Compared Translations of the meaning of the Quran - Sura 41
Fussilat - Explained in Detail, Revelations Well Expounded
Total Verses: 54 | |
Fussilat 041:001
Fussilat 041:002
| 41:2 تنزيل من الرحمن الرحيم |
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| Transliteration | Tanzeelun mina alrrahmani alrraheemi |
| Literal | Descent from the merciful, the most merciful. |
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| Yusuf Ali | A Revelation from (Allah), Most Gracious, Most Merciful;- |
| Pickthal | A revelation from the Beneficent, the Merciful, |
| Arberry | A sending down from the Merciful, the Compassionate. |
| Shakir | A revelation from the Beneficent, the Merciful Allah: |
| Sarwar | This is the revelations from the Beneficent, Merciful God. |
| Khalifa | A revelation from the Most Gracious, Most Merciful. |
| Hilali/Khan | A revelation from Allah, the Most Beneficent, the Most Merciful. |
| H/K/Saheeh | [This is] a revelation from the Entirely Merciful, the Especially Merciful |
| Malik | This is revealed by the Compassionate, the Merciful (Allah):[2] |
| QXP | This is a Revelation from the Beneficent, the Merciful. |
| Maulana Ali | A revelation from the Beneficent, the Merciful. |
| Free Minds | A revelation from the Almighty, Most Merciful. |
| Qaribullah | A sending down from the Merciful, the Most Merciful. |
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| George Sale | This is a revelation from the most Merciful: |
| JM Rodwell | A Revelation from the Compassionate, the Merciful! |
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| Asad | THE BESTOWAL from on high [of this revelation] issues from the Most Gracious, the Dispenser of Grace: |
Fussilat 041:003
| 41:3 كتاب فصلت اياته قرانا عربيا لقوم يعلمون |
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| Transliteration | Kitabun fussilat ayatuhu qur-anan AAarabiyyan liqawmin yaAAlamoona |
| Literal | A Book its verses were detailed/explained/clarified, an Arabic Koran to a nation reasoning/comprehending/knowing . |
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| Yusuf Ali | A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand;- |
| Pickthal | A Scripture whereof the verses are expounded, a Lecture in Arabic for people who have knowledge, |
| Arberry | A Book whose signs have been distinguished as an Arabic Koran for a people having knowledge, |
| Shakir | A Book of which the verses are made plain, an Arabic Quran for a people who know: |
| Sarwar | The verses of this Book have been fully expounded. It is a reading in the Arabic language for the people of knowledge. |
| Khalifa | A scripture whose verses provide the complete details, in an Arabic Quran, for people who know. |
| Hilali/Khan | A Book whereof the Verses are explained in detail; A Quran in Arabic for people who know. |
| H/K/Saheeh | A Book whose verses have been detailed, an Arabic Qurâ an for a people who know, |
| Malik | a Book whose verses are well explained, a Qur’an in the Arabic language for people who understand.[3] |
| QXP | A Book whose verses and Messages are clearly explained, a Monograph in Arabic, the eloquent language, for all people who would make use of what they learn. ((7:158), (12:3), (13:37), (14:4), (25:1), (39:28), (41:3), (42:7). |
| Maulana Ali | A Book of which the verses are made plain, an Arabic Qur’an for a people who know -- |
| Free Minds | A Scripture whose verses are detailed, a Quran in Arabic for a people who know. |
| Qaribullah | A Book, the verses of which are distinguished, an Arabic Koran for a nation who know. |
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| George Sale | A book the verses whereof are distinctly explained, an Arabic Koran, for the instruction of people who understand; |
| JM Rodwell | A Book whose verses (signs) are MADE PLAIN-an Arabic Koran, for men of knowledge; |
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| Asad | a divine writ, the messages whereof have been clearly spelled out as a discourse in the Arabic tongue^ for people of [innate] knowledge, [See 12:2 and the corresponding note.] |
Fussilat 041:004
| 41:4 بشيرا ونذيرا فاعرض اكثرهم فهم لايسمعون |
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| Transliteration | Basheeran wanatheeran faaAArada aktharuhum fahum la yasmaAAoona |
| Literal | An announcer of good news and a warner/giver of notice , so most of them objected/opposed , so they do not hear/listen. |
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| Yusuf Ali | Giving good news and admonition: yet most of them turn away, and so they hear not. |
| Pickthal | Good tidings and a warning. But most of them turn away so that they hear not. |
| Arberry | good tidings to bear, and warning, but most of them have turned away, and do not give ear. |
| Shakir | A herald of good news and a warner, but most of them turn aside so they hear not. |
| Sarwar | It contains glad news and warnings (for the people), but most of them have ignored it and do not listen. |
| Khalifa | A bearer of good news, as well as a warner. However, most of them turn away; they do not hear. |
| Hilali/Khan | Giving glad tidings (of Paradise to the one who believes in the Oneness of Allah (i.e. Islamic Monotheism) and fears Allah much (abstains from all kinds of sins and evil deeds) and loves Allah much (performing all kinds of good deeds which He has ordained)), and warning (of punishment in the Hell Fire to the one who disbelieves in the Oneness of Allah), but most of them turn away, so they listen not. |
| H/K/Saheeh | As a giver of good tidings and a warner; but most of them turn away, so they do not hear. |
| Malik | A giver of good news and admonition: yet most of the people turn their backs and do not listen.[4] |
| QXP | A herald of glad news as well as a warning. Yet, most of them turn away so that they hear not. |
| Maulana Ali | Good news and a warning. But most of them turn away, so they hear not. |
| Free Minds | A bearer of good news, and a warner. But most of them turn away; they do not hear. |
| Qaribullah | It bears glad tidings and a warning, yet most of them turn away and do not listen. |
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| George Sale | bearing good tidings, and denouncing threats: But the greater part of them turn aside, and hearken not thereto. |
| JM Rodwell | Announcer of glad tidings and charged with warnings! But most of them withdraw and hearken not: |
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| Asad | to be a herald of glad tidings as well as a warning. And yet, [whenever this divine writ is offered to men,] most of them turn away, so that they cannot hear [its message]; [The "people of [innate] knowledge" mentioned in the preceding verse are obviously those who understand the spiritual purport of this divine writ and, therefore, submit to its guidance: hence, it cannot be "most of them" who are referred to in the above phrase and in the next verse but, on the contrary, people who are devoid of such knowledge and to whom, in consequence, the Quran is meaningless. This elliptically implied differentiation - overlooked by almost all of the commentators (with perhaps the sole exception of Ibn Kathir) - can only be brought out by means of an interpolation at the beginning of the sentence.] |
Fussilat 041:005
| 41:5 وقالوا قلوبنا في اكنة مما تدعونا اليه وفي اذاننا وقر ومن بيننا وبينك حجاب فاعمل اننا عاملون |
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| Transliteration | Waqaloo quloobuna fee akinnatin mimma tadAAoona ilayhi wafee athanina waqrun wamin baynina wabaynika hijabun faiAAmal innana AAamiloona |
| Literal | And they said: "Our hearts/minds (are) in covers/protections from what you call us to it, and in our ears (is a) weight/deafness , and from between us and between you (is) a divider/partition , so make/do , that we truly are making/doing ." |
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| Yusuf Ali | They say: "Our hearts are under veils, (concealed) from that to which thou dost invite us, and in our ears in a deafness, and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (what we will!)" |
| Pickthal | And they say: Our hearts are protected from that unto which thou (O Muhammad) callest us, and in our ears there is a deafness, and between us and thee there is a veil. Act, then. Lo! we also shall be acting. |
| Arberry | They say, 'Our hearts are veiled from what thou callest us to, and in our ears is a heaviness, and between us and thee there is a veil; so act; we are acting!' |
| Shakir | And they say: Our hearts are under coverings from that to which you call us, and there is a heaviness in our ears, and a veil hangs between us and you, so work, we too are working. |
| Sarwar | They say, "Our hearts are covered against and our ears are deaf to whatever you (Muhammad) invite us to. There is a barrier between us and you. So act as you please and we shall act as we please". |
| Khalifa | They said, "Our minds are made up, our ears are deaf to your message, and a barrier separates us from you. Do what you want, and so will we." |
| Hilali/Khan | And they say: "Our hearts are under coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a screen, so work you (on your way); verily, we are working (on our way)." |
| H/K/Saheeh | And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working." |
| Malik | They say: "Our hearts are concealed in veils from the faith to which you call us, there is deafness in our ears and there is a barrier between you and us: so you work your way and we keep on working our way."[5] |
| QXP | And so they say, "Our hearts are veiled from what you invite us to, and (consider) there is deafness in our ears, and that between us and you is a barrier. So, do as you will (mind your business), and, behold, we shall do as we have been doing." |
| Maulana Ali | And they say: Our hearts are under coverings from that to which thou callest us, and there is a deafness in our ears, and there is a veil between us and thee, so act, we too are acting. |
| Free Minds | And they said: "Our hearts are sealed from what you invite us to, and in our ears is a deafness, and there is a barrier between us and you. So do what you will, and so will we." |
| Qaribullah | They say: 'Our hearts are veiled from that to which you call us, and in our ears there is heaviness. And between us and you is a veil. So work (as you will) and we are working. ' |
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| George Sale | And they say, our hearts are veiled from the doctrine to which thou invitest us; and there is a deafness in our ears, and a curtain between us and thee: Wherefore act thou, as thou shalt think fit; for we shall act according to our own sentiments. |
| JM Rodwell | And they say, "Our hearts are under shelter from thy teachings, and in our ears is a deafness, and between us and thee there is a veil. Act as thou thinkest right: we verily shall act as we think right." |
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| Asad | and so they say, [as it were:] "Our hearts are veiled from whatever thou callest us to, [O Muhammad,] and in our ears is deafness, and between us and thee is a barrier. [For this rendering of the term hijab, see note on the first sentence of 7:46. See also 6:25. The "saying" of those who turn away from the message of the Quran is, of course, figurative, describing only their attitude.] Do, then, [whatever thou wilt, whereas,] behold, we shall do [as we have always done]!" |
Fussilat 041:006
| 41:6 قل انما انا بشر مثلكم يوحى الي انما الهاكم اله واحد فاستقيموا اليه واستغفروه وويل للمشركين |
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| Transliteration | Qul innama ana basharun mithlukum yooha ilayya annama ilahukum ilahun wahidun faistaqeemoo ilayhi waistaghfiroohu wawaylun lilmushrikeena |
| Literal | Say: "But/truly I am a human equal/alike to you (it) is being transmitted/revealed to me that your Lord (is) one God, so be straight/direct to Him, and ask Him for forgiveness, and calamity/Hell to the sharers/takers of partners (with God) ." |
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| Yusuf Ali | Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your Allah is one Allah: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,- |
| Pickthal | Say (unto them O Muhammad): I am only a mortal like you. It is inspired in me that your Allah is One Allah, therefor take the straight path unto Him and seek forgiveness of Him. And woe unto the idolaters, |
| Arberry | Say: 'I am only a mortal, like you are. To me it has been revealed that your God is One God; so go straight with Him, and ask for His forgiveness; and woe to the idolaters |
| Shakir | Say: I am only a mortal like you; it is revealed to me that your Allah is one Allah, therefore follow the right way to Him and ask His forgiveness; and woe to the polytheists; |
| Sarwar | (Muhammad), say, "I am a mere mortal like you. I have received a revelation that your Lord is the only One. So be up-right and obedient to Him and seek forgiveness from Him. |
| Khalifa | Say, "I am no more than a human being like you, who has been inspired that your god is one god. You shall be devoted to Him, and ask His forgiveness. Woe to the idol worshipers. |
| Hilali/Khan | Say (O Muhammad SAW): "I am only a human being like you. It is inspired in me that your Ilah (God) is One Ilah (God - Allah), therefore take Straight Path to Him (with true Faith Islamic Monotheism) and obedience to Him, and seek forgiveness of Him. And woe to Al-Mushrikoon (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc. - see V.2:105). |
| H/K/Saheeh | Say, O [Muúammad], "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah |
| Malik | O Prophet say: "I am but a man like yourselves. It is revealed to me that your God is One God, therefore take the Right Way towards Him and implore His forgiveness. Woe to the pagans (those who associate other gods with Allah);[6] |
| QXP | (O Prophet) say to them, "I am only a human being like you. It has been revealed to me that your God is One God. Therefore, march along the Straight Road to Him and seek the protection of His forgiveness. And (know that) there is nothing in store but loss for them who associate 'partners' with Him." ('Wayl' = Woe = Ultimate loss). |
| Maulana Ali | Say: I am only a mortal like you. It is revealed to me that your God is one God, so keep in the straight path to Him, and ask His protection. And woe to the polytheists! |
| Free Minds | Say: "I am no more than a human being like you. It is inspired to me that your god is One god, therefore you shall be upright towards Him and seek His forgiveness. And woe to those who set up partners." |
| Qaribullah | Say (Prophet Muhammad): 'I am only a human like you, to whom it is revealed that your God is One God. Therefore be straight with Him and ask Him to forgive you. Woe to the idolaters, |
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| George Sale | Say, verily I am only a man like you. It is revealed unto me that your God is one God: Wherefore direct your way strait unto Him; and ask pardon of Him for what is past. And woe be to the idolaters; |
| JM Rodwell | SAY: I am only a man like you. It is revealed to me that your God is one God: go straight then to Him, and implore his pardon. And woe to those who join gods with God; |
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| Asad | Say thou, [O Prophet:] "I am but a mortal like you. [Cf. 6:50 and the corresponding note.] It has been revealed to me that your God is the One God: go, then, straight towards Him and seek His forgiveness!" And woe unto those who ascribe divinity to aught beside Him, |
Fussilat 041:007
| 41:7 الذين لايؤتون الزكاة وهم بالاخرة هم كافرون |
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| Transliteration | Allatheena la yu/toona alzzakata wahum bial-akhirati hum kafiroona |
| Literal | Those who do not give/bring the charity/purification , and they are with the end (other life), they are disbelieving. |
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| Yusuf Ali | Those who practise not regular Charity, and who even deny the Hereafter. |
| Pickthal | Who give not the poor-due, and who are disbelievers in the Hereafter. |
| Arberry | who pay not the alms, and disbelieve in the world to come. |
| Shakir | (To) those who do not give poor-rate and they are unbelievers in the hereafter. |
| Sarwar | Woe to the pagans, who do not pay zakat and have no faith in the life to come. |
| Khalifa | "Who do not give the obligatory charity (Zakat), and with regard to the Hereafter, they are disbelievers." |
| Hilali/Khan | Those who give not the Zakat and they are disbelievers in the Hereafter. |
| H/K/Saheeh | Those who do not give zakah, and in the Hereafter they are disbelievers. |
| Malik | those who do not pay Zakah and deny the hereafter.[7] |
| QXP | Those who (because of submitting to man-made systems) fail to set up the Just Economic Order of Zakat and thus practically deny (the accountability in) the life to come. (And the long-term prosperity and viability of their societies). |
| Maulana Ali | Who give not the poor-rate, and who are disbelievers in the hereafter. |
| Free Minds | "The ones who do not contribute towards betterment, and with regards to the Hereafter, they are disbelievers." |
| Qaribullah | who do not pay charity and disbelieve in the Everlasting Life. |
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| George Sale | who give not the appointed alms, and believe not in the life to come! |
| JM Rodwell | Who pay not the alms of obligation, and in the life to come believe not! |
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| Asad | [and] those who do not spend in charity: for it is they, they who [thus] deny the truth of the life to come! [Belief in God's oneness and charitableness towards one's fellow-men are two cardinal demands of Islam. Conversely, a deliberate offence against either of these two demands amounts to a denial of man's responsibility before God and hence, by implication, of a continuation of life in the hereafter. (For my rendering of zakah, in this context, as "charity", see note on 2:43. It is to be borne in mind that the application of this term to the obligatory tax incumbent on Muslims dates from the Medina period, whereas the present surah is a Meccan revelation.)] |
Fussilat 041:008
| 41:8 ان الذين امنوا وعملوا الصالحات لهم اجر غير ممنون |
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| Transliteration | Inna allatheena amanoo waAAamiloo alssalihati lahum ajrun ghayru mamnoonin |
| Literal | That truly those who believed and made/did the correct/righteous deeds, for them (is) a reward/wage not interrupted/weakened (continuous). |
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| Yusuf Ali | For those who believe and work deeds of righteousness is a reward that will never fail. |
| Pickthal | Lo! as for those who believe and do good works, for them is a reward enduring. |
| Arberry | Surely those who believe, and do righteous deeds shall have a wage unfailing.' |
| Shakir | (As for) those who believe and do good, they shall surely have a reward never to be cut off. |
| Sarwar | The righteously striving believers will have a never-ending reward". |
| Khalifa | As for those who believe and lead a righteous life, they receive a well deserved recompense. |
| Hilali/Khan | Truly, those who believe (in the Oneness of Allah Islamic Monotheism, and in His Messenger Muhammad SAW) and do righteous good deeds, for them will be an endless reward that will never stop (i.e. Paradise). |
| H/K/Saheeh | Indeed, those who believe and do righteous deeds for them is a reward uninterrupted. |
| Malik | As for those who believe and do good deeds, they will have a never ending reward.[8] |
| QXP | But, verily, those who accept the Divine Revelation and contribute toward enhancement of the society, shall have a reward unending. |
| Maulana Ali | Those who believe and do good, for them is surely a reward never to be cut off. |
| Free Minds | Surely, those who believe and do good works, they will receive recompense without limit. |
| Qaribullah | For those who believe and do good works is an enduring wage. ' |
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| George Sale | But as to those who believe, and work righteousness; they shall receive an everlasting reward. |
| JM Rodwell | But they who believe and do the things that are right shall receive a perfect recompense. |
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| Asad | [But,] verily, they who have attained to faith and do good works shall have a reward unending! |
