to succeed the night, and He obligeth the sun and the moon to perform their services; each of them hasteneth to an appointed period. Is not He the mighty, the forgiver of sins? |
| JM Rodwell | For truth hath he created the Heavens and the Earth: It is of Him that the night returneth upon the day and that the day returneth upon the night: and He controlleth the sun and the moon so that each speedeth to an appointed goal. Is He not the Mighty, the |
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| Asad | He it is who has created the heavens and the earth in accordance with [an inner] truth. [See note on the last but one sentence of 10:5.] He causes the night to flow into the day, and causes the day to flow into the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him]. [See note on 13:2.] Is not He the Almighty, the All-Forgiving? |
az-Zumar 039:006
| 39:6 خلقكم من نفس واحدة ثم جعل منها زوجها وانزل لكم من الانعام ثمانية ازواج يخلقكم في بطون امهاتكم خلقا من بعد خلق في ظلمات ثلاث ذلكم الله ربكم له الملك لااله الا هو فانى تصرفون |
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| Transliteration | Khalaqakum min nafsin wahidatin thumma jaAAala minha zawjaha waanzala lakum mina al-anAAami thamaniyata azwajin yakhluqukum fee butooni ommahatikum khalqan min baAAdi khalqin fee thulumatin thalathin thalikumu Allahu rabbukum lahu almulku la ilaha illa huwa faanna tusrafoona |
| Literal | He created you from one self , then He made/created from it, its spouse , and He descended for you from the camels/livestock eight pairs/kinds (refer to 6:143 and 6:144), He creates you, in your mothers' bellies/insides, a creation from after a creation, in 3 darknesses (trimesters), that one, (is) God, your Lord, for Him (is) the kingdom/ownership (there is) no god except Him, so how/where (do) you be diverted/misguided ? |
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| Yusuf Ali | He created you (all) from a single person: then created, of like nature, his mate; and he sent down for you eight head of cattle in pairs: He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness. such is Allah, your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Centre)? |
| Pickthal | He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no Allah save Him. How then are ye turned away? |
| Arberry | He created you of a single soul, then from it He appointed its mate; and He sent down to you of the cattle eight couples. He creates you in your mothers' wombs creation after creation in threefold shadows. That then is God, your Lord; to Him belongs the Kingdom; there is no god but He; so how are you turned about? |
| Shakir | He has created you from a single being, then made its mate of the same (kind), and He has made for you eight of the cattle in pairs. He creates you in the wombs of your mothers-- a creation after a creation-- in triple darkness; that is Allah your Lord, His is the kingdom; there is no god but He; whence are you then turned away? |
| Sarwar | He has created you from a single soul. Out of this He created your spouse. He sent you eight pairs of cattle. He creates you for a second time in the wombs of your mothers behind three curtains of darkness. He is your Lord to whom belongs the Kingdom. He is the only Lord. Where then will you turn away?. |
| Khalifa | He created you from one person, then created from him his mate. He sent down to you eight kinds of livestock. He creates you in your mothers' bellies, creation after creation, in trimesters of darkness. Such is GOD your Lord. To Him belongs all sovereignty. There is no other god beside Him. How could you deviate? |
| Hilali/Khan | He created you (all) from a single person (Adam); then made from him his wife (Hawwa (Eve)). And He has sent down for you of cattle eight pairs (of the sheep, two, male and female; of the goats, two, male and female; of the oxen, two, male and female; and of the camels, two, male and female). He creates you in the wombs of your mothers, creation after creation in three veils of darkness, such is Allah your Lord. His is the kingdom, La ilaha illa Huwa (none has the right to be worshipped but He). How then are you turned away? |
| H/K/Saheeh | He created you from one soul. Then He made from it its mate, and He produced for you from the grazing livestock eight mates. He creates you in the wombs of your mothers, creation after creation, within three darknesses. That is Allah, your Lord; to Him belongs dominion. There is no deity except Him, so how are you averted? |
| Malik | He created you all from a single person, then from that person He created his mate. He also created for you eight head of cattle in pairs. He creates you in the wombs of your mothers in stages, one after another, in three layers of darkness. This is Allah, your Lord. To Him belongs the sovereignty. There is no god but Him. How can you then turn away from Him?[6] |
| QXP | He has created you all out of one living entity (from a single life cell) - and fashioned similarly its mate, male and female. (6:99). And He has bestowed upon you cattle of eight kinds in pairs. (Sheep, goat, camel, cow - male and female, the common permissible livestock (6:144-146).) He creates you in the bellies of your mothers, creation after creation, in threefold depths of darkness (the abdominal wall, the uterine wall and the embryonic sac). Such is Allah, your Lord! Unto Him belongs the Kingdom. There is no god but He. How, then, can you sway like errant winds! |
| Maulana Ali | He created you from a single being, then made its mates of the same (kind). And He sent down for you eight of the cattle in pairs. He creates you in the wombs of your mothers -- creation after creation -- in triple darkness. That is Allah, your Lord; His is the kingdom. There is no God but He. How are you then turned away? |
| Free Minds | He created you from one person, then He made from it its mate. And He sent down to you eight pairs of the livestock. He creates you in the wombs of your mothers, a creation after a creation in three darkness's. Such is God your Lord. To Him belongs the sovereignty. There is no god besides Him. How is it then you deviate? |
| Qaribullah | He created you from a single soul, then from it He created its spouse. And He sent down to you eight pairs of the cattle. He creates you in your mothers' womb, creation after creation, in three (stages of) darkness. Such then is Allah, your Lord. For Him is the Kingdom. There is no god except Him. How, then, can you turn away? |
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| George Sale | He created you of one man, and afterwards out of him formed his wife: And He hath bestowed on you four pair of cattle. He formeth you in the wombs of your mothers, by several gradual formations, within three vails of darkness. This is God your Lord: His is the kingdom: There is no God but He. Why therefore are ye turned aside from the worship of Him to idolatry? |
| JM Rodwell | He created you all of one man, from whom He afterwards formed his wife; and of cattle He hath sent down to you four pairs. In the wombs of your mothers did He create you by creation upon creation in triple darkness. It is He who is God your Lord: the kingd |
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| Asad | He has created you [all] out of one living entity, and out of it fashioned its mate; [See 4:1 and the corresponding note.] and he has bestowed upon you four kinds of cattle of either sex; [Lit., "eight [in] pairs", i.e., the male and the female of four kinds of cattle (sheep, goats, camels and bovine cattle). For an explanation of my rendering, see note on 6:143-144, where the same kinds of domesticated cattle are spoken of in connection with certain meaningless, superstitious taboos of pre-Islamic times, whereas here they are mentioned as "bestowed upon you" by God, and therefore lawful. Beyond this, the mention of cattle in this context is meant to remind man that it is God who provides his sustenance and therefore, man is utterly dependent on Him.] [and] He creates you in your mothers' wombs, one act of creation after another, in threefold depths of darkness. [Lit., "by creation after creation, in three darknesses": an allusion to the successive stages of embryonic development, repeatedly spoken of in the Quran (cf. 22:5 and 23:12-14), and to the darkness of the womb, the membrane enveloping the embryo, and its pre-natal blindness.] Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth? [Lit., "how, then, are you turned away?" - i.e., from the truth.] |
az-Zumar 039:007
| 39:7 ان تكفروا فان الله غني عنكم ولايرضى لعباده الكفر وان تشكروا يرضه لكم ولاتزر وازرة وزر اخرى ثم الى ربكم مرجعكم فينبئكم بما كنتم تعملون انه عليم بذات الصدور |
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| Transliteration | In takfuroo fa-inna Allaha ghaniyyun AAankum wala yarda liAAibadihi alkufra wa-in tashkuroo yardahu lakum wala taziru waziratun wizra okhra thumma ila rabbikum marjiAAukum fayunabbi-okum bima kuntum taAAmaloona innahu AAaleemun bithati alssudoori |
| Literal | If you disbelieve, so then God (is) rich from (without) you, and He does not accept/approve the disbelief to His worshippers/slaves , and if you thank/be grateful He accepts/approves it for you, and no sinner/loader/burdener carries/bears another's sins/load/burden , then to your Lord (is) your return, so He informs you with what you were making/doing , that He truly (is) knowledgeable with of the chests (innermosts). |
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| Yusuf Ali | If ye reject (Allah), Truly Allah hath no need of you; but He liketh not ingratitude from His servants: if ye are grateful, He is pleased with you. No bearer of burdens can bear the burden of another. In the end, to your Lord is your Return, when He will tell you the truth of all that ye did (in this life). for He knoweth well all that is in (men's) hearts. |
| Pickthal | If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another's load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men). |
| Arberry | If you are unthankful, God is independent of you, yet He approves not unthankfulness in His servants; but if you are thankful, He will approve it in you. And no soul laden bears the load of another. Then to your Lord shall you return, and He will tell you what you have been doing. He knows the thoughts within the breasts. |
| Shakir | If you are ungrateful, then surely Allah is Self-sufficient above all need of you; and He does not like ungratefulness in His servants; and if you are grateful, He likes it in you; and no bearer of burden shall bear the burden of another; then to your Lord is your return, then will He inform you of what you did; surely He is Cognizant of what is in the breasts. |
| Sarwar | If you disbelieve, know that God is certainly independent of you. He does not want disbelief for His servants. If you give thanks, He will accept it from you. No one will be responsible for the sins of others. To your Lord you will all return and He will tell you about what you have done. He knows best what the hearts contain. |
| Khalifa | If you disbelieve, GOD does not need anyone. But He dislikes to see His servants make the wrong decision. If you decide to be appreciative, He is pleased for you. No soul bears the sins of any other soul. Ultimately, to your Lord is your return, then He will inform you of everything you had done. He is fully aware of the innermost thoughts. |
| Hilali/Khan | If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you. No bearer of burdens shall bear the burden of another. Then to your Lord is your return, so He will inform you what you used to do. Verily, He is the All-Knower of that which is in (mens) breasts. |
| H/K/Saheeh | If you disbelieve indeed, Allah is Free from need of you. And He does not approve for His servants disbelief. And if you are grateful, He approves it for you; and no bearer of burdens will bear the burden of another. Then to your Lord is your return, and He will inform you about what you used to do. Indeed, He is Knowing of that within the breasts. |
| Malik | If you disbelieve, then you should know that Allah does not need you. He does not like ingratitude from His servants. Therefore, if you are grateful He is pleased with you. On the Day of Judgement, no bearer of burdens will bear the burden of another. Ultimately, all of you have to return to your Lord. Then He will tell you the truth of all that you did in this life. Surely He knows even the secrets of your hearts.[7] |
| QXP | If you are ungrateful, behold, Allah is in no need of you. He does not approve of ingratitude in His servants. And if you are grateful, He approves it for you. And no laden one will bear the burden of another. Ultimately, unto your Lord is your return. And, then He will make you understand everything you were doing in life. Verily, He is Knower of what is in the hearts. |
| Maulana Ali | If you are ungrateful, then surely Allah is above need of you. And He likes not ungratefulness in His servants. And if you are grateful, He likes it for you. And no bearer of a burden will bear another’s burden. Then to your Lord is your return, then will He inform you of what you did. Surely He is Knower of what is in the breasts. |
| Free Minds | If you reject, then know that God is in no need of you, and He dislikes rejection for His servants. And if you are appreciative, He is pleased for you. And none shall bear the burdens of another. Then to your Lord is your return, and He will inform you of everything you had done. He is fully aware of what is inside the chests. |
| Qaribullah | If you disbelieve, Allah is Rich, independent of you. Yet He does not approve of disbelief to His worshipers, but if you believe He will approve it in you. No laden soul shall bear another's load. Then, to Allah you shall return and He will tell to you what you have done. He knows the innermost of your chests. |
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| George Sale | If ye be ungrateful, verily God hath no need of you; yet He liketh not ingratitude in his servants: But if ye be thankful, He will be well pleased with you. A burdened soul shall not bear the burden of another: Hereafter shall ye return unto your Lord, and He shall declare unto you that which ye have wrought, and will reward you accordingly; for He knoweth the innermost parts of your breasts. |
| JM Rodwell | Suppose ye render him no thanks! yet forsooth is God rich without you: but He is not pleased with thanklessness in His servants: yet if ye be thankful He will be pleased with you. The soul burdened with its own works shall not be burdened with the burden o |
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| Asad | If you are ingrate [Or: "If you deny the truth".] - behold, God has no need of you; none the less, He does not approve of ingratitude in His servants: whereas, if you show gratitude, He approves it in you. And no bearer of burdens shall be made to bear another's burden. [This statement occurs in the Quran five times in exactly the same formulation (apart from the above instance, in 6:164, 17:15, 35:18 and 53:38 - this last being the earliest in the chronology of revelation). In the present instance, it contains an allusion to (and rejection of) the Christian doctrine of "vicarious atonement" and, indirectly, to the worship of saints, etc., spoken of in verse 3 above and referred to in the corresponding note above. (See also note on 53:38.)] In time, unto your Sustainer you all must return, and then He will make you [truly] understand all that you were doing [in life]: for, verily, He has full knowledge of what is in the hearts [of men]. |
az-Zumar 039:008
| 39:8 واذا مس الانسان ضر دعا ربه منيبا اليه ثم اذا خوله نعمة منه نسي ماكان يدعو اليه من قبل وجعل لله اندادا ليضل عن سبيله قل تمتع بكفرك قليلا انك من اصحاب النار |
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| Transliteration | Wa-itha massa al-insana durrun daAAa rabbahu muneeban ilayhi thumma itha khawwalahu niAAmatan minhu nasiya ma kana yadAAoo ilayhi min qablu wajaAAala lillahi andadan liyudilla AAan sabeelihi qul tamattaAA bikufrika qaleelan innaka min as-habi alnnari |
| Literal | And if harm touched the human, he called his Lord repenting/obeying to Him, then if he made him own a blessing/goodness from Him, he forgot what he was calling to Him from before, and he made/put to God equals (idols) to misguide from His way/path , say: "Live long/enjoy with your disbelief little , that you are from the fire's owners/company " |
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| Yusuf Ali | When some trouble toucheth man, he crieth unto his Lord, turning to Him in repentance: but when He bestoweth a favour upon him as from Himself, (man) doth forget what he cried and prayed for before, and he doth set up rivals unto Allah, thus misleading others from Allah's Path. Say, "Enjoy thy blasphemy for a little while: verily thou art (one) of the Companions of the Fire!" |
| Pickthal | And when some hurt toucheth man, he crieth unto his Lord, turning unto Him (repentant). Then, when He granteth him a boon from Him he forgetteth that for which he cried unto Him before, and setteth up rivals to Allah that he may beguile (men) from his way. Say (O Muhammad, unto such an one): Take pleasure in thy disbelief a while. Lo! thou art of the owners of the Fire. |
| Arberry | When some affliction visits a man, he calls upon his Lord, turning to him; then when He confers on him a blessing from Him he forgets that he was calling to before and sets up compeers to God, to lead astray from His way. Say: 'Enjoy thy unbelief a little; thou shalt be among the inhabitants of the Fire.' |
| Shakir | And when distress afflicts a man he calls upon his Lord turning to Him frequently; then when He makes him possess a favor from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray off from His path. Say: Enjoy yourself in your ungratefulness a little, surely you are of the inmates of the fire. |
| Sarwar | When the human being is afflicted with hardship, he starts to pray to his Lord and turns to Him in repentance. When God grants him a favor, he forgets the hardship about which he had prayed to God and starts to consider equal to God things that lead him astray from His path. (Muhammad), tell him, "You can only enjoy in your disbelief for a short time. You will certainly be a dweller of hell fire". |
| Khalifa | When the human being is afflicted, he implores his Lord, sincerely devoted to Him. But as soon as He blesses him, he forgets his previous imploring, sets up idols to rank with GOD and to divert others from His path. Say, "Enjoy your disbelief temporarily; you have incurred the hellfire." |
| Hilali/Khan | And when some hurt touches man, he cries to his Lord (Allah Alone), turning to Him in repentance, but when He bestows a favour upon him from Himself, he forgets that for which he cried for before, and he sets up rivals to Allah, in order to mislead others from His Path. Say: "Take pleasure in your disbelief for a while: surely, you are (one) of the dwellers of the Fire!" |
| H/K/Saheeh | And when adversity touches man, he calls upon his Lord, turning to Him [alone]; then when He bestows on him a favor from Himself, he forgets Him whom he called upon before, and he attributes to Allah equals to mislead [people] from His way. Say, "Enjoy your disbelief for a little; indeed, you are of the companions of the Fire." |
| Malik | When some trouble befalls man, he cries to his Lord and turns to Him in repentance; but no sooner does He bestow on him His favor than he forgets what he has prayed for and sets up rivals to Allah, thus misleading others from His Way. Tell such people: "Enjoy your unbelief for a little while; certainly you will be of the inmates of hellfire."[8] |
| QXP | Now, when affliction befalls man, he calls upon his Lord turning unto Him. But as soon as He bestows upon him Bliss, he forgets Him Whom he called before, and he claims that there are other powers that can rival Allah - thus misleading others from His Path. (Such as he was saved by so and so of the saints, or magic, amulet etc.) Say, "Enjoy your disbelief for a little while. Behold, you are among the companions of the Fire." |
| Maulana Ali | And when distress afflicts a man he calls upon his Lord, turning to Him; then when He grants him a favour from Him, he forgets that for which he called upon Him before, and sets up rivals to Allah that he may cause (men) to stray from His path. Say: Enjoy thine ungratefulness for a little, surely thou art of the companions of the Fire. |
| Free Minds | And when the human being is afflicted with adversity, he implores his Lord, turning in repentance to Him. But then, when He grants him a blessing from Him, he forgets his previous imploring, and sets up equals with God, in order to mislead others from His path. Say: "Enjoy your rejection for a while; for you are of the dwellers of the Fire." |
| Qaribullah | When an affliction befalls a human, he supplicates to his Lord and turns to Him (in repentance) yet, no sooner does He bestow on him His blessing than he forgets that for which he had just supplicated and sets up associates with Allah in order to lead (people) away from His Path. Say: 'Enjoy your disbelief for awhile, you shall surely be among the companions of the Fire. |
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| George Sale | When harm befalleth a man, he calleth upon his Lord, and turneth unto Him: Yet afterwards, when God hath bestowed on him favour from himself, he forgetteth that being which he invoked before, and setteth up equals unto God, that he may seduce men from his way. Say unto such a man, enjoy this life in thy infidelity for a little while: But hereafter shalt thou surely be one of the inhabitants of hell fire. |
| JM Rodwell | When some trouble toucheth a man, he turneth to his Lord and calleth on him: yet no sooner hath He enriched him with his favour than he forgetteth Him on whom he before had called, and setteth up peers with God, that he may beguile others from His way. SAY |
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| Asad | NOW [thus it is:] when affliction befalls man, he is likely to cry out to his Sustainer, turning unto Him [for help]; [Lit., "he cries out", i.e., instinctively, and as a rule.] but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God - and thus leads [others] astray from His path. [Lit., "and gives God compeers (andad, sing. nidd)". Cf. the last sentence of 2:22 and the corresponding note.] Say [unto him who sins in this way]: "Enjoy thyself for a while in this thy denial of the truth; [yet,] verily, thou art of those who are destined for the fire! |
az-Zumar 039:009
| 39:9 امن هو قانت اناء الليل ساجدا وقائما يحذر الاخرة ويرجو رحمة ربه قل هل يستوي الذين يعلمون والذين لايعلمون انما يتذكر اولوا الالباب |
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| Transliteration | Amman huwa qanitun anaa allayli sajidan waqa-iman yahtharu al-akhirata wayarjoo rahmata rabbihi qul hal yastawee allatheena yaAAlamoona waallatheena la yaAAlamoona innama yatathakkaru oloo al-albabi |
| Literal | Or who he is obeying humbly/prolonging the prayer (during) the nights' hours, prostrating and standing/keeping up he fears the end (other life) and hopes/expects his lord's mercy, say: "Do (they) become equal/alike, those who know and those who do not know?" But (owners) of the pure minds/hearts mention/remember. |
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| Yusuf Ali | Is one who worships devoutly during the hour of the night prostrating himself or standing (in adoration), who takes heed of the Hereafter, and who places his hope in the Mercy of his Lord - (like one who does not)? Say: "Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition. |
| Pickthal | Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed. |
| Arberry | Or is he who is obedient in the watches of the night, bowing himself and standing, he being afraid of the world to come and hoping for the mercy of his Lord . . ? Say: 'Are they equal -- those who know and those who know not?' Only men possessed of minds remember. |
| Shakir | What! he who is obedient during hours of the night, prostrating himself and standing, takes care of the hereafter and hopes for the mercy of his Lord! Say: Are those who know and those who do not know alike? Only the men of understanding are mindful. |
| Sarwar | Can this one be considered equal to one who worships God during the night, prostrating and standing, who has fear of the Day of Judgment, and who has hope in the mercy of his Lord? Say, "Are those who know equal to those who do not know? Only the people of reason take heed". |
| Khalifa | Is it not better to be one of those who meditate in the night, prostrating and staying up, being aware of the Hereafter, and seeking the mercy of their Lord? Say, "Are those who know equal to those who do not know?" Only those who possess intelligence will take heed. |
| Hilali/Khan | Is one who is obedient to Allah, prostrating himself or standing (in prayer) during the hours of the night, fearing the Hereafter and hoping for the Mercy of his Lord (like one who disbelieves)? Say: "Are those who know equal to those who know not?" It is only men of understanding who will remember (i.e. get a lesson from Allahs Signs and Verses). |
| H/K/Saheeh | Is one who is devoutly obedient during periods of the night, prostrating and standing [in prayer], fearing the Hereafter and hoping for the mercy of his Lord, [like one who does not]? Say, "Are those who know equal to those who do not know?" Only they will remember [who are] people of understanding. |
| Malik | Can he who is obedient, pass the hours of night prostrating in worship or standing in adoration, fearing the hereafter and hoping to earn the Mercy of his Lord, be compared to the man who does not? Are the knowledgeable and the ignorant equal? In fact, none will take heed except the people of understanding.[9] |
| QXP | Is it not better to be one of those who are humble, adoring Him - even in the hours of the night, and standing, keeping in mind the life to come and hoping for his Lord's grace? Say, "Are those who know (that that the 'Self' can evolve) equal to those who know not?" But only those who build their insight will take this to heart. |
| Maulana Ali | Is he who is obedient during hours of the night, prostrating himself and standing, taking care of the Hereafter and hoping for the mercy of his Lord --? Say: Are those who know and those who know not alike? Only men of understanding mind. |
| Free Minds | As for one who is meditating in the night, prostrating and standing, fearing the Hereafter, and seeking the mercy of his Lord. Say: "Are those who know equal to those who do not know?" Only those who possess understanding will remember. |
| Qaribullah | Or, is he who is obedient that prostrates himself and stands during parts of the night, being afraid of the Everlasting Life but hoping for the Mercy of the Lord (to be compared to the unbeliever)? ' Say: 'Are they equal, those who know and those who do not know? ' Only those with minds remember. |
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| George Sale | Shall he who giveth himself up to prayer in the hours of the night, prostrate, and standing, and who taketh heed as to the life to come, and hopeth for the mercy of this Lord, be dealt with as the wicked unbeliever? Say, shall they who know their duty, and they who know it not, be held equal? Verily the men of understanding only will be warned. |
| JM Rodwell | Shall he who observeth the hours of the night, prostrate or standing in devotion, heedful of the life to come, and hoping for the mercy of his Lord . . .? SAY: Shall they who have knowledge and they who have it not, be treated alike? In sooth, men of under |
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| Asad | Or [dost thou deem thyself equal to] one who devoutly worships [God] throughout the night, prostrating himself or standing [in prayer], ever- mindful of the life to come, and hoping for his Sustainer's grace?" [Alternatively, the above verse could be rendered thus: "Is, perchance, he who worships hoping for his Sustainer's grace, [equal to one who denies the truth]?"] Say: "Can they who know and they who do not know be deemed equal?" [But] only they who are endowed with insight keep this in mind! |
az-Zumar 039:010
| 39:10 قل ياعباد الذين امنوا اتقوا ربكم للذين احسنوا في هذه الدنيا حسنة وارض الله واسعة انما يوفى الصابرون اجرهم بغير حساب |
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| Transliteration | Qul ya AAibadi allatheena amanoo ittaqoo rabbakum lillatheena ahsanoo fee hathihi alddunya hasanatun waardu Allahi wasiAAatun innama yuwaffa alssabiroona ajrahum bighayri hisabin |
| Literal | Say: "You my worshippers/slaves those who believed, fear and obey your Lord, to those who did good in this the present world (is) a goodness/beauty, and God's earth/Planet Earth/land (is) spread/abundant , truly the patient are fulfilled/completed their reward without (an) account/calculation." |
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| Yusuf Ali | Say: "O ye my servants who believe! Fear your Lord, good is (the reward) for those who do good in this world. Spacious is Allah's earth! those who patiently persevere will truly receive a reward without measure!" |
| Pickthal | Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint. |
| Arberry | Say: 'My servants who believe, fear your Lord. For those who do good in this world good, and God's earth is wide. Surely the patient will be paid their wages in full without reckoning.' |
| Shakir | Say: O my servants who believe! be careful of (your duty to) your Lord; for those who do good in this world is good, and Allah's earth is spacious; only the patient will be paid back their reward in full without measure. |
| Sarwar | Say to My believing servants, "Have fear of your Lord. Those who act righteously in this life will receive good reward. The land of God is vast. God will recompense the deeds of those who have exercised patience, without keeping an account". |
| Khalifa | Say, "O My servants who believed, you shall reverence your Lord." For those who worked righteousness in this world, a good reward. GOD's earth is spacious, and those who steadfastly persevere will receive their recompense generously, without limits. |
| Hilali/Khan | Say (O Muhammad SAW): "O My slaves who believe (in the Oneness of Allah Islamic Monotheism), be afraid of your Lord (Allah) and keep your duty to Him. Good is (the reward) for those who do good in this world, and Allahs earth is spacious (so if you cannot worship Allah at a place, then go to another)! Only those who are patient shall receive their rewards in full, without reckoning." |
| H/K/Saheeh | Say, "O My servants who have believed, fear your Lord. For those who do good in this world is good, and the earth of Allah is spacious. Indeed, the patient will be given their reward without account." |
| Malik | Say: "O My servants who have truly believed, fear your Lord; those who will do good deeds in this world shall receive a good reward. If it has become difficult to follow the Right Way where you live, then migrate, you will find that Allah’s earth is spacious. Those who endure with patience will be rewarded without measure."[10] |
| QXP | Convey to them on My behalf, "O You servants of Mine who have attained belief! Be mindful of your Lord. Good is the reward for those who do good in this world, and spacious is Allah's earth. Verily, the steadfast will be given their reward in full, beyond account." |
| Maulana Ali | Say: O My servants who believe; keep your duty to your Lord. For those who do good in this world is good, and Allah’s earth is spacious. Truly the steadfast will be paid their reward without measure. |
| Free Minds | Say: "O My servants who believed, be aware of your Lord." For those who worked righteousness in this world will be a good reward, and God's Earth is spacious. Those who steadfastly persevere will receive their recompense fully, without reckoning. |
| Qaribullah | Say: 'My worshipers who believe, fear your Lord. For those who do good in this world there is good and the earth of Allah is wide surely, those who are patient will be recompensed in full without count. ' |
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| George Sale | Say, O my servants who believe, fear your Lord. They who do good in this world, shall obtain good in the next; and God's earth is spacious: Verily those who persevere with patience shall receive their recompense without measure. |
| JM Rodwell | SAY: O my believing servants, fear your Lord. For those who do good in this world there is good: and broad is God's earth-verily those who endure with patience shall be repaid: their reward shall not be by measure. |
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| Asad | Say: "[Thus speaks God:] [This interpolation is justified by the fact that the possessive pronoun in the subsequent phrase "servants of Mine" obviously relates to God.] `O you servants of Mine who have attained to faith! Be conscious of your Sustainer! Ultimate good awaits those who persevere in doing good in this world. And [remember:] wide is God's earth, [I.e., there is always a possibility of doing good and "migrating from evil unto God" - which is the permanent, spiritual connotation of the concept of hijrah implied here: see note on 4:97.] [and,] verily, they who are patient in adversity will be given their reward in full, beyond all reckoning!' " |
az-Zumar 039:011
| 39:11 قل اني امرت ان اعبد الله مخلصا له الدين |
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| Transliteration | Qul innee omirtu an aAAbuda Allaha mukhlisan lahu alddeena |
| Literal | Say: "That I, I was ordered/commanded that (E) I worship God, faithful/loyal/devoted (in) the religion." |
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| Yusuf Ali | Say: "Verily, I am commanded to serve Allah with sincere devotion; |
| Pickthal | Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only). |
| Arberry | Say: 'I have been commanded to serve God making my religion His sincerely; |
| Shakir | Say: I am commanded that I should serve Allah, being sincere to Him in obedience. |
| Sarwar | Say, "I am commanded to worship God and be devoted to His religion |
| Khalifa | Say, "I have been commanded to worship GOD, devoting the religion absolutely to Him alone. |
| Hilali/Khan | Say (O Muhammad SAW): "Verily, I am commanded to worship Allah (Alone) by obeying Him and doing religious deeds sincerely for Allahs sake only and not to show off, and not to set up rivals with Him in worship; |