Fussilat 041:009
| 41:9 قل ائنكم لتكفرون بالذي خلق الارض في يومين وتجعلون له اندادا ذلك رب العالمين |
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| Transliteration | Qul a-innakum latakfuroona biallathee khalaqa al-arda fee yawmayni watajAAaloona lahu andadan thalika rabbu alAAalameena |
| Literal | Say: "Do you disbelieve (E) with who created the earth/Planet Earth in two days, and you make/put for Him equals (idols), that (is) the creations all together's/(universes') Lord. |
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| Yusuf Ali | Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. |
| Pickthal | Say (O Muhammad, unto the idolaters): Disbelieve ye verily in Him Who created the earth in two Days, and ascribe ye unto Him rivals? He (and none else) is the Lord of the Worlds. |
| Arberry | Say: 'What, do you disbelieve in Him who created the earth in two days, and do you set up compeers to Him? That is the Lord of all Being. |
| Shakir | Say: What! do you indeed disbelieve in Him Who created the earth in two periods, and do you set up equals with Him? That is the Lord of the Worlds. |
| Sarwar | Say, "Do you really disbelieve in the One Who created the earth in two days? Do you consider things equal to Him? He is the Lord of the Universe. |
| Khalifa | Say, "You disbelieve in the One who created the earth in two days, and you set up idols to rank with Him, though He is Lord of the universe." |
| Hilali/Khan | Say (O Muhammad SAW): "Do you verily disbelieve in Him Who created the earth in two Days and you set up rivals (in worship) with Him? That is the Lord of the Alameen (mankind, jinns and all that exists). |
| H/K/Saheeh | Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." |
| Malik | Ask them: "Do you really deny the One Who created the earth in two periods and do you set up rivals in worship with Him while He is the Lord of the worlds.[9] |
| QXP | Say, "What! Do you indeed deny Him Who has created the earth in two stages? (Firstly when it shot away like a fiery ball from the Cosmic matter and secondly, when it cooled off sufficiently to become habitable). And would you still ascribe rivals unto Him? He it is, the Sustainer of the Worlds." (36:40), (79:30). |
| Maulana Ali | Say: Do you indeed disbelieve in Him Who created the earth in two days, and do you set up equals with Him? That is the Lord of the worlds. |
| Free Minds | Say: "You are rejecting the One who created the Earth in two days, and you set up equals with Him. This is Lord of the worlds." |
| Qaribullah | Say: 'Do you disbelieve in Him who created the earth in two days? And do you set up equals with Him? He is the Lord of the Worlds. ' |
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| George Sale | Say, do ye indeed disbelieve in Him who created the earth in two days; and do ye set up equals unto Him? He is the Lord of all creatures. |
| JM Rodwell | SAY: Do ye indeed disbelieve in Him who in two days created the earth? and do ye assign Him peers? The Lord of the worlds is He! |
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| Asad | SAY: "Would you indeed deny Him who has created the earth in two aeons? [For the above rendering of the term yawm (lit., "day"), as "aeon", see last third of note on 7:54. As in so many verses of the Quran which relate to cosmic events, the repeated mention of the "six aeons" during which the universe was created - "two" of which, according to the above verse, were taken by the evolution of the inorganic universe, including the earth - has a purely allegorical import: in this case, I believe, an indication that the universe did not exist "eternally" but had a definite beginning in time, and that it required a definite time-lapse to evolve to its present condition.] And do you claim that there is any power that could rival Him, the Sustainer of all the worlds?" [Lit., "do you give Him compeers (andad)?" For an explanation, see note on 2:22.] |
Fussilat 041:010
| 41:10 وجعل فيها رواسي من فوقها وبارك فيها وقدر فيها اقواتها في اربعة ايام سواء للسائلين |
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| Transliteration | WajaAAala feeha rawasiya min fawqiha wabaraka feeha waqaddara feeha aqwataha fee arbaAAati ayyamin sawaan lilssa-ileena |
| Literal | And He made/put in it anchors/fixtures/mountains from above it, and He blessed in it, and He predestined/evaluated in it its provision in four days, straight/equal to the askers/questioners . |
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| Yusuf Ali | He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance). |
| Pickthal | He placed therein firm hills rising above it, and blessed it and measured therein its sustenance in four Days, alike for (all) who ask; |
| Arberry | 'And He set therein firm mountains over it, and He blessed it, and He ordained therein its diverse sustenance in four days, equal to those who ask.' |
| Shakir | And He made in it mountains above its surface, and He blessed therein and made therein its foods, in four periods: alike for the seekers. |
| Sarwar | In four days He placed the mountains on it, blessed it, and equally measured out sustenance for those who seek sustenance. |
| Khalifa | He placed on it stabilizers (mountains), made it productive, and He calculated its provisions in four days, to satisfy the needs of all its inhabitants. |
| Hilali/Khan | He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four days were equal in the length of time), for all those who ask (about its creation). |
| H/K/Saheeh | And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction for [the information] of those who ask. |
| Malik | He set upon it mountains towering high above its surface, He bestowed blessings upon it and in four periods provided it with sustenance according to the needs of all those who live in and ask for it.[10] |
| QXP | And He it is Who placed therein firm mountains towering above it, and bestowed enduring Bliss upon it. And He measured therein its sustenance in Four Seasons, alike for all who (invariably) need it. (39:67), (56:63-73). |
| Maulana Ali | And He made in it mountains above its surface, and He blessed therein and ordained therein its foods, in four days; alike for (all) seekers. |
| Free Minds | And He placed in it stabilizers from above it, and He blessed it and established its provisions in four equal days, to satisfy those who ask. |
| Qaribullah | He set firm mountains on top (of the earth) and He blessed it. And in four days He ordained in it many provisions, equal to those who ask. |
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| George Sale | And He placed in the earth mountains firmly rooted, rising above the same: And He blessed it; and provided therein the food of the creatures designed to be the inhabitants thereof, in four days; equally, for those who ask. |
| JM Rodwell | And he hath placed on the earth the firm mountains which tower above it; and He hath blessed it, and distributed food throughout it, for the cravings of all alike, in four days: |
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| Asad | For He [it is who, after creating the earth,] placed firm mountains on it, [towering] above its surface, and bestowed [so many] blessings on it, and equitably apportioned its means of subsistence to all who would seek it: [I.e., in accordance with divine justice, and not with human concepts of "equity" or "need".] [and all this He created] in four aeons. [Almost all the classical commentators agree in that these "four aeons include the "two" mentioned in the preceding Verse: 41 : hence my interpolation of the words "and all this He created". Together with the "two aeons of verse 12, the entire allegorical number comes to six.] |
Fussilat 041:011
| 41:11 ثم استوى الى السماء وهي دخان فقال لها وللارض ائتيا طوعا او كرها قالتا اتينا طائعين |
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| Transliteration | Thumma istawa ila alssama-i wahiya dukhanun faqala laha walil-ardi i/tiya tawAAan aw karhan qalata atayna ta-iAAeena |
| Literal | Then He aimed/tended to the sky/space and it is smoke/fumes, so He said to it and to the earth/Planet Earth: "You (B) come voluntarily or forcefully/involuntarily ." They (B) said: "We came obedient." |
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| Yusuf Ali | Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience." |
| Pickthal | Then turned He to the heaven when it was smoke, and said unto it and unto the earth: Come both of you, willingly or loth. They said: We come, obedient. |
| Arberry | Then He lifted Himself to heaven when it was smoke, and said to it and to the earth, "Come willingly, or unwillingly!" They said, "We come willingly." |
| Shakir | Then He directed Himself to the heaven and it is a vapor, so He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly. |
| Sarwar | He established His dominance over the sky, which (for that time) was like smoke. Then He told the heavens and the earth, "Take your shape either willingly or by force" They said, "We willingly obey". |
| Khalifa | Then He turned to the sky, when it was still gas, and said to it, and to the earth, "Come into existence, willingly or unwillingly." They said, "We come willingly." |
| Hilali/Khan | Then He Istawa (rose over) towards the heaven when it was smoke, and said to it and to the earth: "Come both of you willingly or unwillingly." They both said: "We come, willingly." |
| H/K/Saheeh | Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly." |
| Malik | Then He turned towards the sky, which was but smoke, He said to it and to the earth: ‘Come forward both of you, willingly or unwillingly,’ and they submitted: ‘We shall come willingly.’[11] |
| QXP | Likewise, He it is Who designed well the Sky when it was Smoke (Nebulae of gas). And He said to it and the earth, "Come both of you willingly or unwillingly." They said, "We do come, obedient." ('Thumm' = Afterward, then, so, likewise, similarly, in the like manner. The Cosmic bodies coming into their orbits willingly or unwillingly indicates their having been made subservient to the Divine Laws, without free will (3:82), (13:15)). |
| Maulana Ali | Then He directed Himself to the heaven and it was a vapour, so He said to it and to the earth: Come both, willingly or unwillingly. They both said: We come willingly. |
| Free Minds | Then He settled to the heaven, while it was still smoke, and He said to it, and to the Earth: "Come willingly or unwillingly." They said: "We come willingly." |
| Qaribullah | Then He willed to the heaven when it was smoke, and to it and the earth He said: 'Come willingly, or unwillingly. ' 'We come willingly, ' they answered. |
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| George Sale | Then He set his mind to the creation of heaven; and it was smoke: And He said unto it, and to the earth, come, either obediently, or against your will. They answered, we come, obedient to thy command. |
| JM Rodwell | Then He applied himself to the Heaven, which then was but smoke: and to it and to the Earth He said, "Come ye, whether in obedience or against your will?" and they both said, "We come obedient." |
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| Asad | And [Whenever the particle thumma is used, as in the above instance, to link parallel statements - i.e., statements not necessarily indicating a sequence in time - it has the function of a simple conjunction, and may be rendered as "and".] He [it is who] applied His design to the skies, which were [yet but] smoke; [I.e., a gas - evidently hydrogen gas, which physicists regard as the primal element from which all material particles of the universe have evolved and still evolve. For the meaning of the term sama ("sky" or "skies" or "heaven") in its cosmic connotation, see note on 2:29.] and He [it is who] said to them and to the earth, "Come [into being], both of you, willingly or unwillingly!" - to which both responded, "We do come in obedience." [Explaining this passage, Zamakhshari observes: "The meaning of God's command to the skies and the earth to `come', and their submission [to His command] is this: He willed their coming into being, and so they came to be as He willed them to be and this is the kind of metaphor (majaz) which is called `allegory' (tamthil). Thus, the purport [of this passage] is but an illustration (taswir) of the effect of His almighty power on all that is willed [by Him], and nothing else." (It is obvious that Zamakhshari's reasoning is based on the oft-repeated Quranic statement, "When God wills a thing to be, He but says unto it, `Be' - and it is.") Concluding his interpretation of the above passage, Zamakhshari adds: "If I am asked about the meaning of [the words] `willingly or unwillingly', I say that it is a figurative expression (mathal) indicating that His almighty will must inevitably take effect."] |
Fussilat 041:012
| 41:12 فقضاهن سبع سموات في يومين واوحى في كل سماء امرها وزينا السماء الدنيا بمصابيح وحفظا ذلك تقدير العزيز العليم |
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| Transliteration | Faqadahunna sabAAa samawatin fee yawmayni waawha fee kulli sama-in amraha wazayyanna alssamaa alddunya bimasabeeha wahifthan thalika taqdeeru alAAazeezi alAAaleemi |
| Literal | So He ordered/accomplished them (as) seven skies/space(s) in two days, and He inspired/transmitted in every/each sky/space its matter/affair/order/command, and We decorated/beautified the present world's sky/space with lights/stars and a protection/ observation , that (is) the glorious'/mighty's , the knowledgeable's predestination/ evaluation . |
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| Yusuf Ali | So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. |
| Pickthal | Then He ordained them seven heavens in two Days and inspired in each heaven its mandate; and We decked the nether heaven with lamps, and rendered it inviolable. That is the measuring of the Mighty, the Knower. |
| Arberry | So He determined them as seven heavens in two days, and revealed its commandment in every heaven.' |
| Shakir | So He ordained them seven heavens in two periods, and revealed in every heaven its affair; and We adorned the lower heaven with brilliant stars and (made it) to guard; that is the decree of the Mighty, the Knowing. |
| Sarwar | He formed the seven heavens in two days and revealed to each one its task. He decked the sky above the earth with torches and protected it from (intruders).. Such is the design of the Majestic and All-knowing God". |
| Khalifa | Thus, He completed the seven universes in two days, and set up the laws for every universe. And we adorned the lowest universe with lamps, and placed guards around it. Such is the design of the Almighty, the Omniscient. |
| Hilali/Khan | Then He completed and finished from their creation (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the Decree of Him the All-Mighty, the All-Knower. |
| H/K/Saheeh | And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing. |
| Malik | So, from this creation, He formed the seven heavens in two periods and to each heaven He ordained its laws. He adorned the lowest heaven with brilliant lamps and made it secure. Such is the design of the All-Mighty, the All-Knowing."[12] |
| QXP | And He it is Who ordained that they become seven Heavens in two stages and assigned to each heaven its function. And We decorated the sky of the world with shining lamps, and made them secure (that they clash not in their orbits (41:9)). That is the Design of the Almighty, the Knower. |
| Maulana Ali | So He ordained them seven heavens in two days, and revealed in every heaven its affair. And We adorned the lower heaven with lights, and (made it) to guard. That is the decree of the Mighty, the Knowing. |
| Free Minds | Thus, He then made them into seven universes in two days, and He inspired to every universe its affair. And We adorned the lowest universe with lamps, and for protection. Such is the design of the Noble, the Knowledgeable. |
| Qaribullah | In two days He determined them seven heavens, and He revealed to each heaven its commands. We decorated the lowest heaven with lamps and preserve them. Such is the decree of the Almighty, the Knower. |
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| George Sale | And He formed them into seven heavens, in two days; and revealed unto every heaven its office. And We adorned the lower heaven with lights, and placed therein a guard of angels. This is the disposition of the mighty, the wise God. |
| JM Rodwell | And He made them seven heavens in two days, and in each heaven made known its office: And we furnished the lower heaven with lights and guardian angels. This, the disposition of the Almighty, the All-knowing. |
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| Asad | And He [it is who] decreed that they become seven heavens in two aeons, and imparted unto each heaven its function. [I.e., a multiplicity of cosmic systems (cf. note on 2:29).] And We adorned the skies nearest to the earth with lights, and made them secure: [Cf. 15:16-18 and the corresponding notes; also 37:6ff.] such is the ordaining of the Almighty, the All-Knowing. |
Fussilat 041:013
| 41:13 فان اعرضوا فقل انذرتكم صاعقة مثل صاعقة عاد وثمود |
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| Transliteration | Fa-in aAAradoo fuqul anthartukum saAAiqatan mithla saAAiqati AAadin wathamooda |
| Literal | So if they objected/opposed , so say: "I warned/gave you notice (of) a fire falling from the sky accompanied by thunderous noise/destructive torture equal/alike to Aad and Thamud's fire falling from the sky accompanied by thunderous noise/destructive torture ." |
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| Yusuf Ali | But if they turn away, say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the 'Ad and the Thamud!" |
| Pickthal | But if they turn away, then say: I warn you of a thunderbolt like the thunderbolt (which fell of old upon the tribes) of A'ad and Thamud; |
| Arberry | And We adorned the lower heaven with lamps, and to reserve; that is the ordaining of the All-mighty, the All-knowing. But if they turn away, then say, 'I warn you of a thunderbolt like to the thunderbolt of Ad and Thamood.' |
| Shakir | But if they turn aside, then say: I have warned you of a scourge like the scourge of Ad and Samood. |
| Sarwar | If they ignore (your message), tell them, "I have warned you against a destructive blast of sound like that which struck the people of `Ad and Thamud. |
| Khalifa | If they turn away, then say, "I am warning you of a disaster like the disaster that annihilated `Aad and Thamoud." |
| Hilali/Khan | But if they turn away, then say (O Muhammad SAW): "I have warned you of a Saiqah (a destructive awful cry, torment, hit, a thunderbolt) like the Saiqah which overtook Ad and Thamood (people)." |
| H/K/Saheeh | But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt [that struck] Aad and Thamud. |
| Malik | Now if they turn away, say to them: "I have given you warning of a thunderbolt, like the thunderbolt which struck ‘Ad and Thamud."[13] |
| QXP | But if they turn away, then tell them, "I warn you of a thunder (of Requital) like the thunder of Aad and Thamud." |
| Maulana Ali | But if they turn away, then say: I warn you of a scourge like the scourge of ‘Ad and Thamud. |
| Free Minds | But if they turn away, then Say: "I have warned you of a destruction like the destruction of 'Aad and Thamud." |
| Qaribullah | But if they turn away, say: 'I have given you warning of a thunderbolt similar to that which overtook Aad and Thamood. ' |
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| George Sale | If the Meccans withdraw from these instructions, say, I denounce unto you a sudden destruction, like the destruction of Ad and Thamûd. |
| JM Rodwell | If they turn away, then SAY: I warn you of a tempest, like the tempest of Ad and Themoud! |
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| Asad | BUT IF they turn away, say: [This connects with the opening sentence of verse 9 above: "Would you indeed deny Him who has created...", etc.] "I warn you of [the coming of] a thunderbolt of punishment [See note on 2:55.] like the thunderbolt [that fell upon the tribes] of Ad and Thamud!" [For the story of these two ancient tribes, see 7:65-79 and the corresponding notes; also 26:123-158.] |
Fussilat 041:014
| 41:14 اذ جاءتهم الرسل من بين ايديهم ومن خلفهم الاتعبدوا الا الله قالوا لو شاء ربنا لانزل ملائكة فانا بما ارسلتم به كافرون |
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| Transliteration | Ith jaat-humu alrrusulu min bayni aydeehim wamin khalfihim alla taAAbudoo illa Allaha qaloo law shaa rabbuna laanzala mala-ikatan fa-inna bima orsiltum bihi kafiroona |
| Literal | When the messengers came to them from between their hands and from behind them: "That do not worship except God." They said: "If our Lord wanted/willed, He would have descended angels, so we are with what you were sent with it disbelieving." |
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| Yusuf Ali | Behold, the messengers came to them, from before them and behind them, (preaching): "Serve none but Allah." They said, "If our Lord had so pleased, He would certainly have sent down angels (to preach). Now we reject your mission (altogether)." |
| Pickthal | When their messengers came unto them from before them and behind them, saying: Worship none but Allah! they said: If our Lord had willed, He surely would have sent down angels (unto us), so lo! we are disbelievers in that wherewith ye have been sent. |
| Arberry | When the Messengers came unto them from before them and from behind them, saying, 'Serve none but God,' they said, 'Had our Lord willed, surely He would have sent down angels; so we disbelieve in the Message you were sent with.' |
| Shakir | When their messengers came to them from before them and from behind them, saying, Serve nothing but Allah, they said: If our Lord had pleased He would certainly have sent down angels, so we are surely unbelievers in that with which you are sent. |
| Sarwar | When Messengers from all sides came to them saying, "Do not worship anything besides God, " they said, "Had our Lord wanted, He would have sent us angelic Messengers. We do not believe in your message". |
| Khalifa | Their messengers went to them, as well as before them and after them, saying, "You shall not worship except GOD." They said, "Had our Lord willed, He could have sent angels. We are disbelievers in what you say." |
| Hilali/Khan | When the Messengers came to them, from before them and behind them (saying): "Worship none but Allah" They said: "If our Lord had so willed, He would surely have sent down the angels. So indeed! We disbelieve in that with which you have been sent." |
| H/K/Saheeh | [That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers." |
| Malik | When their Messengers came to them from before and from behind, saying: "Worship none but Allah." They replied: "If our Lord wanted to send us a message, He would certainly have sent down angels, so we categorically deny the message with which you are sent."[14] |
| QXP | Behold, the Messengers came unto them in their former and latter generations, saying, "Serve none but Allah!" They replied, "If our Lord had willed, He would have sent down angels. This is it, behold, we are disbelievers in what you (claim) are sent with." |
| Maulana Ali | When messengers came to them from before them and behind them, saying, Serve nothing but Allah, they said: If our Lord had pleased, He would have sent down angels. So we are disbelievers in that with which you are sent. |
| Free Minds | When the messengers came to them, publicly and privately: "You shall not serve except God." They said: "Had our Lord willed, He would have sent Angels. We are rejecting what you have been sent with." |
| Qaribullah | When their Messengers came to them from before them and behind them, (saying): 'Worship none except Allah, ' they answered: 'Had it been the will of our Lord, He would have sent down angels. So we disbelieve in the Message with which you were sent. ' |
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| George Sale | When the Apostles came unto them before them and behind them, saying, worship God alone; they answered, if our Lord had been pleased to send messengers, He had surely sent angels: And we believe not the message with which ye are sent. |
| JM Rodwell | When the apostles came to them on every side, saying, "Worship none but God," they said, "Had our Lord been pleased to send down, He had surely sent down angels; and in sooth, your message we do not believe." |
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| Asad | Lo! There came unto them [God's] apostles, speaking of what lay open before them and what was [still] beyond their ken, [and calling unto them,] "Worship none but God!" [Lit., "from between their hands and from behind them": i.e., reminding them of something that was known to them - namely, what happened to sinners like themselves who lived before their time - and warning them of what was bound to happen in the future to them, too, if they persisted in their denial of the truth (Al-Hasan al-Basri, as quoted by Zamakhshari). However, it is possible to understand the above phrase (which has been explained in note on 2:255) in yet another, more direct way: God's message-bearers pointed out to those sinning communities something that should have been obvious to them (lit., "between their hands") - namely, their patently wrong attitude in their worldly, social concerns and moral concepts - as well as the unreasonableness of their denying something that was still beyond their ken (lit., "behind them"): namely, life after death and God's ultimate judgment.] They answered: "If our Sustainer had willed [us to believe in what you say], He would have sent down angels [as His message-bearers]. [Cf. 6:8-9 and 15:7.] As it is, behold, we deny that there is any truth in what you [claim to] have been sent with!" |
Fussilat 041:015
| 41:15 فاما عاد فاستكبروا في الارض بغير الحق وقالوا من اشد منا قوة اولم يروا ان الله الذي خلقهم هو اشد منهم قوة وكانوا باياتنا يجحدون |
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| Transliteration | Faamma AAadun faistakbaroo fee al-ardi bighayri alhaqqi waqaloo man ashaddu minna quwwatan awa lam yaraw anna Allaha allathee khalaqahum huwa ashaddu minhum quwwatan wakanoo bi-ayatina yajhadoona |
| Literal | So but Aad they became arrogant in the earth/Planet Earth without the right/truth , and they said: "Who (is) stronger than us (in) strength/power?" Do they not see/understand that (E) God (is) who created them, He is stronger than them (in) strength/power, and they were with Our evidences/verses/signs disbelieving and deny ing |
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| Yusuf Ali | Now the 'Ad behaved arrogantly through the land, against (all) truth and reason, and said: "Who is superior to us in strength?" What! did they not see that Allah, Who created them, was superior to them in strength? But they continued to reject Our Signs! |
| Pickthal | As for A'ad, they were arrogant in the land without right, and they said: Who is mightier than us in power? Could they not see that Allah Who created them, He was mightier than them in power? And they denied Our revelations. |
| Arberry | As for Ad, they waxed proud in the earth without right, and they said, 'Who is stronger than we in might?' What, did they not see that God, who created them, was stronger than they in might? And they denied Our signs. |
| Shakir | Then as to Ad, they were unjustly proud in the land, and they said: Who is mightier in strength than we? Did they not see that Allah Who created them was mightier than they in strength, and they denied Our communications? |
| Sarwar | The people of Ad unjustly sought dominance on earth saying, "Who is more powerful than us?" Did they not consider that God created them and that He is more powerful than they were?" They rejected Our revelations. |
| Khalifa | As for `Aad, they turned arrogant on earth, opposed the truth, and said, "Who is more powerful than we?" Did they not realize that GOD, who created them, is more powerful than they? They were unappreciative of our revelations. |
| Hilali/Khan | As for Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah, Who created them was mightier in strength than them. And they used to deny Our Ayat (proofs, evidences, verses, lessons, revelations, etc.)! |
| H/K/Saheeh | As for Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs. |
| Malik | As for ‘Ad, they WORSHIP/DECIPHERMENT conducted themselves with arrogance in the land without any justification and said: "Who is stronger than us in might?" Could they not see that Allah Who created them, was mightier than them? Yet they continued to reject Our revelations.[15] |
| QXP | Now as for Aad, they behaved proudly in the land doing things contrary to the Truth. And they used to say, "Who is mightier than us in power?" How - could they not realize that Allah, Who created them, is Mightier than they in power? But they went on denying Our Messages, knowingly. ('Ja'hd' = Rejecting the Truth knowingly (27:14)). |
| Maulana Ali | Then as to ‘Ad, they were unjustly proud in the land, and said: Who is mightier than we in power? See they not that Allah Who created them is mightier than they in power? And they denied Our messages. |
| Free Minds | As for 'Aad, they turned arrogant on Earth, without any right, and they said: "Who is mightier than us in strength?" Did they not see that God, who created them, was mightier than they in strength? And they were denying Our revelations. |
| Qaribullah | As for Aad, they behaved proudly in the earth without right. 'Who is stronger than us? ' they would say. Could they not see that Allah, who created them, is stronger than they? But they disbelieved Our signs. |
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| George Sale | As to the tribe of Ad, they behaved insolently in the earth, without reason, and said, who is more mighty than we in strength? Did they not see that God, who had created them, was more mighty than they in strength? And they knowingly rejected our signs. |
| JM Rodwell | As to Ad, they bore them proudly and unjustly in the land, and said, "Who more mighty than we in prowess?" Saw they not that God their creator was mightier than they in prowess? And they rejected our signs. |
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| Asad | Now as for [the tribe of] Ad, they walked arrogantly on earth, [offending] against all right, and saying, "Who could have a power greater than ours?" Why - were they, then, not aware that God, who created them, had a power greater than theirs? But they went on rejecting Our messages; |
Fussilat 041:016
| 41:16 فارسلنا عليهم ريحا صرصرا في ايام نحسات لنذيقهم عذاب الخزي في الحياة الدنيا ولعذاب الاخرة اخزى وهم لاينصرون |
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| Transliteration | Faarsalna AAalayhim reehan sarsaran fee ayyamin nahisatin linutheeqahum AAathaba alkhizyi fee alhayati alddunya walaAAathabu al-akhirati akhza wahum la yunsaroona |
| Literal | So We sent on (to) them a severely cold/roaring wind/breeze in unlucky/miserable days/times, to make them taste/experience the shame's/scandal's/disgrace's torture in the life the present/worldly life, and the end's (other life's) torture (E) (is) more shameful/scandalous/disgraceful, and they are not being given victory/aid. |
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| Yusuf Ali | So We sent against them a furious Wind through days of disaster, that We might give them a taste of a Penalty of humiliation in this life; but the Penalty of a Hereafter will be more humiliating still: and they will find no help. |
| Pickthal | Therefor We let loose on them a raging wind in evil days, that We might make them taste the torment of disgrace in the life of the world. And verily the doom of the Hereafter will be more shameful, and they will not be helped. |
| Arberry | Then We loosed against them a wind clamorous in days of ill fortune, that We might let them taste the chastisement of degradation in the present life; and the chastisement of the world to come is even more degrading, and they shall not be helped. |
| Shakir | So We sent on them a furious wind in unlucky days, that We may make them taste the chastisement of abasement in this world's life; and certainly the chastisement of the hereafter is much more abasing, and they shall not be helped. |
| Sarwar | We sent upon them a violent wind during a few ill-fated days to make them suffer a disgraceful torment in this life. Their torment in the life to come will be even more disgraceful and they will not receive any help. |
| Khalifa | Consequently, we sent upon them violent wind, for a few miserable days. We thus afflicted them with humiliating retribution in this life, and the retribution of the Hereafter is more humiliating; they can never win. |
| Hilali/Khan | So We sent upon them furious wind in days of evil omen (for them) that We might give them a taste of disgracing torment in this present worldly life, but surely the torment of the Hereafter will be more disgracing, and they will never be helped. |
| H/K/Saheeh | So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped. |
| Malik | So, over a few ill-omened days, We let loose on them a furious hurricane to make them taste a shameful scourge in this life, but more shameful still will be the punishment of the hereafter, and they shall have none to help them.[16] |
| QXP | And so We sent upon them a raging windstorm for days of misfortune, that We let them taste a punishment of humiliation in the life of this world. But the punishment of the Hereafter is far more humiliating and they will have none to help them. |
| Maulana Ali | So We sent on them a curious wind in unlucky days that We might make them taste the chastisement of abasement in this world’s life. And the chastisement of the Hereafter is truly more abasing, and they will not be helped. |
| Free Minds | Consequently, We sent upon them violent wind, for a few miserable day, that We may let them taste the humiliating retribution in this life, and the retribution of the Hereafter is more humiliating; they can never win. |
| Qaribullah | Then, on the ominous days, We loosed against them a howling wind that We might let them taste the punishment of humiliation in this life; but more humiliating will be the punishment of the Everlasting Life and they will not be helped. |
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| George Sale | Wherefore We sent against them a piercing wind, on days of ill luck, that We might make them taste the punishment of shame in this world: But the punishment of the life to come will be more shameful; and they shall not be protected therefrom. |
| JM Rodwell | Therefore on ill-omened days did we send against them an impetuous blast that we might make them taste the chastisement of shame in this world:-but more shameful shall be the chastisement of the life to come; and they shall not be protected. |
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| Asad | and thereupon We let loose upon them a storm wind raging through days of misfortune, [See 69:6-8.] so as to give them, in the life of this world, a foretaste of suffering through humiliation: but [their] suffering in the life to come will be far more humiliating, and they will have none to succour them. |
Fussilat 041:017
| 41:17 واما ثمود فهديناهم فاستحبوا العمى على الهدى فاخذتهم صاعقة العذاب الهون بما كانوا يكسبون |
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| Transliteration | Waamma thamoodu fahadaynahum faistahabboo alAAama AAala alhuda faakhathat-hum saAAiqatu alAAathabi alhooni bima kanoo yaksiboona |
| Literal | And but Thamud, so We guided them so they loved/liked the blindness/misguidance more, over the guidance, so the torture the humiliating/disgraceful cry of torture/destructive torture punished/took them because of what they were gaining/acquiring . |
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| Yusuf Ali | As to the Thamud, We gave them Guidance, but they preferred blindness (of heart) to Guidance: so the stunning Punishment of humiliation seized them, because of what they had earned. |
| Pickthal | And as for Thamud, We gave them guidance, but they preferred blindness to the guidance, so the bolt of the doom of humiliation overtook them because of what they used to earn. |
| Arberry | As for Thamood, We guided them, but they preferred blindness above guidance, so the thunderbolt of the chastisement of humiliation seized them for that they were earning. |
| Shakir | And as to Samood, We showed them the right way, but they chose error above guidance, so there overtook them the scourge of an abasing chastisement for what they earned. |
| Sarwar | We sent guidance to the people of Thamud but they preferred blindness to guidance so a humiliating blast of torment struck them for their evil deeds. |
| Khalifa | As for Thamoud, we provided them with guidance, but they preferred blindness over guidance. Consequently, the disastrous and shameful retribution annihilated them, because of what they earned. |
| Hilali/Khan | And as for Thamood, We showed and made clear to them the Path of Truth (Islamic Monotheism) through Our Messenger, (i.e. showed them the way of success), but they preferred blindness to guidance, so the Saiqah (a destructive awful cry, torment, hit, a thunderbolt) of disgracing torment seized them, because of what they used to earn. |
| H/K/Saheeh | And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn. |
| Malik | As for Thamud, We offer them Our guidance, but they preferred to remain blind rather than to receive guidance towards the Right Way; so the thunderbolt of humiliating scourge seized them for their misdeeds,[17] |
| QXP | And as for Thamud, We showed them the Way, but they preferred blindness over the light of Guidance. So the thunder of a degrading punishment seized them for what they used to earn. |
| Maulana Ali | And as for Thamud, We showed them the right way, but they preferred blindness to guidance, so the scourge of an abasing chastisement overtook them for what they had earned. |
| Free Minds | And as for Thamud, We provided them with guidance, but they preferred blindness over guidance. Consequently, the blast of humiliating retribution annihilated them, because of what they earned. |
| Qaribullah | As for Thamood, We (offered) them Our Guidance, but they preferred blindness to guidance. So a thunderbolt of the humiliating punishment seized them because of what they had earned; |
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| George Sale | And as to Thamûd, We directed them; but they loved blindness better than the true direction: Wherefore the terrible noise of an ignominious punishment assailed them, for that which they had deserved; |
| JM Rodwell | And as to Themoud, we had vouchsafed them guidance; but to guidance did they prefer blindness; wherefore the tempest of a shameful punishment overtook them for their doings: |
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| Asad | And as for [the tribe of] Thamud, We offered them guidance, but they chose blindness in preference to guidance: and so the thunderbolt of shameful suffering fell upon them as an outcome of all [the evil] that they had wrought; |
Fussilat 041:018
| 41:18 ونجينا الذين امنوا وكانوا يتقون |
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| Transliteration | Wanajjayna allatheena amanoo wakanoo yattaqoona |
| Literal | And We saved/rescued those who believed and were fearing and obeying. |
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| Yusuf Ali | But We delivered those who believed and practised righteousness. |
| Pickthal | And We delivered those who believed and used to keep their duty to Allah. |
| Arberry | And We delivered those who believed and were godfearing. |
| Shakir | And We delivered those who believed and guarded (against evil). |
| Sarwar | We only rescued the believers who had fear of God. |
| Khalifa | We always save those who believe and lead a righteous life. |
| Hilali/Khan | And We saved those who believed and used to fear Allah, keep their duty to Him and avoid evil. |
| H/K/Saheeh | And We saved those who believed and used to fear Allah. |
| Malik | but We saved those who believed and had the fear of Allah.[18] |
| QXP | And We preserved those who had believed and walked aright. (The believers heeded the forewarning of their Messenger and had followed him to safety). |
| Maulana Ali | And We delivered those who believed and kept their duty. |
| Free Minds | And We saved those who believed and were righteous. |
| Qaribullah | and We saved those who believed and feared Allah. |
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| George Sale | but We delivered those who believed, and feared God. |
| JM Rodwell | But we rescued the believing and the God-fearing: |
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| Asad | and We saved [only] those who had attained to faith and were conscious of Us. |
Fussilat 041:019