| H/K/Saheeh | Say, [O Muúammad], "Indeed, I have been commanded to worship Allah, [being] sincere to Him in religion. |
| Malik | Say: "I am commanded to worship Allah and serve none but Him[11] |
| QXP | Say, "Behold, I am commanded to serve Allah sincerely for the establishment of His System. |
| Maulana Ali | Say: I am commanded to serve Allah, being sincere to Him in obedience, |
| Free Minds | Say: "I have been commanded to serve God, devoting the system to Him." |
| Qaribullah | Say: 'I am ordered to worship Allah making my religion sincerely His. |
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| George Sale | Say, I am commanded to worship God, and to exhibit the pure religion unto him: |
| JM Rodwell | SAY: I am bidden to serve God with a sincere worship: |
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| Asad | Say [O Muhammad]: "Behold, I am bidden to worship God, sincere in my faith in Him alone; |
az-Zumar 039:012
| 39:12 وامرت لان اكون اول المسلمين |
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| Transliteration | Waomirtu li-an akoona awwala almuslimeena |
| Literal | And I was ordered/commanded to that (E) I be first (of) the Moslems/submitters/ surrenderers. |
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| Yusuf Ali | "And I am commanded to be the first of those who bow to Allah in Islam." |
| Pickthal | And I am commanded to be the first of those who are muslims (surrender unto Him). |
| Arberry | and I have been commanded to be the first of those that surrender.' |
| Shakir | And I am commanded that I shall be the first of those who submit. |
| Sarwar | and I am commanded to be the first Muslim". |
| Khalifa | "And I was commanded to be the utmost submitter." |
| Hilali/Khan | "And I am commanded (this) in order that I may be the first of those who submit themselves to Allah (in Islam) as Muslims." |
| H/K/Saheeh | And I have been commanded to be the first [among you] of the Muslims." |
| Malik | and I am commanded to be the first of those who submit to Allah in Islam."[12] |
| QXP | And I have been commanded to be the foremost among those who surrender to Him." |
| Maulana Ali | And I am commanded to be the first of those who submit. |
| Free Minds | "And I was commanded to be the first of those who surrender." |
| Qaribullah | I am ordered to be the first of those to be submissive (Muslims to Him). ' |
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| George Sale | And I am commanded to be the first Moslem. |
| JM Rodwell | and I am bidden to be the first of those who surrender themselves to him (Muslims). |
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| Asad | and I am bidden to be foremost among those who surrender themselves unto God." |
az-Zumar 039:013
| 39:13 قل اني اخاف ان عصيت ربي عذاب يوم عظيم |
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| Transliteration | Qul innee akhafu in AAasaytu rabbee AAathaba yawmin AAatheemin |
| Literal | Say: "That I, I fear if I disobeyed my Lord (from) a great day's/time's torture." |
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| Yusuf Ali | Say: "I would, if I disobeyed my Lord, indeed have fear of the Penalty of a Mighty Day." |
| Pickthal | Say: Lo! if I should disobey my Lord, I fear the doom of a tremendous Day. |
| Arberry | Say: 'Truly I fear, if I should rebel against my Lord, the chastisement of a dreadful day.' |
| Shakir | Say: I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Sarwar | Say, "I am afraid that for disobeying my Lord I shall suffer the torment of the great day". |
| Khalifa | Say, "I fear, if I disobeyed my Lord, the retribution of a great day." |
| Hilali/Khan | Say (O Muhammad SAW): "Verily, if I disobey my Lord, I am afraid of the torment of a great Day." |
| H/K/Saheeh | Say, "Indeed I fear, if I should disobey my Lord, the punishment of a tremendous Day." |
| Malik | Say: "Surely, I am afraid if I disobey my Lord, the punishment of a mighty Day."[13] |
| QXP | Say, "Behold, if I disobey my Lord, I fear the doom of a Tremendous Day." |
| Maulana Ali | Say: I fear, if I disobey my Lord, the chastisement of a grievous day. |
| Free Minds | Say: "I fear, if I disobeyed my Lord, the retribution of a great Day." |
| Qaribullah | Say: 'Indeed, if I rebel against my Lord I fear the punishment of a dreadful Day. ' |
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| George Sale | Say, verily I fear, if I be disobedient unto my Lord, the punishment of the great day. |
| JM Rodwell | SAY: Verily I fear if I rebel against my Lord the punishment of a great day. |
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| Asad | Say: "Behold, I would dread, were I to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]." |
az-Zumar 039:014
| 39:14 قل الله اعبد مخلصا له ديني |
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| Transliteration | Quli Allaha aAAbudu mukhlisan lahu deenee |
| Literal | Say: "God, I worship faithful/loyal/devoted to Him (in) my religion." |
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| Yusuf Ali | Say: "It is Allah I serve, with my sincere (and exclusive) devotion: |
| Pickthal | Say: Allah I worship, making my religion pure for Him (only). |
| Arberry | Say: 'God I serve, making my religion His sincerely; |
| Shakir | Say: Allah (it is Whom) I serve, being sincere to Him in my obedience: |
| Sarwar | Say, "I worship God alone and devote myself to His religion. |
| Khalifa | Say, "GOD is the only One I worship, devoting my religion absolutely to Him alone. |
| Hilali/Khan | Say (O Muhammad SAW) "Allah Alone I worship by doing religious deeds sincerely for His sake only and not to show-off, and not to set up rivals with Him in worship." |
| H/K/Saheeh | Say, "Allah [alone] do I worship, sincere to Him in my religion, |
| Malik | Say: "Allah Alone I worship, and Him Alone I serve.[14] |
| QXP | Say, "I serve Allah sincerely to establish His System. |
| Maulana Ali | Say: Allah I serve, being sincere to Him in my obedience. |
| Free Minds | Say: "God is the One I serve, devoting my system to Him." |
| Qaribullah | Say: 'I worship Allah and make my religion sincerely His. |
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| George Sale | Say, I worship God, exhibiting my religion pure unto Him: |
| JM Rodwell | SAY: God will I serve, presenting him with a sincere worship: |
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| Asad | Say: "God alone do I worship, sincere in my faith in Him alone - |
az-Zumar 039:015
| 39:15 فاعبدوا ماشئتم من دونه قل ان الخاسرين الذين خسروا انفسهم واهليهم يوم القيامة الا ذلك هو الخسران المبين |
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| Transliteration | FaoAAbudoo ma shi/tum min doonihi qul inna alkhasireena allatheena khasiroo anfusahum waahleehim yawma alqiyamati ala thalika huwa alkhusranu almubeenu |
| Literal | So worship what you wanted from other that Him, say: "That (E) the losers , those who lost their selves and their families/peoples (on) the Day of the Resurrection , is that not it is the loss , the clear/evident ?" |
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| Yusuf Ali | "Serve ye what ye will besides him." Say: "Truly, those in loss are those who lose their own souls and their People on the Day of Judgment: Ah! that is indeed the (real and) evident Loss! |
| Pickthal | Then worship what ye will beside Him. Say: The losers will be those who lose themselves and their housefolk on the Day of Resurrection. Ah, that will be the manifest loss! |
| Arberry | so serve what you will apart from Him.' Say: 'Surely the losers are they who lose themselves and their families on the Day of Resurrection; is not that the manifest loss? |
| Shakir | Serve then what you like besides Him. Say: The losers surely are those who shall have lost themselves and their families on the day of resurrection; now surely that is the clear loss. |
| Sarwar | Worship besides Him whatever you want. The greatest losers are those whose souls and family members will be lost on the Day of Judgment for this is certainly a great loss". |
| Khalifa | "Therefore, worship whatever you wish beside Him." Say, "The real losers are those who lose their souls, and their families, on the Day of Resurrection." Most certainly, this is the real loss. |
| Hilali/Khan | So worship what you like besides Him. Say (O Muhammad SAW): "The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!" |
| H/K/Saheeh | So worship what you will besides Him." Say, "Indeed, the losers are the ones who will lose themselves and their families on the Day of Resurrection. Unquestionably, that is the manifest loss." |
| Malik | As for yourselves, I have conveyed to you the Truth and if you do not believe, then worship what you want besides Him." Say: "The real losers are those who will lose their souls as well their families on the Day of Resurrection. Ah! That will indeed be an open Loss."[15] |
| QXP | You may worship whatever you wish besides Him." Say, "The real losers are those who lose their "Selves" and their families on the Day of Resurrection. Ah, that is without doubt the obvious loss." ('Mubin' = Obvious without any doubt). |
| Maulana Ali | Serve then what you will beside Him. Say: The losers surely are those who lose themselves and their people on the day of Resurrection. Now surely that is the manifest loss! |
| Free Minds | "Therefore, serve whatever you wish besides Him." Say: "The losers are those who lose their souls, and their families, on the Day of Resurrection. Indeed, such is the real loss." |
| Qaribullah | (As for yourselves) worship what you will, other than Him. ' Say: 'The losers are surely those who lose themselves and their families on the Day of Resurrection. Is that not a clear loss? ' |
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| George Sale | But do ye worship that which ye will, besides Him. Say verily they will be the losers, who shall lose their own souls, and their families, on the day of resurrection: Is not this manifest loss? |
| JM Rodwell | And serve ye what ye choose beside Him. SAY: The losers truly will they be who shall lose their own souls and their families on the day of resurrection: Is not this the clear ruin? |
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| Asad | and [it is up to you, O sinners, to] worship whatever you please instead of Him!" Say: "Behold, the [true] losers will be they who shall have lost their own selves and their kith and kin on Resurrection Day: for is not this, this, the [most] obvious loss? [Implying that on Resurrection Day they will be irretrievably separated from all whom they had loved, and all who had been close to them in this world. The "loss of one's own self" signifies, I think, the destruction of one's true identity and uniqueness as a human being, which is described in the next clause as "the most obvious loss" that man may be made to suffer in the life to come.] |
az-Zumar 039:016
| 39:16 لهم من فوقهم ظلل من النار ومن تحتهم ظلل ذلك يخوف الله به عباده ياعباد فاتقون |
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| Transliteration | Lahum min fawqihim thulalun mina alnnari wamin tahtihim thulalun thalika yukhawwifu Allahu bihi AAibadahu ya AAibadi faittaqooni |
| Literal | For them from above them shades from the fire , and from below/beneath them shades, that God He frightens with it His worshippers/slaves , you My worshipper/slaves , so fear and obey Me. |
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| Yusuf Ali | They shall have Layers of Fire above them, and Layers (of Fire) below them: with this doth Allah warn off his servants: "O My Servants! then fear ye Me!" |
| Pickthal | They have an awning of fire above them and beneath them a dais (of fire). With this doth Allah appal His bondmen. O My bondmen, therefor fear Me! |
| Arberry | Above them they shall have overshadowings. of the Fire, and underneath them overshadowings; that it is wherewith God frightens His servants: "O My servants, so fear you Me!"' |
| Shakir | They shall have coverings of fire above them and coverings beneath them; with that Allah makes His servants to fear, so be careful of (your duty to) Me, O My servants! |
| Sarwar | Above and below them their will be shadows of fire. This is how God frightens His servants. My servants have fear of Me. |
| Khalifa | They will have masses of fire on top of them, and under them. GOD thus alerts His servants: O My servants, you shall reverence Me. |
| Hilali/Khan | They shall have coverings of Fire, above them and covering (of Fire) beneath them; with this Allah does frighten His slaves: "O My slaves, therefore fear Me!" |
| H/K/Saheeh | They will have canopies of fire above them and below them, canopies. By that Allah threatens His servants. O My servants, then fear Me. |
| Malik | There shall be layers of fire above them and layers of fire beneath them. Such is the doom about which Allah wants His servants to fear, and says: "O My servants, avoid My wrath."[16] |
| QXP | They will have fire and ashes above them, and beneath them a dais of hot ashes. In this way does Allah alert His servants: O My servants! Be mindful of My Laws. |
| Maulana Ali | They shall have coverings of fire above them and coverings beneath them. With that Allah makes His servants to fear; so keep your duty to Me, O My servants. |
| Free Minds | They will have coverings of fire from above them and below them. It is as such that God makes His servants fearful: "O My servants, you shall reverence Me." |
| Qaribullah | Above them they shall have layers of fire and beneath them layers. By this Allah puts fear into His worshipers. ' 'O My worshipers, fear Me! ' |
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| George Sale | Over them shall be roofs of fire, and under them shall be floors of fire. With this doth God terrify his servants: Wherefore, O my servants, fear me. |
| JM Rodwell | Canopies of fire shall be over them, and floors of fire beneath them. With this doth God alarm his servants: Fear ye me, then, O my servants! |
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| Asad | Clouds of fire will they have above them, and [similar] clouds beneath them..." In this way does God imbue His servants with fear. [As in many other instances, the Quran alludes in this phrase to the allegorical nature as well as to the real purpose of all descriptions of the suffering which awaits the sinners in the hereafter; cf. 74:35-36 - "that [hell-fire] is indeed one of the great [forewarnings]: a warning to mortal man".] O you servants of Mine! Be, then, conscious of Me - |
az-Zumar 039:017
| 39:17 والذين اجتنبوا الطاغوت ان يعبدوها وانابوا الى الله لهم البشرى فبشر عباد |
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| Transliteration | Waallatheena ijtanaboo alttaghoota an yaAAbudooha waanaboo ila Allahi lahumu albushra fabashshir AAibadi |
| Literal | And those who avoided/distanced the idols/every thing worshipped other than God that (E) they worship it, and they repented/obeyed to God, for them (is) the good news, so announce good news (to) My worshippers/slaves . |
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| Yusuf Ali | Those who eschew Evil,- and fall not into its worship,- and turn to Allah (in repentance),- for them is Good News: so announce the Good News to My Servants,- |
| Pickthal | And those who put away false gods lest they should worship them and turn to Allah in repentance, for them there are glad tidings. Therefor give good tidings (O Muhammad) to My bondmen |
| Arberry | Those who eschew the serving of idols and turn penitent to God, for them is good tidings! So give thou good tidings to My servants |
| Shakir | And (as for) those who keep off from the worship of the idols and turn to Allah, they shall have good news, therefore give good news to My servants, |
| Sarwar | Those who have avoided worshipping idols and have turned in repentance to God will receive the glad news. |
| Khalifa | As for those who discard the worship of all idols, and devote themselves totally to GOD alone, they have deserved happiness. Give good news to My servants. |
| Hilali/Khan | Those who avoid At-Taghoot (false deities) by not worshipping them and turn to Allah in repentance, for them are glad tidings; so announce the good news to My slaves, |
| H/K/Saheeh | But those who have avoided Taghut, lest they worship it, and turned back to Allah for them are good tidings. So give good tidings to My servants |
| Malik | As for those who refrain from worshipping Taghut (Satanic forces) and turn to Allah in repentance, there is good news. So O Prophet, give good news to My servants[17] |
| QXP | As for those who shun the non-divine 'authorities' refraining from idol-worship in all forms, and turn to Allah alone, there are glad tidings. Give, then, this good news to My true servants. |
| Maulana Ali | And those who eschew the worship of the idols and turn to Allah, for them is good news. So give good news to My servants, |
| Free Minds | And for those who avoid serving evil, and turn to God in repentance, for them are glad tidings. So give the good news to My servants. |
| Qaribullah | Those who shun the worship of idols and turn in repentance to Allah for them glad tidings. Therefore give good tidings to My worshipers, |
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| George Sale | But those who eschew the worship of idols, and are turned unto God, shall receive good tidings. Bear good tidings therefore unto my servants, |
| JM Rodwell | But good tidings are there for those who shun the worship of Thagout and are turned to God. Cheer then with good tidings those my servants who hearken to my word and follow its excellence. |
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| Asad | seeing that for those who shun the powers of evil lest they [be tempted to] worship them, [For my rendering of at-taghut as "powers of evil", see note on 2:256. In the present context, this term apparently circumscribes the seductive force of certain evil ambitions or desires - like striving after power for its own sake, acquisition of wealth by exploiting one's fellow-beings, social advancement by all manner of immoral means, and so forth - any of which may cause man to lose all spiritual orientation, and to be enslaved by his passions.] and turn unto God instead, there is the glad tiding [of happiness in the life to come]. 21 Cf. 10:62--64. Give, then, this glad tiding to [those of] My servants |
az-Zumar 039:018
| 39:18 الذين يستمعون القول فيتبعون احسنه اولئك الذين هداهم الله واولئك هم اولوا الالباب |
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| Transliteration | Allatheena yastamiAAoona alqawla fayattabiAAoona ahsanahu ola-ika allatheena hadahumu Allahu waola-ika hum oloo al-albabi |
| Literal | Those who hear/listen (to) the word/opinion and belief so they follow its best , those are, those whom God guided them, and those, they are (owners) of the pure minds/hearts . |
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| Yusuf Ali | Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom Allah has guided, and those are the ones endued with understanding. |
| Pickthal | Who hear advice and follow the best thereof. Such are those whom Allah guideth, and such are men of understanding. |
| Arberry | who give ear to the Word and follow the fairest of it. Those are they whom God has guided; those -- they are men possessed of minds. |
| Shakir | Those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding. |
| Sarwar | (Muhammad), give the glad news to those of Our servants who listen to the words and only follow the best ones. Tell them that they are those whom God has guided. They are the people of understanding. |
| Khalifa | They are the ones who examine all words, then follow the best. These are the ones whom GOD has guided; these are the ones who possess intelligence. |
| Hilali/Khan | Those who listen to the Word (good advice La ilaha ill-Allah (none has the right to be worshipped but Allah) and Islamic Monotheism, etc.) and follow the best thereof (i.e. worship Allah Alone, repent to Him and avoid Taghoot, etc.) those are (the ones) whom Allah has guided and those are men of understanding (like Zaid bin Amr bin Nufail, Salman Al-Farisi and Aboo Dhar Al-Ghifaree). (Tafsir Al-Qurtubi, Vol. 12, P. 244) |
| H/K/Saheeh | Who listen to speech and follow the best of it. Those are the ones Allah has guided, and those are people of understanding. |
| Malik | who listen to the Word and follow the best meaning of it. Such are the ones whom Allah has guided and such are the ones who are endowed with understanding.[18] |
| QXP | Who listen to what is said and follow what is best. And they truly listen to the Word and see what is best applicable in a given situation. Such are those whom Allah guides, and they are the ones who grow in understanding. |
| Maulana Ali | Who listen to the Word, then follow the best of it. Such are they whom Allah has guided, and such are the men of understanding. |
| Free Minds | The ones who listen to what is being said, and then follow the best of it. These are the ones whom God has guided, and these are the ones who possess intelligence. |
| Qaribullah | who listen to the Words and follow what is finest of it. These are they whom Allah has guided. They are those of understanding. |
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| George Sale | who hearken unto my word, and follow that which is most excellent therein: These are they whom God directeth, and these are men of understanding. |
| JM Rodwell | These are they whom God guideth, and these are men of insight. |
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| Asad | who listen [closely] to all that is said, and follow the best of it: [According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Razi's words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit in simpler terms, by Tabari.] [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight! |
az-Zumar 039:019
| 39:19 افمن حق عليه كلمة العذاب افانت تنقذ من في النار |
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| Transliteration | Afaman haqqa AAalayhi kalimatu alAAathabi afaanta tunqithu man fee alnnari |
| Literal | Is who the torture's words became true/deserved on him, so do you save/rescue who is in the fire ? |
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| Yusuf Ali | Is, then, one against whom the decree of Punishment is justly due (equal to one who eschews Evil)? Wouldst thou, then, deliver one (who is) in the Fire? |
| Pickthal | Is he on whom the word of doom is fulfilled (to be helped), and canst thou (O Muhammad) rescue him who is in the Fire? |
| Arberry | He against whom the word of chastisement is realized -- shalt thou deliver him out of the Fire? |
| Shakir | What! as for him then against whom the sentence of chastisement is due: What! can you save him who is in the fire? |
| Sarwar | How can you rescue the one who is destined to suffer the torment?. |
| Khalifa | With regard to those who have deserved the retribution, can you save those who are already in Hell? |
| Hilali/Khan | Is, then one against whom the Word of punishment justified (equal to the one who avoids evil). Will you (O Muhammad SAW) rescue him who is in the Fire? |
| H/K/Saheeh | Then, is one who has deserved the decree of punishment [to be guided]? Then, can you save one who is in the Fire? |
| Malik | Is the one against whom the sentence of punishment has been decreed equal to the one who refrains from evil? Can you rescue the one who is in the fire? Of course not.[19] |
| QXP | On the other hand, he who has inevitably deserved suffering (for his persistence in following the non-divine 'authorities') - can you save someone who is already consumed in the Fire? |
| Maulana Ali | He against whom the sentence of chastisement is due -- canst thou save him who is in the Fire? |
| Free Minds | As for those who have deserved the retribution; can you save those who are in the Fire? |
| Qaribullah | Can you save from the Fire he whom against the word of punishment has been realized? |
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| George Sale | Him therefore on whom the sentence of eternal punishment shall be justly pronounced, canst thou, O Mohammed, deliver him who is destined to dwell in the fire of hell? |
| JM Rodwell | Him then on whom the sentence of punishment hath justly lighted-him who is doomed to the fire canst thou rescue? |
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| Asad | On the other hand, [This, to my mind, is the meaning of the prefix fa in fa-man - stressing, by implication, the contrast between the glad tiding given to those who have attained to faith and the suffering which awaits those "who shall have lost their own selves" through sinning (verses 15-16).] could one on whom [God's] sentence of suffering has been passed [be rescued by man]? Couldst thou, perchance, save one who is [already, as it were,] in the fire? [In view of the repeated Quranic statements that God always accepts a sinner's sincere repentance, provided it is proffered before the hour of death, His ineluctable "sentence of suffering" obviously relates to such as die without repentance, and hence find themselves, as it were, "already in the fire".] |
az-Zumar 039:020
| 39:20 لكن الذين اتقوا ربهم لهم غرف من فوقها غرف مبنية تجري من تحتها الانهار وعد الله لايخلف الله الميعاد |
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| Transliteration | Lakini allatheena ittaqaw rabbahum lahum ghurafun min fawqiha ghurafun mabniyyatun tajree min tahtiha al-anharu waAAda Allahi la yukhlifu Allahu almeeAAada |
| Literal | But those who feared and obeyed their Lord, for them (are) chambers from above it chambers built/constructed, the rivers/waterways flow from beneath it, God's promise, God does not break the appointment (promise). |
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| Yusuf Ali | But it is for those who fear their Lord. That lofty mansions, one above another, have been built: beneath them flow rivers (of delight): (such is) the Promise of Allah: never doth Allah fail in (His) promise. |
| Pickthal | But those who keep their duty to their Lord, for them are lofty halls with lofty halls above them, built (for them), beneath which rivers flow. (It is) a promise of Allah. Allah faileth not His promise. |
| Arberry | But those who fear their Lord -- for them await lofty chambers, above which are built lofty chambers, underneath which rivers flow -- God's promise; God fails not the tryst. |
| Shakir | But (as for) those who are careful of (their duty to) their Lord, they shall have high places, above them higher places, built (for them), beneath which flow rivers; (this is) the promise of Allah: Allah will not fail in (His) promise. |
| Sarwar | Those who have fear of their Lord will have lofty mansions built upon mansions beneath which streams flow. It is the promise of God. God does not disregard His promise. |
| Khalifa | As for those who reverence their Lord, they will have mansions upon mansions constructed for them, with flowing streams. This is GOD's promise, and GOD never breaks His promise. |
| Hilali/Khan | But those who fear Allah and keep their duty to their Lord (Allah), for them are built lofty rooms; one above another under which rivers flow (i.e. Paradise). (This is) the Promise of Allah: and Allah does not fail in (His) Promise. |
| H/K/Saheeh | But those who have feared their Lord for them are chambers, above them chambers built high, beneath which rivers flow. [This is] the promise of Allah. Allah does not fail in [His] promise. |
| Malik | As for those who truly fear their Lord, they shall be lodged in lofty mansions, built with one story upon another, beneath which the rivers flow; this is the promise of Allah; Allah does not fail in His promise.[20] |
| QXP | But those who are mindful of their Lord, for them are lofty and honorable mansions built for them with rivers flowing beneath. This is Allah's Promise. Never does Allah fail His Promise. |
| Maulana Ali | But those who keep their duty to their Lord, for them are high places, above them higher places, built (for them), wherein rivers flow. (It is) the promise of Allah. Allah fails not in (His) promise. |
| Free Minds | But those who reverence their Lord, they will have dwellings constructed upon dwellings, with rivers flowing beneath them. God's promise, and God does not break the promise. |
| Qaribullah | As for those who fear their Lord, there await high mansions above which are built (more) high mansions, beneath which rivers flow, such is the promise of Allah; Allah will not fail His promise. |
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| George Sale | But for those who fear their Lord will be prepared high apartments in paradise, over which shall be other apartments built; and rivers shall run beneath them: This is the promise of God; and God will not be contrary to the promise. |
| JM Rodwell | But for those who fear their Lord are storied pavilions beneath which shall the rivers flow: it is the promise of God, and God will not fail in his promise. |
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| Asad | As against this [Lit., "But" (lakin), indicating a return to the theme of verses 17-18.] they who of their Sustainer are conscious shall [in the life to come] have mansions raised upon mansions high, beneath which running waters flow: [this is] God's promise - [and] never does God fail to fulfill His promise. |
az-Zumar 039:021
| 39:21 الم تر ان الله انزل من السماء ماء فسلكه ينابيع في الارض ثم يخرج به زرعا مختلفا الوانه ثم يهيج فتراه مصفرا ثم يجعله حطاما ان في ذلك لذكرى لاولي الالباب |
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| Transliteration | Alam tara anna Allaha anzala mina alssama-i maan fasalakahu yanabeeAAa fee al-ardi thumma yukhriju bihi zarAAan mukhtalifan alwanuhu thumma yaheeju fatarahu musfarran thumma yajAAaluhu hutaman inna fee thalika lathikra li-olee al-albabi |
| Literal | Do you not see/understand, that (E) God descended from the sky water, so He made it flow/pass (into) water springs/wells in the Earth/land , then He brings out with it plants/crops its colours (are) different, then (it) dries and yellows so you see it yellow/yellowish, then He makes it broken/debris/crumbs ,that (E) in that (is) a remembrance/reminder (E) to (owners) of the pure minds/hearts . |
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| Yusuf Ali | Seest thou not that Allah sends down rain from the sky, and leads it through springs in the earth? Then He causes to grow, therewith, produce of various colours: then it withers; thou wilt see it grow yellow; then He makes it dry up and crumble away. Truly, in this, is a Message of remembrance to men of understanding. |
| Pickthal | Hast thou not seen how Allah hath sent down water from the sky and hath caused it to penetrate the earth as watersprings, and afterward thereby produceth crops of divers hues; and afterward they wither and thou seest them turn yellow; then He maketh them chaff. Lo! herein verily is a reminder for men of understanding. |
| Arberry | Hast thou not seen how that God has sent down out of heaven water and threaded it as springs in the earth, then He brings forth therewith crops of diverse hues, then they wither, and thou seest them turning yellow, then He makes them broken orts? Surely in that is a reminder for men possessed of minds. |
| Shakir | Do you not see that Allah sends down water from the cloud, then makes it go along in the earth in springs, then brings forth therewith herbage of various colors, then it withers so that you see it becoming yellow, then He makes it a thing crushed and broken into pieces? Most surely there is a reminder in this for the men of understanding. |
| Sarwar | Have you not seen that God has sent down water from the sky and made it flow as springs out of the earth? He makes crops of different colors grow with this water and flourish, which then turn yellow and wither away. In this there is a reminder for the people of understanding. |
| Khalifa | Do you not see that GOD sends down from the sky water, then places it into underground wells, then produces with it plants of various colors, then they grow until they turn yellow, then He turns them into hay? This should be a reminder for those who possess intelligence. |
| Hilali/Khan | See you not, that Allah sends down water (rain) from the sky, and causes it to penetrate the earth, (and then makes it to spring up) as water-springs and afterward thereby produces crops of different colours, and afterward they wither and you see them turn yellow, then He makes them dry and broken pieces. Verily, in this, is a Reminder for men of understanding. |
| H/K/Saheeh | Do you not see that Allah sends down rain from the sky and makes it flow as springs [and rivers] in the earth; then He produces thereby crops of varying colors; then they dry and you see them turned yellow; then He makes them [scattered] debris. Indeed in that is a reminder for those of understanding. |
| Malik | Do you not see how Allah sends down water from the sky which penetrates the earth and come out through springs? With it He brings forth a variety of crops with different colors, then they wither and you see them turning yellow, and then finally He crumbles them to dust. Surely, in this example, there is a lesson for the people of understanding.[21] |
| QXP | Have you not realized that it is Allah Who sends down water from the Height, and then leads it through the earth to form wells and come forth as springs? And then He brings forth a variety of colorful vegetation. Then you see the crops ripen turning golden yellow, and in the end He makes them crumble away (with grain aside). Verily, therein is a reminder to those who wish to develop their insight. |
| Maulana Ali | Seest thou not that Allah sends down water from the clouds, then makes it go down into the earth in springs, then brings forth therewith herbage of various hues; then it withers so that thou seest it turn yellow, then He makes it chaff? Surely there is a reminder in this for men of understanding. |
| Free Minds | Do you not see that God sends down water from the sky, and causes it to become streams through the land, then He produces with it plants of various colors, then they grow until they turn yellow, then He makes them dry and broken? In this is a reminder for those of understanding. |
| Qaribullah | Have you not seen how Allah sends down water from the sky and threaded it as springs in the earth? Then, He brings forth plants of various colors, after which they wither, and you see them turning yellow, and then He makes them into broken stubble. Surely, in this there is a reminder for those of understanding. |