| 41:19 ويوم يحشر اعداء الله الى النار فهم يوزعون |
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| Transliteration | Wayawma yuhsharu aAAdao Allahi ila alnnari fahum yoozaAAoona |
| Literal | And a day/time God's enemies be gathered to the fire , so they are being restrained/held back . |
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| Yusuf Ali | On the Day that the enemies of Allah will be gathered together to the Fire, they will be marched in ranks. |
| Pickthal | And (make mention of) the day when the enemies of Allah are gathered unto the Fire, they are driven on |
| Arberry | Upon the day when God's enemies are mustered to the Fire, duly disposed, |
| Shakir | And on the day that the enemies of Allah shall be brought together to the fire, then they shall be formed into groups. |
| Sarwar | They will be spurred on |
| Khalifa | The day will come when the enemies of GOD will be summoned to the hellfire, forcibly. |
| Hilali/Khan | And (remember) the Day that the enemies of Allah will be gathered to the Fire, so they will be collected there (the first and the last). |
| H/K/Saheeh | And [mention, O Muúammad], the Day when the enemies of Allah will be gathered to the Fire while they are [driven] assembled in rows, |
| Malik | Imagine that Day when the enemies of Allah will be brought together and led to the hellfire in groups.[19] |
| QXP | Hence, the Day! When the enemies of Allah will be gathered to the Fire, led in ranks. |
| Maulana Ali | And the day when the enemies of Allah are gathered to the Fire, they will be formed into groups. |
| Free Minds | And the Day when the enemies of God will be gathered to the Fire, forcibly. |
| Qaribullah | On the Day when the enemies of Allah will be rightfully gathered together before Fire, |
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| George Sale | And warn them of the day, on which the enemies of God shall be gathered together unto hell fire, and shall march in distinct bands; |
| JM Rodwell | And warn of the day when the enemies of God shall be gathered unto the fire urged on in bands: |
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| Asad | Hence, [warn all men of] the Day when the enemies of God shall be gathered together before the fire, and then shall be driven onward, |
Fussilat 041:020
| 41:20 حتى اذا ماجاؤوها شهد عليهم سمعهم وابصارهم وجلودهم بما كانوا يعملون |
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| Transliteration | Hatta itha ma jaooha shahida AAalayhim samAAuhum waabsaruhum wajulooduhum bima kanoo yaAAmaloona |
| Literal | Until when they came to it! Their hearing/listening , and their eye sights/understanding, and their skins testified/witnessed on them because (of) what they were making/doing . |
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| Yusuf Ali | At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness against them, as to (all) their deeds. |
| Pickthal | Till, when they reach it, their ears and their eyes and their skins testify against them as to what they used to do. |
| Arberry | till when they are come to it, their hearing, their eyes and their skins bear witness against them concerning what they have been doing, |
| Shakir | Until when they come to it, their ears and their eyes and their skins shall bear witness against them as to what they did. |
| Sarwar | until (on the brink of it) their eyes, ears and skin will testify to their deeds on the Day when the enemies of God are driven to the fire. |
| Khalifa | Once they get there, their own hearing, eyes, and skins will bear witness to everything they had done. |
| Hilali/Khan | Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what they used to do. |
| H/K/Saheeh | Until, when they reach it, their hearing and their eyes and their skins will testify against them of what they used to do. |
| Malik | Finally when they reach there, their ears, their eyes, and their skins will testify to their misdeeds.[20] |
| QXP | Till, when they reach it, their hearing and their sight and their skins will bear witness against them, about all they had been doing. |
| Maulana Ali | Until, when they come to it, their ears and their eyes and their skins will bear witness against them as to what they did. |
| Free Minds | When they come to it, their own hearing, eyes, and skins will bear witness to everything they had done. |
| Qaribullah | when they reach it, their hearing, eyes and skins will testify against them for what they were doing. |
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| George Sale | until, when they shall arrive thereat their ears, and their eyes, and their skins shall bear witness against them of that which they shall have wrought. |
| JM Rodwell | Until when they reach it, their ears and their eyes and their skins shall bear witness against them of their deeds: |
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| Asad | till, when they come close to it, their hearing and their sight and their [very] skins will bear witness against them, speaking of what they were doing [on earth]. |
Fussilat 041:021
| 41:21 وقالوا لجلودهم لم شهدتم علينه قالوا انطقنا الله الذي انطق كل شئ وهو خلقكم اول مرة واليه ترجعون |
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| Transliteration | Waqaloo lijuloodihim lima shahidtum AAalayna qaloo antaqana Allahu allathee antaqa kulla shay-in wahuwa khalaqakum awwala marratin wa-ilayhi turjaAAoona |
| Literal | And they said to their skins: "Why (did) you witness/testify on us?" They said: "God who made every thing speak, made us speak, and He created you (the) first/beginning time , and to Him you are being returned." |
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| Yusuf Ali | They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech,- (He) Who giveth speech to everything: He created you for the first time, and unto Him were ye to return. |
| Pickthal | And they say unto their skins: Why testify ye against us? They say: Allah hath given us speech Who giveth speech to all things, and Who created you at the first, and unto Whom ye are returned. |
| Arberry | and they will say to their skins, 'Why bore you witness against us?' They shall say, 'God gave us speech, as He gave everything speech. He created you the first time, and unto Him you shall be returned. |
| Shakir | And they shall say to their skins: Why have you borne witness against us? They shall say: Allah Who makes everything speak has made us speak, and He created you at first, and to Him you shall be brought back. |
| Sarwar | They will ask their own skin, "Why did you testify against us?" They will reply, "God, who has made everything speak, made us also speak. It was He Who created you in the first place and to Him you have returned. |
| Khalifa | They will say to their skins, "Why did you bear witness against us?" They will reply, "GOD made us speak up; He is the One who causes everything to speak. He is the One who created you the first time, and now you have been returned to Him." |
| Hilali/Khan | And they will say to their skins, "Why do you testify against us?" They will say: "Allah has caused us to speak, as He causes all things to speak, and He created you the first time, and to Him you are made to return." |
| H/K/Saheeh | And they will say to their skins, "Why have you testified against us?" They will say, "We were made to speak by Allah, who has made everything speak; and He created you the first time, and to Him you are returned. |
| Malik | And they will ask their skins: "Why did you testify against us?" Their skins will reply: "Allah Who gives the faculty of speech to everything, has made us speak. He is the One Who created you to begin with, and now to Him you are being brought back.[21] |
| QXP | And they will ask their skins, "Why did you testify against us?" They will say, "Allah has given us the power to speak as He has given speech to all things. For, He created you for the first time and unto Him you are brought back. (17:13), (75:14). |
| Maulana Ali | And they will say to their skins: Why bear ye witness against us? They will say: Allah Who makes everything speak has made us speak, and He created you at first, and to Him you are returned. |
| Free Minds | And they will say to their skins: "Why did you bear witness against us?" They will reply: "God made us speak; He is the One who causes everything to speak. He is the One who created you the first time, and to Him you return." |
| Qaribullah | 'Why did you bear witness against us, ' they will ask their skins, and they will reply: 'Allah has given us speech, as He has given speech to everything. It was He who created you the first time, and to Him you shall return. |
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| George Sale | And they shall say unto their skins, wherefore do ye bear witness against us? They shall answer, God hath caused us to speak, who giveth speech unto all things: He created you the first time; and unto Him are ye returned. |
| JM Rodwell | And they shall say to their skins, "Why witness ye against us?" They shall say, "God, who giveth a voice to all things, hath given us a voice: He created you at first, and to Him are ye brought back. |
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| Asad | And they will ask their skins, "Why did you bear witness against us?" - [and] these will reply: "God, who gives speech to all things, has given speech to us [as well]: for He [it is who] has created you in the first instance - and unto Him you are [now] brought back. |
Fussilat 041:022
| 41:22 وماكنتم تستترون ان يشهد عليكم سمعكم ولاابصاركم ولاجلودكم ولكن ظننتم ان الله لايعلم كثيرا مما تعملون |
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| Transliteration | Wama kuntum tastatiroona an yashhada AAalaykum samAAukum wala absarukum wala juloodukum walakin thanantum anna Allaha la yaAAlamu katheeran mimma taAAmaloona |
| Literal | And you were not covering/hiding yourselves that (E) your hearing/listening , and nor your eye sights/understanding, and nor your skins witnesses/testifies on (against) you, and but you thought/assumed that (E) God does not know much from what you made/do. |
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| Yusuf Ali | "Ye did not seek to hide yourselves, lest your hearing, your sight, and your skins should bear witness against you! But ye did think that Allah knew not many of the things that ye used to do! |
| Pickthal | Ye did not hide yourselves lest your ears and your eyes and your skins should testify against you, but ye deemed that Allah knew not much of what ye did. |
| Arberry | Not so did you cover yourselves, that your hearing, your eyes and your skins should not bear witness against you; but you thought that God would never know much of the things that you were working. |
| Shakir | And you did not veil yourselves lest your ears and your eyes and your skins should bear witness against you, but you thought that Allah did not know most of what you did. |
| Sarwar | You did not (think) to hide your deeds from your ears, eyes and skin and you felt that God would not know all that you had been doing. |
| Khalifa | There is no way you can hide from your own hearing, your eyes, or your skins. In fact, you thought that GOD was unaware of much of what you do. |
| Hilali/Khan | And you have not been hiding against yourselves, lest your ears, and your eyes, and your skins testify against you, but you thought that Allah knew not much of what you were doing. |
| H/K/Saheeh | And you were not covering yourselves, lest your hearing testify against you or your sight or your skins, but you assumed that Allah does not know much of what you do. |
| Malik | During your life on earth you use to hide yourselves while committing crimes, you never thought that your own ears, your own eyes and your own skins would ever testify against you. Rather you thought that even Allah had no knowledge of many things that you do.[22] |
| QXP | And you did not hide yourselves that your hearing, or your sight or your skins would bear witness against you. Nay, but you thought that Allah never knew a great deal of what you were doing! |
| Maulana Ali | And you did not cover yourselves lest your ears and your eyes and your skins should bear witness against you, but you thought that Allah knew not much of what you did. |
| Free Minds | And there was no way you could hide from the testimony of your own hearing, or your eyes, or your skins. In fact, you thought that God was unaware of much of what you do. |
| Qaribullah | It is not that you covered yourselves so that your hearing, eyes and skin could not bear witness against you but you thought that Allah did not know much of that which you do. |
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| George Sale | Ye did not hide your selves, while ye sinned, so that your ears, and your eyes, and your skins could not bear witness against you: But ye thought that God was ignorant of many things which ye did. |
| JM Rodwell | And ye did not hide yourselves so that neither your ears nor your eyes nor your skins should witness against you: but ye thought that God knew not many a thing that ye did! |
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| Asad | And you did not try to hide [your sins] lest your hearing or your sight or your skins bear witness against you: nay, but you thought that God did not know much of what you were doing - |
Fussilat 041:023
| 41:23 وذلكم ظنكم الذي ظننتم بربكم ارداكم فاصبحتم من الخاسرين |
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| Transliteration | Wathalikum thannukumu allathee thanantum birabbikum ardakum faasbahtum mina alkhasireena |
| Literal | And that (is) your thought/assumption which you thought/assumed with your Lord, He made you fall/ruin so you became from the losers . |
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| Yusuf Ali | "But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction, and (now) have ye become of those utterly lost!" |
| Pickthal | That, your thought which ye did think about your Lord, hath ruined you; and ye find yourselves (this day) among the lost. |
| Arberry | That then, the thought you thought about your Lord, has destroyed you, and therefore you find yourselves this morning among the losers.' |
| Shakir | And that was your (evil) thought which you entertained about your Lord that has tumbled you down into perdition, so are you become of the lost ones. |
| Sarwar | This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost". |
| Khalifa | This kind of thinking about your Lord will cause you to fall, and then you become losers. |
| Hilali/Khan | And that thought of yours which you thought about your Lord, has brought you to destruction, and you have become (this Day) of those utterly lost! |
| H/K/Saheeh | And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers." |
| Malik | This thought of yours, which you entertained concerning your Lord, has brought you to destruction and now you have become of those who are utterly lost."[23] |
| QXP | And that very assumption that you thought about your Lord has brought you to ruin, and so now you find yourselves among the losers." |
| Maulana Ali | And that, your (evil) thought which you entertained about your Lord, ruined you, so have you become of the lost ones? |
| Free Minds | And this is the kind of thinking about your Lord that has caused you to fail, and thus you became of the losers. |
| Qaribullah | Rather, it is the thoughts you thought about your Lord that have destroyed you, therefore, this morning you find yourselves among the losers. ' |
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| George Sale | This was your opinion, which ye imagined of your Lord: It hath ruined you; and ye are become lost people. |
| JM Rodwell | And this your thought which ye did think of your Lord hath ruined you, so that ye are become of those who perish." |
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| Asad | and that very thought which you thought about your Sustainer has brought you to perdition, and so now you find yourselves among the lost!" |
Fussilat 041:024
| 41:24 فان يصبروا فالنار مثوى لهم وان يستعتبوا فماهم من المعتبين |
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| Transliteration | Fa-in yasbiroo faalnnaru mathwan lahum wa-in yastaAAtiboo fama hum mina almuAAtabeena |
| Literal | So if they be patient so the fire (is a) residence/dwelling for them, and if they offer reconciliation , so they are not from the permitted to offer reconciliation . |
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| Yusuf Ali | If, then, they have patience, the Fire will be a home for them! and if they beg to be received into favour, into favour will they not (then) be received. |
| Pickthal | And though they are resigned, yet the Fire is still their home; and if they ask for favour, yet they are not of those unto whom favour can be shown. |
| Arberry | Then if they persist, the Fire shall be a lodging for them; and if they ask amends yet no amends shall be made to them. |
| Shakir | Then if they will endure, still the fire is their abode, and if they ask for goodwill, then are they not of those who shall be granted goodwill. |
| Sarwar | Even if they were to exercise patience, their dwelling would still be hell fire. Even if they were to seek favors, they would receive none. |
| Khalifa | If they continue the way they are, Hell will be their destiny, and if they make up excuses, they will not be excused. |
| Hilali/Khan | Then, if they have patience, yet the Fire will be a home for them, and if they beg for to be excused, yet they are not of those who will ever be excused. |
| H/K/Saheeh | So [even] if they are patient, the Fire is a residence for them; and if they ask to appease [Allah], they will not be of those who are allowed to appease. |
| Malik | Then, whether they have patience or not, the fire will still be their home, and even if they beg for pardon, it shall not be granted to them.[24] |
| QXP | And even if they bear with patience, the Fire will be their home. And if they ask to be allowed to make amends, their request will not be granted. (16:84). |
| Maulana Ali | Then if they are patient, the Fire is their abode. And if they ask for goodwill, they are not of those who are granted goodwill. |
| Free Minds | If they wait, then the Fire will be their destiny, and if they beg to be excused, they will not be excused. |
| Qaribullah | Even if they are patient the Fire shall still be their lodging, and if they seek pardon, they shall not be among those who are pardoned. |
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| George Sale | Whether they bear their torment, hell fire shall be their abode; or whether they beg for favour, they shall not obtain favour. |
| JM Rodwell | And be they patient, still the fire shall be their abode: or if they beg for favour, yet shall they not be of favoured. |
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| Asad | And then, [even] if they endure [their lot] in patience, the fire will still be their abode; [Sc., "unless God wills to reprieve them": see the last paragraph of 6:128 and the corresponding note; also the hadith quoted in note on 40:12.] and if they pray to be allowed to make amends, they will not be allowed to do so: [Lit., "they will not be of those who are allowed to make amends": an allusion to the request of the doomed, on the Day of Judgment, to be granted a "second chance" on earth, and to God's refusal of this request (cf. 6:27-28 and 32:12).] |
Fussilat 041:025
| 41:25 وقيضنا لهم قرناء فزينوا لهم مابين ايديهم وماخلفهم وحق عليهم القول في امم قد خلت من قبلهم من الجن والانس انهم كانوا خاسرين |
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| Transliteration | Waqayyadna lahum quranaa fazayyanoo lahum ma bayna aydeehim wama khalfahum wahaqqa AAalayhimu alqawlu fee omamin qad khalat min qablihim mina aljinni waal-insi innahum kanoo khasireena |
| Literal | And We predestined/assigned for them companions , so they decorated/beautified for them what (is) between their hands, and what (is) behind them, and the saying/words became true/truth on them in nations (that) had passed from before them from the Jinns, and the human/mankind, that they truly were losers . |
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| Yusuf Ali | And We have destined for them intimate companions (of like nature), who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men, who have passed away, is proved against them; for they are utterly lost. |
| Pickthal | And We assigned them comrades (in the world), who made their present and their past fairseeming unto them. And the Word concerning nations of the jinn and humankind who passed away before them hath effect for them. Lo! they were ever losers. |