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| George Sale | Dost thou not see that God sendeth down water from heaven, and causeth the same to enter and form sources in the earth; and produceth thereby corn of various sorts? Afterwards He causeth the same to wither; and thou seest it become yellow: Afterwards He maketh it crumble into dust. Verily herein is an instruction to men of understanding. |
| JM Rodwell | Seest thou not that God sendeth down water from heaven, and guideth it along so as to form springs in the earth-then bringeth forth by it corn of varied sorts-then causeth he it to wither, and thou seest it become yellow-then crumbleth it away? Lo! herein |
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| Asad | ART THOU NOT aware that it is God who sends down water from the skies, and then causes it to travel through the earth in the shape of springs? And then He brings forth thereby herbage of various hues; and then it withers, and thou canst see it turn yellow; and in the end He causes it to crumble to dust. [As in many other instances, the above Quranic reference to the endless transformations and the miraculous cycle of life and death in all nature serves to emphasize God's almightiness and, specifically, His power to resurrect the dead - thus alluding, indirectly, to the statement at the end of the preceding verse that "never does God fail to fulfill His promise".] Verily, in [all] this there is indeed a reminder to those who are endowed with insight! |
az-Zumar 039:022
| 39:22 افمن شرح الله صدره للاسلام فهو على نور من ربه فويل للقاسية قلوبهم من ذكر الله اولئك في ضلال مبين |
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| Transliteration | Afaman sharaha Allahu sadrahu lil-islami fahuwa AAala noorin min rabbihi fawaylun lilqasiyati quloobuhum min thikri Allahi ola-ika fee dalalin mubeenin |
| Literal | Is who God delighted/expanded his chest (innermost) to the Islam/submission/ surrender (to God) so he is on light from his Lord; so calamity/scandal to (whom of ) the cruel/hard/merciless (are) their hearts/minds from God's remembrance/reminder, those (are) in clear/evident misguidance. |
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| Yusuf Ali | Is one whose heart Allah has opened to Islam, so that he has received Enlightenment from Allah, (no better than one hard-hearted)? Woe to those whose hearts are hardened against celebrating the praises of Allah! they are manifestly wandering (in error)! |
| Pickthal | Is he whose bosom Allah hath expanded for Al-Islam, so that he followeth a light from his Lord, (as he who disbelieveth)? Then woe unto those whose hearts are hardened against remembrance of Allah. Such are in plain error. |
| Arberry | Is he whose breast God has expanded unto Islam, so he walks in a light from his Lord . . .? But woe to those whose hearts are hardened against the remembrance of God! Those are in manifest error. |
| Shakir | What! is he whose heart Allah has opened for Islam so that he is in a light from his Lord (like the hard-hearted)? Nay, woe to those whose hearts are hard against the remembrance of Allah; those are in clear error. |
| Sarwar | One whose chest (heart and mind) is left open for Islam (submission to His will) shall receive light from God. Woe to those whose hearts have become like stone against the remembrance of God. They are clearly in error. |
| Khalifa | If GOD renders one's heart content with Submission, he will be following a light from his Lord. Therefore, woe to those whose hearts are hardened against GOD's message; they have gone far astray. |
| Hilali/Khan | Is he whose breast Allah has opened to Islam, so that he is in light from His Lord (as he who is non-Muslim)? So, woe to those whose hearts are hardened against remembrance of Allah! They are in plain error! |
| H/K/Saheeh | So is one whose breast Allah has expanded to [accept] Islam and he is upon a light from his Lord [like one whose heart rejects it]? Then woe to those whose hearts are hardened against the remembrance of Allah. Those are in manifest error. |
| Malik | Is the one whose heart Allah has opened to Islam and is walking in the light from his Lord like the one who has learned no lesson and is still a non-Muslim. So woe to those whose hearts are hardened against the remembrance of Allah! They are clearly in error.[22] |
| QXP | If Allah renders one's chest open to Islam he will be following a Light from his Sustainer. Hence, those whose hearts are hardened against Allah's Reminder (in the Book of Nature) only harm themselves. They are most obviously lost in error. |
| Maulana Ali | Is he whose breast Allah has opened to Islam so that he follows a light from his Lord --? So woe to those whose hearts are hardened against the remembrance of Allah! Such are in clear error. |
| Free Minds | As for he who opens his chest to surrender, then he will be on a light from his Lord. So woe to those whose hearts are hardened against remembering God. They have gone far astray. |
| Qaribullah | Is he whose chest Allah has expanded to Islam, so that he walks upon a light from his Lord (as those whose heart is sealed)? But woe to those whose hearts are hardened against the Remembrance of Allah! Those are in clear error. |
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| George Sale | Shall he, therefore, whose breast God hath enlarged to receive the religion of Islam, and who followeth the light from his Lord, be as he whose heart is hardened? But woe unto those whose hearts are hardened against the remembrance of God! They are in a manisfest error. |
| JM Rodwell | Shall he then whose breast God hath opened to Islam, and who hath light from his Lord . . .? But woe to those whose hearts are hardened against the remembrance of God! They plainly err. |
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| Asad | Could, then, one whose bosom God has opened wide with willingness towards self-surrender unto Him, so that he is illumined by a light [that flows] from his Sustainer, [be likened to the blind and deaf of heart]? Woe, then, unto those whose hearts are hardened against all remembrance of God! They are most obviously lost in error! |
az-Zumar 039:023
| 39:23 الله نزل احسن الحديث كتابا متشابها مثاني تقشعر منه جلود الذين يخشون ربهم ثم تلين جلودهم وقلوبهم الى ذكر الله ذلك هدى الله يهدي به من يشاء ومن يضلل الله فماله من هاد |
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| Transliteration | Allahu nazzala ahsana alhadeethi kitaban mutashabihan mathaniya taqshaAAirru minhu juloodu allatheena yakhshawna rabbahum thumma taleenu julooduhum waquloobuhum ila thikri Allahi thalika huda Allahi yahdee bihi man yashao waman yudlili Allahu fama lahu min hadin |
| Literal | God descended the information's/speech's best , a Book looking alike/resembling/ similar doubles of twos Koranic verses , (the) skins (of) those who fear their Lord tremble/shiver from it, then their skins and their hearts/minds soften to God's remembrance/reminder, that (is) God's guidance, He guides with it whom He wills/wants, and who God misguides so (there is) none from a guide for him. |
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| Yusuf Ali | Allah has revealed (from time to time) the most beautiful Message in the form of a Book, consistent with itself, (yet) repeating (its teaching in various aspects): the skins of those who fear their Lord tremble thereat; then their skins and their hearts do soften to the celebration of Allah's praises. Such is the guidance of Allah: He guides therewith whom He pleases, but such as Allah leaves to stray, can have none to guide. |
| Pickthal | Allah hath (now) revealed the fairest of statements, a Scripture consistent, (wherein promises of reward are) paired (with threats of punishment), whereat doth creep the flesh of those who fear their Lord, so that their flesh and their hearts soften to Allah's reminder. Such is Allah's guidance, wherewith He guideth whom He will. And him whom Allah sendeth astray, for him there is no guide. |
| Arberry | God has sent down the fairest discourse as a Book, consimilar in its oft-repeated, whereat shiver the skins of those who fear their Lord; then their skins and their hearts soften to the remembrance of God. That is God's guidance, whereby. He guides whomsoever He will; and whomsoever God leads astray, no guide has he. |
| Shakir | Allah has revealed the best announcement, a book conformable in its various parts, repeating, whereat do shudder the skins of those who fear their Lord, then their skins and their hearts become pliant to the remembrance of Allah; this is Allah's guidance, He guides with it whom He pleases; and (as for) him whom Allah makes err, there is no guide for him. |
| Sarwar | God has revealed the best reading material in the form of a Book with similar passages which refer to each other and make the skins of those who fear their Lord shiver. Then their skins and hearts incline to the remembrance of God. This is the guidance of God. He guides whomever He wants. No one can guide those whom God has caused to go astray. |
| Khalifa | GOD has revealed herein the best Hadith; a book that is consistent, and points out both ways (to Heaven and Hell). The skins of those who reverence their Lord cringe therefrom, then their skins and their hearts soften up for GOD's message. Such is GOD's guidance; He bestows it upon whoever wills (to be guided). As for those sent astray by GOD, nothing can guide them. |
| Hilali/Khan | Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide. |
| H/K/Saheeh | Allah has sent down the best statement: a consistent Book wherein is reiteration. The skins shiver therefrom of those who fear their Lord; then their skins and their hearts relax at the remembrance of Allah. That is the guidance of Allah by which He guides whom He wills. And one whom Allah leaves astray for him there is no guide. |
| Malik | Allah has revealed the most beautiful message, a Book consistent in its verses yet repeating its teachings in different ways. Those who fear their Lord are filled with awe when they hear it, their skins and their hearts become pliant to the remembrance of Allah. Such is the guidance of Allah: He guides with it whom He pleases. But he to whom He confounds shall have none to guide him.[23] |
| QXP | Allah has now revealed the best HADITH, a Book fully consistent within itself. It marks out both ways (to success and failure) repeating its Messages in diverse forms. Herewith shiver the skins of those who have some idea of the Glory of their Lord, and then, their skins and their hearts soften at Allah's Reminder. This is the Guidance of Allah, and with it He guides him who seeks guidance. Whereas he who follows a path that Allah has declared to be wrong, goes astray and he cannot find a guide. (4:88), (15:87). |
| Maulana Ali | Allah has revealed the best announcement, a Book consistent, repeating (its injunctions), whereat do shudder the skins of those who fear their Lord, then their skins and their hearts soften to Allah’s remembrance. This is Allah’s guidance -- He guides with it whom He pleases. And he whom Allah leaves in error, there is no guide for him. |
| Free Minds | God has sent down the best narration, a Scripture that is similar with two paths. The skins of those who reverence their Lord shiver from it, then their skins and their hearts soften up to the remembrance of God. Such is God's guidance; He guides with it whoever He wills. And for whomever God misguides, then none can guide him. |
| Qaribullah | Allah has sent down the best discourse, a Book, consimilar in its oftrepeated (verses) that the skins of those who fear their Lord tremble; and thereafter their skins and hearts soften to the Remembrance of Allah. Such is the Guidance of Allah, whereby He guides whosoever He will; and whosoever Allah leads astray, he has no guide. |
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| George Sale | God hath revealed a most excellent discourse; a book conformable to itself, and containing repeated admonitions. The skins of those who fear their Lord shrink for fear thereat: Afterwards their skins grow soft, and their hearts also, at the remembrance of their Lord. This is the direction of God: He will direct thereby whom He pleaseth; and whomsoever God shall cause to err, he shall have no director. |
| JM Rodwell | The best of recitals hath God sent down a book in unison with itself, and teaching by iteration. The very skins of those who fear their Lord do creep at it! Then do their skins and their hearts soften at the remembrance of their Lord! This is God's guidanc |
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| Asad | God bestows from on high [Lit., "has been bestowing from on high", i.e., step by step. The verbal form nazzala indicates both gradualness and continuity in the process of divine revelation and may, therefore, be appropriately rendered by the use of the present tense.] the best of all teachings in the shape of a divine writ fully consistent within itself, repeating each statement [of the truth] in manifold forms [This is the most acceptable meaning, in this context, of the term mathani (p1. of mathna), as explained by Zamakhshari in his commentary on the above verse. Another possible meaning, preferred by Razi, is "pairing its statements", i.e., referring to the polarity stressed in all Quranic teachings (e.g., command and prohibition, duties and rights, reward and punishment, paradise and hell, light and darkness, the general and the specific, and so forth). As regards the inner consistency of the Quran, see also 4:82 and 25:32, as well as the corresponding notes.] - [a divine writ] whereat shiver the skins of all who of their Sustainer stand in awe: [but] in the end their skins and their hearts do soften at the remembrance of [the grace of] God. Such is God's guidance: He guides therewith him that wills [to be guided] [Or: "He guides therewith whomever He wills", either of these two formulations being syntactically correct.] - whereas he whom God lets go astray can never find any guide [See note on 14:4.] |
az-Zumar 039:024
| 39:24 افمن يتقي بوجهه سوء العذاب يوم القيامة وقيل للظالمين ذوقوا ماكنتم تكسبون |
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| Transliteration | Afaman yattaqee biwajhihi soo-a alAAathabi yawma alqiyamati waqeela lilththalimeena thooqoo ma kuntum taksiboona |
| Literal | Is who fears with his face/front the torture's bad/evil/harm (on) the Resurrection Day, and was said to the unjust/oppressive taste/experience what you were gaining/acquiring . |
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| Yusuf Ali | Is, then, one who has to fear the brunt of the Penalty on the Day of Judgment (and receive it) on his face, (like one guarded therefrom)? It will be said to the wrong-doers: "Taste ye (the fruits of) what ye earned!" |
| Pickthal | Is he then, who will strike his face against the awful doom upon the Day of Resurrection (as he who doeth right)? And it will be said unto the wrong-doers: Taste what ye used to earn. |
| Arberry | Is he who guards himself with his face against the evil of the chastisement on the Day of Resurrection . . .? And it is said to the evildoers, 'Taste now that you were earning!' |
| Shakir | Is he then who has to guard himself with his own person against the evil chastisement on the resurrection day? And it will be said to the unjust: Taste what you earned. |
| Sarwar | Is there anyone who is afraid of the torment of the Day of Judgment when the unjust will be told, "Suffer the result of your deeds?". |
| Khalifa | What is better than saving one's face from the terrible retribution on the Day of Resurrection? The transgressors will be told, "Taste the consequences of what you earned." |
| Hilali/Khan | Is he then, who will confront with his face the awful torment on the Day of Resurrection (as he who enters peacefully in Paradise)? And it will be said to the Zalimoon (polytheists and wrong-doers, etc.): "Taste what you used to earn!" |
| H/K/Saheeh | Then is he who will shield with his face the worst of the punishment on the Day of Resurrection [like one secure from it]? And it will be said to the wrongdoers, "Taste what you used to earn." |
| Malik | Is the one who shall face the terrors of the Day of Resurrection be like the one who shall enter paradise? To such wrongdoers it will be said: "Now taste the fruits of your labor."[24] |
| QXP | Oh, he who defends himself against the suffering on the Resurrection Day only with his face! And it will be said to the violators of Divine Values, "Taste now what you had sown!" |
| Maulana Ali | Is then he who has to guard himself with his own person against the evil chastisement on the Resurrection day --? And it will be said to the iniquitous: Taste what you earned. |
| Free Minds | As for he who saves his face from the terrible retribution on the Day of Resurrection; and it will be said to the transgressors: "Taste for what you have earned." |
| Qaribullah | Is he whose face is cautious of the evil of the punishment on the Day of Resurrection (to be compared to the unbeliever)! To the evildoers it shall be said: 'Now taste that which you have been earning. ' |
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| George Sale | Shall he therefore who shall be obliged to screen himself with his face from the severity of the punishment on the day of resurrection, be as he who is secure therefrom? And it shall be said unto the ungodly, taste that which ye have deserved. |
| JM Rodwell | Shall he who shall have nought but his own face to shelter him with from the torment of the punishment on the day of the resurrection . . .? Aye, to the evil doers it shall be said, "Taste what ye have earned." |
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| Asad | Could, then, one who shall have nothing but is [bare] face to protect him from the awful suffering [that will befall him] on Resurrection Day [be likened to the God-conscious]? [Lit., "who will protect himself with his face": an idiomatic phrase implying that the person concerned has nothing whatever with which to protect himself.] [On that Day,] the evildoers will be told: "Taste [now] what you have earned [in life]!" |
az-Zumar 039:025
| 39:25 كذب الذين من قبلهم فاتاهم العذاب من حيث لايشعرون |
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| Transliteration | Kaththaba allatheena min qablihim faatahumu alAAathabu min haythu la yashAAuroona |
| Literal | Those from before them lied/denied/falsified, so the torture came to them from where/when they do not feel/know/sense.335 |
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| Yusuf Ali | Those before them (also) rejected (revelation), and so the Punishment came to them from directions they did not perceive. |
| Pickthal | Those before them denied, and so the doom came on them whence they knew not. |
| Arberry | Those that were before them cried lies, then the chastisement came upon them from whence they were not aware; |
| Shakir | Those before them rejected (prophets), therefore there came to them the chastisement from whence they perceived not. |
| Sarwar | Those who lived before them had also rejected Our revelations. Thus, the torment struck them and they did not even realize where it came from. |
| Khalifa | Others before them have disbelieved and, consequently, the retribution afflicted them whence they never expected. |
| Hilali/Khan | Those before them belied, and so the torment came on them from directions they perceived not. |
| H/K/Saheeh | Those before them denied, and punishment came upon them from where they did not perceive. |
| Malik | Those who have gone before them also disbelieved, consequently, the punishment overtook them from the directions they least expected.[25] |
| QXP | Those who lived before their times, also denied the Truth. So the punishment befell them from directions they could have not imagined. |
| Maulana Ali | Those before them denied, so the chastisement came to them from whence they perceived not. |
| Free Minds | Those before them have denied, and thus the retribution came to them from where they did not perceive. |
| Qaribullah | Those who went before them also belied, then Our punishment overtook them from where they were unaware; |
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| George Sale | Those who were before them, accused their Apostles of imposture; wherefore a punishment came upon them from whence they expected it not: |
| JM Rodwell | They who were before them said it was a lie; but a punishment came upon them whence they looked not for it: |
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| Asad | Those who lived before them did [too] give the lie to the truth - whereupon suffering befell them without their having perceived whence it came: |
az-Zumar 039:026
| 39:26 فاذاقهم الله الخزي في الحياة الدنيا ولعذاب الاخرة اكبر لو كانوا يعلمون |
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| Transliteration | Faathaqahumu Allahu alkhizya fee alhayati alddunya walaAAathabu al-akhirati akbaru law kanoo yaAAlamoona |
| Literal | So God made them taste/experience the shame/disgrace/scandal in the life the present/worldly life, and the end's (other life's) torture (E) (is) greater if they were knowing. |
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| Yusuf Ali | So Allah gave them a taste of humiliation in the present life, but greater is the punishment of the Hereafter, if they only knew! |
| Pickthal | Thus Allah made them taste humiliation in the life of the world, and verily the doom of the Hereafter will be greater if they did but know. |
| Arberry | so God let them taste degradation in this present life; and the chastisement of the world to come is assuredly greater, did they but know. |
| Shakir | So Allah made them taste the disgrace in this world's life, and certainly the punishment of the hereafter is greater; did they but know! |
| Sarwar | God made them suffer humiliation in this life. Would that they knew that the torment for them in the next life will be even greater. |
| Khalifa | GOD has condemned them to humiliation in this life, and the retribution in the Hereafter will be far worse, if they only knew. |
| Hilali/Khan | So Allah made them to taste the disgrace in the present life, but greater is the torment of the Hereafter if they only knew! |
| H/K/Saheeh | So Allah made them taste disgrace in worldly life. But the punishment of the Hereafter is greater, if they only knew. |
| Malik | So Allah made them taste humiliation in this worldly life, and the punishment in the life to come shall be even more terrible, if they but knew it.[26] |
| QXP | Thus Allah made them lose dignity and honor in the world. Yet, much greater will be the suffering in the life to come. They could have understood, had they made good use of what they knew. |
| Maulana Ali | So Allah made them taste disgrace in this worlds’ life, and certainly the chastisement of the Hereafter is greater. Did they but know! |
| Free Minds | So God made them taste the humiliation in this worldly life, but the retribution in the Hereafter is far greater, if only they knew. |
| Qaribullah | Allah let them taste degradation in this present life, but the punishment of the Everlasting Life shall be greater if they but knew. |
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| George Sale | And God caused them to taste shame in this present life; but the punishment of the life to come will certainly be greater. If they were men of understanding, they would know this. |
| JM Rodwell | And God made them taste humiliation in this present life: but greater surely will be the punishment of the life to come. Did they but know it! |
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| Asad | and thus God let them taste ignominy [even] in the life of this world. [Cf. 16:26, which contains the additional sentence, "God visited with destruction all that they had ever built ...", etc., which explains the present reference to their suffering and ignominy "in the life of this world".] Yet [how] much greater will be the [sinners'] suffering in the life to come - if they [who now deny the truth] but knew it! |
az-Zumar 039:027
| 39:27 ولقد ضربنا للناس في هذا القران من كل مثل لعلهم يتذكرون |
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| Transliteration | Walaqad darabna lilnnasi fee hatha alqur-ani min kulli mathalin laAAallahum yatathakkaroona |
| Literal | And We had given to the people in this the Koran from every/each example/proverb, maybe/perhaps they mention/remember . |
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| Yusuf Ali | We have put forth for men, in this Qur'an every kind of Parable, in order that they may receive admonition. |
| Pickthal | And verily We have coined for mankind in this Qur'an all kinds of similitudes, that haply they may reflect; |
| Arberry | Indeed We have struck for the people in this Koran every manner of similitude; haply they will remember; |
| Shakir | And certainly We have set forth to men in this Quran similitudes of every sort that they may mind. |
| Sarwar | We have given all kinds of examples for the human being in this Quran so that perhaps he may take heed. |
| Khalifa | We have cited for the people every kind of example in this Quran, that they may take heed. |
| Hilali/Khan | And indeed We have put forth for men, in this Quran every kind of similitude in order that they may remember. |
| H/K/Saheeh | And We have certainly presented for the people in this Qurâ an from every [kind of] example that they might remember. |
| Malik | We have cited for mankind every kind of parable in this Qur’an, so that they may learn a lesson.[27] |
| QXP | And, indeed, We have explained this Qur'an to mankind with all kinds of requisite examples so that they might reflect and understand. |
| Maulana Ali | And certainly We have set forth for men in this Qur’an similitudes of every sort that they may mind. |
| Free Minds | And We have cited for the people in this Quran from every example, that they may take heed. |
| Qaribullah | Indeed, We have struck of every manner of parable for mankind in this Koran in order that they will remember. |
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| George Sale | Now have We proposed unto mankind, in this Koran, every kind of parable; that they may be warned: |
| JM Rodwell | Now have we set before man in this Koran every kind of parable for their warning: |
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| Asad | THUS, INDEED, have We propounded unto men all kinds of parables in this Quran, so that they might bethink themselves; [As in many other passages of the Quran, the use of the term "parable" (mathal) immediately or shortly after a description of men's condition - whether good or bad - in the hereafter is meant to remind us that all such descriptions relate to something that is "beyond the reach of a created being's perception" (al-ghayb), and cannot, therefore, be conveyed to man otherwise than by means of allegories or parables expressed in terms of human experience and therefore accessible, in a general sense, to human imagination.] [and We have revealed it] |
az-Zumar 039:028
| 39:28 قرانا عربيا غير ذي عوج لعلهم يتقون |
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| Transliteration | Qur-anan AAarabiyyan ghayra thee AAiwajin laAAallahum yattaqoona |
| Literal | An Arabic a Koran , without/other than of bent/crookedness/indirectness, maybe/perhaps they fear and obey. |
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| Yusuf Ali | (It is) a Qur'an in Arabic, without any crookedness (therein): in order that they may guard against Evil. |
| Pickthal | A Lecture in Arabic, containing no crookedness, that haply they may ward off (evil). |
| Arberry | Koran, wherein there is no crookedness; haply they will be godfearing. |
| Shakir | An Arabic Quran without any crookedness, that they may guard (against evil). |
| Sarwar | This Quran is a flawless reading text in the Arabic language. Perhaps they will have fear of God. |
| Khalifa | An Arabic Quran, without any ambiguity, that they may be righteous. |
| Hilali/Khan | An Arabic Quran, without any crookedness (therein) in order that they may avoid all evil which Allah has ordered them to avoid, fear Him and keep their duty to Him. |
| H/K/Saheeh | [It is] an Arabic Qurâ an, without any deviance that they might become righteous. |
| Malik | This Qur’an is revealed in Arabic, which is free from any flaw, so that they may learn to be righteous.[28] |
| QXP | This Qur'an in Arabic is a Monograph in plain language free of all deviousness so that they might walk aright. (7:158), (12:3), (13:37), (14:4), (25:1), (39:28), (41:3), (42:7). |
| Maulana Ali | An Arabic Qur’an without any crookedness, that they may guard against evil. |
| Free Minds | A Quran in Arabic, without any crookedness, that they may be righteous. |
| Qaribullah | It is an Arabic Koran free from all crookedness, in order that they will be cautious. |
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| George Sale | An Arabic Koran, wherein there is no crookedness; that they may fear God. |
| JM Rodwell | An Arabic Koran, free from tortuous wording, to the intent that they may fear God. |
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| Asad | as a discourse in the Arabic tongue, free of all deviousness, so that they might become conscious of God. [Lit., "without any deviousness (iwaj)", i.e., which could obscure its meaning: see note on 18:1, where this term occurs in a slightly different phrasing. As regards the stress on the formulation of this divine writ "in the Arabic tongue", see 12:2, 13:37, 14:4 and 41:44, as well as the corresponding notes.] |
az-Zumar 039:029
| 39:29 ضرب الله مثلا رجلا فيه شركاء متشاكسون ورجلا سلما لرجل هل يستويان مثلا الحمد لله بل اكثرهم لايعلمون |
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| Transliteration | Daraba Allahu mathalan rajulan feehi shurakao mutashakisoona warajulan salaman lirajulin hal yastawiyani mathalan alhamdu lillahi bal aktharuhum la yaAAlamoona |
| Literal | God gave an example/proverb (of) a man, adversaries/ill-mannered/quarrelsome partners (subject of controversy is) in him, (and) a man peaceful/secure/without blemish , to a man, do they (B) become equal/alike (in) an example/proverb? The praise/gratitude (is) to God, but most of them do not know. |
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| Yusuf Ali | Allah puts forth a Parable a man belonging to many partners at variance with each other, and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! but most of them have no knowledge. |
| Pickthal | Allah coineth a similitude: A man in relation to whom are several part-owners, quarrelling, and a man belonging wholly to one man. Are the two equal in similitude? Praise be to Allah! But most of them know not. |
| Arberry | God has struck a similitude -- a man in whom partners disagreeing share, and a man the property of one man. Are the two equal in likeness? Praise belongs to God! Nay, but most of them do not know. |
| Shakir | Allah sets forth an example: There is a slave in whom are (several) partners differing with one another, and there is another slave wholly owned by one man. Are the two alike in condition? (All) praise is due to Allah. Nay! most of them do not know. |
| Sarwar | God tells a parable in which there is a company of quarrelsome people and only one of them is well disciplined. Can they be considered as equal? It is only God who deserves all praise. In fact, most of them do not know. |
| Khalifa | GOD cites the example of a man who deals with disputing partners (Hadith), compared to a man who deals with only one consistent source (Quran). Are they the same? Praise be to GOD; most of them do not know. |
| Hilali/Khan | Allah puts forth a similitude: a (slave) man belonging to many partners (like those who worship others along with Allah) disputing with one another, and a (slave) man belonging entirely to one master, (like those who worship Allah Alone). Are those two equal in comparison? All the praises and thanks be to Allah! But most of them know not. |
| H/K/Saheeh | Allah presents an example: a slave owned by quarreling partners and another belonging exclusively to one man are they equal in comparison? Praise be to Allah! But most of them do not know. |
| Malik | Allah cites you a parable - there is a slave man who is shared by many masters, each pulling this man to himself (like the man who worships other deities along with Allah), and there is another slave man who belongs entirely to one master (like the man who worships Allah Alone)- are the two alike in comparison? Praise be to Allah! But most of them do not know.[29] |
| QXP | Allah gives you another example: There is a man who deals with several disputing supervisors, compared to a man who deals with only one consistent supervisor. Are these two equal as regards their condition? All Praise is due to Allah (the One Master of all mankind!) Nay, but most of them know not (the Bliss of strict Monotheism (12:39)). |
| Maulana Ali | Allah sets forth a parable: A man belonging to partners differing with one another, and a man (devoted) wholly to one man. Are the two alike in condition? Praise be to Allah! Nay, most of them know not. |
| Free Minds | God cites the example of a man who has partners that dispute with each other, and a man who has given to dealing with only one man. Are they the same? Praise be to God; most of them do not know. |
| Qaribullah | Allah has struck an example of a man shared by disagreeing partners, and a man who is owned by just one man, are the two equally alike? Praise belongs to Allah, but most of them do not know. |
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| George Sale | God propoundeth as a parable a man who hath several companions which are at mutual variance, and a man who committeth himself wholly to one person: Shall these be held in equal comparison? God forbid! But the greater part of them do not understand. |
| JM Rodwell | God setteth forth the comparison of a man with associates at variance among themselves, and of a man devoted wholly to a man. Are these to be held alike? No, praise be to God! But the greater part of them understand not. |