| Arberry | We have allotted them comrades, and they have decked out fair to them that which is before them and behind them. So against them has been realized the Word concerning nations that passed away before them, men and jinn alike; surely they were losers. |
| Shakir | And We have appointed for them comrades so they have made fair-seeming to them what is before them and what is behind them, and the word proved true against them-- among the nations of the jinn and the men that have passed away before them-- that they shall surely be losers. |
| Sarwar | We assigned for them companions who would make their past and present (deeds) seem attractive to them. Thus, they became subject to what the jinn and human beings before were destined to suffer. They were certainly lost. |
| Khalifa | We assign to them companions who adorn everything they do in their eyes. Thus, they end up incurring the same fate as the previous communities of jinns and humans, who were also losers. |
| Hilali/Khan | And We have assigned them (devils) intimate companions (in this world), who have made fair-seeming to them, what was before them (evil deeds which they were doing in the present worldly life and disbelief in the Reckoning and the Resurrection, etc.) and what was behind them (denial of the matters in the coming life of the Hereafter as regards punishment or reward, etc.). And the Word (i.e. the torment) is justified against them as it was justified against those who were among the previous generations of jinns and men that had passed away before them. Indeed they (all) were the losers. |
| H/K/Saheeh | And We appointed for them companions who made attractive to them what was before them and what was behind them [of sin], and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they [all] were losers. |
| Malik | We have assigned intimate companions, of like nature, for them Who make their past and present seem fair to them; and the same word (sentence of punishment) proved true against them, which overtook generations of jinn and men who have gone before them, that they shall surely be in loss.[25] |
| QXP | (In the life of the world) We assigned them comrades who made pleasing to them their present and past actions. (The Divine Law so applied to them (43:36). "Birds of the same feather flock together.") - And so, the Word has come to pass for them as it did concerning the communities that lived before them, among the rural and the urban. Verily, they all are losers. |
| Maulana Ali | And We have appointed for them comrades, so they make fair-seeming to them what is before them and what is behind them, and the word proved true against them among the nations of jinn and men that have passed away before them: they are surely losers. |
| Free Minds | And We assigned to them companions who adorned their present and past actions. Thus, the retribution has been deserved by them the same as previous nations of Jinn and humans; all of them were losers. |
| Qaribullah | We have assigned companions to them, who make what is before them and behind them seem fair to them. The statement has been realized against them in nations of people and jinn alike that passed away before them they were indeed the losers. |
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| George Sale | And We will give them the devils to be their companions; for they dressed up for them the false notions which they entertained of this present world, and of that which is to come; and the sentence justly fitteth them, which was formerly pronounced on the nations of genii and men who were before them; for they perished. |
| JM Rodwell | And we will appoint Satans as their fast companions; for it was they who made their present and future state seem fair and right to them; and the sentence passed on the peoples of Djinn and men who flourished before them hath become their due, and they sha |
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| Asad | for [when they became oblivious of Us,] We assigned to them [their own evil impulses as their] other selves, [Or: "soul-mates" (cf. 4:38). The verb qarana, from which the noun qarin is derived, signifies "he linked" or "intimately associated" or "yoked together [one thing with another]". Cf. 43:36 - "as for anyone who chooses to remain blind to the remembrance of the Most Gracious, to him We assign an [enduring] evil impulse [lit., "a Satan"], to become his other self".] and these made appear goodly to them whatever lay open before them and whatever was beyond their ken. [Lit., "that which was between their hands and that which was behind them": i.e., their own evil impulses (which had become their "other selves", as it were) made alluring to them the unrestrained enjoyment, without any moral discrimination, of all the worldly attractions which lay open before them, causing them, at the same time, to dismiss as an illusion the idea of resurrection and of God's judgment - thus giving them a false sense of security with regard to something that was beyond their ken.] And so, the sentence [of doom] will have fallen due upon them together with the [other sinful] communities of invisible beings [For this rendering - and the meaning - of the term jinn, see Appendix III.] and humans that passed away before their time: verily, they [all] will indeed be lost! |
Fussilat 041:026
| 41:26 وقال الذين كفروا لاتسمعوا لهذا القران والغوا فيه لعلكم تغلبون |
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| Transliteration | Waqala allatheena kafaroo la tasmaAAoo lihatha alqur-ani wailghaw feehi laAAallakum taghliboona |
| Literal | And those who disbelieved said: "Do not hear/listen to that the Koran , and cancel/abolish/nullify in it, maybe/perhaps you defeat/conquer ." |
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| Yusuf Ali | The Unbelievers say: "Listen not to this Qur'an, but talk at random in the midst of its (reading), that ye may gain the upper hand!" |
| Pickthal | Those who disbelieve say: Heed not this Qur'an, and drown the hearing of it; haply ye may conquer. |
| Arberry | The unbelievers say, 'Do not give ear to this Koran, and talk idly about it; haply you will overcome. |
| Shakir | And those who disbelieve say: Do not listen to this Quran and make noise therein, perhaps you may overcome. |
| Sarwar | The disbelievers say, "Do not listen to this Quran but make a lot of unnecessary noise while it is being read so that perhaps you will defeat it". |
| Khalifa | Those who disbelieved said, "Do not listen to this Quran and distort it, that you may win." |
| Hilali/Khan | And those who disbelieve say: "Listen not to this Quran, and make noise in the midst of its (recitation) that you may overcome." |
| H/K/Saheeh | And those who disbelieve say, "Do not listen to this Qurâ an and speak noisily during [the recitation of] it that perhaps you will overcome." |
| Malik | The disbelievers say: "Do not listen to this Qur’an and make noise when it is recited so that you may gain the upper hand."[26] |
| QXP | Now those who adamantly deny the Truth, say, "Listen not to this Qur'an, but drown it in uproar so that you might dominate." |
| Maulana Ali | And those who disbelieve say: Listen not to this Qur’an but make noise therein, perhaps you may overcome. |
| Free Minds | And those who rejected said: "Do not listen to this Quran and talk over it that you may succeed." |
| Qaribullah | The unbelievers say: 'Do not listen to this Koran, and talk idly about it so that you might be overcome. ' |
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| George Sale | The unbelievers say, hearken not unto this Koran: But use vain discourse during the reading thereof; that ye may overcome the voice of the reader by your scoffs and laughter. |
| JM Rodwell | Yet the unbelievers say, "Hearken not to this Koran, but keep up a talking, that ye may overpower the voice of the reader." |
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| Asad | NOW THOSE who are bent on denying the truth say [unto one another]: "Do not listen to this Quran, but rather talk frivolously about it, so that you might gain the upper hand!" [This is an allusion to efforts aimed at discrediting the Quran by describing it as "invented" by Muhammad for his own - personal and political - ends, as a series of "misunderstood quotations" from earlier scriptures, as the result of "hallucinations", and so forth: all of which implies that the opponents of the Quranic message instinctively feel its force, realizing at the same time that it endangers their self-complacent, materialistic outlook on life and ought, therefore, to be combated. This explains the statement, at the end of verse 28, that they "knowingly reject" God's messages.] |
Fussilat 041:027
| 41:27 فلنذيقن الذين كفروا عذابا شديدا ولنجزينهم اسوا الذي كانوا يعملون |
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| Transliteration | Falanutheeqanna allatheena kafaroo AAathaban shadeedan walanajziyannahum aswaa allathee kanoo yaAAmaloona |
| Literal | So We will make those who disbelieved taste/experience (E) a strong (severe) torture, and We will reimburse them (the) worst deeds (of) what they were making/doing . |
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| Yusuf Ali | But We will certainly give the Unbelievers a taste of a severe Penalty, and We will requite them for the worst of their deeds. |
| Pickthal | But verily We shall cause those who disbelieve to taste an awful doom, and verily We shall requite them the worst of what they used to do. |
| Arberry | So We shall let the unbelievers taste a terrible chastisement, and shall recompense them with the worst of what they were working. |
| Shakir | Therefore We will most certainly make those who disbelieve taste a severe punishment, and We will most certainly reward them for the evil deeds they used to do. |
| Sarwar | We shall certainly make the unbelievers suffer severe torment and will punish them far worse than what they deserve for their deeds. |
| Khalifa | We will certainly afflict these disbelievers with a severe retribution. We will certainly requite them for their evil works. |
| Hilali/Khan | But surely, We shall cause those who disbelieve to taste a severe torment, and certainly, We shall requite them the worst of what they used to do. |
| H/K/Saheeh | But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing. |
| Malik | We will certainly punish the disbelievers and requite them for the worst of their misdeeds.[27] |
| QXP | But We shall certainly make these deniers taste an awful suffering, and verily, We shall requite them for the worst of their deeds. |
| Maulana Ali | So We shall certainly make those who disbelieve taste a severe chastisement, and We shall certainly requite them for the worst of what they did. |
| Free Minds | We will let those who have rejected taste a severe retribution. And We will recompense them for the evil that they used to do. |
| Qaribullah | We will let the unbelievers taste a terrible punishment, and recompense them with the worst of what they were doing. |
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| George Sale | Wherefore We will surely cause the unbelievers to taste a grievous punishment, and We will certainly reward them for the evils which they shall have wrought. |
| JM Rodwell | Surely therefore will we cause the unbelievers to taste a terrible punishment; And recompense them according to the worst of their actions. |
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| Asad | But We shall most certainly give those who are [thus] bent on denying the truth a taste of suffering severe, and We shall most certainly requite them according to the worst of their deeds! |
Fussilat 041:028
| 41:28 ذلك جزاء اعداء الله النار لهم فيها دار الخلد جزاء بما كانوا باياتنا يجحدون |
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| Transliteration | Thalika jazao aAAda-i Allahi alnnaru lahum feeha daru alkhuldi jazaan bima kanoo bi-ayatina yajhadoona |
| Literal | That (is) God's enemies' reimbursement , the fire, for them in it (is) the immortality's/eternity's house/home (permanent residence), reimbursement because (of) what they were with Our verses/evidences/signs disbelieving and denying |
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| Yusuf Ali | Such is the requital of the enemies of Allah,- the Fire: therein will be for them the Eternal Home: a (fit) requital, for that they were wont to reject Our Signs. |
| Pickthal | That is the reward of Allah's enemies: the Fire. Therein is their immortal home, payment forasmuch as they denied Our revelations. |
| Arberry | That is the recompense of God's enemies -- the Fire, wherein they shall have the Abode of Eternity as a recompense, for that they denied Our signs. |
| Shakir | That is the reward of the enemies of Allah-- the fire; for them therein shall be the house of long abiding; a reward for their denying Our communications. |
| Sarwar | The recompense of the enemies of God for their rejection of Our revelations will be fire as their eternal dwelling. |
| Khalifa | Such is the requital that awaits GOD's enemies. Hell will be their eternal abode; a just requital for discarding our revelations. |
| Hilali/Khan | That is the recompense of the enemies of Allah: The Fire, therein will be for them the eternal home, a (deserving) recompense for that they used to deny Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). |
| H/K/Saheeh | That is the recompense of the enemies of Allah the Fire. For them therein is the home of eternity as recompense for what they, of Our verses, were rejecting. |
| Malik | hell that is, the reward for such enemies of Allah, which will be their eternal home: a reward for their denying Our revelations.[28] |
| QXP | That is the reward of Allah's enemies - the Fire. Therein will be their eternal home. A befitting reward, for they knowingly opposed Our Messages. |
| Maulana Ali | That is the reward of Allah’s enemies -- the Fire. For them therein is the home to abide. A requital for their denying Our messages. |
| Free Minds | Such is the recompense for God's enemies; the Fire shall be their eternal abode, as a recompense for their discarding Our revelations. |
| Qaribullah | The Fire that is the recompense of the enemies of Allah. There it is that they will be lodged for eternity, a recompense for their disbelief of Our verses. |
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| George Sale | This shall be the reward of the enemies of God, namely, hell fire; therein is prepared for them an everlasting abode, as a reward for that they have wittingly rejected our signs. |
| JM Rodwell | This the reward of the enemies of God,-the Fire! it shall be their eternal abode, in requital for their gainsaying our signs. |
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| Asad | That requital of God's enemies will be the fire [of the hereafter]: in it will they have an abode of immeasurable duration as an outcome of their having knowingly rejected Our messages. [For the above rendering of the verb jahada, see the third note on 29:47.] |
Fussilat 041:029
| 41:29 وقال الذين كفروا ربنا ارنا الذين اضلانا من الجن والانس نجعلهما تحت اقدامنا ليكونا من الاسفلين |
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| Transliteration | Waqala allatheena kafaroo rabbana arina allathayni adallana mina aljinni waal-insi najAAalhuma tahta aqdamina liyakoona mina al-asfaleena |
| Literal | And those who disbelieved said: "Our Lord, show us those (B) who misguided us from the Jinns and the human/mankind, we make/put them (B) below/under our feet, to be (B) from the lowest/meanest."349 |
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| Yusuf Ali | And the Unbelievers will say: "Our Lord! Show us those, among Jinns and men, who misled us: We shall crush them beneath our feet, so that they become the vilest (before all)." |
| Pickthal | And those who disbelieve will say: Our Lord! Show us those who beguiled us of the jinn and humankind. We will place them underneath our feet that they may be among the nethermost. |
| Arberry | And the unbelievers shall say, 'Our Lord, show us those that led us astray, both jinn and men, and we shall set them underneath our feet, that they may be among the lower ones. |
| Shakir | And those who disbelieve will say: Our Lord! show us those who led us astray from among the jinn and the men that we may trample them under our feet so that they may be of the lowest. |
| Sarwar | The disbelievers will say, "Lord, show us the human beings and jinn who caused us to go astray. We shall put them under our feet to lower them". |
| Khalifa | Those who disbelieved will say, "Our Lord, show us those among the two kinds - jinns and humans - who misled us, so we can trample them under our feet, and render them the lowliest." |
| Hilali/Khan | And those who disbelieve will say: "Our Lord! Show us those among jinns and men who led us astray, we shall crush them under our feet, so that they become the lowest." |
| H/K/Saheeh | And those who disbelieved will [then] say, "Our Lord, show us those who misled us of the jinn and men [so] we may put them under our feet that they will be among the lowest." |
| Malik | Wherein, the disbelievers will say: "Our Lord! Show us those among jinns and mankind who misled us: we shall trample them under our feet so that they become utterly disgraced."[29] |
| QXP | And the deniers will say, "Our Lord! Show us those, among the rural and the urban, who misled us. We will trample them underfoot so that they become the lowliest." |
| Maulana Ali | And those who disbelieve will say: Our Lord, show us those who led us astray from among the jinn and the men that we may trample them under our feet, so that they may be of the lowest. |
| Free Minds | And those who have rejected will Say: "Our Lord, show us those who have misled us from among the Jinn and humans so we can trample them under our feet, and render them the lowliest." |
| Qaribullah | The unbelievers will say: 'Lord, show us the jinn and people who led us astray, to put them under our feet so that they are among the lowest. ' |
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| George Sale | And the infidels shall say in hell, O Lord, shew us the two who seduced us, of the genii and men, and we will cast them under our feet, that they may become most base and despicable. |
| JM Rodwell | And they who believed not shall say, "O our Lord! shew us those of the Djinn and men who led us astray: both of them will we put under out feet, that they may be of the humbled." |
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| Asad | And they who [in their life on earth] were bent on denying the truth will [thereupon] exclaim: "O our Sustainer! Show us those of the invisible beings and humans that have led us astray: [See 6:112 - "against every prophet We have set up as enemies the evil forces (shayatin) from among humans as well as from among invisible beings" - and the corresponding note.] we shall trample them underfoot, so that they shall be the lowest of all!" [Cf. 7:38.] |
Fussilat 041:030
| 41:30 ان الذين قالوا ربنا الله ثم استقاموا تتنزل عليهم الملائكة الا تخافوا ولاتحزنوا وابشروا بالجنة التي كنتم توعدون |
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| Transliteration | Inna allatheena qaloo rabbuna Allahu thumma istaqamoo tatanazzalu AAalayhimu almala-ikatu alla takhafoo wala tahzanoo waabshiroo bialjannati allatee kuntum tooAAadoona |
| Literal | That truly those who said: "Our Lord (is) God." Then they became straight/direct, the angels descend on them (and say): "That you do not fear and nor be saddened/grieved, and be announced good news to with (about) the Paradise which you were being promised." |
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| Yusuf Ali | In the case of those who say, "Our Lord is Allah", and, further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised! |
| Pickthal | Lo! those who say: Our Lord is Allah, and afterward are upright, the angels descend upon them, saying: Fear not nor grieve, but hear good tidings of the paradise which ye are promised. |
| Arberry | Those who have said, 'Our Lord is God.' then have gone straight, upon them the angels descend, saying, 'Fear not, neither sorrow; rejoice in Paradise that you were promised. |
| Shakir | (As for) those who say: Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the garden which you were promised. |