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| Asad | [To this end,] God sets forth a parable: A man who has for his masters several partners, [Lit., "with regard to whom there are [several] partners (shuraka')", i.e., as masters: a metaphor for belief in a plurality of divine powers.] [all of them] at variance with one another, and a man depending wholly on one person: can these two be deemed equal as regards their condition? [The term mathal, which is usually rendered by me as "parable" (e.g., at the beginning of this verse as well as in verse 27), primarily denotes a "likeness", i.e., of one thing to another; but sometimes it is used tropically as a synonym for sifah (the "quality", "intrinsic attribute" or "nature" of a thing) or halah (its "state" or "condition"). In the present instance, the last mentioned of these meanings is most appropriate, inasmuch as it alludes to man's condition arising from either of two contrasting attitudes: a belief in God's transcendental oneness and uniqueness, on the one hand, and a readiness to ascribe divine powers and qualities to a variety of created beings or supposed "incarnations" of God, on the other.] [Nay,] all praise is due to God [alone]: but most of them do not understand this. |
az-Zumar 039:030
| 39:30 انك ميت وانهم ميتون |
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| Transliteration | Innaka mayyitun wa-innahum mayyitoona |
| Literal | You truly are dying, and that they truly are dying. |
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| Yusuf Ali | Truly thou wilt die (one day), and truly they (too) will die (one day). |
| Pickthal | Lo! thou wilt die, and lo! they will die; |
| Arberry | Thou art mortal, and they are mortal; |
| Shakir | Surely you shall die and they (too) shall surely die. |
| Sarwar | (Muhammad), you will die and all of them will also die. |
| Khalifa | You (Muhammad) will surely die, just like they will die. |
| Hilali/Khan | Verily, you (O Muhammad SAW) will die and verily, they (too) will die. |
| H/K/Saheeh | Indeed, you are to die, and indeed, they are to die. |
| Malik | O Prophet, you shall die and they too shall die.[30] |
| QXP | Behold (O Prophet) you will die, and verily, they will die. (What counts is how people journey through life). |
| Maulana Ali | Surely thou wilt die and they (too) will die; |
| Free Minds | You will die, and they will die. |
| Qaribullah | You are mortal, and they are mortal |
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| George Sale | Verily thou, O Mohammed, shalt die, and they also shall die: |
| JM Rodwell | Thou truly shall die, O Muhammad, and they too shall die: |
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| Asad | Yet, verily, thou art bound to die, [O Muhammad,] and, verily, they, too, are bound to die: |
az-Zumar 039:031
| 39:31 ثم انكم يوم القيامة عند ربكم تختصمون |
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| Transliteration | Thumma innakum yawma alqiyamati AAinda rabbikum takhtasimoona |
| Literal | Then you truly are (on) the Resurrection Day at your Lord you dispute/controvert/argue. |
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| Yusuf Ali | In the end will ye (all), on the Day of Judgment, settle your disputes in the presence of your Lord. |
| Pickthal | Then lo! on the Day of Resurrection, before your Lord ye will dispute. |
| Arberry | then on the Day of Resurrection before your Lord you shall dispute. |
| Shakir | Then surely on the day of resurrection you will contend one with another before. your Lord. |
| Sarwar | Then, on the Day of Judgment, all of you will present your disputes before your Lord. |
| Khalifa | On the Day of Resurrection, before your Lord, you people will feud with one another. |
| Hilali/Khan | Then, on the Day of Resurrection, you will be disputing before your Lord. |
| H/K/Saheeh | Then indeed you, on the Day of Resurrection, before your Lord, will dispute. |
| Malik | Then on the Day of Resurrection, your disputes shall be settled in the presence of your Lord.[31] |
| QXP | And, then, behold, on the Resurrection Day all of you shall present your disputes before your Lord for settlement. |
| Maulana Ali | Then surely on the day of Resurrection you will contend one with another before your Lord. |
| Free Minds | Then, on the Day of Resurrection, you will quarrel at your Lord. |
| Qaribullah | then, on the Day of Resurrection, you shall dispute before your Lord. |
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| George Sale | And ye shall debate the matter with one another before your Lord, at the day of resurrection. |
| JM Rodwell | Then, at the day of resurrection, ye shall wrangle with one another in the presence of your Lord. |
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| Asad | and then, behold, on the Day of Resurrection you all shall place your dispute before your Sustainer. |
az-Zumar 039:032
| 39:32 فمن اظلم ممن كذب على الله وكذب بالصدق اذ جاءه اليس في جهنم مثوى للكافرين |
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| Transliteration | Faman athlamu mimman kathaba AAala Allahi wakaththaba bialssidqi ith jaahu alaysa fee jahannama mathwan lilkafireena |
| Literal | So who (is) more unjust/oppressive than who lied/denied/falsified on (about) God and lied/denied/falsified with the truth when it came to him, is not in Hell (a) home/residence to the disbelievers? |
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| Yusuf Ali | Who, then, doth more wrong than one who utters a lie concerning Allah, and rejects the Truth when it comes to him; is there not in Hell an abode for blasphemers? |
| Pickthal | And who doth greater wrong than he who telleth a lie against Allah, and denieth the truth when it reacheth him? Will not the home of disbelievers be in hell? |
| Arberry | But who does greater evil than he who lies against God and cries lies to the very truth, when it comes to him? Is there not in Gehenna a lodging for the unbelievers? |
| Shakir | Who is then more unjust than he who utters a lie against Allah and (he who) gives the lie to the truth when it comes to him; is there not in hell an abode for the unbelievers? |
| Sarwar | Who is more unjust then one who invents falsehood against God and rejects the truth after it has come to them. Is not hell a dwelling for the disbelievers?. |
| Khalifa | Who is more evil than one who attributes lies to GOD, while disbelieving in the truth that has come to him? Is Hell not a just requital for the disbelievers? |
| Hilali/Khan | Then, who does more wrong than one who utters a lie against Allah, and denies the truth (this Quran, the Prophet (Muhammad SAW), the Islamic Monotheism, the Resurrection and the reward or punishment according to good or evil deeds) when it comes to him! Is there not in Hell an abode for the disbelievers? |
| H/K/Saheeh | So who is more unjust than one who lies about Allah and denies the truth when it has come to him? Is there not in Hell a residence for the disbelievers? |
| Malik | Who could be more wicked than the one who invents a lie against Allah and rejects the truth when it comes to him? Is there not an abode in hell for such unbelievers?[32] |
| QXP | (Here is the forewarning.) Who does a greater wrong than the one who tells a lie against Allah and the one who denies the Truth when it reaches him? Is not Hell the proper home of those who adamantly deny the Truth and choose to live in darkness? ('Kufr' = Denying the Truth, choosing to live in the darkness of ignorance, journey through life without Divine Guidance, being ungrateful for the Light). |
| Maulana Ali | Who is then more unjust than he who utters a lie against Allah and denies the truth, when it comes to him? Is there not in hell an abode for the disbelievers? |
| Free Minds | Who then is more wicked than one who lies about God, and denies the truth when it comes to him? Is there not in Hell an abode for the rejecters? |
| Qaribullah | Who does greater evil than he who lies against Allah and belies the truth when it comes to him? Is there not a lodging in Gehenna (Hell) for the unbelievers? |
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| George Sale | Who is more unjust than he who uttereth a lie concerning God, and denieth the truth, when it cometh unto him? Is there not a dwelling provided in hell for the unbelievers? |
| JM Rodwell | And who acteth more unjustly than he who lieth of God, and treateth the truth when it cometh to him as a lie? Is there not a dwelling-place in Hell for the infidels? |
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| Asad | And who could be more wicked than he who invents lies about God? [In this instance, the "inventing of lies about God" alludes to the attribution of a share in His divinity to anyone or anything beside Him, whether it be a belief in a plurality of deities, or in an imaginary "incarnation" of God in human form, or in saints allegedly endowed with semi-divine powers.] and gives the lie to the truth as soon as it has been placed before him? Is not hell the [proper] abode for all who deny the truth? [Lit., "Is not in hell an abode, etc.: a rhetorical question indicating, firstly, that otherworldly suffering is the unavoidable destiny -symbolically, "an abode" - of all such sinners; and, secondly, that in the concept and picture of "hell" we are given an allegory of that self-caused suffering.] |
az-Zumar 039:033
| 39:33 والذي جاء بالصدق وصدق به اولئك هم المتقون |
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| Transliteration | Waallathee jaa bialssidqi wasaddaqa bihi ola-ika humu almuttaqoona |
| Literal | And who came with the truth, and he confirmed with it, those, they are the fearing and obeying. |
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| Yusuf Ali | And he who brings the Truth and he who confirms (and supports) it - such are the men who do right. |
| Pickthal | And whoso bringeth the truth and believeth therein - Such are the dutiful. |
| Arberry | And he who has come with the very truth and confirms it, those they are the godfearing. |
| Shakir | And he who brings the truth and (he who) accepts it as the truth-- these are they that guard (against evil). |
| Sarwar | Those who have brought the truth and have acknowledged it are those who have fear of God. |
| Khalifa | As for those who promote the truth, and believe therein, they are the righteous. |
| Hilali/Khan | And he (Muhammad SAW) who has brought the truth (this Quran and Islamic Monotheism) and (those who) believed therein (i.e. the true believers of Islamic Monotheism), those are Al- Muttaqoon (the pious and righteous persons - see V.2:2). |
| H/K/Saheeh | And the one who has brought the truth and [they who] believed in it those are the righteous. |
| Malik | And the one who comes with the truth and the one who confirms it surely are the Godfearing.[33] |
| QXP | And, the one who brings the Truth and the one who affirms it - they, indeed they, are the upright. (Note that the statements in this verse and the preceding one allude to the Messenger and the recipients of the Message). |
| Maulana Ali | And he who brings the truth and accepts the truth -- such are the dutiful. |
| Free Minds | And those who came with the truth, and believed in it, these are the righteous. |
| Qaribullah | And he who comes with the truth, and confirms it, those are they who surely fear Allah. |
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| George Sale | But he who bringeth the truth, and giveth credit thereto, these are they who fear God; |
| JM Rodwell | But he who bringeth the truth, and he who believeth it to be the truth: these are the God-fearing. |
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| Asad | But he who brings the truth, and he who wholeheartedly accepts it as true - it is they, they, who are [truly] conscious of Him! |
az-Zumar 039:034
| 39:34 لهم مايشاؤون عند ربهم ذلك جزاء المحسنين |
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| Transliteration | Lahum ma yashaoona AAinda rabbihim thalika jazao almuhsineena |
| Literal | For them what they want at their Lord, that (is) the good doers' reimbursement . |
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| Yusuf Ali | They shall have all that they wish for, in the presence of their Lord: such is the reward of those who do good: |
| Pickthal | They shall have what they will of their Lord's bounty. That is the reward of the good: |
| Arberry | They shall have whatsoever they will with their Lord; that is the recompense of the good-doers, |
| Shakir | They shall have with their Lord what they please; that is the reward of the doers of good; |
| Sarwar | They will receive whatever they want from their Lord. Thus is the reward of the righteous ones. |
| Khalifa | They will get everything they wish, at their Lord. Such is the reward for the righteous. |
| Hilali/Khan | They shall have all that they will desire with their Lord. That is the reward of Muhsinoon (good-doers - see V.2:112). |
| H/K/Saheeh | They will have whatever they desire with their Lord. That is the reward of the doers of good |
| Malik | They shall have from their Lord all that they wish for. Thus shall the righteous be rewarded.[34] |
| QXP | With their Lord, they have all that they could ever desire. Such is the reward of the doers of good to others. |
| Maulana Ali | They shall have with their Lord what they please. Such is the reward of the doers of good -- |
| Free Minds | They shall have what they wish at their Lord. Such is the reward for the good doers. |
| Qaribullah | They shall have whatever they want with their Lord, that is the recompense of the gooddoers, |
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| George Sale | they shall obtain whatever they shall desire, in the sight of their Lord: This shall be the recompense of the righteous: |
| JM Rodwell | Whatever they shall desire, awaiteth them with their Lord! This is the reward of the righteous; |
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| Asad | All that they have ever yearned for awaits them with their Sustainer: such will be the reward of the doers of good. |
az-Zumar 039:035
| 39:35 ليكفر الله عنهم اسوا الذي عملوا ويجزيهم اجرهم باحسن الذي كانوا يعملون |
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| Transliteration | Liyukaffira Allahu AAanhum aswaa allathee AAamiloo wayajziyahum ajrahum bi-ahsani allathee kanoo yaAAmaloona |
| Literal | (It is for) God to cover/substitute from them (the) worst deeds which they made/did , and He rewards/reimburses their reimbursement with best (of) which they were making/doing . |
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| Yusuf Ali | So that Allah will turn off from them (even) the worst in their deeds and give them their reward according to the best of what they have done. |
| Pickthal | That Allah will remit from them the worst of what they did, and will pay them for reward the best they used to do. |
| Arberry | that God may acquit them of the worst of what they did, and recompense them with the wages of the fairest of what they were doing. |
| Shakir | So that Allah will do away with the worst of what they did and give them their reward for the best of what they do. |
| Sarwar | God will certainly expiate their bad deeds and reward them much more for what they have done. |
| Khalifa | GOD remits their sinful works, and rewards them generously for their good works. |
| Hilali/Khan | So that Allah may remit from them the evil of what they did and give them the reward, according to the best of what they used to do. |
| H/K/Saheeh | That Allah may remove from them the worst of what they did and reward them their due for the best of what they used to do. |
| Malik | Allah will do away from their account their worst deeds and reward them according to their best deeds.[35] |
| QXP | Allah will blot out the imprints of their faults and give them a reward par excellence, more than befitting for the best of their deeds. |
| Maulana Ali | That Allah may ward off from them the worst of what they did, and give them their reward for the best of what they did. |
| Free Minds | So that God may cancel for them the worst that they did, and He may recompense them their reward for the best of what they used to do. |
| Qaribullah | that Allah may acquit them of the worst of what they did, and recompense with the finest wages for what they did. |
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| George Sale | That God may expiate from them the very worst of that which they have wrought, and my render them their reward according to the utmost merit of the good which they have wrought. |
| JM Rodwell | That God may do away the guilt of their worst actions, and for their best actions render them their reward. |
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| Asad | And to this end, God will efface from their record the worst that they ever did, and give them their reward in accordance with the best that they were doing [in life]. |
az-Zumar 039:036
| 39:36 اليس الله بكاف عبده ويخوفونك بالذين من دونه ومن يضلل الله فماله من هاد |
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| Transliteration | Alaysa Allahu bikafin AAabdahu wayukhawwifoonaka biallatheena min doonihi waman yudlili Allahu fama lahu min hadin |
| Literal | Is not God with sufficing/protecting His worshipper/slave ? And they frighten you with those who (are) from other than Him, and whom God misguides, so (there is) none from a guide for him. |
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| Yusuf Ali | Is not Allah enough for his Servant? But they try to frighten thee with other (gods) besides Him! for such as Allah leaves to stray, there can be no guide. |
| Pickthal | Will not Allah defend His slave? Yet they would frighten thee with those beside Him. He whom Allah sendeth astray, for him there is no guide. |
| Arberry | Shall not God suffice His servant, though they frighten thee with those apart from Him? And whomsoever God leads astray, no guide has he. |
| Shakir | Is not Allah sufficient for His servant? And they seek to frighten you with those besides Him; and whomsoever Allah makes err, there is no guide for him. |
| Sarwar | Is God not sufficient (support) for His servants? They frighten you with what they worship besides God. Who can guide one whom God has caused to go astray?. |
| Khalifa | Is GOD not sufficient for His servant? They frighten you with the idols they set up beside Him. Whomever GOD sends astray, nothing can guide him. |
| Hilali/Khan | Is not Allah Sufficient for His slave? Yet they try to frighten you with those (whom they worship) besides Him! And whom Allah sends astray, for him there will be no guide. |
| H/K/Saheeh | Is not Allah sufficient for His Servant [Prophet Muúammad]? And [yet], they threaten you with those [they worship] other than Him. And whoever Allah leaves astray for him there is no guide. |
| Malik | Is Allah not all- sufficient for His servants? Yet they try to frighten you with others besides Him! For such whom Allah confounds, there can be no guide.[36] |
| QXP | Is not Allah Sufficient for His servant? And yet, they try to intimidate you with others besides Him. He whom violation of Allah's Law of guidance sends astray, for him there is no guide. (He who follows a path that Allah has declared to be wrong, goes astray and he cannot find a guide. (39:23). |
| Maulana Ali | Is not Allah sufficient for His servant? And they seek to frighten thee with those besides Him. And whomsoever Allah leaves in error, there is no guide for him. |
| Free Minds | Is God not enough for His servant? And they frighten you with others beside Him. And whomever God sends astray, then for him there will be no guide. |
| Qaribullah | Is it not that Allah suffices His worshiper, even though they frighten you with those other than Him? He whom Allah leads astray has no guide. |
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| George Sale | Is not God a sufficient protector of his servant? Yet they will attempt to make thee afraid of the false deities which they worship besides God. But he whom God shall cause to err, shall have none to direct him: |
| JM Rodwell | Is not God all-sufficient for his servant? Yet would they scare thee by their idols. But no guide shall there be for him whom God misleadeth: |
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| Asad | IS NOT God enough for His servant? And yet, they would frighten thee with those [imaginary divine powers which they worship] beside Him! [Or: "instead of Him". This relates not merely to false deities, but also to saints alive or dead, and even to certain abstract concepts which the popular mind endows with charismatic qualities - like wealth, power, social status, national or racial pre-eminence, the idea of man's "self- sufficiency", etc. - and, finally, to all false values which are allowed to dominate man's thoughts and desires. The godless always stress the supposed necessity of paying attention to all these imaginary forces and values, and frighten themselves and their fellow-men by the thought that a neglect to do so might have evil consequences in their practical life.] But he whom God lets go astray can never find any guide, |
az-Zumar 039:037
| 39:37 ومن يهد الله فماله من مضل اليس الله بعزيز ذي انتقام |
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| Transliteration | Waman yahdi Allahu fama lahu min mudillin alaysa Allahu biAAazeezin thee intiqamin |
| Literal | And whom God guides, so (there is) none from a misguider for him, is not God with glorious/mighty (owner) of revenge/punishment? |
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| Yusuf Ali | And such as Allah doth guide there can be none to lead astray. Is not Allah Exalted in Power, (Able to enforce His Will), Lord of Retribution? |
| Pickthal | And he whom Allah guideth, for him there can be no misleader. Is not Allah Mighty, Able to Requite (the wrong)? |
| Arberry | But whomso God guides, none shall lead him astray; is not God All-mighty, All-vengeful? |
| Shakir | And whom Allah guides, there is none that can lead him astray; is not Allah Mighty, the Lord of retribution? |
| Sarwar | Who can mislead one whom God has guided? Is God not Majestic and Revengeful?. |
| Khalifa | And whomever GOD guides, nothing can send him astray. Is GOD not Almighty, Avenger? |
| Hilali/Khan | And whomsoever Allah guides, for him there will be no misleader. Is not Allah All-Mighty, Possessor of Retribution? |
| H/K/Saheeh | And whoever Allah guides for him there is no misleader. Is not Allah Exalted in Might and Owner of Retribution? |
| Malik | But the one to whom Allah guides, none can lead him astray. Is not Allah All-Mighty, the Lord of retribution?[37] |
| QXP | And he who attains guidance according to Allah's Law of guidance, for him there can be no misleader. Is not Allah All Mighty, the Lord of Requital? |
| Maulana Ali | And whom Allah guides, there is none that can lead him astray. Is not Allah Mighty, the Lord of retribution? |
| Free Minds | And whomever God guides, then there will be none that can mislead him. Is God not Noble, with Vengeance? |
| Qaribullah | But he whom Allah guides, none can lead astray. Is not Allah the Almighty, capable of retribution? |
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| George Sale | And he whom God shall direct, shall have none to mislead him. Is not God most mighty, able to avenge? |
| JM Rodwell | And he whom God guideth shall have none to mislead him. Is not God, all- mighty, able to revenge? |
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| Asad | whereas he whom God guides aright can never be led astray. Is not God almighty, an avenger of evil? |
az-Zumar 039:038
| 39:38 ولئن سالتهم من خلق السماوات والارض ليقولن الله قل افرءيتم ماتدعون من دون الله ان ارادني الله بضر هل هن كاشفات ضره او ارادني برحمة هل هن ممسكات رحمته قل حسبي الله عليه يتوكل المتوكلون |
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| Transliteration | Wala-in saaltahum man khalaqa alssamawati waal-arda layaqoolunna Allahu qul afaraaytum ma tadAAoona min dooni Allahi in aradaniya Allahu bidurrin hal hunna kashifatu durrihi aw aradanee birahmatin hal hunna mumsikatu rahmatihi qul hasbiya Allahu AAalayhi yatawakkalu almutawakkiloona |
| Literal | And if (E) you asked/questioned them: "Who created the skies/space and the earth/Planet Earth?" They will say (E): "God." Say: "Did you see/understand what you call from other than God, if God wanted/intended me with harm, are they (F) removers/uncoverers (relievers) (of) His harm? Or He wanted/intended me with mercy, are they (F) withholders/seizers (of) His mercy?" Say: "Enough for me God, on Him rely/depend the reliant/dependent ." |
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| Yusuf Ali | If indeed thou ask them who it is that created the heavens and the earth, they would be sure to say, "Allah". Say: "See ye then? the things that ye invoke besides Allah,- can they, if Allah wills some Penalty for me, remove His Penalty?- Or if He wills some Grace for me, can they keep back his Grace?" Say: "Sufficient is Allah for me! In Him trust those who put their trust." |
| Pickthal | And verily, if thou shouldst ask them: Who created the heavens and the earth? they will say: Allah. Say: Bethink you then of those ye worship beside Allah, if Allah willed some hurt for me, could they remove from me His hurt; or if He willed some mercy for me, could they restrain His mercy? Say: Allah is my all. In Him do (all) the trusting put their trust. |
| Arberry | If thou askest them, 'Who created the heavens and the earth?' they will say, 'God.' Say: 'What think you? That you call upon apart from God -- if God desires affliction for me, shall they remove His affliction? Or if He desires mercy for me, shall they withhold His mercy?' Say: 'God is enough for me; in Him all those put their trust who put their trust.' |
| Shakir | And should you ask them, Who created the heavens and the earth? They would most certainly say: Allah. Say: Have you then considered that what you call upon besides Allah, would they, if Allah desire to afflict me with harm, be the removers of His harm, or (would they), if Allah desire to show me mercy, be the withholders of His mercy? Say: Allah is sufficient for me; on Him do the reliant rely. |
| Sarwar | If you ask them, "Who has created the heavens and the earth?" They will certainly say, "God has created them." Ask them, "Do you think that you can rescue me from the punishment of God with which He may afflict me? Can you prevent His mercy if He wants to grant it to me?" Say, "God is Sufficient (support) for me. In Him alone one must trust". |
| Khalifa | If you ask them, "Who created the heavens and the earth?" they will say, "GOD." Say, "Why then do you set up idols beside GOD? If GOD willed any adversity for me, can they relieve such an adversity? And if He willed a blessing for me, can they prevent such a blessing?" Say, "GOD is sufficient for me." In Him the trusters shall trust. |
| Hilali/Khan | And verily, if you ask them: "Who created the heavens and the earth?" Surely, they will say: "Allah (has created them)." Say: "Tell me then, the things that you invoke besides Allah, if Allah intended some harm for me, could they remove His harm, or if He (Allah) intended some mercy for me, could they withhold His Mercy?" Say : "Sufficient for me is Allah; in Him those who trust (i.e. believers) must put their trust." |
| H/K/Saheeh | And if you asked them, "Who created the heavens and the earth?" they would surely say, "Allah." Say, "Then have you considered what you invoke besides Allah? If Allah intended me harm, are they removers of His harm; or if He intended me mercy, are they withholders of His mercy?" Say, "Sufficient for me is Allah; upon Him [alone] rely the [wise] reliers." |
| Malik | If you ask them: "Who created the heavens and the earth?" They will surely say: "Allah." Ask them: "Do you think then, that if Allah intends to harm me, can they (your goddesses) - to whom you invoke besides Allah - save me from His harm or if He wants to bestow on me His blessings, can they withhold His blessings?" Tell them: "Allah is all-sufficient for me. On Him do the reliant rely."[38] |
| QXP | And thus it is - If you ask them, "Who is it that has created the heavens and the earth?" - They will answer, "Allah". (29:61). Say, "Have you, then, ever reflected on what you worship besides him? Can they remove harm from me against the Laws of Allah? Can they withhold His Grace if He wills Grace for me?" Say, "Allah is Sufficient for me! On Him rely the reliant." |
| Maulana Ali | And if thou ask them, Who created the heavens and the earth? They will say: Allah. Say: See you then that those you call upon besides Allah, would they, if Allah desire to afflict me with harm, remove His harm? Or if He desire to show me mercy, could they withhold His mercy? Say: Allah is sufficient for me. On Him do the reliant rely. |
| Free Minds | And if you ask them: "Who created the heavens and the Earth?", they will Say: "God." Say: "Do you see what you call on besides God, If God wanted any harm for me, can they alleviate His harm? Or if He wanted a mercy for me, can they hold back his mercy?" Say: "God is sufficient for me; in Him those who trust shall put their trust." |
| Qaribullah | If you ask them who created the heavens and the earth, they will reply: 'Allah. ' Say: 'Do you think that, if Allah wills to afflict me those you call upon, other than Him, could remove His affliction, or, that if He wills to let me have mercy, they could withhold His Mercy? ' Say: 'Allah suffices me. Those who put their trust, put their trust in Him. ' |
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| George Sale | If thou ask them who hath created the heavens and the earth, they will surely answer, God. Say, do ye think therefore that the deities which ye invoke besides God, if God be pleased to afflict me, are able to relieve me from his affliction? Or if he be pleased to shew mercy unto me, that they are able to with-hold his mercy? Say, God is my sufficient support: In him let those put their trust, who seek in whom to confide. |
| JM Rodwell | And if thou ask them who hath created the Heavens and the Earth, they will surely answer, God. SAY: Think ye, then, that they on whom ye call beside God, if God choose to afflict me, could remove his affliction? or if he choose to show me mercy, could they |
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| Asad | And thus it is [with most people]: if [For this rendering of lain, see note on 11:7.] thou ask them, "Who is it that has created the heavens and the earth?" - they will surely answer, "God." [See note on 31:25.] Say: "Have you, then, ever considered what it is that you invoke instead of God? If God wills that harm should befall me, could those [imaginary powers] remove the harm inflicted by Him? Or, if He wills that grace should alight on me, could they withhold His grace [from me]?" Say: "God is enough for me! In Him [alone] place their trust all who have trust [in His existence]." |
az-Zumar 039:039
| 39:39 قل ياقوم اعملوا على مكانتكم اني عامل فسوف تعلمون |
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| Transliteration | Qul ya qawmi iAAmaloo AAala makanatikum innee AAamilun fasawfa taAAlamoona |
| Literal | Say: "You my nation, make/do on your capacity/position , that I am making/doing so you will/shall know." |
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| Yusuf Ali | Say: "O my People! Do whatever ye can: I will do (my part): but soon will ye know- |
| Pickthal | Say: O my people! Act in your manner. Lo! I (too) am acting. Thus ye will come to know |
| Arberry | Say: 'My people, act according to your station; I am acting; and soon you will know |
| Shakir | Say: O my people! work in your place, surely I am a worker, so you will come to know. |
| Sarwar | Say, "My people, act as you wish. I shall do as I like and you will soon know |
| Khalifa | Say, "O my people, do your best and I will do my best; you will surely find out. |
| Hilali/Khan | Say: (O Muhammad SAW) "O My people! Work according to your way, I am working (according to my way). Then you will come to know, |
| H/K/Saheeh | Say, "O my people, work according to your position, [for] indeed, I am working; and you are going to know |
| Malik | Say: "O my people! If you do not believe me, then do whatever you want in your positions and so shall I. Soon you will find out[39] |
| QXP | Say, "O My people! Do all that may be in your power. For, behold, I am a laborer (in the Cause of Allah). In time you will come to know what you now don't. |
| Maulana Ali | Say: O my people, work in your place. Surely I am a worker, so you will come to know, |
| Free Minds | Say: "O my people, work according to your way, and I will work. You will come to know." |
| Qaribullah | Say: 'O nation, work according to your status, I am working according to my status, and soon you will know |
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| George Sale | Say, O my people, do ye act according to your state; verily I will act according to mine: Hereafter shall ye know |
| JM Rodwell | SAY: O my people, act your part as best ye can, I too will act mine; and in the end ye shall know |
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| Asad | Say: "O my [truth-denying] people! Do yet all that may be within your power, [whereas] I, behold, shall labour [in God's way]: in time you will come to know |
az-Zumar 039:040
| 39:40 من ياتيه عذاب يخزيه ويحل عليه عذاب مقيم |
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| Transliteration | Man ya/teehi AAathabun yukhzeehi wayahillu AAalayhi AAathabun muqeemun |
| Literal | Who comes to him (gets a) torture (that) shames/disgraces him and places/resides on him (a) continuous torture. |
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| Yusuf Ali | "Who it is to whom comes a Penalty of ignominy, and on whom descends a Penalty that abides." |
| Pickthal | Who it is unto whom cometh a doom that will abase him, and on whom there falleth everlasting doom. |
| Arberry | to whom will come a chastisement degrading him, and upon whom lights a lasting chastisement.' |
| Shakir | Who it is to whom there shall come a punishment which will disgrace him and to whom will be due a lasting punishment. |
| Sarwar | who will face the humiliating torment and suffer everlasting retribution". |
| Khalifa | "(You will find out) who has incurred shameful punishment, and has deserved an eternal retribution." |
| Hilali/Khan | "To whom comes a disgracing torment, and on whom descends an everlasting torment." |
| H/K/Saheeh | To whom will come a torment disgracing him and on whom will descend an enduring punishment." |
| Malik | as to whom shall come the disgraceful scourge and who shall get the everlasting punishment."[40] |
| QXP | As to who it is whom covers the torment of humiliation in this world and the Doom ever-Lasting." (6:136), (11: 93-121), (20:135), (39:39). |
| Maulana Ali | Who it is to whom there comes a chastisement abasing him, and on whom falls a lasting chastisement. |
| Free Minds | "To whom the humiliating retribution will come, and on whom descends the eternal retribution." |