| Sarwar | To those who have said, "God is our Lord, " and who have remained steadfast to their belief, the angels will descend saying, "Do not be afraid or grieved. Receive the glad news of the Paradise which was promised to you. |
| Khalifa | Those who proclaim: "Our Lord is GOD," then lead a righteous life, the angels descend upon them: "You shall have no fear, nor shall you grieve. Rejoice in the good news that Paradise has been reserved for you. |
| Hilali/Khan | Verily, those who say: "Our Lord is Allah (Alone)," and then they Istaqamoo , on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! |
| H/K/Saheeh | Indeed, those who have said, "Our Lord is Allah" and then remained on a right course the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. |
| Malik | As for those who say: "Our God is Allah," and then stay firm on it, the angels will descend on them, saying: "Let nothing fear or grieve you. Rejoice for the good news of paradise that has been promised to you.[30] |
| QXP | But, behold, as for those who say, "Our Lord is Allah," and then remain steadfastly upright - upon them descend angels, saying, "Fear not, and grieve not, but hear good news of the Paradise that you are promised. ('Angels descending and saying' = Allah's Laws supporting the steadfastly upright who submit to Allah alone. (3:124-125), (8:10-12), (33:43), (46:13)). |
| Maulana Ali | Those who say, Our Lord is Allah, then continue in the right way, the angels descend upon them, saying: Fear not, nor be grieved, and receive good news of the Garden which you were promised. |
| Free Minds | Surely, those who have said: "Our Lord is God", then they did right, the Angels will descend upon them: "You shall not fear, nor shall you grieve. Rejoice in the good news of Paradise that you have been promised." |
| Qaribullah | The angels will descend on those who said: 'Allah is Our Lord, ' and have then gone straight, (saying:) 'Be neither fearful, nor sad; rejoice in the Paradise you have been promised. |
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| George Sale | As for those who say, our Lord is God, and who behave uprightly; the angels shall descend unto them, and shall say, fear not, neither be ye grieved; but rejoice in the hopes of paradise, which ye have been promised. |
| JM Rodwell | But as for those who say, "Our Lord is God;" and who go straight to Him, angels shall descend to them and say, "Fear ye not, neither be ye grieved, but rejoice ye in the paradise which ye have been promised. |
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| Asad | [But,] behold, as for those who say, "Our Sustainer is God," and then steadfastly pursue the right way - upon them do angels often descend, [saying:] "Fear not and grieve not, but receive the glad tiding of that paradise which has been promised to you! |
Fussilat 041:031
| 41:31 نحن اولياؤكم في الحياة الدنيا وفي الاخرة ولكم فيها ماتشتهي انفسكم ولكم فيها ماتدعون |
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| Transliteration | Nahnu awliyaokum fee alhayati alddunya wafee al-akhirati walakum feeha ma tashtahee anfusukum walakum feeha ma taddaAAoona |
| Literal | We are your guardians/allies in the life the present/worldly life and in the end (other life), and for you in it what yourselves desire/crave , and for you in it what you call/wish/desire. |
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| Yusuf Ali | "We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!- |
| Pickthal | We are your protecting friends in the life of the world and in the Hereafter. There ye will have (all) that your souls desire, and there ye will have (all) for which ye pray. |
| Arberry | We are your friends in the present life and in the world to come; therein you shall have all that your souls desire, all that you call for, |
| Shakir | We are your guardians in this world's life and in the hereafter, and you shall have therein what your souls desire and you shall have therein what you ask for: |
| Sarwar | We are your guardians in this world and in the life to come, where you will have whatever you call for, |
| Khalifa | "We are your allies in this life, and in the Hereafter. You will have in it anything you wish for; you will have anything you want. |
| Hilali/Khan | "We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. |
| H/K/Saheeh | We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish] |
| Malik | We are your protectors in this life and in the hereafter. There you shall find all that your souls desire and all that you can ask for:[31] |
| QXP | We are close to you in the life of the world and in the Hereafter. In it (in your paradise on the earth and in the Hereafter) you shall have all that you may desire and in it you shall have all that you ever prayed for. |
| Maulana Ali | We are your friends in this world’s life and in the Hereafter, and you have therein what your souls desire and you have therein what you ask for. |
| Free Minds | "We are your allies in this worldly life and in the Hereafter. In it you will have anything your soul desires, and in it you will have anything you ask for." |
| Qaribullah | We are your guides in this world and in the Everlasting Life. There, you shall have all that your souls desire, and all that you ask for |
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| George Sale | We are your friends in this life, and in that which is to come: Therein shall ye have that which your souls shall desire, and therein shall ye obtain whatever ye shall ask for; |
| JM Rodwell | We are your guardians in this life and in the next: your's therein shall be your soul's desire, and your's therein whatever ye shall ask for, |
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| Asad | We are close unto you in the life of this world and [will be so] in the life to come; and in that [life to come] you shall have all that your souls may desire, and in it you shall have all that you ever prayed for, |
Fussilat 041:032
| 41:32 نزلا من غفور رحيم |
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| Transliteration | Nuzulan min ghafoorin raheemin |
| Literal | Descent from a forgiver, merciful. |
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| Yusuf Ali | "A hospitable gift from one Oft-Forgiving, Most Merciful!" |
| Pickthal | A gift of welcome from One Forgiving, Merciful. |
| Arberry | as hospitality from One All-forgiving, One All-compassionate.' |
| Shakir | A provision from the Forgiving, the Merciful. |
| Sarwar | a hospitable welcome from the All-forgiving and All-merciful God". |
| Khalifa | "(Such is your) ultimate abode, from a Forgiver, Most Merciful." |
| Hilali/Khan | "An entertainment from (Allah), the Oft-Forgiving, Most Merciful." |
| H/K/Saheeh | As accommodation from a [Lord who is] Forgiving and Merciful." |
| Malik | A hospitable gift from the All-Forgiving, All-Merciful."[32] |
| QXP | A gift of welcome from Him Who is all-Forgiving, most-Merciful." |
| Maulana Ali | A welcome gift from the Forgiving, the Merciful. |
| Free Minds | "A dwelling, from a Forgiver, Most Merciful." |
| Qaribullah | as hospitality from One, the Forgiving, the Most Merciful. ' |
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| George Sale | as a gift from a gracious, and merciful God. |
| JM Rodwell | The hospitality of a Gracious, a Merciful One." |
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| Asad | as a ready welcome from Him who is much-forgiving, a dispenser of grace!" |
Fussilat 041:033
| 41:33 ومن احسن قولا ممن دعا الى الله وعمل صالحا وقال انني من المسلمين |
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| Transliteration | Waman ahsanu qawlan mimman daAAa ila Allahi waAAamila salihan waqala innanee mina almuslimeena |
| Literal | And who (is) better (in) a word/opinion and belief than who called to God and made/did correct/righteous deeds, and he said: "That I am (E) from the Moslems/submitters/surrenderers." |
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| Yusuf Ali | Who is better in speech than one who calls (men) to Allah, works righteousness, and says, "I am of those who bow in Islam"? |
| Pickthal | And who is better in speech than him who prayeth unto his Lord and doeth right, and saith: Lo! I am of those who are muslims (surrender unto Him). |
| Arberry | And who speaks fairer than he who calls unto God and does righteousness and says, 'Surely I am of them that surrender'? |
| Shakir | And who speaks better than he who calls to Allah while he himself does good, and says: I am surely of those who submit? |
| Sarwar | Who speaks better than one who invites human beings to God, acts righteously and says, "I am a Muslim". |
| Khalifa | Who can utter better words than one who invites to GOD, works righteousness, and says, "I am one of the submitters"? |
| Hilali/Khan | And who is better in speech than he who (says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and) invites (men) to Allahs (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims." |
| H/K/Saheeh | And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims." |
| Malik | Who is better in speech than the one who calls people towards Allah, does good deeds and says: "I am a Muslim?"[33] |
| QXP | And who is better in speech than him who invites people to Allah, tries to grow himself in goodness, fulfills the needs of others and declares, "Surely, I am one of those who surrender unto Him?" |
| Maulana Ali | And who is better in speech than one who calls to Allah and does good, and says: I am surely of those who submit? |
| Free Minds | And who is better in saying than one who invites to God, and does good works, and says: "I am one of those who have surrendered." |
| Qaribullah | And, who is better in saying than he who invites to Allah, does what is right, and says: 'Surely, I am of those who surrender. ' |
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| George Sale | Who speaketh better than he who inviteth unto God, and worketh righteousness, and saith, I am a Moslem? |
| JM Rodwell | And who speaketh fairer than he who biddeth to God and doth the thing that is right, and saith, "I for my part am of the Muslims"? |
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| Asad | And who could be better of speech than he who calls [his fellow-men] unto God, and does what is just and right, and says, "Verily, I am of those who have surrendered themselves to God"? |
Fussilat 041:034
| 41:34 ولاتستوي الحسنة ولاالسيئة ادفع بالتي هي احسن فاذا الذي بينك وبينه عداوة كانه ولي حميم |
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| Transliteration | Wala tastawee alhasanatu wala alssayyi-atu idfaAA biallatee hiya ahsanu fa-itha allathee baynaka wabaynahu AAadawatun kaannahu waliyyun hameemun |
| Literal | And the good/goodness does not become equal/alike and nor the sin/crime, pay/push/repel with which it is best , so then who (is) between you and between him animosity as though/as if he (is a) concerned guardian/ally . |
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| Yusuf Ali | Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! |
| Pickthal | The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then lo! he, between whom and thee there was enmity (will become) as though he was a bosom friend. |
| Arberry | Not equal are the good deed and the evil deed. Repel with that which is fairer and behold, he between whom and thee there is enmity shall be as if he were a loyal friend. |
| Shakir | And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend. |
| Sarwar | Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. |
| Khalifa | Not equal is the good response and the bad response. You shall resort to the nicest possible response. Thus, the one who used to be your enemy, may become your best friend. |
| Hilali/Khan | The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. |
| H/K/Saheeh | And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. |
| Malik | Good deeds are not equal to the evil ones. WORSHIP/DECIPHERMENT Repel other’s evil deeds with your good deeds. You will see that he with whom you had enmity, will become your close friend.[34] |
| QXP | Since good conduct and bad conduct cannot be alike, repel evil words and deeds in a way that is decent. And, behold, he, between whom and you there was enmity, may become as though he was your bosom friend! |
| Maulana Ali | And not alike are the good and the evil. Repel (evil) with what is best, when lo! he between whom and thee is enmity would be as if he were a warm friend. |
| Free Minds | Not equal are the good and the bad response. You shall resort to the one which is better. Thus, the one who used to be your enemy, may become your best friend. |
| Qaribullah | Good and evil deeds are not equal. Repel with that which is most just, and see, the one whom there is enmity between you will be as if he were a loyal guide. |
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| George Sale | Good and evil shall not be held equal. Turn away evil with that which is better; and behold, the man between whom and thyself there was enmity, shall become, as it were, thy warmest friend: |
| JM Rodwell | Moreover, good and evil are not to be treated as the same thing. Turn away evil by what is better, and lo! he between whom and thyself was enmity, shall be as though he were a warm friend. |
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| Asad | But [since] good and evil cannot be equal, repel thou [evil] with something that is better [See note on 13:22. In the present instance, the injunction to "repel [evil] with something that is better" relates to scurrilous objections to, and hostile criticism of, the Quran. The whole of this passage (verses 33 ff.) connects with verse 26.] - and lo! he between whom and thyself was enmity [may then become] as though he had [always] been close [unto thee], a true friend! [You foil hatred with love and liberate those from sin and make them your true friends.] |
Fussilat 041:035
| 41:35 ومايلقاها الا الذين صبروا ومايلقاها الا ذو حظ عظيم |
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| Transliteration | Wama yulaqqaha illa allatheena sabaroo wama yulaqqaha illa thoo haththin AAatheemin |
| Literal | And none receives/finds it except those who were patient, and none receives/finds it except (owners) of great luck/fortune. |
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| Yusuf Ali | And no one will be granted such goodness except those who exercise patience and self-restraint,- none but persons of the greatest good fortune. |
| Pickthal | But none is granted it save those who are steadfast, and none is granted it save the owner of great happiness. |
| Arberry | Yet none shall receive it, except the steadfast; none shall receive it, except a man of mighty fortune. |
| Shakir | And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune. |
| Sarwar | Only those who exercise patience and who have been granted a great share of God's favor can find such an opportunity. |
| Khalifa | None can attain this except those who steadfastly persevere. None can attain this except those who are extremely fortunate. |
| Hilali/Khan | But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). |
| H/K/Saheeh | But none is granted it except those who are patient, and none is granted it except one having a great portion [of good]. |
| Malik | But none will attain this quality except those who patiently endure and none will attain this quality except those who are truly fortunate.[35] |
| QXP | Yet, none is granted this quality but those who exercise patience and restraint. And none is granted it except those who become worthy of great happiness and good fortune. This quality can make you outstandingly successful, winning. ('Zu-hazzin azim' = Extremely fortunate, includes the two meanings rendered here). |
| Maulana Ali | And none is granted it but those who are patient, and none is granted it but the owner of a mighty good fortune. |
| Free Minds | And none can attain this except those who are patient. And none can attain this except those who are extremely fortunate. |
| Qaribullah | But none will receive it except those who are patient and, none shall receive it, except he who has a great share. |
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| George Sale | But none shall attain to this perfection, except they who are patient; nor shall any attain thereto, except he who is indued with a great happiness of temper. |
| JM Rodwell | But none attain to this save men steadfast in patience, and none attain to it except the most highly favoured. |
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| Asad | Yet [to achieve] this is not given to any but those who are wont to be patient in adversity: it is not given to any but those endowed with the greatest good fortune! |
Fussilat 041:036
| 41:36 واما ينزغنك من الشيطان نزغ فاستعذ بالله انه هو السميع العليم |
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| Transliteration | Wa-imma yanzaghannaka mina alshshaytani nazghun faistaAAith biAllahi innahu huwa alssameeAAu alAAaleemu |
| Literal | And if from the devil an urge to spoil/do evil urges you to spoil/do evil (E), so seek protection by God, that He truly, He is the hearing/listening , the knowledgeable. |
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| Yusuf Ali | And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in Allah. He is the One Who hears and knows all things. |
| Pickthal | And if a whisper from the devil reach thee (O Muhammad) then seek refuge in Allah. Lo! He is the Hearer, the Knower. |
| Arberry | If a provocation from Satan should provoke thee, seek refuge in God; He is the All-hearing, the All-knowing. |
| Shakir | And if an interference of the Shaitan should cause you mischief, seek refuge in Allah; surely He is the Hearing, the Knowing. |
| Sarwar | (Muhammad), seek God's protection if satan's temptation grieves you, for God is All-hearing and All-knowing. |
| Khalifa | When the devil whispers an idea to you, you shall seek refuge in GOD. He is the Hearer, the Omniscient. |
| Hilali/Khan | And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad SAW) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. |
| H/K/Saheeh | And if there comes to you from Satan an evil suggestion, then seek refuge in Allah. Indeed, He is the Hearing, the Knowing. |
| Malik | If any time you are tempted by Satan, seek refuge with Allah. It is He Who hears all and knows all.[36] |
| QXP | (This quality is difficult to attain because Satan, your impulsive emotions and rogue people, will try to instigate you.) Hence, if a prompting from Satan stirs you up into anger, seek refuge with Allah (recalling this admonition immediately). Behold, He is all Hearing, all Knowing. |
| Maulana Ali | And if a false imputation from the devil afflict thee, seek refuge in Allah. Surely He is the Hearing, the Knowing. |
| Free Minds | And if the devil misleads you in anything, then you shall seek refuge with God. He is the Hearer, the Knowledgeable. |
| Qaribullah | If a provocation from satan should provoke you, seek refuge in Allah. He is the Hearer, the Knower. |
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| George Sale | And if a malicious suggestion be offered unto thee from Satan, have recourse unto God; for it is He who heareth and knoweth. |
| JM Rodwell | And if an enticement from Satan entice thee, then take refuge in God, for He is the Hearing, the Knowing. |
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| Asad | Hence, if it should happen that a prompting from Satan stirs thee up [to blind anger], seek refuge with God: behold, He alone is all-hearing, all-knowing! [I.e., He alone sees what is in the hearts of men, and He alone understands the innermost motivations, of which they themselves are unconscious, of those who criticize the Quran adversely. See 7:199-200 and the corresponding notes.] |
Fussilat 041:037
| 41:37 ومن اياته الليل والنهار والشمس والقمر لاتسجدوا للشمس ولا للقمر واسجدوا لله الذي خلقهن ان كنتم اياه تعبدون |
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| Transliteration | Wamin ayatihi allaylu waalnnaharu waalshshamsu waalqamaru la tasjudoo lilshshamsi wala lilqamari waosjudoo lillahi alathee khalaqahunna in kuntum iyyahu taAAbudoona |
| Literal | And from His verses/evidences/signs (are) the night and the daytime and the sun and the moon, do not prostrate to the sun and nor to the moon, and prostrate to God who created them (B), if you were/are (only) Him worshipping. |
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| Yusuf Ali | Among His Signs are the Night and the Day, and the Sun and the Moon. Do not prostrate to the sun and the moon, but prostrate to Allah, Who created them, if it is Him ye wish to serve. |