| Qaribullah | upon whom the punishment will come that will degrade him, and who will be overtaken by an everlasting punishment. ' |
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| George Sale | on which of us will be inflicted a punishment that shall cover him with shame, and on whom a lasting punishment shall fall. |
| JM Rodwell | On whom shall light a punishment that shall shame him, and on whom a lasting punishment shall fall. |
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| Asad | who it is that shall be visited [in this world] by suffering which will cover him with ignominy, and upon whom long-lasting suffering shall alight [in the life to come]!" [Lit., "suffering (adhab) that will disgrace him": implying that surrender to false values inevitably leads to man's spiritual decay and, if persisted in by many, to social catastrophes and widespread suffering.] |
az-Zumar 039:041
| 39:41 انا انزلنا عليك الكتاب للناس بالحق فمن اهتدى فلنفسه ومن ضل فانما يضل عليها وماانت عليهم بوكيل |
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| Transliteration | Inna anzalna AAalayka alkitaba lilnnasi bialhaqqi famani ihtada falinafsihi waman dalla fa-innama yadillu AAalayha wama anta AAalayhim biwakeelin |
| Literal | We (E) descended on (to) you The Book for the people with the truth , so who guided, so to himself, and who misguided so but he misguides on it, and you are not then with a guardian/protector/trustee . |
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| Yusuf Ali | Verily We have revealed the Book to thee in Truth, for (instructing) mankind. He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs. |
| Pickthal | Lo! We have revealed unto thee (Muhammad) the Scripture for mankind with truth. Then whosoever goeth right it is for his soul, and whosoever strayeth, strayeth only to its hurt. And thou art not a warder over them. |
| Arberry | Surely We have sent down upon thee the Book for mankind with the truth. Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; thou art not a guardian over them. |
| Shakir | Surely We have revealed to you the Book with the truth for the sake of men; so whoever follows the right way, it is for his own soul and whoever errs, he errs only to its detriment; and you are not a custodian over them. |
| Sarwar | (Muhammad), We have revealed the Book to you for mankind in all truth. Whoever seeks guidance does so for his own good. Whosoever goes astray goes against his own soul. You are not their representative. |
| Khalifa | We have revealed the scripture through you for the people, truthfully. Then, whoever is guided is guided for his own good, and whoever goes astray goes astray to his own detriment. You are not their advocate. |
| Hilali/Khan | Verily, We have sent down to you (O Muhammad SAW) the Book (this Quran) for mankind in truth. So whosoever accepts the guidance, it is only for his ownself, and whosoever goes astray, he goes astray only for his (own) loss. And you (O Muhammad SAW) are not a Wakeel (trustee or disposer of affairs, or keeper) over them. |
| H/K/Saheeh | Indeed, We sent down to you the Book for the people in truth. So whoever is guided it is for [the benefit of] his soul; and whoever goes astray only goes astray to its detriment. And you are not a manager over them. |
| Malik | O Prophet, surely We have revealed to you the Book with the truth, for the instruction of Mankind. He who follows the Right Way shall follow it for his own good; and he who goes astray shall do so at his own peril. You are not set up as a guardian over them.[41] |
| QXP | Behold, (O Prophet) We have revealed unto you this Book expounding the Truth for all mankind. Then whoever chooses to see the roadway is guided for his own good. And whoever chooses to be lost, he strays only to his own detriment. Neither are you a custodian over them, nor do you have power to determine their fate. (Wakeel = Advocate, guardian, warder, warden, defender, watcher, responsible, accountable). |
| Maulana Ali | Surely We have revealed to thee the Book with truth for (the good of) men. So whoever follows the right way, it is for his own soul, and whoever errs, he errs only to its detriment. And thou art not a custodian over them. |
| Free Minds | We have sent down to you the Scripture for the people with truth. Then, whoever is guided is guided for himself, and whoever goes astray goes astray to his own loss. And you are not a keeper over them. |
| Qaribullah | Surely, We have sent down to you the Book for mankind with the truth. Whosoever is guided, is guided for himself, and he who goes astray, it is only for his own loss, you (Prophet Muhammad) are not their (compulsory) guardian. |
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| George Sale | Verily We have revealed unto thee the book of the Koran, for the instruction of mankind, with truth. Whoso shall be directed thereby, shall be directed to the advantage of his own soul; and whoso shall err, shall only err against the same: And thou art not a guardian over them. |
| JM Rodwell | Assuredly we have sent down the Book to thee for man and for the ends of truth. Whoso shall be guided by it-it will be for his own advantage, and whoso shall err, shall only err to his own loss. But not to thy keeping are they entrusted. |
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| Asad | BEHOLD, from on high have We bestowed upon thee this divine writ, setting forth the truth for [the benefit of all] mankind. And whoever chooses to be guided [thereby], does so for his own good, and whoever chooses to go astray, goes but astray to his own hurt; and thou hast not the power to determine their fate. [Or: "thou art not responsible for their conduct" (see note on 17:2).] |
az-Zumar 039:042
| 39:42 الله يتوفى الانفس حين موتها والتي لم تمت في منامها فيمسك التي قضى عليها الموت ويرسل الاخرى الى اجل مسمى ان في ذلك لايات لقوم يتفكرون |
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| Transliteration | Allahu yatawaffa al-anfusa heena mawtiha waallatee lam tamut fee manamiha fayumsiku allatee qada AAalayha almawta wayursilu al-okhra ila ajalin musamman inna fee thalika laayatin liqawmin yatafakkaroona |
| Literal | God makes the selves die (at the) time of its death/lifelessness, and which did not die in its sleep , so He holds/seizes which He ordered the death/lifelessness on it, and He sends the other (others) to a named/identified (specified) term/time, that (E) truly in that (are) evidences/signs (E) to a nation thinking.336 |
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| Yusuf Ali | It is Allah that takes the souls (of men) at death; and those that die not (He takes) during their sleep: those on whom He has passed the decree of death, He keeps back (from returning to life), but the rest He sends (to their bodies) for a term appointed verily in this are Signs for those who reflect. |
| Pickthal | Allah receiveth (men's) souls at the time of their death, and that (soul) which dieth not (yet) in its sleep. He keepeth that (soul) for which He hath ordained death and dismisseth the rest till an appointed term. Lo! herein verily are portents for people who take thought. |
| Arberry | God takes the souls at the time of their death, and that which has not died, in its sleep; He withholds that against which He has decreed death, but looses the other till a stated term. Surely in that are signs for a people who reflect. Or have they taken intercessors apart from God? |
| Shakir | Allah takes the souls at the time of their death, and those that die not during their sleep; then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for a people who reflect. |
| Sarwar | God will receive their souls when they die. Their souls do not die when they are sleeping. During people's sleep He withholds those souls which He has decreed to die and releases the others for an appointed time. In this there is evidence (of the Truth) for the thoughtful people. |
| Khalifa | GOD puts the souls to death when the end of their life comes, and also at the time of sleep. Thus, He takes some back during their sleep, while others are allowed to continue living until the end of their predetermined interim. This should provide lessons for people who reflect. |
| Hilali/Khan | It is Allah Who takes away the souls at the time of their death, and those that die not during their sleep. He keeps those (souls) for which He has ordained death and sends the rest for a term appointed. Verily, in this are signs for a people who think deeply. |
| H/K/Saheeh | Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep. Then He keeps those for which He has decreed death and releases the others for a specified term. Indeed in that are signs for a people who give thought. |
| Malik | It is Allah Who recalls the souls of men upon their death, and of the living during their sleep. He withholds the souls of those on whom He has passed the decree of death, and restores the rest till an appointed term. Surely there are signs in this for those who think.[42] |
| QXP | (Only the living of the mind and heart can make choices in this world.) It is Allah Who takes their 'Conscious' upon death, and of the living during their sleep. He withholds it for those upon whom He has passed the decree of death, and restores the others until an appointed time. Herein, behold, are Signs for people who think. (39:6). |
| Maulana Ali | Allah takes (men’s) souls at the time of their death, and those that die not, during their sleep. Then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term. Surely there are signs in this for a people who reflect. |
| Free Minds | God takes the souls when they die, and during their sleep. He then keeps those that have been overtaken by death, and He sends the others back until a predetermined time. In that are signs for a people who will think. |
| Qaribullah | Allah takes away souls at the time of their death (the temporary death of sleep), and those who do not die during their sleep He withholds that upon which He has decreed death, but turns lose the other till a stated term. Surely, there are signs in this for a nation who contemplate. |
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| George Sale | God taketh unto himself the souls of men at the time of their death; and those which die not He also taketh in their sleep: And He with-holdeth those on which He hath passed the decree of death, but sendeth back the others till a determined period. Verily herein are signs unto people who consider. |
| JM Rodwell | God taketh souls unto Himself at death; and during their sleep those who do not die: and he retaineth those on which he hath passed a decree of death, but sendeth the others back till a time that is fixed. Herein are signs for the reflecting. |
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| Asad | It is God [alone that has this power - He] who causes all human beings to die at the time of their [bodily] death, and [causes to be as dead], during their sleep, those that have not yet died: [According to Razi, this passage connects allegorically with the preceding - the light of guidance being likened to life, and man's going astray, to death or, if it is not permanent, to death-like sleep followed by awakening. Beyond this, however, we have here a reminder - in tune with the subsequent passages - of God's almightiness, and especially of His exclusive power to create and to withdraw life. As to the operative verb yatawaffa, it primarily denotes "He takes [something] away in full"; and because death is characterized by a disappearance of all vital impulses (the "soul") from the once-living body - their being "taken away in full", as it were - this form of the verb has been used tropically, since time immemorial, in the sense of "causing to die", and (in its intransitive form) "dying" or (as a noun) "death": a usage invariably adhered to in the Quran. The traditional likening of sleep to death is due to the fact that in both cases the body appears to be devoid of consciousness, partially and temporarily in the former case, and completely and permanently in the latter. (The popular translation of anfus - p1. of nafs - as "souls" is certainly inappropriate in the above context, since, according to the fundamental teaching of the Quran, man's soul does not "die" at the time of his bodily death but, on the contrary, lives on indefinitely. Hence, the term anfus must be rendered here as "human beings".)] thus, He withholds [from life] those upon whom He has decreed death, and lets the others go free for a term set [by Him]. In [all] this, behold, there are messages indeed for people who think! |
az-Zumar 039:043
| 39:43 ام اتخذوا من دون الله شفعاء قل اولو كانوا لايملكون شيئا ولايعقلون |
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| Transliteration | Ami ittakhathoo min dooni Allahi shufaAAaa qul awa law kanoo la yamlikoona shay-an wala yaAAqiloona |
| Literal | Or they took from other than God mediators, say: "Even if they were not owning/possessing a thing, and nor reasoning/comprehending ? |
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| Yusuf Ali | What! Do they take for intercessors others besides Allah? Say: "Even if they have no power whatever and no intelligence?" |
| Pickthal | Or choose they intercessors other than Allah? Say: What! Even though they have power over nothing and have no intelligence? |
| Arberry | Say: 'What, even though they have no power whatever and no understanding?' |
| Shakir | Or have they taken intercessors besides Allah? Say: what! even though they did not ever have control over anything, nor do they understand. |
| Sarwar | Have they chosen intercessors besides God? Say, "Would you choose them as your intercessors even though they do not possess anything and have no understanding?". |
| Khalifa | Have they invented intercessors to mediate between them and GOD? Say, "What if they do not possess any power, nor understanding?" |
| Hilali/Khan | Have they taken others as intercessors besides Allah? Say: "Even if they have power over nothing whatever and have no intelligence?" |
| H/K/Saheeh | Or have they taken other than Allah as intercessors? Say, "Even though they do not possess [power over] anything, nor do they reason?" |
| Malik | Have they taken others besides Allah to intercede for them? Ask them: "How can they intercede, if they have neither control over anything nor do they understand?"[43] |
| QXP | What! Do they contrive mediators side by side with Allah? Say, "Why - even though they have power over nothing and have no intelligence?" |
| Maulana Ali | Or, take they intercessors besides Allah? Say: What! Even though they control naught, nor do they understand. |
| Free Minds | Or have they taken intercessors besides God? Say: "What if they do not possess any power, nor understanding?" |
| Qaribullah | Have they chosen, other than Allah, to intercede for them? Say: 'What, even though they have no power at all, nor understanding? ' |
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| George Sale | Have the Koreish taken idols for their intercessors with God? Say, what, although they have not dominion over any thing, neither do they understand? |
| JM Rodwell | Have they taken aught beside God as intercessors? SAY: What! though they have no power over anything, neither do they understand? |
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| Asad | And yet, [This is the meaning of the particle am in this context (Zamakhshari, implying that despite all the evidence of God's almightiness, many people tend to disregard it.] they choose [to worship], side by side with God, [imaginary] intercessors!" [I.e., intercessors who could act as such independently of God's permission - an assumption which the Quran categorically denies (see note on 10:3).] Say: "Why - even though they have no power over anything, and no understanding?" [A reference to the adoration of dead saints or their tombs or relics, as well as of inanimate representations of saints, of imaginary deities, etc.] |
az-Zumar 039:044
| 39:44 قل لله الشفاعة جميعا له ملك السماوات والارض ثم اليه ترجعون |
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| Transliteration | Qul lillahi alshshafaAAatu jameeAAan lahu mulku alssamawati waal-ardi thumma ilayhi turjaAAoona |
| Literal | Say: "To God (is) the mediation all/all together, for Him (is) the skies'/space's and the earth's/Planet Earth's ownership/kingdom, then to Him you are being returned." |
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| Yusuf Ali | Say: "To Allah belongs exclusively (the right to grant) intercession: to Him belongs the dominion of the heavens and the earth: In the End, it is to Him that ye shall be brought back." |
| Pickthal | Say: Unto Allah belongeth all intercession. His is the Sovereignty of the heavens and the earth. And afterward unto Him ye will be brought back. |
| Arberry | Say: 'To God belongs intercession altogether. His is the kingdom of the heavens and the earth; then unto Him you will be returned.' |
| Shakir | Say: Allah's is the intercession altogether; His is the kingdom of the heavens and the earth, then to Him you shall be brought back. |
| Sarwar | Say, "Intercession belongs to God. To Him belongs the heavens and the earth and to Him you will all return." |
| Khalifa | Say, "All intercession belongs to GOD." To Him belongs all sovereignty of the heavens and the earth, then to Him you will be returned. |
| Hilali/Khan | Say: "To Allah belongs all intercession. His is the Sovereignty of the heavens and the earth, then to Him you shall be brought back." |
| H/K/Saheeh | Say, "To Allah belongs [the right to allow] intercession entirely. To Him belongs the dominion of the heavens and the earth. Then to Him you will be returned." |
| Malik | Say: "Intercession is wholly in the hands of Allah. To Him belongs the dominion of the heavens and the earth, and to Him you shall all be brought back."[44] |
| QXP | Say, "All intercession belongs to Allah alone! Unto Him belongs the Kingdom of the Highs and their Lows, and unto Him you shall be returned." (Only He can mediate on your behalf - between His Law of Requital and your faults. It is His Law that He shall blot out the imprints of your faults and absolve your imperfections by way of your good deeds that make you worthy of His Grace (3:195), (29:7), (39:35)). |
| Maulana Ali | say: Allah’s is the intercession altogether. His is the kingdom of the heavens and the earth. Then to Him you will be returned. |
| Free Minds | Say: "To God belong all intercessions." To Him belongs the sovereignty of the heavens and the Earth, then to Him you will be returned. |
| Qaribullah | Say: 'Intercession belongs altogether to Allah. His is the Kingdom of the heavens and the earth. To Him you shall be returned. ' |
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| George Sale | Say, intercession is altogether in the disposal of God: His is the kingdom of heaven and earth; and hereafter shall ye return unto Him. |
| JM Rodwell | SAY: Intercession is wholly with God: His the kingdom of the Heavens and of the Earth! To him shall ye be brought back hereafter! |
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| Asad | Say: "God's alone is [the power to bestow the right of] intercession: [Regarding the problem of intercession as such, see note on 10:3.]His [alone] is the dominion over the heavens and the earth; and, in the end, Unto Him you will all be brought back." |
az-Zumar 039:045
| 39:45 واذا ذكر الله وحده اشمازت قلوب الذين لايؤمنون بالاخرة واذا ذكر الذين من دونه اذا هم يستبشرون |
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| Transliteration | Wa-itha thukira Allahu wahdahu ishmaazzat quloobu allatheena la yu/minoona bial-akhirati wa-itha thukira allatheena min doonihi itha hum yastabshiroona |
| Literal | And if God was mentioned/remembered alone (the) hearts/minds (of) those who do not believe with the end (other life) became uptight/repulsed , and if those from other than Him were mentioned/remembered then they are announcing good news/rejoicing . |
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| Yusuf Ali | When Allah, the One and Only, is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust and horror; but when (gods) other than He are mentioned, behold, they are filled with joy! |
| Pickthal | And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter are repelled, and when those (whom they worship) beside Him are mentioned, behold! they are glad. |
| Arberry | When God is mentioned alone, then shudder the hearts of those who believe not in the Hereafter, but when those apart from Him are mentioned behold, they rejoice. |
| Shakir | And when Allah alone is mentioned, the hearts of those who do not believe in the hereafter shrink, and when those besides Him are mentioned, lo! they are joyful. |
| Sarwar | When one God is mentioned, the hearts of those who do not believe in the Day of Judgment begin to shrink, but when the idols are mentioned, they rejoice. |
| Khalifa | When GOD ALONE is mentioned, the hearts of those who do not believe in the Hereafter shrink with aversion. But when others are mentioned beside Him, they become satisfied. |
| Hilali/Khan | And when Allah Alone is mentioned, the hearts of those who believe not in the Hereafter are filled with disgust (from the Oneness of Allah () and when those (whom they obey or worship) besides Him (like all false deities other than Allah, it may be a Messenger like Iesa (Jesus) son of Maryam (Mary), Uzair (Ezra), an angel, a pious man, a jinn, or any other creature even idols, graves of religious people, saints, priests, monks, etc.) are mentioned, behold, they rejoice! |
| H/K/Saheeh | And when Allah is mentioned alone, the hearts of those who do not believe in the Hereafter shrink with aversion, but when those [worshipped] other than Him are mentioned, immediately they rejoice. |
| Malik | When Allah’s Oneness is mentioned, the hearts of those who deny the hereafter shrink with aversion; but when other gods are mentioned, they are filled with joy.[45] |
| QXP | And yet, when Allah alone is mentioned, the hearts of those who believe not in the life to come, shrink with aversion. But, when others (such as their 'holy men') are mentioned besides Him, behold, they rejoice. (Belief in the Hereafter essentially involves belief in the unwavering Law of Recompense where all actions have their repercussions). |
| Maulana Ali | And when Allah alone is mentioned, the hearts of those who believe not in the Hereafter shrink, and when those besides Him are mentioned, lo! they are joyful. |
| Free Minds | And when God Alone is mentioned, the hearts of those who do not believe in the Hereafter are filled with aversion; and when others are mentioned beside Him, they rejoice! |
| Qaribullah | When Allah is mentioned alone, the hearts of those who do not believe in the Everlasting Life shrink in aversion. But when those, other than Him, are mentioned, see, they are filled with glad tidings. |
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| George Sale | When the one sole God is mentioned, the hearts of those who believe not in the life to come, shrink with horror: But when the false gods, which are worshipped besides Him, are mentioned, behold, they are filled with joy. |
| JM Rodwell | But when the One God is named, the hearts of those who believe not in the life to come, shrivel up: but when the deities who are adored beside Him are named, lo! they are filled with joy. |
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| Asad | And yet, whenever God alone is mentioned, the hearts of those who will not believe in the life to come contract with bitter aversion - whereas, when those [imaginary powers] are mentioned side by side with Him, lo, they rejoice! [Since cognition of God must have a sense of moral responsibility as its correlate, the godless shrink from it, and joyfully turn to the "worship" - real or metaphoric - of imaginary powers which make no such moral demand.] |
az-Zumar 039:046
| 39:46 قل اللهم فاطر السماوات والارض عالم الغيب والشهادة انت تحكم بين عبادك في ماكانوا فيه يختلفون |
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| Transliteration | Quli allahumma fatira alssamawati waal-ardi AAalima alghaybi waalshshahadati anta tahkumu bayna AAibadika fee ma kanoo feehi yakhtalifoona |
| Literal | Say: "Oh, You God, creator/bringer to being (of) the skies/space and the earth/Planet Earth, knower (of) the unseen/hidden and the testimony/presence , You judge/rule between Your worshippers/slaves in what they were in it differing/disputing ." |
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| Yusuf Ali | Say: "O Allah! Creator of the heavens and the earth! Knower of all that is hidden and open! it is Thou that wilt judge between Thy Servants in those matters about which they have differed." |
| Pickthal | Say: O Allah! Creator of the heavens and the earth! Knower of the Invisible and the Visible! Thou wilt judge between Thy slaves concerning that wherein they used to differ. |
| Arberry | Say: 'O God, Thou originator of the heavens and the earth who knowest the Unseen and the Visible, Thou shalt judge between Thy servants touching that whereon they are at variance.' |
| Shakir | Say: O Allah! Originator of the heavens and the earth, Knower of the unseen and the seen! Thou (only) judgest between Thy servants as to that wherein they differ. |
| Sarwar | Say, "Lord, the Creator of the heavens and the earth, knower of the seen and unseen, it is You who will issue Your decree about the differences of Your servants." |
| Khalifa | Proclaim: "Our god, Initiator of the heavens and the earth, Knower of all secrets and declarations, You are the only One who judges among Your servants regarding their disputes." |
| Hilali/Khan | Say (O Muhammad SAW): "O Allah! Creator of the heavens and the earth! All-Knower of the Ghaib (unseen) and the seen. You will judge between your slaves about that wherein they used to differ." |
| H/K/Saheeh | Say, "O Allah, Creator of the heavens and the earth, Knower of the unseen and the witnessed, You will judge between your servants concerning that over which they used to differ." |
| Malik | Pray: "O Allah! Creator of the heavens and the earth, Who has the knowledge of the unseen and the seen! You Alone can judge the disputes of your servants concerning those matters in which they differ."[46] |
| QXP | Say, "O Allah! Originator of the heavens and the earth, Knower of the Invisible and the Visible! It is You Who will judge between Your servants wherein they differed." |
| Maulana Ali | Say: O Allah, Originator of the heavens and the earth, Knower of the unseen and the seen, Thou judgest between Thy servants as to that wherein they differ. |
| Free Minds | Say: "O God, Initiator of the heavens and the Earth, Knower of the unseen and the seen, You will judge between Your servants regarding what they disputed in." |
| Qaribullah | Say: 'O Allah, the Originator of the heavens and the earth who has knowledge of the Unseen and Visible, You shall judge between the differences of Your worshipers. ' |
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| George Sale | Say, O God, the creator of heaven and earth, who knowest that which is secret, and that which is manifest; thou shalt judge between thy servants concerning that wherein they disagree. |
| JM Rodwell | SAY: O God, creator of the Heaven and of the Earth, who knowest the hidden and the manifest, thou shalt judge between thy servants as to the subject of their disputes. |
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| Asad | Say: "O God! Originator of the heavens and the earth! Knower of all that is beyond the reach of a created being's perception, as well as of all that can be witnessed by a creature's senses or mind! [See the second note on 6:73.] It is Thou who wilt judge between Thy servants [on Resurrection Day] with regard to all on which they were wont to differ!" |
az-Zumar 039:047
| 39:47 ولو ان للذين ظلموا مافي الارض جميعا ومثله معه لافتدوا به من سوء العذاب يوم القيامة وبدا لهم من الله مالم يكونوا يحتسبون |
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| Transliteration | Walaw anna lillatheena thalamoo ma fee al-ardi jameeAAan wamithlahu maAAahu laiftadaw bihi min soo-i alAAathabi yawma alqiyamati wabada lahum mina Allahi ma lam yakoonoo yahtasiboona |
| Literal | And if that (E) to those who were unjust/oppressive what (is) in the earth/Planet Earth all/all together, and equal to it with it, they would have ransomed/compensated with it from the torture's evil/harm (on) the Resurrection Day, and it appeared to them from God what they were not thinking/supposing. |
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| Yusuf Ali | Even if the wrong-doers had all that there is on earth, and as much more, (in vain) would they offer it for ransom from the pain of the Penalty on the Day of Judgment: but something will confront them from Allah, which they could never have counted upon! |
| Pickthal | And though those who do wrong possess all that is in the earth, and therewith as much again, they verily will seek to ransom themselves therewith on the Day of Resurrection from the awful doom; and there will appear unto them, from their Lord, that wherewith they never reckoned. |
| Arberry | If the evildoers possessed all that is in the earth, and the like of it with it, they would offer it to ransom themselves from the evil of the chastisement on the Day of Resurrection; yet there would appear to them from God that they never reckoned with, |
| Shakir | And had those who are unjust all that is in the earth and the like of it with it, they would certainly offer it as ransom (to be saved) from the evil of the punishment on the day of resurrection; and what they never thought of shall become plain to them from Allah. |
| Sarwar | Had the unjust possessed double the amount of the wealth of the whole earth, they would certainly have liked to offer it on the Day of Resurrection as redemption from the torment of Our scourge when God would make public what they had never expected. |
| Khalifa | If those who transgressed owned everything on earth, even twice as much, they would readily give it up to avoid the terrible retribution on the Day of Resurrection. They will be shown by GOD what they never expected. |
| Hilali/Khan | And those who did wrong (the polytheists and disbelievers in the Oneness of Allah), if they had all that is in earth and therewith as much again, they verily, would offer it to ransom themselves therewith on the Day of Resurrection from the evil torment, and there will become apparent to them from Allah, what they had not been reckoning. |
| H/K/Saheeh | And if those who did wrong had all that is in the earth entirely and the like of it with it, they would [attempt to] ransom themselves thereby from the worst of the punishment on the Day of Resurrection. And there will appear to them from Allah that which they had not taken into account. |
| Malik | If the wrongdoers possessed all the treasures of the earth and as much more besides it, they would gladly offer it to redeem themselves from the painful punishment on the Day of Resurrection. For Allah will show them what they would have never imagined.[47] |
| QXP | If the violators of human rights owned everything on the earth, and twice as much, they would readily offer it as ransom from the awful retribution of the Resurrection Day. And there will appear unto them, from Allah' Law of Requital what they had never imagined. (They will realize that Paradise and Hellfire are but natural consequences of how the human beings use their capabilities). |
| Maulana Ali | And had those who do wrong all that is in the earth and the like of it with it, they would certainly offer it as ransom from the evil of the chastisement on the day of Resurrection. And what they never thought of shall become plain to them from Allah. |
| Free Minds | And if those who transgressed owned everything on Earth, and its equivalent again with it, they would ransom it to avoid the terrible retribution on the Day of Resurrection. They will be shown by God what they did not expect. |
| Qaribullah | On the Day of Resurrection, if the harmdoers owned all that is in the earth and as much again besides, they would offer it to ransom themselves from the evil of the punishment. From Allah will come to them that with which they had never reckoned, |
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| George Sale | If those who act unjustly were masters of whatever is in the earth, and as much more therewith, verily they would give it to ransom themselves from the evil of the punishment, on the day of resurrection: And there shall appear unto them, from God, terrors which they never imagined; |
| JM Rodwell | If the wicked possessed all that is in the earth and as much again therewith, verily they would ransom themselves with it from the pain of the punishment on the day of the resurrection; and there shall appear to them, from God, things they had never reckon |
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| Asad | But if those who are bent on evildoing possessed all that is on earth, and twice as much, [Lit., "and the like of it with it".] they would surely offer it as ransom from the awful suffering [that will befall them] on the Day of Resurrection: [Cf. 3:91 and the corresponding note.] for, something with which they had not reckoned before will [by then] have been made obvious to them by God; [Lit., "will have become obvious to them (bada lahum) from God" - i.e., the fact that man's attitudes and actions in this world determine his state and further development in the hereafter: in other words, that happiness or suffering in the life to come (allegorically described as "paradise" or `hell", and "reward" or "chastisement") are but natural consequences of the use which man makes in this life of his capabilities, endowments and opportunities.] |
az-Zumar 039:048
| 39:48 وبدا لهم سيئات ماكسبوا وحاق بهم ماكانوا به يستهزؤون |
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| Transliteration | Wabada lahum sayyi-atu ma kasaboo wahaqa bihim ma kanoo bihi yastahzi-oona |
| Literal | And it appeared to them (the) sins/crimes (of) what they earned/acquired ; and what they were with it mocking surrounded/encircled with them. |
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| Yusuf Ali | For the evils of their Deeds will confront them, and they will be (completely) encircled by that which they used to mock at! |
| Pickthal | And the evils that they earned will appear unto them, and that whereat they used to scoff will surround them. |
| Arberry | and there would appear to them die evils of that they have earned, and they would be encompassed by that they mocked at. |