| Pickthal | And of His portents are the night and the day and the sun and the moon. Do not prostrate to the sun or the moon; but prostrate to Allah Who created them, if it is in truth Him Whom ye worship. |
| Arberry | And of His signs are the night and the day, the sun and the moon. Bow not yourselves to the sun and moon, but bow yourselves to God who created them, if Him you serve. |
| Shakir | And among His signs are the night and the day and the sun and the moon; do not prostrate to the sun nor to the moon; and prostrate to Allah Who created them, if Him it is that you serve. |
| Sarwar | (Some evidence of His existence) are the night, day, sun, and moon. Do not prostrate before the sun and the moon, but prostrate before God Who has created them if you want to worship Him alone. |
| Khalifa | Among His proofs are the night and the day, and the sun and the moon. Do not prostrate before the sun, nor the moon; you shall fall prostrate before the GOD who created them, if you truly worship Him alone. |
| Hilali/Khan | And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him. |
| H/K/Saheeh | And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah, who created them, if it should be Him that you worship. |
| Malik | Among His signs are the night and the day and the sun and moon. Do not prostrate yourselves before the sun or the moon; rather prostrate yourselves before Allah, Who created them both, if you truly are His worshippers.[37] |
| QXP | (Divine Laws help you journey through life in great balance as you see in the Nature). Now among His Signs are the night and the day as well as the sun and the moon. Adore neither the sun nor the moon, but adore Allah Who created them, if it is Him you wish to serve. |
| Maulana Ali | And of His signs are the night and the day and the sun and the moon. Adore not the sun nor the moon, but adore Allah Who created them if He it is that you serve. |
| Free Minds | And from among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun, nor the moon; you shall prostrate to God who created them, if it is truly Him you serve. |
| Qaribullah | Among His signs are the night and the day, and the sun and the moon. But do not prostrate yourselves before the sun or the moon; rather prostrate before Allah, who created them both, if it is He whom you worship. |
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| George Sale | Among the signs of his power are the night, and the day, and the sun, and the moon. Worship not the sun, neither the moon: But worship God, who hath created them; if ye serve Him. |
| JM Rodwell | And among his signs are the night, and the day, and the sun, and the moon. Bend not in adoration to the sun or the moon, but bend in adoration before God who created them both, if ye would serve Him. |
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| Asad | Now among His signs are the night and the day, as well as the sun and the moon: [hence,] adore not the sun or the moon, but prostrate yourselves in adoration before God, who has created them - if it is Him whom you [really] worship. [This, according to Razi, connects with the phrase "calling [one's fellow-men] unto God" in verse 33 above. God is the sole cause and source of all that exists; and whatever exists is but a wondrous sign of His creative power. Hence, it is a blasphemy - apart from being unreasonable - to ascribe real power (which is the meaning of "adoration" in this context) to anything created, whether it be a concrete phenomenon, or an abstract force of nature, or a set of circumstances, or even an idea.] |
Fussilat 041:038
| 41:38 فان استكبروا فالذين عند ربك يسبحون له بالليل والنهار وهم لايسأمون |
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| Transliteration | Fa-ini istakbaroo faallatheena AAinda rabbika yusabbihoona lahu biallayli waalnnahari wahum la yas-amoona |
| Literal | So if they became arrogant, so those who (are) at your Lord they praise/glorify to Him by the night and the daytime, and they do not get bored/tired. |
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| Yusuf Ali | But is the (Unbelievers) are arrogant, (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day. And they never flag (nor feel themselves above it). |
| Pickthal | But if they are too proud - still those who are with thy Lord glorify Him night and day, and tire not. |
| Arberry | And if they wax proud, yet those who are with thy Lord do glorify Him by night and day, and grow not weary. |
| Shakir | But if they are proud, yet those with your Lord glorify Him during the night and the day, and they are not tired. |
| Sarwar | However, if people are too proud to prostrate before God, let them know that God's other creatures glorify Him both day and night without fatigue. |
| Khalifa | If they are too arrogant to do this, then those at your Lord glorify Him night and day, without ever tiring. |
| Hilali/Khan | But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired. |
| H/K/Saheeh | But if they are arrogant then those who are near your Lord exalt Him by night and by day, and they do not become weary. |
| Malik | So if the unbelievers disdain His worship, let them remember that the angels who are nearest to your Lord, glorify Him day and night and never feel tired.[38] |
| QXP | But if they are too proud, those who are with your Lord, practically extol His Glory night and day, and tire not. (All things in the Universe are working toward the fulfillment of the Divine Plan). |
| Maulana Ali | But if they are proud, yet those with thy Lord glorify Him night and day, and they tire not. |
| Free Minds | So, if they become arrogant, then those who are with your Lord glorify Him night and day, and they never despair. |
| Qaribullah | But if they become proud, those who are with your Lord exalt Him by day and night, and never grow weary. |
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| George Sale | But if they proudly disdain his service; verily the angels, who are with thy Lord, praise Him night and day, and are not wearied. |
| JM Rodwell | But if they are too proud for this, yet they who are with thy Lord do celebrate His praises night and day, and cease not. |
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| Asad | And though some be too proud [to listen to this call], they who [in their hearts] are with thy Sustainer extol His limitless glory by night and by day, and never grow weary [thereof]. |
Fussilat 041:039
| 41:39 ومن اياته انك ترى الارض خاشعة فاذا انزلنا عليها الماء اهتزت وربت ان الذي احياها لمحيي الموتى انه على كل شئ قدير |
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| Transliteration | Wamin ayatihi annaka tara al-arda khashiAAatan fa-itha anzalna AAalayha almaa ihtazzat warabat inna allathee ahyaha lamuhyee almawta innahu AAala kulli shay-in qadeerun |
| Literal | And from His verses/evidences/signs, that you see the earth/Planet Earth humble/submissive , so if/when We descended on it the water, it shook/moved and it grew/increased, that truly who revived it (is) reviving (E) the deads, that He truly (is) on every thing capable/able. |
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| Yusuf Ali | And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things. |
| Pickthal | And of His portents (is this): that thou seest the earth lowly, but when We send down water thereon it thrilleth and groweth. Lo! He Who quickeneth it is verily the Quickener of the Dead. Lo! He is Able to do all things. |
| Arberry | And of His signs is that thou seest the earth humble; then, when We send down water upon it, it quivers, and swells. Surely He who quickens it is He who quickens the dead; surely He is powerful over everything. |
| Shakir | And among His signs is this, that you see the earth still, but when We send down on it the water, it stirs and swells: most surely He Who gives it life is the Giver of life to the dead; surely He has power over all things. |
| Sarwar | Further evidence is that (at times) you find the earth to be barren. When it is watered it moves and swells (to let the plants grow). The One who brings it back to life will also bring the dead back to life. He has power over all things. |
| Khalifa | Among His proofs is that you see the land still, then, as soon as we shower it with water, it vibrates with life. Surely, the One who revived it can revive the dead. He is Omnipotent. |
| Hilali/Khan | And among His Signs (in this), that you see the earth barren, but when We send down water (rain) to it, it is stirred to life and growth (of vegetations). Verily, He Who gives it life, surely, (He) is Able to give life to the dead (on the Day of Resurrection). Indeed! He is Able to do all things. |
| H/K/Saheeh | And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent. |
| Malik | And among His other signs is the earth that you see barren; but when We send down rain upon it, it stirs to life and its yield increases. Surely He Who gives it life, will raise the dead to life. Surely He has power over all things.[39] |
| QXP | And among His Signs is this: That you see the earth humble (to Command). And behold! When We send down water thereon, it thrills and vibrates with life! Behold, He Who revives it, verily is the Reviver of the dead. For, behold, He has Power over all things. (His Laws can revive the dead of heart and the lowly nations as well). |
| Maulana Ali | And of His signs is this, that thou seest the earth still, but when We send down water thereon, it stirs and swells. He Who gives it life is surely the Giver of life to the dead. Surely He is Possessor of Power over all things. |
| Free Minds | And from among His signs is that you see the land still, then, as soon as We send down the water upon it, it shakes and grows. Surely, the One who revived it can revive the dead. He is capable of all things. |
| Qaribullah | And among His signs is that you see the earth humble; then when He sends down rain upon it, it quivers and swells. He who revives is He who revives the dead, surely, He is powerful over everything. |
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| George Sale | And among his signs another is, that thou seest the land waste: But when we send down rain thereon, it is stirred and fermenteth. And he who quickeneth the earth, will surely quicken the dead; for he is almighty. |
| JM Rodwell | And among His signs is this, that thou seest the earth drooping: but, when we send down the rain upon it, it is stirred and swelleth; verily He who giveth it life, will surely give life to the dead; for His might extendeth over all things. |
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| Asad | For among His signs is this: thou seest the earth lying desolate - and lo! when We send down water upon it, it stirs and swells [with life]! Verily, He who brings it to life can surely give life to the dead [of heart as well]: for, behold, He has the power to will anything. [Although the allusion to the reviving earth often occurs in the Quran as a parable of man's ultimate resurrection, in the present context (and in tune with the entire passage comprising verses 33-39) it appears to be an illustration of God's power to bestow spiritual life upon hearts that have hitherto remained closed to the truth of His existence and omnipotence. Hence, it implies a call to the believer never to abandon the hope that "those who deny the truth" may one day grasp the truth of the Quranic message.] |
Fussilat 041:040
| 41:40 ان الذين يلحدون في اياتنا لايخفون علينا افمن يلقى في النار خير ام من ياتي امنا يوم القيامة اعملوا ماشئتم انه بما تعملون بصير |
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| Transliteration | Inna allatheena yulhidoona fee ayatina la yakhfawna AAalayna afaman yulqa fee alnnari khayrun amman ya/tee aminan yawma alqiyamati iAAmaloo ma shi/tum innahu bima taAAmaloona baseerun |
| Literal | That truly those who deviate, insult and defame God in Our verses/evidences/signs, they are not hidden on (from) Us. Is who is being thrown in the fire better or who comes safe/secure (on) the Resurrection Day? Make/do what you willed/wanted, that He truly is with what you make/do seeing/knowing . |
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| Yusuf Ali | Those who pervert the Truth in Our Signs are not hidden from Us. Which is better?- he that is cast into the Fire, or he that comes safe through, on the Day of Judgment? Do what ye will: verily He seeth (clearly) all that ye do. |
| Pickthal | Lo! those who distort Our revelations are not hid from Us. Is he who is hurled into the Fire better, or he who cometh secure on the Day of Resurrection? Do what ye will. Lo! He is Seer of what ye do. |
| Arberry | Those who blaspheme Our signs are not hidden from Us. What, is he who shall be cast into the Fire better, or he who comes on the Day of Resurrection in security? Do what you will; surely He sees the things you do. |
| Shakir | Surely they who deviate from the right way concerning Our communications are not hidden from Us. What! is he then who is cast into the fire better, or he who comes safe on the day of resurrection? Do what you like, surely He sees what you do. |
| Sarwar | Those who deviate from Our revelations are not hidden from Us. Is the one who will be thrown into hell fire better than the one who will be brought safely into the presence of God on the Day of Judgment? Act as you wish; God is Well-Aware of whatever you do. |
| Khalifa | Surely, those who distort our revelations are not hidden from us. Is one who gets thrown into Hell better, or one who comes secure on the Day of Resurrection? Do whatever you wish; He is Seer of everything you do. |
| Hilali/Khan | Verily, those who turn away from Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc. by attacking, distorting and denying them), are not hidden from Us. Is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do what you will. Verily! He is All-Seer of what you do (this is a severe threat to the disbelievers). |
| H/K/Saheeh | Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do. |
| Malik | Those who pervert Our revelations are not hidden from Us. Just consider who is better? The one who is cast into the fire or the one who emerges safe on the Day of Resurrection? Do as you like; surely He is watching all your actions.[40] |
| QXP | Behold, those who distort Our Messages are not hidden from Us. Hence, is he who is cast into the Fire better, or he who comes secure on the Resurrection Day? Do what you will; He is ever Seer of all that you do. |
| Maulana Ali | Those who distort Our messages are not hidden from Us. Is he then who is cast into the Fire better or he who comes safe on the day of Resurrection? Do what you like, surely He is Seer of what you do. |
| Free Minds | Surely, those who distort Our revelations are not hidden from Us. Is one who is thrown into Hell better, or one who comes secure on the Day of Resurrection? Do whatever you wish; He is Seer of everything you do. |
| Qaribullah | Those who disbelieve Our verses when it comes to them are not hidden from Us. Is he who is cast in the Fire better than he who comes in safety on the Day of Resurrection? Do as you will, surely, He sees the things you do. |
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| George Sale | Verily those who impiously wrong our signs, are not concealed from Us. Is he, therefore, better, who shall be cast into hell fire, or he who shall appear secure on the day of resurrection? Work that which ye will: He certainly beholdeth whatever ye do. |
| JM Rodwell | They truly who with obloquy disown our signs are not hidden from us. Is he then who shall be cast into the fire, or he who shall come forth secure on the day of resurrection, in the better position? Do what ye will: but His eye is on all your doings. |
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| Asad | VERILY, they who distort the meaning of Our messages are not hidden from Us: hence, which [of the two] will be in a better state - he that is [destined to be] cast into the fire, or he that shall come secure [before Us] on Resurrection Day? Do what you will: verily, He sees all that you do. |
Fussilat 041:041
| 41:41 ان الذين كفروا بالذكر لما جاءهم وانه لكتاب عزيز |
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| Transliteration | Inna allatheena kafaroo bialththikri lamma jaahum wa-innahu lakitabun AAazeezun |
| Literal | That truly those who disbelieved with the reminder/remembrance when (it) came to them, and that it truly is a glorious/mighty Book (E) . |
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| Yusuf Ali | Those who reject the Message when it comes to them (are not hidden from Us). And indeed it is a Book of exalted power. |
| Pickthal | Lo! those who disbelieve in the Reminder when it cometh unto them (are guilty), for lo! it is an unassailable Scripture. |
| Arberry | Those who disbelieve in the Remembrance when it comes to them -- and surely it is a Book Sublime; |
| Shakir | Surely those who disbelieve in the reminder when it comes to them, and most surely it is a Mighty Book: |
| Sarwar | The disbelievers (do not know) that the Quran which was sent to them is certainly a glorious Book. |
| Khalifa | Those who have rejected the Quran's proof when it came to them, have also rejected an Honorable book. |
| Hilali/Khan | Verily, those who disbelieved in the Reminder (i.e. the Quran) when it came to them (shall receive the punishment). And verily, it is an honourable respected Book (because it is Allahs Speech, and He has protected it from corruption, etc.). (See V.15:9) |
| H/K/Saheeh | Indeed, those who disbelieve in the message after it has come to them… And indeed, it is a mighty Book. |
| Malik | Those who reject this reminder when it comes to them should know that in fact it is a mighty Book.[41] |
| QXP | Think of those who fail to see the power in this Reminder when it comes to them! For, verily, it is a Tremendous Scripture. |
| Maulana Ali | Those who disbelieve in the Reminder when it comes to them, and surely it is an Invincible Book: |
| Free Minds | Surely, those who have rejected the Reminder when it came to them; and it is an Honourable Scripture. |
| Qaribullah | Those who disbelieve in the Remembrance when it comes to them and indeed this is a Mighty Book |
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| George Sale | Verily they who believe not in the admonition of the Koran, after it hath come unto them, shall one day be discovered. It is certainly a book of infinite value: |
| JM Rodwell | Verily, they who believe not in "the warning," after it hath come to them and yet the Koran is a glorious book! |
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| Asad | Verily, they who are bent on denying the truth of this reminder as soon as it comes to them - [they are the losers]: for, behold, it is a sublime divine writ: |
Fussilat 041:042
| 41:42 لاياتيه الباطل من بين يديه ولامن خلفه تنزيل من حكيم حميد |
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| Transliteration | La ya/teehi albatilu min bayni yadayhi wala min khalfihi tanzeelun min hakeemin hameedin |
| Literal | The falsehood does not come to it from between its hand and nor from behind it, descent from (the) wise/judicious, praiseworthy/commendable. |
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| Yusuf Ali | No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise. |
| Pickthal | Falsehood cannot come at it from before it or from behind it. (It is) a revelation from the Wise, the Owner of Praise. |
| Arberry | falsehood comes not to it from before it nor from behind it; a sending down from One All-wise, All-laudable. |
| Shakir | Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One. |
| Sarwar | Falsehood can not reach it from any direction. It is the revelation from the All-wise, Praiseworthy One. |
| Khalifa | No falsehood could enter it, in the past or in the future; a revelation from a Most Wise, Praiseworthy. |
| Hilali/Khan | Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah ). |
| H/K/Saheeh | Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy. |
| Malik | No falsehood can approach it from before or from behind. It is a revelation from the One Who is Wise and Praiseworthy.[42] |
| QXP | No falsehood can ever approach it openly or in stealth - a Revelation from all Wise, Owner of Praise. |
| Maulana Ali | Falsehood cannot come at it from before or behind it: a revelation from the Wise, the Praised One. |
| Free Minds | No falsehood could enter it, presently or afterwards; a revelation from a Most Wise, Praiseworthy. |