| Shakir | And the evil (consequences) of what they wrought shall become plain to them, and the very thing they mocked at shall beset them. |
| Sarwar | Their bad deeds will become public and they will be surrounded by the torment which they had mocked during their worldly life. |
| Khalifa | The sinful works they had earned will be shown to them, and the very things they used to mock will come back to haunt them. |
| Hilali/Khan | And the evils of that which they earned will become apparent to them, and they will be encircled by that which they used to mock at! |
| H/K/Saheeh | And there will appear to them the evils they had earned, and they will be enveloped by what they used to ridicule. |
| Malik | The evil result of their deeds will become manifest to them and they will be completely encircled by the very thing they used to mock at.[48] |
| QXP | Here comes a hint - the very deeds they committed to cause imbalance in the lives of others, will appear before them. And the very things that they used to ridicule will come back to haunt and surround them. (79:36). |
| Maulana Ali | And the evil of what they wrought will become plain to them, and that which they mocked at will beset them. |
| Free Minds | And the sinful works they had earned will be shown to them, and they will be surrounded by that which they used to mock! |
| Qaribullah | and the evils of their earnings will appear to them, and that which they mocked at will encompass them. |
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| George Sale | and there shall appear unto them the evils of that which they shall have gained; and that which they mocked at shall encompass them. |
| JM Rodwell | And their own ill deeds shall be clearly perceived by them, and that fire at which they mocked shall encircle them on every side. |
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| Asad | and obvious to them will have become the evil that they had wrought [in life]: and thus shall they be overwhelmed by the very truth which they were wont to deride. [Lit., "that which they were wont to deride will enfold them" or "will have enfolded them": i.e., the reality of life after death and of the spiritual truths preached by God's prophets will overwhelm them.] |
az-Zumar 039:049
| 39:49 فاذا مس الانسان ضر دعانا ثم اذا خولناه نعمة منا قال انما اوتيته على علم بل هي فتنة ولكن اكثرهم لايعلمون |
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| Transliteration | Fa-itha massa al-insana durrun daAAana thumma itha khawwalnahu niAAmatan minna qala innama ooteetuhu AAala AAilmin bal hiya fitnatun walakinna aktharahum la yaAAlamoona |
| Literal | So if harm touched the human/mankind he called Us, then if We gave him generously/granted him a blessing/goodness from Us, he said: "But/truly I got it on knowledge." But it is a test/allurement , and but most of them do not know. |
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| Yusuf Ali | Now, when trouble touches man, he cries to Us: But when We bestow a favour upon him as from Ourselves, he says, "This has been given to me because of a certain knowledge (I have)!" Nay, but this is but a trial, but most of them understand not! |
| Pickthal | Now when hurt toucheth a man he crieth unto Us, and afterward when We have granted him a boon from Us, he saith: Only by force of knowledge I obtained it. Nay, but it is a test. But most of them know not. |
| Arberry | When some affliction visits a man, he calls unto Us; then, when We confer on him a blessing from Us, he says, 'I was given it only because of a knowledge.' Nay, it is a trial, but most of them do not know it. |
| Shakir | So when harm afflicts a man he calls upon Us; then, when We give him a favor from Us, he says: I have been given it only by means of knowledge. Nay, it is a trial, but most of them do not know. |
| Sarwar | When the human being is afflicted with hardship, he cries out to us for help. When We grant him a favor, he says, "I knew that I deserved it." In fact, it is only a test for him, but most people do not know this. |
| Khalifa | If the human is touched by adversity, he implores us, but as soon as we bestow a blessing upon him, he says, "I attained this because of my cleverness!" Indeed, this is only a test, but most of them do not know. |
| Hilali/Khan | When harm touches man, he calls to Us (for help), then when We have (rescued him from that harm and) changed it into a favour from Us, he says: "Only because of knowledge (that I possess) I obtained it." Nay, it is only a trial, but most of them know not! |
| H/K/Saheeh | And when adversity touches man, he calls upon Us; then when We bestow on him a favor from Us, he says, "I have only been given it because of [my] knowledge." Rather, it is a trial, but most of them do not know. |
| Malik | Man is such that when he is in trouble he appeals to Us; but when We bestow Our favor upon him, he says: "This has been given to me because of certain knowledge I possess." Nay! It is but a test, yet most of them do not know.[49] |
| QXP | But now this is so - when adversity touches the human, he calls upon Us. But as soon as We grant him Bliss from Us, he says, "I have been given this by way of skillful knowledge." Nay, this affords them a test of their character. But most of them know not that they do not know enough. ('La Ya'lamun' pertaining to knowledge, in my opinion, carries a double connotation here as rendered. And, however intelligent and skillful an individual may be, Divine Laws and the society work in concert toward his success). |
| Maulana Ali | So when harm afflicts a man he calls upon Us; then, when We give him a boon from Us, he says: I have been given it only by means of knowledge. Nay, it is a trial, but most of them know not. |
| Free Minds | So when the human is touched by adversity, he implores Us, then when We bestow a blessing upon him, he says: "I attained this because of knowledge I had!" Indeed, it is a test, but most of them do not know. |
| Qaribullah | When an affliction befalls a human he calls upon Us, but when We confer Our Favor on him, he says: 'I have only been given it on account of knowledge. ' Rather, it is but a trial, yet most do not know. |
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| George Sale | When harm befalleth man, he calleth upon Us; yet afterwards, when We have bestowed on him favour from Us, he saith, I have received it merely because of God's knowledge of my deserts. On the contrary, it is a trial; but the greater part of them know it not. |
| JM Rodwell | When trouble befalleth a man he crieth to Us; afterwards, when we have vouchsafed favour to him, he saith, "God knew that I deserved it." Nay, it is a trial. But the greater part of them knew it not. |
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| Asad | NOW [thus it is:] when affliction befalls man, he cries out unto Us for help; but when We bestow upon him a boon by Our grace, he says [to himself], "I have been given [all] this by virtue of [my own] wisdom!" [Lit., "knowledge" - i.e., "my prosperity is due to my own ability and shrewdness": see the first sentence of 28:78 and the corresponding note. But whereas there this "saying" or thought is attributed to the legendary Qarun, in the present instance - which is by far the earlier in the chronology of Quranic revelation - it is said to be characteristic of man as such (see, e.g., 7:189-190, where this tendency is referred to in connection with the experience of parenthood).] Nay, this [bestowal of grace] is a trial: but most of them understand it not! |
az-Zumar 039:050
| 39:50 قد قالها الذين من قبلهم فما اغنى عنهم ماكانوا يكسبون |
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| Transliteration | Qad qalaha allatheena min qablihim fama aghna AAanhum ma kanoo yaksiboona |
| Literal | Those from before them had said it, so what they were gaining/acquiring did not enrich/suffice from them. |
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| Yusuf Ali | Thus did the (generations) before them say! But all that they did was of no profit to them. |
| Pickthal | Those before them said it, yet (all) that they had earned availed them not; |
| Arberry | So said those that were before them; but that they earned did not avail them, |
| Shakir | Those before them did say it indeed, but what they earned availed them not. |
| Sarwar | People who lived before them had also said, "Our wealth has been earned by our own merits." What they had earned was of no benefit to them |
| Khalifa | Those before them have uttered the same thing, and their earnings did not help them in the least. |
| Hilali/Khan | Verily, those before them said it, yet (all) that they had earned availed them not. |
| H/K/Saheeh | Those before them had already said it, but they were not availed by what they used to earn. |
| Malik | The same was said by those who passed before them, but they gained nothing from what they did[50] |
| QXP | The same was said by those who passed before them, but their earnings failed to make them truly rich! (28:78). |
| Maulana Ali | Those before them did say it indeed, but what they earned availed them not. |
| Free Minds | Those before them have said the same thing, yet what they earned did not help them in the least. |
| Qaribullah | Those before them said the same, but what they earned did not help them; |
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| George Sale | Those who were before them, said the same: But that which they had gained, profited them not; |
| JM Rodwell | The same said those who flourished before them; but their deeds profited them not. |
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| Asad | The same did say [to themselves many of] those who lived before their time; but of no avail to them was all that they had ever achieved: |
az-Zumar 039:051
| 39:51 فاصابهم سيئات ماكسبوا والذين ظلموا من هؤلاء سيصيبهم سيئات ماكسبوا وماهم بمعجزين |
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| Transliteration | Faasabahum sayyi-atu ma kasaboo waallatheena thalamoo min haola-i sayuseebuhum sayyi-atu ma kasaboo wama hum bimuAAjizeena |
| Literal | so struck/marked them sins/crimes (of) what they gained/acquired , and those who caused injustice/oppression from those, sins/crimes (of) what they gained/acquired will mark/strike them ,and they are not with disabling/frustrating. |
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| Yusuf Ali | Nay, the evil results of their Deeds overtook them. And the wrong-doers of this (generation)- the evil results of their Deeds will soon overtake them (too), and they will never be able to frustrate (Our Plan)! |
| Pickthal | But the evils that they earned smote them; and such of these as do wrong, the evils that they earn will smite them; they cannot escape. |
| Arberry | in that the evils of that they earned smote them. The evildoers of these men, they too shall be smitten by the evils -- of that they earned; they will not be able to frustrate it. |
| Shakir | So there befell them the evil (consequences) of what they earned; and (as for) those who are unjust from among these, there shall befall them the evil (consequences) of what they earn, and they shall not escape. |
| Sarwar | They were afflicted by the terrible result of whatever they gained. Besides this affliction, the unjust among them will also suffer the consequence of their deeds. They will not be able to challenge God. |
| Khalifa | They suffered the consequences of their evil works. Similarly, the transgressors among the present generation will suffer the consequences of their evil works; they cannot escape. |
| Hilali/Khan | So, the evil results of that which they earned overtook them. And those who did wrong of these (people to whom you (Muhammad SAW) have been sent), will also be overtaken by the evil results (torment) for that which they earned, and they will never be able to escape. |
| H/K/Saheeh | And the evil consequences of what they earned struck them. And those who have wronged of these [people] will be afflicted by the evil consequences of what they earned; and they will not cause failure. |
| Malik | and the evil consequences of their deeds overtook them. Very soon, the wrongdoers among these people will also be overtaken by the evil consequences of their misdeeds and they will not be able to escape.[51] |
| QXP | They destabilized the lives of others, and their very deeds fell back upon themselves. And the same will happen to the oppressors always - their deeds falling back upon themselves, and they will never be able to evade the Law of Requital. |
| Maulana Ali | So there befell them the evil which they had earned. And those who are unjust from among these, there shall befall them the evil which they earn, and they shall not escape. |
| Free Minds | So, they suffered the evil of what they had earned. And those who transgressed from among these here will suffer the evil of what they earned; they cannot escape. |
| Qaribullah | and the evil of their earnings coiled upon them. The harmdoers among these will also be coiled by the evils of their earnings, they will be unable to defeat it. |
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| George Sale | and the evils which they had deserved, fell upon them. And whoever of these Meccans shall have acted unjustly, on them likewise shall fall the evils which they shall have deserved; neither shall they frustrate the divine vengeance. |
| JM Rodwell | And their own ill deeds recoiled upon them. And whoso among these (Meccans) shall do wrong, on them likewise their own misdeeds shall light, neither shall they invalidate God. |
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| Asad | for all the evil deeds that they had wrought fell [back] upon them. And [the same will happen to] people of the present time who are bent on wrongdoing: [Lit., "those who are bent on wrongdoing (alladhina zalamu) from among these here".] all the evil deeds that they have ever wrought will fall [back] upon them, and never will they be able to elude [God]! |
az-Zumar 039:052
| 39:52 اولم يعلموا ان الله يبسط الرزق لمن يشاء ويقدر ان في ذلك لايات لقوم يؤمنون |
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| Transliteration | Awa lam yaAAlamoo anna Allaha yabsutu alrrizqa liman yashao wayaqdiru inna fee thalika laayatin liqawmin yu/minoona |
| Literal | Do they not see/understand that God spreads/extends the provision to whom He wills/wants, and He is capable/able ? That truly in that (are) evidences/signs (E) to a nation believing. |
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| Yusuf Ali | Know they not that Allah enlarges the provision or restricts it, for any He pleases? Verily, in this are Signs for those who believe! |
| Pickthal | Know they not that Allah enlargeth providence for whom He will, and straiteneth it (for whom He will). Lo! herein verily are portents for people who believe. |
| Arberry | Do they know that God outspreads and straitens His provision to whomsoever He will? Surely in that are signs for a people who believe. |
| Shakir | Do they not know that Allah makes ample the means of subsistence to whom He pleases, and He straitens; most surely there are signs in this for a people who believe. |
| Sarwar | Did they not know that God determines and increases the sustenance of whomever He wants. In this there is evidence (of the truth) for the believing people. |
| Khalifa | Do they not realize that GOD is the One who increases the provision for whomever He chooses, and withholds? These are lessons for people who believe. |
| Hilali/Khan | Do they not know that Allah enlarges the provision for whom He wills, and straitens it (for whom He wills). Verily, in this are signs for the folk who believe! |
| H/K/Saheeh | Do they not know that Allah extends provision for whom He wills and restricts [it]? Indeed in that are signs for a people who believe. |
| Malik | Do they not know that Allah enlarges the provision for whom He pleases and restricts it from whom He wills? Surely there are signs in this for those who believe.[52] |
| QXP | Do they not know that Allah increases and decreases provision according to His Laws? Herein are Messages for nations who believe in the Divine Laws. |
| Maulana Ali | Know they not that Allah gives ample subsistence to whom He pleases, and He straitens; surely there are signs in this for a people who believe. |
| Free Minds | Do they not realise that God spreads the provision for whomever He chooses, and withholds? In that are signs for a people who believe. |
| Qaribullah | Do they not know that Allah outspreads and withholds His provision to whosoever He will? Surely, there are signs in this for a believing nation. |
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| George Sale | Do they not know that God bestoweth provision abundantly on whom He pleaseth, and is sparing unto whom He pleaseth? Verily herein are signs unto people who believe. |
| JM Rodwell | Know they not that God giveth supplies with open hand, and that He is sparing to whom He will? Of a truth herein are signs to those who believe. |
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| Asad | Are they, then, not aware that it is God who grants abundant sustenance, or gives it in scant measure, unto whomever He wills? In this, behold, there are messages indeed for people who will believe! |
az-Zumar 039:053
| 39:53 قل ياعبادي الذين اسرفوا على انفسهم لاتقنطوا من رحمة الله ان الله يغفر الذنوب جميعا انه هو الغفور الرحيم |
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| Transliteration | Qul ya AAibadiya allatheena asrafoo AAala anfusihim la taqnatoo min rahmati Allahi inna Allaha yaghfiru alththunooba jameeAAan innahu huwa alghafooru alrraheemu |
| Literal | Say: "You my worshippers/slaves those who neglected/ignored on themselves, do not despair from God's mercy, that truly God forgives the crimes all/all together, that truly He is the forgiving, the merciful." |
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| Yusuf Ali | Say: "O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah: for Allah forgives all sins: for He is Oft-Forgiving, Most Merciful. |
| Pickthal | Say: O My slaves who have been prodigal to their own hurt! Despair not of the mercy of Allah, Who forgiveth all sins. Lo! He is the Forgiving, the Merciful. |
| Arberry | Say: 'O my people who have been prodigal against yourselves, do not despair of God's mercy; surely God forgives sins altogether; surely He is the All-forgiving, the All-compassionate. |
| Shakir | Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful. |
| Sarwar | (Muhammad), tell my servants who have committed injustice to themselves, "Do not despair of the mercy of God. God certainly forgives all sins. He is All-forgiving and All-merciful." |
| Khalifa | Proclaim: "O My servants who exceeded the limits, never despair of GOD's mercy. For GOD forgives all sins. He is the Forgiver, Most Merciful." |
| Hilali/Khan | Say: "O Ibadee (My slaves) who have transgressed against themselves (by committing evil deeds and sins)! Despair not of the Mercy of Allah, verily Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful. |
| H/K/Saheeh | Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins. Indeed, it is He who is the Forgiving, the Merciful." |
| Malik | Allah says: "O My servants who have transgressed against their souls, do not despair of Allah’s mercy, for Allah forgives all sins. It is He Who is the Forgiving, the Merciful.[53] |
| QXP | (O Prophet) convey on My behalf, "O You servants of Mine who have so far wasted their personal capabilities! Despair not the rejuvenating Attribute of Allah - His Grace! Behold, Allah absolves your imperfections and protects you from the detriment of all that caused you to trail behind in humanity. Verily, He, indeed He, is the Forgiving, the Merciful." |
| Maulana Ali | Say: O My servants who have been prodigal regarding their souls, despair not of the mercy of Allah; surely Allah forgives sins altogether. He is indeed the Forgiving, the Merciful. |
| Free Minds | Say: "O My servants who transgressed against themselves, do not despair of God's mercy. For God forgives all sins. He is the Forgiver, the Merciful." |
| Qaribullah | Say: 'O My worshipers, who have sinned excessively against themselves, do not despair of the Mercy of Allah, surely, Allah forgives all sins. He is the Forgiver, the Most Merciful. |
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| George Sale | Say, O my servants who have transgressed against your own souls, despair not of the mercy of God: Seeing that God forgiveth all sins; for He is gracious and merciful. |
| JM Rodwell | SAY: O my servants who have transgressed to your own hurt, despair not of God's mercy, for all sins doth God forgive. Gracious, Merciful is He! |
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| Asad | SAY: "[Thus speaks God:] [See note on the opening words of verse 10 of this surah.] `O you servants of Mine who have transgressed against your own selves! Despair not of God's mercy: behold, God forgives all sins - for, verily, He alone is much-forgiving, a dis penser of grace!' " [Sc., "whenever the sinner repents and turns to Him": cf., for instance, 6:54 - "Your Sustainer has willed upon Himself the law of grace and mercy - so that if any of you does a bad deed out of ignorance, and thereafter repents and lives righteously, He shall be [found] much-forgiving, a dispenser of grace"; or 4:110 - "he who does evil or [otherwise] sins against himself, and thereafter prays God to forgive him, shall find God much-forgiving, a dispenser of grace".] |
az-Zumar 039:054
| 39:54 وانيبوا الى ربكم واسلموا له من قبل ان ياتيكم العذاب ثم لاتنصرون |
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| Transliteration | Waaneeboo ila rabbikum waaslimoo lahu min qabli an ya/tiyakumu alAAathabu thumma la tunsaroona |
| Literal | And repent/obey to your Lord, and submit/surrender to Him, from before that the torture comes to you, then you do not be given victory/aid. |
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| Yusuf Ali | "Turn ye to our Lord (in repentance) and bow to His (Will), before the Penalty comes on you: after that ye shall not be helped. |
| Pickthal | Turn unto your Lord repentant, and surrender unto Him, before there come unto you the doom, when ye cannot be helped. |
| Arberry | Turn unto your Lord and surrender to Him, ere the chastisement comes upon you, then you will not be helped. |
| Shakir | And return to your Lord time after time and submit to Him before there comes to you the punishment, then you shall not be helped. |
| Sarwar | Turn in repentance to your Lord and submit to His will before you are afflicted with the torment after which you can receive no help. |
| Khalifa | You shall obey your Lord, and submit to Him totally, before the retribution overtakes you; then you cannot be helped. |
| Hilali/Khan | "And turn in repentance and in obedience with true Faith (Islamic Monotheism) to your Lord and submit to Him, (in Islam), before the torment comes upon you, then you will not be helped. |
| H/K/Saheeh | And return [in repentance] to your Lord and submit to Him before the punishment comes upon you; then you will not be helped. |
| Malik | Turn in repentance to your Lord, and submit to Him before there comes to you the scourge: for then, there shall be none to help you.[54] |
| QXP | Hence, turn to your Lord and surrender to Him before the period of respite is over and the doom befalls you. Then you will not be helped. |
| Maulana Ali | And turn to your Lord and submit to Him before chastisement comes to you, then you will not be helped. |
| Free Minds | And repent to your Lord, and surrender to Him, before the retribution comes to you. Then you cannot be helped. |
| Qaribullah | Turn to your Lord and surrender yourselves to Him before the punishment overtakes you, for then you will not be helped. |
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| George Sale | And be turned unto your Lord, and resign yourselves unto Him, before the threatened punishment overtake you; for then ye shall not be helped. |
| JM Rodwell | And return ye to your Lord, and to Him resign yourselves, ere the punishment come on you, for then ye shall not be helped: |
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| Asad | Hence, turn towards your Sustainer [alone] and surrender yourselves unto Him ere the suffering [of death and resurrection] comes upon you, for then you will not be succoured. [Cf. 4:18 - "repentance shall not be accepted from those who do evil deeds until their dying hour, and then say, `Behold, I now repent'; nor from those who die as deniers of the truth".] |
az-Zumar 039:055
| 39:55 واتبعوا احسن ماانزل اليكم من ربكم من قبل ان ياتيكم العذاب بغتة وانتم لاتشعرون |
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| Transliteration | WaittabiAAoo ahsana ma onzila ilaykum min rabbikum min qabli an ya/tiyakumu alAAathabu baghtatan waantum la tashAAuroona |
| Literal | And follow best (of) what was descended to you from your Lord from before that the torture comes to you suddenly/unexpectedly, and (while) you do not know/feel/sense. |
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| Yusuf Ali | "And follow the best of (the courses) revealed to you from your Lord, before the Penalty comes on you - of a sudden while ye perceive not!- |
| Pickthal | And follow the better (guidance) of that which is revealed unto you from your Lord, before the doom cometh on you suddenly when ye know not, |
| Arberry | And follow the fairest of what has been sent down to you from your Lord, ere the chastisement comes upon you suddenly while you are unaware. |
| Shakir | And follow the best that has been revealed to you from your Lord before there comes to you the punishment all of a sudden while you do not even perceive; |
| Sarwar | Follow the best of what is revealed to you from your Lord before the torment suddenly approaches you and you will not realize how it came about. |
| Khalifa | And follow the best path that is pointed out for you by your Lord, before the retribution overtakes you suddenly when you least expect it. |
| Hilali/Khan | "And follow the best of that which is sent down to you from your Lord (i.e. this Quran, do what it orders you to do and keep away from what it forbids), before the torment comes on you suddenly while you perceive not!" |
| H/K/Saheeh | And follow the best of what was revealed to you from your Lord before the punishment comes upon you suddenly while you do not perceive, |
| Malik | Follow the best way that is revealed to you by your Lord before the scourge comes to you all of a sudden while you do not even perceive it.[55] |
| QXP | And follow the best teaching (the Qur'an) that has been revealed for you by your Lord before the doom comes upon you suddenly without your perceiving of the why, how and whence of it. (39:18). (I have rendered: revealed 'for' you instead of 'to' you since the addressee in the verse is plural). |
| Maulana Ali | And follow the best that has been revealed to you from your Lord before chastisement comes to you all of a sudden, while you perceive not -- |
| Free Minds | And follow the best of what has been sent down to you from your Lord, before the retribution comes to you suddenly when you least expect it. |
| Qaribullah | Follow the best of what has been sent down from your Lord before the punishment overtakes you suddenly, while you are unaware. ' |
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| George Sale | And follow the most excellent instructions which have been sent down unto you from your Lord, before the punishment come suddenly upon you, and ye perceive not the approach thereof; |
| JM Rodwell | And follow that most excellent thing which hath been sent down to you from your Lord, ere the punishment come on you suddenly, and when ye look not for it: |
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| Asad | And ere that suffering comes upon you of a sudden, without your being aware [of its approach], follow the most goodly [teaching] that has been revealed unto you by your Sustainer, |
az-Zumar 039:056
| 39:56 ان تقول نفس ياحسرتي على مافرطت في جنب الله وان كنت لمن الساخرين |
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| Transliteration | An taqoola nafsun ya hasrata AAala ma farrattu fee janbi Allahi wa-in kuntu lamina alssakhireena |
| Literal | That (E) a self says: "Oh my grief/sadness on what I neglected/abused/wasted in God's side/direction/right, and that truly I was from (E) the humiliators/mockers ." |
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| Yusuf Ali | "Lest the soul should (then) say: 'Ah! Woe is me!- In that I neglected (my duty) towards Allah, and was but among those who mocked!'- |
| Pickthal | Lest any soul should say: Alas, my grief that I was unmindful of Allah, and I was indeed among the scoffers! |
| Arberry | Lest any soul should say, 'Alas for me, in that I neglected my duty to God, and was a scoffer,' |
| Shakir | Lest a soul should say: O woe to me! for what I fell short of my duty to Allah, and most surely I was of those who laughed to scorn; |
| Sarwar | Turn to God in repentance before a soul says, "Woe to me because of my failure to fulfill my duties to God. Woe to me for mocking God's guidance!". |
| Khalifa | Lest a soul may say, "How sorry I am for disregarding GOD's commandments; I was certainly one of the mockers." |
| Hilali/Khan | Lest a person should say: "Alas, my grief that I was undutiful to Allah (i.e. I have not done what Allah has ordered me to do), and I was indeed among those who mocked (at the truth! i.e. La ilaha ill-Allah (none has the right to be worshipped but Allah), the Quran, and Muhammad SAW and at the faithful believers, etc.) |
| H/K/Saheeh | Lest a soul should say, "Oh [how great is] my regret over what I neglected in regard to Allah and that I was among the mockers." |
| Malik | Lest someone should say: ‘Alas! I neglected my duty towards Allah and I was one of those who mocked at His revelations.'[56] |
| QXP | Lest any person should say, "Ah! My grief that I was unmindful of Allah, and indeed was I among the mockers!" |
| Maulana Ali | Lest a soul should say: O woe is me, that I fell short of my duty to Allah! and surely I was of those who laughed to scorn; |
| Free Minds | Lest a soul will Say: "How sorry I am for disregarding God's path; and I was certainly one of those who mocked." |
| Qaribullah | Lest any soul should say: 'Sadly, I have neglected my duty to Allah and was of those that mocked. ' |
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| George Sale | and a soul say, alas! For that I have been negligent in my duty to God; verily I have been one of the scorners: |
| JM Rodwell | So that a soul say, "Oh misery! for my failures in duty towards God! and verily I was of those who scoffed:" |
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| Asad | lest any human being should say [on Judgment Day], "Alas for me for having been remiss in what is due to God, and for having been indeed one of those who scoffed [at the truth]!" [Whenever there is no clear indication that the term nafs has another meaning, it signifies a "human being"; hence, the personal pronouns relating to this term (which is feminine in Arabic) are masculine in my rendering.] - |
az-Zumar 039:057
| 39:57 او تقول لو ان الله هداني لكنت من المتقين |
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| Transliteration | Aw taqoola law anna Allaha hadanee lakuntu mina almuttaqeena |
| Literal | Or it says: "If that (E) God guided me, I would have been (E) from the fearing and obeying." |
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| Yusuf Ali | "Or (lest) it should say: 'If only Allah had guided me, I should certainly have been among the righteous!'- |
| Pickthal | Or should say: If Allah had but guided me I should have been among the dutiful! |
| Arberry | or lest it should say, 'If only God had guided me, I should have been or lest among the godfearing,' |
| Shakir | Or it should say: Had Allah guided me, I would certainly have been of those who guard (against evil); |
| Sarwar | Or before the soul says, "Had God guided me, I could have been a pious man". |
| Khalifa | Or say, "Had GOD guided me, I would have been with the righteous." |
| Hilali/Khan | Or (lest) he should say: "If only Allah had guided me, I should indeed have been among the Muttaqoon (pious and righteous persons - see V.2:2)." |
| H/K/Saheeh | Or [lest] it say, "If only Allah had guided me, I would have been among the righteous." |
| Malik | Or lest he should say: 'If Allah had guided me, I would have been one of the righteous.'[57] |
| QXP | Or lest he should say, "Had Allah guided me, I too would have been of those who walked aright!" |
| Maulana Ali | Or it should say: Had Allah guided me, I should have been dutiful; |
| Free Minds | Or Say: "Had God guided me, I would have been among the righteous." |
| Qaribullah | Or, lest it should say: 'If Allah had only guided me I would have been one of the cautious. ' |
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| George Sale | Or say, if God had directed me, verily I had been one of the pious: |
| JM Rodwell | Or say, "Had God guided me, I had surely been of those who feared Him:" |
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| Asad | or lest he should say, "If God had but guided me, I would surely have been among those who are conscious of Him!"- |
az-Zumar 039:058
| 39:58 او تقول حين ترى العذاب لو ان لي كرة فاكون من المحسنين |
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| Transliteration | Aw taqoola heena tara alAAathaba law anna lee karratan faakoona mina almuhsineena |
| Literal | Or it says when it sees the torture: "If that (E) for me (is) a return/repeat/second time , so I be from the good doers."337 |
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| Yusuf Ali | "Or (lest) it should say when it (actually) sees the penalty: 'If only I had another chance, I should certainly be among those who do good!' |
| Pickthal | Or should say, when it seeth the doom: Oh, that I had but a second chance that I might be among the righteous! |
| Arberry | it should say, when it sees the chastisement, 'O that I might return again, and be among the good-doers.' |
| Shakir | Or it should say when it sees the punishment: Were there only a returning for me, I should be of the doers of good. |
| Sarwar | Or, on seeing the torment, it would say, "Would I have the opportunity, this time I would certainly become a pious person". |
| Khalifa | Or say, when it sees the retribution, "If I get another chance, I will work righteousness." |
| Hilali/Khan | Or (lest) he should say when he sees the torment: "If only I had another chance (to return to the world) then I should indeed be among the Muhsinoon (good-doers - see V.2:112)." |
| H/K/Saheeh | Or [lest] it say when it sees the punishment, "If only I had another turn so I could be among the doers of good." |
| Malik | Or lest he should say upon seeing the punishment: 'I wish I had another chance, I would certainly be among the righteous.'"[58] |
| QXP | Or lest he should say, when he sees the Requital, "I wish I had a second chance so that I could be among those who do good to others!" |
| Maulana Ali | Or it should say, when it sees the chastisement: Had I another chance I should be a doer of good. |
| Free Minds | Or say, when it sees the retribution: "If only I could have another chance, I would be among the good doers." |
| Qaribullah | Or, lest when it sees the punishment should say: 'O that I might return, and be among those that did good! ' |
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| George Sale | Or say, when it seeth the prepared punishment, if I could return once more into the world, I would become one of the righteous. |
| JM Rodwell | Or say, when it seeth the punishment, "Could I but return, then I would be of the righteous." |
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| Asad | or lest he should say, when he becomes aware of the suffering [that awaits him], "Would that I had a second chance [in life], so that I could be among the doers of good!" [Cf. 2:167 and 26:102, as well as 6:27-28 and the corresponding note.] |
az-Zumar 039:059
| 39:59 بلى قد جاءتك اياتي فكذبت بها واستكبرت وكنت من الكافرين |
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| Transliteration | Bala qad jaatka ayatee fakaththabta biha waistakbarta wakunta mina alkafireena |
| Literal | Yes/certainly, My evidences/verses came to you, so you lied/denied/falsified with it, and you became arrogant, and you were from the disbelievers. |
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| Yusuf Ali | "(The reply will be:) 'Nay, but there came to thee my Signs, and thou didst reject them: thou wast Haughty, and became one of those who reject faith!'" |
| Pickthal | (But now the answer will be): Nay, for My revelations came unto thee, but thou didst deny them and wast scornful and wast among the disbelievers. |
| Arberry | 'Yes indeed! My signs did come to thee, but thou hast cried them lies, and thou hast waxed proud, and become one of the unbelievers.' |
| Shakir | Aye! My communications came to you, but you rejected them, and you were proud and you were one of the unbelievers. |
| Sarwar | God will reply to the soul, "My revelations had certainly come to you but you rejected them. You were puffed-up with pride and you became an unbeliever". |
| Khalifa | Yes indeed (you did get enough chances). My proofs came to you, but you rejected them, turned arrogant, and became a disbeliever. |
| Hilali/Khan | Yes! Verily, there came to you My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and you denied them, and were proud and were among the disbelievers. |
| H/K/Saheeh | But yes, there had come to you My verses, but you denied them and were arrogant, and you were among the disbelievers. |
| Malik | Then Allah will say to him: "My revelations did come to you; but you denied them, were arrogant and you were among the disbelievers."[59] |
| QXP | Nay! My Messages did come to you, but you denied them in false pride and so were you of the rejecters of the Truth. |
| Maulana Ali | Aye! My communications came to thee, but thou didst reject them, and wast proud and wast of the disbelievers. |
| Free Minds | Yes indeed, My revelations came to you, but you denied them and turned arrogant, and became one of the rejecters. |
| Qaribullah | 'Indeed, My verses did come to you, but you belied them. You were proud and became one of the unbelievers. ' |
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| George Sale | But God shall answer, my signs came unto thee heretofore, and thou didst charge them with falsehood, and wast puffed up with pride; and thou becamest one of the unbelievers. |
| JM Rodwell | Nay! my signs had already come to thee, and thou didst treat them as untruths, and wast arrogant, and becamest of those who believed not. |
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| Asad | [But God will reply:] "Yea, indeed! My messages did come unto thee; but thou gavest them the lie, and wert filled with false pride, and wert among those who deny the truth!" |
az-Zumar 039:060
| 39:60 ويوم القيامة ترى الذين كذبوا على الله وجوههم مسودة اليس في جهنم مثوى للمتكبرين |
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| Transliteration | Wayawma alqiyamati tara allatheena kathaboo AAala Allahi wujoohuhum muswaddatun alaysa fee jahannama mathwan lilmutakabbireena |
| Literal | And (on) the Resurrection Day, you see/understand those who lied/denied/falsified on (about) God, their face/fronts (are) blackened, is not in Hell (a) home/residence/dwelling to the arrogant? |
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| Yusuf Ali | On the Day of Judgment wilt thou see those who told lies against Allah;- their faces will be turned black; Is there not in Hell an abode for the Haughty? |
| Pickthal | And on the Day of Resurrection thou (Muhammad) seest those who lied concerning Allah with their faces blackened. Is not the home of the scorners in hell? |
| Arberry | And upon the Day of Resurrection thou shalt see those who lied against God, their faces blackened; is there not in Gehenna a lodging for those that are proud? |
| Shakir | And on the day of resurrection you shall see those who lied against Allah; their faces shall be blackened. Is there not in hell an abode for the proud? |
| Sarwar | On the Day of Judgment you will see the faces of those who had invented falsehood against God blackened. Is not hell the dwelling of the arrogant ones?. |
| Khalifa | On the Day of Resurrection you will see the faces of those who lied about GOD covered with misery. Is Hell not the right retribution for the arrogant ones? |
| Hilali/Khan | And on the Day of Resurrection you will see those who lied against Allah (i.e. attributed to Him sons, partners, etc.) their faces will be black. Is there not in Hell an abode for the arrogant ones? |
| H/K/Saheeh | And on the Day of Resurrection you will see those who lied about Allah [with] their faces blackened. Is there not in Hell a residence for the arrogant? |
| Malik | On the Day of Judgment you shall see that the faces of those who uttered falsehood against Allah shall be darkened. Is there not an abode in hell for such arrogant?[60] |
| QXP | Saddened in gloom you will see, on the Resurrection Day, the faces of those who lied concerning Allah. Is not Hell the proper home for those given to false pride? |
| Maulana Ali | And on the day of Resurrection thou wilt see those who lied against Allah, their faces will be blackened. Is there not in hell an abode for the proud? |
| Free Minds | And on the Day of Resurrection you will see those who lied about God their faces will be blackened. Is there not an abode in Hell for the arrogant ones? |
| Qaribullah | On the Day of Resurrection, you shall see those who lied about Allah with blackened faces. In Gehenna is there not a lodging for those who were proud? |
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| George Sale | On the day of resurrection thou shalt see the faces of those who have uttered lies concerning God, become black: Is there not an abode prepared in hell for the arrogant? |
| JM Rodwell | And on the resurrection day, thou shalt see those who have lied of God, with their faces black. Is there not an abode in Hell for the arrogant? |
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| Asad | And [so,] on the Day of Resurrection thou wilt see all who invented lies about God [with] their faces darkened [by grief and ignominy]. [The phrase iswadda wajhuhu (lit., "his face became black" or "dark") is used idiomatically to describe a face expressive of grief or ignominy (cf. 16:58), just as its opposite, ibyadda wajhuhu (lit., "his face became white" or "shining") describes a countenance expressive of happiness or justified pride: cf. 2:106 - "some faces will shine [with happiness] and some faces will be dark [with grief]". Apart from this, both phrases have also a tropical significance, namely, "he became [or "felt"] disgraced", resp. "honoured". As regards the "inventing of lies about God" spoken of in this verse, see note on verse 32 above.] Is not hell the [proper] abode for all who are given to false pride? [See note on the last sentence of verse 32 of this surah.] |
az-Zumar 039:061
| 39:61 وينجي الله الذين اتقوا بمفازتهم لايمسهم السوء ولاهم يحزنون |
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| Transliteration | Wayunajjee Allahu allatheena ittaqaw bimafazatihim la yamassuhumu alssoo-o wala hum yahzanoona |
| Literal | And God saves/rescues those who feared and obeyed with their winning/success/triumph , the bad/evil/harm does not touch them, and nor they be sad/grieving. |
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| Yusuf Ali | But Allah will deliver the righteous to their place of salvation: no evil shall touch them, nor shall they grieve. |
| Pickthal | And Allah delivereth those who ward off (evil) because of their deserts. Evil toucheth them not, nor do they grieve. |
| Arberry | But God shall deliver those that were godfearing in their security; evil shall not visit them, neither shall they sorrow. |
| Shakir | And Allah shall deliver those who guard (against evil) with their achievement; evil shall not touch them, nor shall they grieve. |
| Sarwar | God will save the pious ones because of their virtuous deeds. No hardship will touch them nor will they be grieved. |
| Khalifa | And GOD will save those who have maintained righteousness; He will reward them. No harm will touch them, nor will they have any grief. |
| Hilali/Khan | And Allah will deliver those who are the Muttaqoon (pious - see V.2:2) to their places of success (Paradise). Evil shall touch them not, nor shall they grieve. |
| H/K/Saheeh | And Allah will save those who feared Him by their attainment; no evil will touch them, nor will they grieve. |
| Malik | On the contrary, Allah will deliver the righteous to their place of salvation. No harm shall touch them, nor shall they ever grieve.[61] |
| QXP | But Allah will safeguard those who walked aright, for their successful journey through life. No harm will touch them, nor will they grieve. |
| Maulana Ali | And Allah delivers those who keep their duty with their achievement -- evil touches them not, nor do they grieve. |
| Free Minds | And God will save those who were righteous as their reward. No harm will touch them, nor will they grieve. |
| Qaribullah | But, Allah will save those who fear Him with their winnings (Paradise). No evil shall touch them, nor shall they ever grieve. |
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| George Sale | But God shall deliver those who shall fear Him, and shall set them in their place of safety: Evil shall not touch them, neither shall they be grieved. |
| JM Rodwell | But God shall rescue those who fear him into their safe retreat: no ill shall touch them, neither shall they be put to grief. |
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| Asad | But God will safeguard all who were conscious of Him, [and will grant them happiness] by virtue of their [inner] triumphs; no evil shall ever touch them, and neither shall they grieve. |
az-Zumar 039:062
| 39:62 الله خالق كل شئ وهو على كل شئ وكيل |
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| Transliteration | Allahu khaliqu kulli shay-in wahuwa AAala kulli shay-in wakeelun |
| Literal | God (is) creator (of) every thing and He is on every thing a blessor/fulfiller/guardian . |
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| Yusuf Ali | Allah is the Creator of all things, and He is the Guardian and Disposer of all affairs. |
| Pickthal | Allah is Creator of all things, and He is Guardian over all things. |
| Arberry | God is the Creator of every thing; He is Guardian over every thing; |
| Shakir | Allah is the Creator of every thing and He has charge over every thing. |
| Sarwar | God is the Creator and Guardian of all things. |
| Khalifa | GOD is the Creator of all things, and He is in full control of all things. |
| Hilali/Khan | Allah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian, etc.) over all things. |
| H/K/Saheeh | Allah is the Creator of all things, and He is, over all things, Disposer of affairs. |
| Malik | Allah is the Creator of all things and of all things He is the Guardian.[62] |
| QXP | Allah is the Supreme Creator of all things, and He alone determines through His Laws the destiny of all things. |
| Maulana Ali | Allah is the Creator of all things and He has charge over everything. |
| Free Minds | God is the Creator of all things, and He is Guardian over all things. |
| Qaribullah | Allah is the Creator of all things, and of all things He is the Guardian. |
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| George Sale | God is the creator of all things, and He is the governour of all things. |
| JM Rodwell | God is the creator of all things, and of all things is He the guardian! |
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| Asad | GOD is the Creator of all things, and He alone has the power to determine the fate of all things. [For the meaning of the term wakil in this context, see note on 17:2.] |
az-Zumar 039:063
| 39:63 له مقاليد السماوات والارض والذين كفروا بايات الله اولئك هم الخاسرون |
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| Transliteration | Lahu maqaleedu alssamawati waal-ardi waallatheena kafaroo bi-ayati Allahi ola-ika humu alkhasiroona |
| Literal | For Him (are) the skies'/space's and the earth's/Planet Earth's keys/safes (management and control), and those who disbelieved with God's evidences/signs/verses, those, they are the losers . |
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| Yusuf Ali | To Him belong the keys of the heavens and the earth: and those who reject the Signs of Allah,- it is they who will be in loss. |
| Pickthal | His are the keys of the heavens and the earth, and they who disbelieve the revelations of Allah - such are they who are the losers. |
| Arberry | unto Him belong the keys of the heavens and the earth. And those who disbelieve in the signs of God, those they are the losers. |
| Shakir | His are the treasures of the heavens and the earth; and (as for) those who disbelieve in the communications of Allah, these it is that are the losers. |
| Sarwar | In His hands are the keys of the treasuries of the heavens and the earth. Those who reject God's revelations will be lost. |
| Khalifa | To Him belongs all decisions in the heavens and the earth, and those who disbelieve in GOD's revelations are the real losers. |
| Hilali/Khan | To Him belong the keys of the heavens and the earth. And those who disbelieve in the Ayat (proofs, evidences, verses, signs, revelations, etc.) of Allah, such are they who will be the losers. |
| H/K/Saheeh | To Him belong the keys of the heavens and the earth. And they who disbelieve in the verses of Allah it is those who are the losers. |
| Malik | To Him belongs the keys of the heavens and the earth. Those who deny the revelations of Allah, it is they who will be the losers.[63] |
| QXP | His are the keys of the heavens and the earth. (He has appointed Laws through which the heavens and the earth can be explored). Those who shun His Signs in the Universe - it is they, they, who are the real losers. |
| Maulana Ali | His are the treasures of the heavens and the earth. And those who disbelieve in the messages of Allah, such are the losers. |
| Free Minds | To Him belongs the keys of the heavens and the Earth. And those who rejected God's revelations, they are the losers. |
| Qaribullah | To Him belong the keys of the heavens and the earth. Those who disbelieve in the verses of Allah they are the losers. |
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| George Sale | His are the keys of heaven and earth: And they who believe not in the signs of God, they shall perish. |
| JM Rodwell | His the keys of the Heavens and of the Earth! and-who believe not in the signs of God-these! they shall perish! |
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| Asad | His are the keys [to the mysteries] of the heavens and the earth: and they who are bent on denying the truth of God's messages - it is they, they, who are the losers! |
az-Zumar 039:064
| 39:64 قل افغير الله تامروني اعبد ايها الجاهلون |
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| Transliteration | Qul afaghayra Allahi ta/muroonnee aAAbudu ayyuha aljahiloona |
| Literal | Say: "So is other than God you order/command me (that) I worship, you the lowly/ignorant ?" |
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| Yusuf Ali | Say: "Is it some one other than Allah that ye order me to worship, O ye ignorant ones?" |
| Pickthal | Say (O Muhammad, to the disbelievers): Do ye bid me serve other than Allah? O ye fools! |
| Arberry | Say: 'Is it other than God you bid me serve, you ignorant ones?' |
| Shakir | Say: What! Do you then bid me serve others than Allah, O ignorant men? |
| Sarwar | (Muhammad), say, "Ignorant ones, do you command me to worship things other than God |
| Khalifa | Say, "Is it other than GOD you exhort me to worship, O you ignorant ones?" |
| Hilali/Khan | Say (O Muhammad SAW to the polytheists, etc.): "Do you order me to worship other than Allah O you fools ?" |
| H/K/Saheeh | Say, [O Muúammad], "Is it other than Allah that you order me to worship, O ignorant ones?" |
| Malik | O Prophet say to the pagans: "O ignorant! Do you bid me to worship someone other than Allah?"[64] |
| QXP | Say, "Is it something other than Allah that you want me to serve, worship and obey, O You the ignorant ones?" |
| Maulana Ali | Say: Do you bid me serve others than Allah, O ye ignorant ones? |
| Free Minds | Say: "Do you order me to serve other than God, O you ignorant ones?" |
| Qaribullah | Say: 'O you who are ignorant, is it other than Allah that you would order me to worship? ' |
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| George Sale | Say, do ye therefore bid me to worship other than God, O ye fools? |
| JM Rodwell | SAY: What! do ye then bid me worship other than God, O ye ignorant ones? |
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| Asad | Say: "Is it, then, something other than God that you bid me to worship, O you who are unaware [of right and wrong]?" |
az-Zumar 039:065
| 39:65 ولقد اوحى اليك والى الذين من قبلك لئن اشركت ليحبطن عملك ولتكونن من الخاسرين |
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| Transliteration | Walaqad oohiya ilayka wa-ila allatheena min qablika la-in ashrakta layahbatanna AAamaluka walatakoonanna mina alkhasireena |
| Literal | And (it) had been (E) inspired/transmitted to you and to those from before you, if (E) you shared/made partners (with God), your deed will be wasted/invalidated (E) , and you will be (E) from the losers . |
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| Yusuf Ali | But it has already been revealed to thee,- as it was to those before thee,- "If thou wert to join (gods with Allah), truly fruitless will be thy work (in life), and thou wilt surely be in the ranks of those who lose (all spiritual good)". |
| Pickthal | And verily it hath been revealed unto thee as unto those before thee (saying): If thou ascribe a partner to Allah thy work will fail and thou indeed wilt be among the losers. |
| Arberry | It has been revealed to thee, and to those before thee, 'If thou associatest other gods with God, thy work shall surely fail and thou wilt be among the losers.' |
| Shakir | And certainly, it has been revealed to you and to those before you: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers. |
| Sarwar | even though God has said, "It has been revealed to you and to those who lived before you that if you consider other things equal to God, your deeds will be made devoid of all virtue and you will certainly be lost?". |
| Khalifa | It has been revealed to you, and to those before you that if you ever commit idol worship, all your works will be nullified, and you will be with the losers. |
| Hilali/Khan | And indeed it has been revealed to you (O Muhammad SAW), as it was to those (Allahs Messengers) before you: "If you join others in worship with Allah, (then) surely (all) your deeds will be in vain, and you will certainly be among the losers." |
| H/K/Saheeh | And it was already revealed to you and to those before you that if you should associate [anything] with Allah, your work would surely become worthless, and you would surely be among the losers." |
| Malik | Tell them plainly because it has already been revealed to you as it was revealed to those before you that if you commit shirk, all your deeds will become fruitless and you will surely be among the losers."[65] |
| QXP | It has already been revealed for you as well as for those before you, "If you fell for idolatry in any form, all your works will be nullified, and indeed you will be among the losers." |
| Maulana Ali | And certainly, it has been revealed to thee and to those before thee: If thou associate (with Allah), thy work would certainly come to naught and thou wouldst be a loser. |
| Free Minds | And He has inspired to you and to those before you, that if you set up partners, He will nullify all your work, and you will be of the losers. |
| Qaribullah | It has already been revealed to you and to those who have gone before you, that if you associate (partners) with Allah, your works would be annulled and you will be among the losers. |
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| George Sale | Since it hath been spoken by revelation unto thee, and also unto the prophets who have been before thee, saying, verily if thou join any partners with God, thy work will be altogether unprofitable, and thou shalt certainly be one of those who perish: |
| JM Rodwell | But now hath it been revealed to thee and to those who flourished before thee,-"Verily, if thou join partners with God, vain shall be all thy work, and thyself shalt be of those who perish. |
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| Asad | And yet, it has already been revealed to thee [O man,] as well as to those who lived before thee, that if thou ever ascribe divine powers to aught but God, all thy works shall most certainly have been in vain: for [in the life to come] thou shalt most certainly be among the lost. [I.e., "it has been conveyed to thee through the divine messages revealed to the prophets". The assumption of almost all the classical commentators that this passage is addressed to Muhammad does not make much sense in view of God's knowledge that neither he nor any of the prophets who came before him would ever commit the deadly sin (referred to in the sequence) of "ascribing divine powers to aught beside God". On the other hand, the above reminder becomes very cogent and relevant as soon as it is conceived as being addressed to man in general, irrespective of time and circumstance.] |
az-Zumar 039:066
| 39:66 بل الله فاعبد وكن من الشاكرين |
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| Transliteration | Bali Allaha faoAAbud wakun mina alshshakireena |
| Literal | But/rather God, so worship, and be from the thankful/grateful. |
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| Yusuf Ali | Nay, but worship Allah, and be of those who give thanks. |
| Pickthal | Nay, but Allah must thou serve, and be among the thankful! |
| Arberry | Nay, but God do thou serve; and be thou among the thankful. |
| Shakir | Nay! but serve Allah alone and be of the thankful. |
| Sarwar | (Muhammad), You must worship God alone and give Him thanks. |
| Khalifa | Therefore, you shall worship GOD alone, and be appreciative. |
| Hilali/Khan | Nay! But worship Allah (Alone and none else), and be among the grateful. |
| H/K/Saheeh | Rather, worship [only] Allah and be among the grateful. |
| Malik | Therefore, worship Allah and be among His thankful servants.[66] |
| QXP | Nay, but you shall serve Allah alone and be among those who show gratitude for His Guidance and Bounties by sharing them with others. ('Shukr' = Gratitude = Keeping Allah's bounties open for the benefit of others thus obtaining best possible and collective results. It does not end with just verbal 'Thank God!') |
| Maulana Ali | Nay, but serve Allah alone and be of the thankful. |
| Free Minds | Therefore, you shall serve God, and be among the appreciative. |
| Qaribullah | No, worship Allah and be with those who give thanks! |
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| George Sale | Wherefore rather fear God, and be one of those who give thanks. |
| JM Rodwell | Nay, rather worship God! and be of those who render thanks." |
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| Asad | Nay, but thou shalt worship God [alone], and be among those who are grateful [to Him]! |
az-Zumar 039:067
| 39:67 وما قدروا الله حق قدره والارض جميعا قبضته يوم القيامة والسماوات مطويات بيمينه سبحانه وتعالى عما يشركون |
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| Transliteration | Wama qadaroo Allaha haqqa qadrihi waal-ardu jameeAAan qabdatuhu yawma alqiyamati waalssamawatu matwiyyatun biyameenihi subhanahu wataAAala AAamma yushrikoona |
| Literal | And they did not evaluate/estimate God, His correct/true evaluation/estimation, and the earth/Planet Earth all/all together (on) the Resurrection Day (is in) His hand hold/grasp , and the skies/space (are) folded/rolled at/by His right , His praise/glory about what they share/make partners (with Him). |
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| Yusuf Ali | No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him! |
| Pickthal | And they esteem not Allah as He hath the right to be esteemed, when the whole earth is His handful on the Day of Resurrection, and the heavens are rolled in His right hand. Glorified is He and High Exalted from all that they ascribe as partner (unto Him). |
| Arberry | They measure not God with His true measure. The earth altogether shall be His handful on the Day of Resurrection, and the heavens shall be rolled up in His right hand. Glory be to Him! High be He exalted above that they associate! |
| Shakir | And they have not honored Allah with the honor that is due to Him; and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand; glory be to Him, and may He be exalted above what they associate (with Him). |
| Sarwar | They have not paid due respect to God. The whole earth will be gripped in His hands on the Day of Judgment and the heavens will be just like a scroll in His right hand. God is too Glorious and High to be considered equal to their idols. |
| Khalifa | They can never fathom the greatness of GOD. The whole earth is within His fist on the Day of Resurrection. In fact, the universes are folded within His right hand. Be He glorified; He is much too high above needing any partners. |
| Hilali/Khan | They made not a just estimate of Allah such as is due to Him. And on the Day of Resurrection the whole of the earth will be grasped by His Hand and the heavens will be rolled up in His Right Hand. Glorified is He, and High is He above all that they associate as partners with Him! |
| H/K/Saheeh | They have not appraised Allah with true appraisal, while the earth entirely will be [within] His grip on the Day of Resurrection, and the heavens will be folded in His right hand. Exalted is He and high above what they associate with Him. |
| Malik | They have not recognized the worth of Allah as his worth should be recognized. On the Day of Resurrection the whole earth shall be in His grasp and all the heavens shall be rolled up in His right hand. Glory be to Him! Exalted be He above what they associate with Him.[67] |
| QXP | And they (mankind) do not esteem Allah as He has the right to be esteemed. When mankind stand at their feet, His Law will be held Supreme in the human society as it is in the Universe. (As an allegory) on the Resurrection Day the entire earth will be as a mere handful to Him, and the heavens will be rolled up in His Right Hand. Glorious is He, Sublimely Exalted Above all that they associate with Him. (6:92), (21:20-23), (22:75), (43:84). |
| Maulana Ali | And they honour not Allah with the honour due to Him; and the whole earth will be in His grip on the day of Resurrection and the heavens rolled up in His right hand. Glory be to Him! and highly exalted is He above what they associate (with Him). |
| Free Minds | And they have not given God His true worth; and the whole Earth is within His fist on the Day of Resurrection, and the heavens will be folded in His right hand. Be He glorified; He is much too high above what they set up. |
| Qaribullah | They have not valued Allah with His true value. But on the Day of Resurrection, the entire earth will be in His grip, and the heavens shall be rolled up upon in His Right. Exaltations to Him! Exalted high is He above all that they associate! |
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| George Sale | But they make not a due estimation of God: Since the whole earth shall be but his handful, on the day of resurrection; and the heavens shall be rolled together in his right hand. Praise be unto Him! And far be He exalted above the idols which they associate with Him! |
| JM Rodwell | But they have not deemed of God as is His due; for on the resurrection day the whole Earth shall be but his handful, and in his right hand shall the Heavens be folded together. Praise be to Him! and high be He uplifted above the partners they join with Him |
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| Asad | And no true understanding of God have they [who worship aught beside Him], inasmuch as the whole of the earth will be as a [mere] handful to Him on Resurrection Day, and the heavens will be rolled up in His right hand: [I.e., the whole universe is as nothing before Him: for this specific allegory of God's almightiness, see 21:104. There are many instances, in the Quran as well as in authentic ahadith, of the clearly metaphorical use of the term "hand" in allusions to God's absolute power and dominion. The particular reference, in the above, to the Day of Resurrection is due to the fact that it will be only on his own resurrection that a human being shall fully grasp the concept of God's almightiness, referred to in the subsequent words, "limitless is He in His glory" (subhanahu)".] limitless is He in His glory, and sublimely exalted above anything to which they may ascribe a share in His divinity! |
az-Zumar 039:068
| 39:68 ونفخ في الصور فصعق من في السماوات ومن في الارض الا من شاء الله ثم نفخ فيه اخرى فاذا هم قيام ينظرون |
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| Transliteration | Wanufikha fee alssoori fasaAAiqa man fee alssamawati waman fee al-ardi illa man shaa Allahu thumma nufikha feehi okhra fa-itha hum qiyamun yanthuroona |
| Literal | And (it) was blown in the horn/bugle/instrument so who (was) in the skies/space and the earth/Planet Earth fainted from thunderous noise/died , except whom God willed/wanted, then (it) was blown in it another (time), so then they are getting up/standing looking . |
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| Yusuf Ali | The Trumpet will (just) be sounded, when all that are in the heavens and on earth will swoon, except such as it will please Allah (to exempt). Then will a second one be sounded, when, behold, they will be standing and looking on! |
| Pickthal | And the trumpet is blown, and all who are in the heavens and all who are in the earth swoon away, save him whom Allah willeth. Then it is blown a second time, and behold them standing waiting! |
| Arberry | For the Trumpet shall be blown, and whosoever is in the heavens and whosoever is in the earth shall swoon, save whom God wills. Then it shall be blown again, and lo, they shall stand, beholding. |
| Shakir | And the trumpet shall be blown, so all those that are in the heavens and all those that are in the earth shall swoon, except such as Allah please; then it shall be blown again, then lo! they shall stand up awaiting. |
| Sarwar | Everyone in the heavens and the earth will faint in terror except for those whom God will save when the trumpet is sounded. They will all stand up and wait when the trumpet sounds for the second time. |
| Khalifa | The horn will be blown, whereupon everyone in the heavens and the earth will be struck unconscious, except those who will be spared by GOD. Then it will be blown another time, whereupon they will all rise up, looking. |
| Hilali/Khan | And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah will. Then it will blown a second time and behold, they will be standing, looking on (waiting). |
| H/K/Saheeh | And the Horn will be blown, and whoever is in the heavens and whoever is on the earth will fall dead except whom Allah wills. Then it will be blown again, and at once they will be standing, looking on. |
| Malik | The Trumpet shall be blown, and all that is in the heavens and the earth shall swoon except those whom Allah will please to exempt. Then the Trumpet will be blown for the second time and behold! They shall all stand up, looking around.[68] |
| QXP | When the Trumpet will be sounded the high leaders and the masses will be stunned except those who are already walking the Divine Path. And then it will sound again, and behold, they will stand in awe seeing the Truth. (27:87), (83:6). |
| Maulana Ali | And the trumpet is blown, so all those in the heavens and all those in the earth will swoon, except such as Allah please. Then it will be blown again, when lo! they stand up, awaiting. |
| Free Minds | And the horn will be blown, whereupon everyone in the heavens and the Earth will be struck unconscious, except those spared by God. Then it will be blown another time, whereupon they will all rise up, looking. |
| Qaribullah | The Horn shall be blown and all who are in heavens and earth shall swoon, except those whom Allah wills. Then, the Horn will blow again and they shall stand and gaze. |
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| George Sale | The trumpet shall be sounded, and whoever are in heaven, and whoever are on earth shall expire; except those whom God shall please to exempt from the common fate. Afterwards it shall be sounded again; and behold, they shall arise and look up. |
| JM Rodwell | And there shall be a blast on the trumpet, and all who are in the Heavens and all who are in the Earth shall expire, save those whom God shall vouchsafe to live. Then shall there be another blast on it, and lo! arising they shall gaze around them: |
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| Asad | 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 fall down senseless, unless they be such as God wills [to exempt]. [As is evident from 27:89, the above is an allusion to the unbroken spiritual life in this world - and, therefore, happiness in the hereafter - of those who have attained to faith and have done righteous deeds. Cf. 21:103 - "the supreme awesomeness [of the Day of Resurrection] will cause them no grief".] And then it will sound again - and lo! standing [before the Seat of Judgment], they will begin to see [the truth]! [Cf. 37:19.] |
az-Zumar 039:069
| 39:69 واشرقت الارض بنور ربها ووضع الكتاب وجئ بالنبيين والشهداء وقضي بينهم بالحق وهم لايظلمون |
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| Transliteration | Waashraqati al-ardu binoori rabbiha wawudiAAa alkitabu wajee-a bialnnabiyyeena waalshshuhada-i waqudiya baynahum bialhaqqi wahum la yuthlamoona |
| Literal | And the earth/Planet Earth brightened/shined with/from its Lord's light, and The Book/judgment/record was put/laid , and came with the prophets and the witnesses/testifiers/those killed in God's sake (martyrs), and was passed judgment between them with the truth , and they are not being caused injustice to/oppressed. |
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| Yusuf Ali | And the Earth will shine with the Glory of its Lord: the Record (of Deeds) will be placed (open); the prophets and the witnesses will be brought forward and a just decision pronounced between them; and they will not be wronged (in the least). |
| Pickthal | And the earth shineth with the light of her Lord, and the Book is set up, and the prophets and the witnesses are brought, and it is judged between them with truth, and they are not wronged. |
| Arberry | And the earth shall shine with the light of its Lord, and the Book shall be set in place, and the Prophets and witnesses shall be brought, and justly the issue be decided between them, and they not wronged. |
| Shakir | And the earth shall beam with the light of its Lord, and the Book shall be laid down, and the prophets and the witnesses shall be brought up, and judgment shall be given between them with justice, and they shall not be dealt with unjustly. |
| Sarwar | The earth will become bright from the light of your Lord. The Book of Records will be presented and the Prophets and witness will be summoned. All will be judged with justice and no wrong will be done to anyone. |
| Khalifa | Then the earth will shine with the light of its Lord. The record will be proclaimed, and the prophets and the witnesses will be brought forth. Everyone will then be judged equitably, without the least injustice. |
| Hilali/Khan | And the earth will shine with the light of its Lord (Allah, when He will come to judge among men) and the Book will be placed (open) and the Prophets and the witnesses will be brought forward, and it will be judged between them with truth, and they will not be wronged. |
| H/K/Saheeh | And the earth will shine with the light of its Lord, and the record [of deeds] will be placed, and the prophets and the witnesses will be brought, and it will be judged between them in truth, and they will not be wronged. |
| Malik | The earth will be shining with the light of her Lord, the Book of record will be laid open, the Prophets and other witnesses will be brought in, and justice shall be done between people with all fairness: none shall be wronged.[69] |
| QXP | And the earth will shine bright with the Light of its Lord. And all matters will be seen in the Light of the Book that clearly expounds all things. And the roadmap that the Messengers had come to point out, and the believers kept witnessing to their Truth, will help Justice prevail. And no one shall be wronged. |
| Maulana Ali | And the earth beams with the light of its Lord, and the Book is laid down, and the prophets and the witnesses are brought up, and judgment is given between them with justice, and they are not wronged. |
| Free Minds | And the Earth will shine with the light of its Lord, and the record will be placed, and the prophets and the witnesses will be brought forth; and it will then be judged between them with truth, and they will not be wronged. |
| Qaribullah | The earth will shine with the Light of its Lord, and the Book (of deeds) will be set (in place). The Prophets and witnesses shall be brought and the matter will be justly decided between them, and they will not be wronged. |
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| George Sale | And the earth shall shine by the light of its Lord: And the book shall be laid open, and the prophets and the martyrs shall be brought as witnesses; and judgement shall be given between them with truth, and they shall not be treated unjustly. |
| JM Rodwell | And the earth shall shine with the light of her Lord, and the Book shall be set, and the prophets shall be brought up, and the witnesses; and judgment shall be given between them with equity; and none shall be wronged: |
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| Asad | And the earth will shine bright with her Sustainer's light. [I.e., with a clear revelation of His will. See also 14:48, where it is stated that on Resurrection Day "the earth shall be changed into another earth, as shall be the heavens". A further allusion to this transformation (and not annihilation) of the universe is found in 20:105 - 107.] And the record [of everyone's deeds] will be laid bare, [Cf. 17:13-14 (and the corresponding note): also 18:49.] and all the prophets will be brought forward, and all [other] witnesses; [See 4:41 and the corresponding note. Accordingly, the above phrase may well have the meaning of "all the prophets as witnesses", i.e., for or against those to whom they conveyed God's message. In all probability, however, the term shuhada (or ashhad in 40:51) signifies here - as its singular shahid obviously does in 50:21 - man's newly-awakened consciousness, which will compel him to bear witness against himself on Judgment Day (cf. 6:130, 17:14, 24:24, 36:65, 41:20 ff.).] and judgment will be passed on them all in justice. And they will not be wronged, |
az-Zumar 039:070
| 39:70 ووفيت كل نفس ماعملت وهو اعلم بما يفعلون |
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| Transliteration | Wawuffiyat kullu nafsin ma AAamilat wahuwa aAAlamu bima yafAAaloona |
| Literal | And every self was fulfilled/completed what it made/did , and He is more knowledgeable about what they make/do. |
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| Yusuf Ali | And to every soul will be paid in full (the fruit) of its Deeds; and (Allah) knoweth best all that they do. |
| Pickthal | And each soul is paid in full for what it did. And He is Best Aware of what they do. |
| Arberry | Every soul shall be paid in full for what it has wrought; and He knows very well what they do. |
| Shakir | And every soul shall be paid back fully what it has done, and He knows best what they do. |
| Sarwar | Every soul will be recompensed for its deeds. God knows best whatever they have done. |
| Khalifa | Every soul will be paid for whatever it did, for He is fully aware of everything they have done. |
| Hilali/Khan | And each person will be paid in full of what he did; and He is Best Aware of what they do. |
| H/K/Saheeh | And every soul will be fully compensated [for] what it did; and He is most knowing of what they do. |
| Malik | Every soul will be paid in full according to its deeds, for He knows fully well as to what they did.[70] |
| QXP | For, every human being will be repaid in full for whatever he has been doing. (The Justice that is so well expounded in the Qur'an.) And He is the best Knower of whatever they do. |
| Maulana Ali | And every soul is paid back fully for what it did, and He knows best what they do. |
| Free Minds | And every soul will be paid for whatever it did, for He is fully aware of everything they have done. |
| Qaribullah | Every soul shall be paid in full according to what it has done, for He knows well what they did. |
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| George Sale | And every soul shall be fully rewarded, according to that which it shall have wrought; for He perfectly knoweth whatever they do. |
| JM Rodwell | And every soul shall receive as it shall have wrought, for well knoweth He men's actions. |
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| Asad | for every human being will be repaid in full for whatever [good or evil] he has done: [Cf. 99:7-8, "he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it".] and He is fully aware of all that they do. |
az-Zumar 039:071
| 39:71 وسيق الذين كفروا الى جهنم زمرا حتى اذا جاؤوها فتحت ابوابها وقال لهم خزنتها الم ياتكم رسل منكم يتلون عليكم ايات ربكم وينذرونكم لقاء يومكم هذا قالوا بلى ولكن حقت كلمة العذاب على الكافرين |
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| Transliteration | Waseeqa allatheena kafaroo ila jahannama zumaran hatta itha jaooha futihat abwabuha waqala lahum khazanatuha alam ya/tikum rusulun minkum yatloona AAalaykum ayati rabbikum wayunthiroonakum liqaa yawmikum hatha qaloo bala walakin haqqat kalimatu alAAathabi AAala alkafireena |
| Literal | And those who disbelieved are driven to Hell (in) groups/gangs until when they came to it, (then) its doors/entrances were opened, and its safe keepers said to them: "Did not messengers from you come to you, they read/recite on (to) you your Lord's evidences/verses , and they warn/give you notice (of) this your day/time, this meeting (today's meeting)?" They said: "Yes/certainly." And but the torture's words/expression became deserved/a fact on the disbelievers. |
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| Yusuf Ali | The Unbelievers will be led to Hell in crowd: until, when they arrive, there, its gates will be opened. And its keepers will say, "Did not messengers come to you from among yourselves, rehearsing to you the Signs of your Lord, and warning you of the Meeting of This Day of yours?" The answer will be: "True: but the Decree of Punishment has been proved true against the Unbelievers!" |
| Pickthal | And those who disbelieve are driven unto hell in troops till, when they reach it and the gates thereof are opened, and the warders thereof say unto them: Came there not unto you messengers of your own, reciting unto you the revelations of your Lord and warning you of the meeting of this your Day? they say: Yea, verily. But the word of doom of disbelievers is fulfilled. |
| Arberry | Then the unbelievers shall be driven in companies into Gehenna till, when they have come thither, then its gates will be opened and its keepers will say to them, 'Did not Messengers come to you from among yourselves, reciting to you the signs of your Lord and warning you against the encounter of this your day?' They shall say, 'Yes indeed; but the word of the chastisement has been realized against the unbelievers.' |
| Shakir | And those who disbelieve shall be driven to hell in companies; until, when they come to it, its doors shall be opened, and the keepers of it shall say to them: Did not there come to you messengers from among you reciting to you the communications of your Lord and warning you of the meeting of this day of yours? They shall say: Yea! But the sentence of punishment was due against the unbelievers. |
| Sarwar | The disbelievers will be driven to hell in hordes. Its gates will be opened when they are brought nearby and the keepers will ask them, "Did Messengers from your own people not come to you to recite your Lord's revelations and to warn you about this day?" They will reply, "Yes, the Messengers did come to us, but the unbelievers were doomed to face the torment". |
| Khalifa | Those who disbelieved will be led to Hell in throngs. When they get to it, and its gates are opened, its guards will say, "Did you not receive messengers from among you, who recited to you the revelations of your Lord, and warned you about meeting this day?" They will answer, "Yes indeed. But the word `retribution' was already stamped upon the disbelievers." |
| Hilali/Khan | And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say, "Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?" They will say: "Yes, but the Word of torment has been justified against the disbelievers!" |
| H/K/Saheeh | And those who disbelieved will be driven to Hell in groups until, when they reach it, its gates are opened and its keepers will say, Did there not come to you messengers from yourselves, reciting to you the verses of your Lord and warning you of the meeting of this Day of yours?" They will say, "Yes, but the word of punishment has come into effect upon the disbelievers. |
| Malik | After the Judgment, the Unbelievers will be driven to hell in groups. When they reach there, its gates will be opened and its keepers will say: "Did there not come to you Messengers from among yourselves, who recited to you the revelations of your Lord and forewarned you about the meeting of this Day?" "Yes," they will answer. But at that time the sentence of punishment would have been already announced against the unbelievers."[71] |
| QXP | The rejecters of the Truth will be led to hell as communities till they reach it and its gates are opened. The keepers of hell will ask them, "Did not come to you Messengers from among yourselves conveying to you the Messages of your Lord and warning you of the meeting of this your Day?" They will say, "Yes, indeed!" But at that time the sentence of punishment would have already been announced against the deniers of the Truth. |
| Maulana Ali | And those who disbelieve are driven to hell in companies; until, when they come to it, its doors are opened, and the keepers of it say to them: Did not there come to you messengers from among you reciting to you the messages of your Lord and warning you of the meeting of this day of yours? They say: Yea. But the word of punishment proved true against the disbelievers. |
| Free Minds | And those who rejected will be driven to Hell in groups. When they reach it, and its gates are opened, its guards will say to them: "Did you not receive messengers from among you, who recited to you the revelations of your Lord, and warned you about meeting this Day?" They said: "Yes, but the promise of retribution was destined to be upon the rejecters." |
| Qaribullah | In companies the unbelievers shall be driven into Gehenna. As they draw near, its gates will be opened and its keepers will ask them: 'Did there not come to you Messengers of your own, who recited to you the verses of your Lord and warned you of the encounter of this your Day? ' 'Yes indeed, ' they will answer. And the word of the punishment has been realized against the unbelievers. |
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| George Sale | And the unbelievers shall be driven unto hell by troops, until, when they shall arrive at the same, the gates thereof shall be opened: And the keepers thereof shall say unto them, did not Apostles from among you come unto you, who rehearsed unto you the signs of your Lord, and warned you of the meeting of this your day? They shall answer, yea: But the sentence of eternal punishment hath been justly pronounced on the unbelievers. |
| JM Rodwell | And by TROOPS shall the unbelievers be driven towards Hell, until when they reach it, its gates shall be opened, and its keepers shall say to them, "Came not apostles from among yourselves to you, reciting to you the signs of your Lord, and warning you of |
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| Asad | And those who were bent on denying the truth will be urged on in throngs towards hell till, when they reach it, its gates will be opened, and its keepers will ask them, "Have there not come to you apostles from among yourselves, who conveyed to you your Sustainer's messages and warned you of the coming of this your Day [of Judgment]?"They will answer: "Yea, indeed!" But the sentence of suffering will [already] have fallen due upon the deniers of the truth; [I.e., as an ineluctable consequence of their unrepented sinning.] |
az-Zumar 039:072
| 39:72 قيل ادخلوا ابواب جهنم خالدين فيها فبئس مثوى المتكبرين |
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| Transliteration | Qeela odkhuloo abwaba jahannama khalideena feeha fabi/sa mathwa almutakabbireena |
| Literal | (It) is said: "Enter Hell's doors/entrances, immortally/eternally in it, so how bad (is) the arrogants' residence/dwelling ?" |
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| Yusuf Ali | (To them) will be said: "Enter ye the gates of Hell, to dwell therein: and evil is (this) Abode of the Arrogant!" |
| Pickthal | It is said (unto them): Enter ye the gates of hell to dwell therein. Thus hapless is the journey's end of the scorners. |
| Arberry | It shall be said, 'Enter the gates of Gehenna, to dwell therein forever.' How evil is the lodging of those that are proud! |
| Shakir | It shall be said: Enter the gates of hell to abide therein; so evil is the abode of the proud. |
| Sarwar | They will be told, "Enter the gates of hell to live therein forever. What a terrible dwelling for the arrogant ones!". |
| Khalifa | It will be said, "Enter the gates of Hell, wherein you abide forever." What a miserable destiny for the arrogant. |
| Hilali/Khan | It will be said (to them): "Enter you the gates of Hell, to abide therein. And (indeed) what an evil abode of the arrogant!" |
| H/K/Saheeh | [To them] it will be said, "Enter the gates of Hell to abide eternally therein, and wretched is the residence of the arrogant." |
| Malik | They will be told: "Enter the gates of hell to live therein forever." Evil shall be the abode of the arrogant."[72] |
| QXP | It will be said to them, "Enter you the gates of hell to abide therein." The time is now to realize how miserable is the destination of those given to false pride. |
| Maulana Ali | It is said: Enter the gates of hell to abide therein; so evil is the abode of the proud. |
| Free Minds | It was said: "Enter the gates of Hell, wherein you will abide. What a miserable destiny for the arrogant." |
| Qaribullah | It will be said to them: 'Enter the gates of Gehenna and live there for ever. ' Evil is the lodging place of the proud. |
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| George Sale | It shall be said unto them, enter ye the gates of hell, to dwell therein forever; and miserable shall be the abode of the proud! |
| JM Rodwell | It shall be said to them, "Enter ye the gates of Hell, therein to dwell for ever;" and wretched the abode of the arrogant! |
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| Asad | [and] they will be told, "Enter the gates of hell, therein to abide!" And how vile an abode for those who were given to false pride! [Sc., "and therefore refused to submit to the guidance offered them by God's apostles": cf. 96:6-7 - "man becomes grossly overweening whenever he believes himself to be self-sufficient". See also 16:22 and the corresponding note.] |
az-Zumar 039:073
| 39:73 وسيق الذين اتقوا ربهم الى الجنة زمرا حتى اذا جاؤوها وفتحت ابوابها وقال لهم خزنتها سلام عليكم طبتم فادخلوها خالدين |
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| Transliteration | Waseeqa allatheena ittaqaw rabbahum ila aljannati zumaran hatta itha jaooha wafutihat abwabuha waqala lahum khazanatuha salamun AAalaykum tibtum faodkhulooha khalideena |
| Literal | And those who feared and obeyed their Lord are driven to the Paradise (in) groups/companies until if they came to it, and its doors opened and its safe keepers said to them: "Peace/security/greeting on (to) you, you became good/beautiful/pure, so enter it immortally/eternally."338 |
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| Yusuf Ali | And those who feared their Lord will be led to the Garden in crowds: until behold, they arrive there; its gates will be opened; and its keepers will say: "Peace be upon you! well have ye done! enter ye here, to dwell therein." |
| Pickthal | And those who keep their duty to their Lord are driven unto the Garden in troops till, when they reach it, and the gates thereof are opened, and the warders thereof say unto them: Peace be unto you! Ye are good, so enter ye (the Garden of delight), to dwell therein; |
| Arberry | Then those that feared their Lord shall be driven in companies into Paradise, till, when they have come thither, and its gates are opened, and its keepers will say to them, 'Peace be upon you! Well you have fared; enter in, to dwell forever.' |
| Shakir | And those who are careful of (their duty to) their Lord shall be conveyed to the garden in companies; until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: Peace be on you, you shall be happy; therefore enter it to abide. |
| Sarwar | The pious ones will be led to Paradise in large groups. Its gates will be opened to them when they are brought nearby and its keepers will say, "Welcome! Peace be with you. Enter the gates of Paradise to live therein forever". |
| Khalifa | Those who reverenced their Lord will be led to Paradise in throngs. When they get to it, and its gates are opened, its guards will say, "Peace be upon you; you have won. Therefore, you abide herein forever." |
| Hilali/Khan | And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, and its gates will be opened (before their arrival for their reception) and its keepers will say: Salamun Alaikum (peace be upon you)! You have done well, so enter here to abide therein." |
| H/K/Saheeh | But those who feared their Lord will be driven to Paradise in groups until, when they reach it while its gates have been opened and its keepers say, "Peace be upon you; you have become pure; so enter it to abide eternally therein," [they will enter]. |
| Malik | As for those who fear their Lord, they shall be led towards paradise in groups. When they reach there, its gates will be opened, and its keepers will say: "Peace be upon you! You have done well, now enter to live therein forever."[73] |
| QXP | And those who are mindful of their Lord will be escorted into the Garden as communities till they reach it and its gates are opened. The keepers of the Garden will say to them, "Peace be upon you! You have done well! Enter, then, herein to abide." |
| Maulana Ali | And those who keep their duty to their Lord are conveyed to the Garden in companies until when they come to it, and its doors are opened and the keepers of it say to them: Peace be to you! you led pure lives; so enter it to abide. |
| Free Minds | And those who reverenced their Lord will be driven to Paradise in groups. When they reach it, and its gates are opened, its guards will say to them: "Peace be upon you. You have done well, so enter to abide herein." |
| Qaribullah | Then, those that feared their Lord shall be driven in companies into Paradise. When they draw near its gates will be opened, and its keepers will say to them: 'Peace be upon you, you have done well. Enter and live in it for ever. ' |
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| George Sale | But those who shall have feared their Lord, shall be conducted by troops towards paradise, until they shall arrive at the same: And the gates thereof shall be ready set open; and the guards thereof shall say unto them, peace be on you! Ye have been good: Wherefore enter ye into paradise, to remain therein forever. |
| JM Rodwell | But those who feared their Lord shall be driven on by troops to Paradise, until when they reach it, its gates shall be opened, and its keepers shall say to them, "All hail! virtuous have ye been: enter then in, to abide herein for ever." |
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| Asad | But those who were conscious of their Sustainer will be urged on in throngs towards paradise till, when they reach it, they shall find its gates wide- open; and its keepers will say unto them, "Peace be upon you! Well have you done: enter, then, this [paradise], herein to abide!" [Lit., "and its gates have [or "will have"] been opened", i.e., before their arrival, as indicated by the particle wa (lit., "and"), which in this case denotes precedence in time (Zamakhshari). Cf. in this connection 38:50 - "gardens of perpetual bliss, with gates wide-open to them".] |
az-Zumar 039:074
| 39:74 وقالوا الحمد لله الذي صدقنا وعده واورثنا الارض نتبؤا من الجنة حيث نشاء فنعم اجر العاملين |
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| Transliteration | Waqaloo alhamdu lillahi allathee sadaqana waAAdahu waawrathana al-arda natabawwao mina aljannati haythu nashao faniAAma ajru alAAamileena |
| Literal | And they said: "The praise/glory (is) to God who was truthful to us (in) His promise, and made us inherit the earth/Planet Earth, we reside/settle from the Paradise where/when we will/want, so is blessed/ praised (is) the maker's/doer's reward ." |
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| Yusuf Ali | They will say: "Praise be to Allah, Who has truly fulfilled His Promise to us, and has given us (this) land in heritage: We can dwell in the Garden as we will: how excellent a reward for those who work (righteousness)!" |
| Pickthal | They say: Praise be to Allah, Who hath fulfilled His promise unto us and hath made us inherit the land, sojourning in the Garden where we will! So bounteous is the wage of workers. |
| Arberry | And they shall say, 'Praise belongs to God, who has been true in His promise to us, and has bequeathed upon us the earth, for us to make our dwelling wheresoever we will in Paradise.' How excellent is the wage of those that labour! |
| Shakir | And they shall say: (All) praise is due to Allah, Who has made good to us His promise, and He has made us inherit the land; we may abide in the garden where we please; so goodly is the reward of the workers. |
| Sarwar | They will say, "It is only God who deserves all praise. He has made His promise come true and has given the earth as an inheritance to us. Now we live in the gardens as we wished. Blessed is the reward of those who labor. |
| Khalifa | They will say, "Praise be to GOD, who fulfilled His promise to us, and made us inherit the earth, enjoying Paradise as we please." What a beautiful recompense for the workers! |
| Hilali/Khan | And they will say: "All the praises and thanks be to Allah Who has fulfilled His Promise to us and has made us inherit (this) land. We can dwell in Paradise where we will; how excellent a reward for the (pious good) workers!" |
| H/K/Saheeh | And they will say, "Praise to Allah, who has fulfilled for us His promise and made us inherit the earth [so] we may settle in Paradise wherever we will. And excellent is the reward of [righteous] workers." |
| Malik | They will say: "Praise be to Allah Who has truly fulfilled His promise and gave us this land to inherit, now we can live in paradise wherever we like." How excellent will be the reward for the righteous?[74] |
| QXP | And they will say, "All Praise is due to Allah Who has fulfilled His Promise unto us, and made us inherit the land. We can live in beautiful dwellings of our choice in this Garden." So Bounteous is the reward of the sincere workers! (24:55), (33:27). |
| Maulana Ali | And they say: Praise be to Allah! Who has made good to us His promise, and He has made us inherit the land; we abide in the Garden where we please. So goodly is the reward of the workers. |
| Free Minds | And they said: "Praise be to God who has fulfilled His promise to us, and He made us inherit the Earth, enjoying Paradise as we please. What a beautiful recompense for the workers!" |
| Qaribullah | They will say: 'Praise belongs to Allah who has been true to His promise to us and given us the earth to inherit, that we shall live in Paradise wherever we wish. ' How excellent is the recompense of those that labor! |
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| George Sale | And they shall answer, praise be unto God, Who hath performed his promise unto us, and hath made us to inherit the earth, that we may dwell in paradise whereever we please! How excellent is the reward of those who work righteousness! |
| JM Rodwell | And they shall say, "Praise be to God, who hath made good to us His promise, and hath given to us the earth as our heritage, that we may dwell in Paradise wherever we please!" And goodly is the reward of those who travailed virtuously. |
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| Asad | And they will exclaim: "All praise is due to God, who has made His promise to us come true, and has bestowed upon us this expanse [of bliss] as our portion, so that we may dwell in paradise as we please!" And how excellent a reward will it be for those who laboured [in God's way]! [Lit., "has made us heirs to this land", i.e., of paradise. According to all the classical commentators, the concept of "heritage" is used here metaphorically, to denote the rightful due, or portion, of the blessed. The term ard (lit., "earth" or "land") has also - especially in poetry - the connotation of "anything that is spread" (cf. Lane I, 48): hence my rendering of it, in the above context, as "expanse".] |
az-Zumar 039:075
| 39:75 وترى الملائكة حافين من حول العرش يسبحون بحمد ربهم وقضي بينهم بالحق وقيل الحمد لله رب العالمين |
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| Transliteration | Watara almala-ikata haffeena min hawli alAAarshi yusabbihoona bihamdi rabbihim waqudiya baynahum bialhaqqi waqeela alhamdu lillahi rabbi alAAalameena |
| Literal | And you see the angels gazing and surrounding/circling from around the throne , they praise/glorify with their Lord's praise/glory, and was judged between them with the truth and was said: "The praise/gratitude (is) to God, the creations all together's/(universes) Lord."339 |
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| Yusuf Ali | And thou wilt see the angels surrounding the Throne (Divine) on all sides, singing Glory and Praise to their Lord. The Decision between them (at Judgment) will be in (perfect) justice, and the cry (on all sides) will be, "Praise be to Allah, the Lord of the Worlds!" |
| Pickthal | And thou (O Muhammad) seest the angels thronging round the Throne, hymning the praises of their Lord. And they are judged aright. And it is said: Praise be to Allah, the Lord of the Worlds! |
| Arberry | And thou shalt see the angels encircling about the Throne proclaiming the praise of their Lord; and justly the issue shall be decided between them; and it shall be said, 'Praise belongs to God, the Lord of all Being.' |
| Shakir | And you shall see the angels going round about the throne glorifying the praise of their Lord; and judgment shall be given between them with justice, and it shall be said: All praise is due to Allah, the Lord of the worlds. |
| Sarwar | (Muhammad), on that day you will see the angels circling around the Throne, glorifying and praising their Lord. Judgment with justice will be decreed between the people of Paradise and hell and it will be said, "It is only God, Lord of the Universe who deserves all praise.". |
| Khalifa | You will see the angels floating around the throne, glorifying and praising their Lord. After the equitable judgment is issued to all, it will be proclaimed: "Praise be to GOD, Lord of the universe." |
| Hilali/Khan | And you will see the angels surrounding the Throne (of Allah) from all round, glorifying the praises of their Lord (Allah). And they (all the creatures) will be judged with truth, and it will be said. All the praises and thanks be to Allah, the Lord of the Alameen (mankind, jinns and all that exists)." |
| H/K/Saheeh | And you will see the angels surrounding the Throne, exalting [Allah] with praise of their Lord. And it will be judged between them in truth, and it will be said, "[All] praise to Allah, Lord of the worlds." 40-Surah Ghafir |
| Malik | You will see the angels surrounding the Divine Throne, glorifying their Lord with His praises. The Judgment between the people will be made with perfect justice, and it will be proclaimed: "Praise be to Allah the Lord of the worlds!"[75] |
| QXP | And you will see the angels surrounding the Throne of the Almighty's Supreme Control extolling their Lord's Glory and Praise. And all will be judged aright. And they will say in concert, "All Praise is due to Allah, the Lord of the Worlds." (Allah's physical Laws in the Universe will help the guided mankind establish the Divine Rule on earth, as it is in the Cosmos. And the Divine System in the lives of mankind will make them truly see that all Praise indeed belongs to the Giver of such Benevolent Guidance). |
| Maulana Ali | And thou seest the angels going round about the Throne of Power, glorifying their Lord with praise. And they are judged with justice, and it is said: Praise be to Allah, the Lord of the worlds! |
| Free Minds | And you will see the Angels surrounding the throne, glorifying the praise of their Lord. And it will be judged between them with truth, and it will be said: "Praise be to God, Lord of the worlds" |
| Qaribullah | And you shall see the angels encircling the Throne exalting with the praise of their Lord. And the matter will be justly decided between them, and it shall be said: 'Praise belongs to Allah, Lord of all the Worlds! ' |
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| George Sale | And thou shalt see the angels going in procession round the throne, celebrating the praises of their Lord: And judgement shall be given between them with truth; and they shall say, praise be unto God, the Lord of all creatures! |
| JM Rodwell | And thou shalt see the Angels circling around the Throne with praises of their Lord: and judgment shall be pronounced between them with equity: and it shall be said, "Glory be to God the Lord of the Worlds." |
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| Asad | And thou wilt see the angels surrounding the throne of [God's] almightiness, extolling their Sus tainer's glory and praise. [Whenever the term al-arsh ("the throne [of God]") occurs in the Quran, it is used as a metaphor for His absolute dominion over all that exists: hence my rendering, "the throne of [God's] almightiness". (See also 7:54 and the corresponding note.) The mention of the "angels surrounding" it has, obviously, a metaphorical meaning: see note on 40:7.] And judgment will have been passed in justice on all [who had lived and died], and the word will be spoken: [Lit., "it will be said".] "All praise is due to God, the Sustainer of all the worlds!" |
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