| Qaribullah | falsehood does not come to it from before it or from behind it. It is a sending down from the One, the Wise, the Praised. |
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| George Sale | Vanity shall not approach it, either from before it, or from behind it: It is a revelation from a wise God, whose praise is justly to be celebrated. |
| JM Rodwell | Falsehood, from whatever side it cometh, shall not come night it; it is a missive down from the Wise, the Praiseworthy. |
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| Asad | no falsehood can ever attain to it openly, and neither in a stealthy manner, [since it is] bestowed from on high by One who is truly wise, ever to be praised. [Lit., "neither from between its hands, nor from behind it", i.e., it cannot be openly changed by means of additions or omissions (Razi), and neither surreptitiously, by hostile or deliberately confusing interpretations. The above is one of the Quranic passages on which the great commentator Abu Muslim al-Isfahani (as quoted by Razi) bases his absolute rejection of the theory of "abrogation" (for which see note on 2:106). Since the "abrogation" of any Quran-verse would have amounted to its ibtal - that is, to an open or implied declaration that it was henceforth to be regarded as null and void - the verse in question would have to be considered "false" (batil) in the context of the Quran as it is before us: and this, as Abu Muslim points out, would clearly contradict the above statement that "no falsehood (batil) can ever attain to it".] |
Fussilat 041:043
| 41:43 مايقال لك الا ماقد قيل للرسل من قبلك ان ربك لذو مغفرة وذو عقاب اليم |
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| Transliteration | Ma yuqalu laka illa ma qad qeela lilrrusuli min qablika inna rabbaka lathoo maghfiratin wathoo AAiqabin aleemin |
| Literal | (It) is not said to you except what had been said to the messengers from before you, that truly your Lord (is owner) of (E) a forgiveness and (owner) of a painful punishment. |
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| Yusuf Ali | Nothing is said to thee that was not said to the messengers before thee: that thy lord has at his Command (all) forgiveness as well as a most Grievous Penalty. |
| Pickthal | Naught is said unto thee (Muhammad) save what was said unto the messengers before thee. Lo! thy Lord is owner of forgiveness, and owner (also) of dire punishment. |
| Arberry | Naught is said to thee but what already was said to the Messengers before thee. Surely thy Lord is a Lord of forgiveness and of painful retribution. |
| Shakir | Naught is said to you but what was said indeed to the messengers before you; surely your Lord is the Lord of forgiveness and the Lord of painful retribution. |
| Sarwar | Nothing has been said to you which was not said to the Messengers who lived before you. Your Lord is certainly All-forgiving, but stern in His retribution. |
| Khalifa | What is said to you is precisely what was said to the previous messengers. Your Lord possesses forgiveness, and He also possesses painful retribution. |
| Hilali/Khan | Nothing is said to you (O Muhammad SAW) except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment. |
| H/K/Saheeh | Nothing is said to you, [O Muúammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty. |
| Malik | Nothing is said to you (O Muhammad) that was not said to the Messengers before you: that surely your Lord is the Lord of forgiveness, and at the same time the Lord of painful retribution.[43] |
| QXP | Nothing is being said to you (O Messenger) but what was said to all Messengers before you. Behold, your Lord is Owner of the protecting forgiveness, and Owner of awesome grasp. ('Ghafarah' = Helmet of armor = Protecting from hurt = Absolving imperfections). |
| Maulana Ali | Naught is said to thee but what was said to messengers before thee. Surely thy Lord is the Lord of Forgiveness and the Lord of painful Retribution. |
| Free Minds | What is being said to you is the same that was said to the messengers before you. Your Lord has forgiveness, and a painful retribution. |
| Qaribullah | Nothing that is said to you has not already been said to other Messengers before you. Indeed, your Lord is a Lord of forgiveness, but stern in retribution. |
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| George Sale | No other is said unto thee by the infidels of Mecca, than what hath been formerly said, unto the Apostles before thee: Verily thy Lord is inclined to forgiveness, and is also able to chastise severely. |
| JM Rodwell | Nothing hath been said to thee which hath not been said of old to apostles before thee. Verily with thy Lord is forgiveness, and with Him is terrible retribution. |
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| Asad | [And as for thee, O Prophet,] nothing is being said to thee but what was said to all [of God's] apostles before thy time. [This is an allusion to the allegation of the Prophet's opponents that he himself was the "author" of what he claimed to be a divine revelation, as well as to their demand that he should "prove" the truth of his prophetic mission by producing a miracle: a scornful attitude with which all the earlier prophets had been confronted at one time or another, and which is epitomized in the "saying" of the unbelievers mentioned in verse 5 of this surah.] Behold, thy Sustainer is indeed full of forgiveness - but He has also the power to requite most grievously! |
Fussilat 041:044
| 41:44 ولو جعلناه قرانا اعجميا لقالوا لولا فصلت اياته ءاعجمي وعربي قل هو للذين امنوا هدى وشفاء والذين لايؤمنون في اذانهم وقر وهو عليهم عمى اولئك ينادون من مكان بعيد |
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| Transliteration | Walaw jaAAalnahu qur-anan aAAjamiyyan laqaloo lawla fussilat ayatuhu aaAAjamiyyun waAAarabiyyun qul huwa lillatheena amanoo hudan washifaon waallatheena la yu/minoona fee athanihim waqrun wahuwa AAalayhim AAaman ola-ika yunadawna min makanin baAAeedin |
| Literal | And if We made it a non-Arabic/Persian Koran , they would have said: "If only its verses were detailed/explained . Is (it) a non-Arabic/Persian (Koran) and an Arab (messenger)?" Say: "It is to those who believed guidance and a cure/recovery/healing; and those who do not believe, in their ears (is a) weight/heaviness and it is on them blindness/confusion , those, they are being called, from a far/distant place/position ."350 |
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| Yusuf Ali | Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!" |
| Pickthal | And if We had appointed it a Lecture in a foreign tongue they would assuredly have said: If only its verses were expounded (so that we might understand)? What! A foreign tongue and an Arab? - Say unto them (O Muhammad): For those who believe it is a guidance and a healing; and as for those who disbelieve, there is a deafness in their ears, and it is blindness for them. Such are called to from afar. |
| Arberry | If We had made it a barbarous Koran, they would have said, 'Why are its signs not distinguished? What, barbarous and Arabic?' Say: 'To the believers it is a guidance, and a healing; but those who believe not, in their ears is a heaviness, and to them it is a blindness; those -- they are called from a far place.' |
| Shakir | And if We had made it a Quran in a foreign tongue, they would certainly have said: Why have not its communications been made clear? What! a foreign (tongue) and an Arabian! Say: It is to those who believe a guidance and a healing; and (as for) those who do not believe, there is a heaviness in their ears and it is obscure to them; these shall be called to from a far-off place. |
| Sarwar | Had We sent down this Quran in a non-Arabic language, they would have said, "Why have its verses not been well expounded?" Could a non-Arabic Book be revealed to an Arabic speaking person? (Muhammad), say, "It is a guide and a cure for the believers. As for those who do not believe, they are deaf and blind. It is as though they had been called from a distant place". |
| Khalifa | If we made it a non-Arabic Quran they would have said, "Why did it come down in that language?" Whether it is Arabic or non-Arabic, say, "For those who believe, it is a guide and healing. As for those who disbelieve, they will be deaf and blind to it, as if they are being addressed from faraway." |
| Hilali/Khan | And if We had sent this as a Quran in a foreign language other than Arabic, they would have said: "Why are not its Verses explained in detail (in our language)? What! (A Book) not in Arabic and (the Messenger) an Arab?" Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Quran) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand). |
| H/K/Saheeh | And if We had made it a non-Arabic Qurâ an, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe in their ears is deafness, and it is upon them blindness. Those are being called from a distant place. |
| Malik | Had We revealed this Qur’an in a foreign language, they (same people) would have said: "Why have not its verses been made clear? Why in a foreign language, while the audience are Arabs?" Say O Prophet: "To the believers, it is a guide and a healing; and the ones who do not believe, it is merely their deafness and their blindness; because they act as if they are being called from a far-off place."[44] |
| QXP | Now if We had made it a Qur'an in a non-Arabic tongue they would surely have said, "Why is it that its verses have not been made clear? Why - a foreign tongue and an Arab?" Say, "For those who accept it, this is a Guidance and medicine for a wholesome life. But as for those who will not believe (Arabs or non-Arabs), in their ears is deafness, and so it remains obscure to them. They are like people who are called to from afar. (26:200) |
| Maulana Ali | And if We had made it a Qur’an in a foreign tongue, they would have said: Why have not its messages been made clear? What! a foreign (tongue) and an Arab! Say: It is to those who believe a guidance and a healing, and those who believe not, there is a deafness in their ears and it is obscure to them. These are called to from a place afar. |
| Free Minds | And had We made it a non-Arabic Quran, they would have said: "If only its verses were made clear!" Non-Arabic and Arabic, Say: "For those who believe, it is a guide and healing. As for those who disbelieve, there is a deafness in their ears, and they are blind to it. These will be called from a place far away." |
| Qaribullah | Had We made the Koran in a nonArabic (language) they would have said: 'If only its verses were distinguished! Why in (a) nonArabic (language, when the Prophet is) an Arab? ' Say: 'To the believers it is a guidance and a healing. But to those who do not believe, there is a heaviness in their ears, to them it is blindness. They are those called from afar. ' |
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| George Sale | If We had revealed the Koran in a foreign language, they had surely said, unless the signs thereof be distinctly explained, we will not receive the same: Is the book written in a foreign tongue, and the person unto whom it is directed, an Arabian? Answer, it is, unto those who believe, a sure guide, and a remedy for doubt and uncertainty: But unto those who believe not, it is a thickness of hearing in their ears, and it is a darkness which covereth them; these are as they who are called unto from a distant place. |
| JM Rodwell | Had we made it a Koran in a foreign tongue, they had surely said, "Unless its signs be made clear . . . ! What! in a foreign tongue? and the people Arabian?" SAY: It is to those who believe a guide and a medicine; but as to those who believe not, there is |
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| Asad | Now if We had willed this [divine writ] to be a discourse in a non-Arabic tongue, they [who now reject it] would surely have said, "Why is it that its messages have not been spelled out clearly? [Sc., "in a tongue which we can understand". Since the Prophet was an Arab and lived in an Arabian environment, his message had to be expressed in the Arabic language, which the people to whom it was addressed in the first instance could understand: see in this connection note on the first sentence of 13:37, as well as the first half of 14:4 - "never have We sent forth any apostle otherwise than [with a message] in his own people's tongue, so that he might make [the truth] clear unto them". Had the message of the Quran been formulated in a language other than Arabic, the opponents of the Prophet would have been justified in saying, "between us and thee is a barrier" (verse 5 of this surah).] Why - [a message in] a non-Arabic tongue, and [its bearer] an Arab?" Say: "Unto all who have attained to faith, this [divine writ] is a guidance and a source of health; but as for those who will not believe - in their ears is deafness, and so it remains obscure to them: they are [like people who are] being called from too far away. [Lit., "from a far-off place": i.e., they only hear the sound of the words, but cannot understand their meaning.] |
Fussilat 041:045
| 41:45 ولقد اتينا موسى الكتاب فاختلف فيه ولولا كلمة سبقت من ربك لقضي بينهم وانهم لفي شك منه مريب |
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| Transliteration | Walaqad atayna moosa alkitaba faikhtulifa feehi walawla kalimatun sabaqat min rabbika laqudiya baynahum wa-innahum lafee shakkin minhu mureebin |
| Literal | And We had given/brought Moses The Book , so it was disputed in it, and where it not for a word (that) proceeded from your Lord, (it) would have been executed between them, and that they truly are in doubtful/suspicious doubt/suspicion from it. |
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| Yusuf Ali | We certainly gave Moses the Book aforetime: but disputes arose therein. Had it not been for a Word that went forth before from thy Lord, (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon. |
| Pickthal | And We verily gave Moses the Scripture, but there hath been dispute concerning it; and but for a Word that had already gone forth from thy Lord, it would ere now have been judged between them; but lo! they are in hopeless doubt concerning it. |
| Arberry | And We gave Moses the Book; and there was difference concerning it, and but for a Word that preceded from thy Lord, it had been decided between them; and they are in doubt of it disquieting. |
| Shakir | And certainly We gave the Book to Musa, but it has been differed about, and had not a word already gone forth from your Lord, judgment would certainly have been given between them; and most surely they are in a disquieting doubt about it. |
| Sarwar | We had given the Book to Moses about which people greatly disagreed. Had the word of your Lord not been decreed, He would have certainly settled their differences (there and then). They were greatly suspicious and doubtful about the Book of Moses. |
| Khalifa | We have given Moses the scripture and it was also disputed. If it were not for your Lord's predetermined decision, they would have been judged immediately. Indeed, they harbor too many doubts. |
| Hilali/Khan | And indeed We gave Moosa (Moses) the Scripture, but dispute arose therein. And had it not been for a Word that went forth before from your Lord, (the torment would have overtaken them) and the matter would have been settled between them. But truly, they are in grave doubt thereto (i.e. about the Quran). (Tafsir Al-Qurtubi, Vol. 15, Page 370) |
| H/K/Saheeh | And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the Qurâ an, in disquieting doubt. |
| Malik | Before this Qur’an, We had given the Book to Moses and it was similarly disputed. If your Lord had not already given a word, the Judgment would have been passed between the disputants; grave though their suspicions were about it.[45] |
| QXP | Yes, indeed, We had given Moses the Scripture too (in their language), and it was also disputed. And but for a Word from your Lord that has already gone forth, all disputes between them would have been judged. And, behold, they keep lingering in doubt amounting to suspicion concerning this Revelation as well! (The Word gone forth = The Law of free will (2:256), (11:118-119)). |
| Maulana Ali | And indeed We gave Moses the Book, but differences arose therein. And had not a word already gone forth from thy Lord, judgment would have been given between them. And surely they are in a disquieting doubt about it. |
| Free Minds | And We have given Moses the Scripture, but it was disputed in. And had it not been for your Lord's predetermined decision, they would have been judged immediately. Indeed, they harbour many doubts about it. |
| Qaribullah | We gave the Book to Moses, but there were disputes about it, and had it not been for a Word that preceded from your Lord (their disputes) would have been decided between them. But they are in disquieting doubt about it. |
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| George Sale | We heretofore gave the book of the law unto Moses; and a dispute arose concerning the same: And if a previous decree had not proceeded from thy Lord, to respite the opposers of that revelation, verily the matter had been decided between them, by the destruction of the infidels; for they were in a very great doubt as to the same. |
| JM Rodwell | Of old we gave the Book to Moses, and disputes arose about it: and if a decree of respite from thy Lord had gone before, there would surely have been a decision between them: for great were their doubts and questionings about it. |
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| Asad | Thus, too, have We vouchsafed revelation unto Moses aforetime, and thereupon disputes arose about it. [As was and is the case with the Quran, some people accepted the divine message revealed to Moses, and some rejected it (Zamakhshari, Razi), while others disagreed about the import and application of its tenets (Tabari).] And [then, as now,] had it not been for a decree that had already gone forth from thy Sustainer, all would indeed have been decided between them [from the outset]. [For an explanation of this passage, as well as of the above parallel between men's attitudes towards the earlier scriptures and the Quran, see the second sentence of 10:19 and the corresponding note.] As it is, behold, they [who will not believe in this divine writ] are in grave doubt, amounting to suspicion, about what it portends. [Lit., "about it", i.e., doubts as to whether the Quranic approach to problems of man's spirit and body - and, in particular, its stress on the essential unity of these twin aspects of human life (cf. note on the first sentence of 2:143) - is justified or not. In a wider sense, these doubts of the deniers of the truth relate to the question of whether religion as such is "beneficial" or "injurious" to human society - a question which is posed and answered by them with a strong bias against all religious faith.] |
Fussilat 041:046
| 41:46 من عمل صالحا فلنفسه ومن اساء فعليها وماربك بظلام للعبيد |
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| Transliteration | Man AAamila salihan falinafsihi waman asaa faAAalayha wama rabbuka bithallamin lilAAabeedi |
| Literal | Who made/did correct/righteous deeds, so for himself, and who did bad/evil/harm so on (for) it, and your Lord (is) not with an unjust/oppressor to the worshippers. |
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| Yusuf Ali | Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants. |
| Pickthal | Whoso doeth right it is for his soul, and whoso doeth wrong it is against it. And thy Lord is not at all a tyrant to His slaves. |
| Arberry | Whoso does righteousness, it is to his own gain, and whoso does evil, it is to his own loss. Thy Lord wrongs not His servants. |
| Shakir | Whoever does good, it is for his own soul, and whoever does evil, it is against it; and your Lord is not in the least unjust to the servants. |
| Sarwar | Whoever acts righteously does so for his own good and whoever commits evil does so against his soul. Your Lord is not unjust to His servants. |
| Khalifa | Whoever works righteousness does so for his own good, and whoever works evil does so to his own detriment. Your Lord is never unjust towards the people. |
| Hilali/Khan | Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against his ownself, and your Lord is not at all unjust to (His) slaves. |
| H/K/Saheeh | Whoever does righteousness it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants. |
| Malik | He who does good deeds, does it for his own soul; and he who commits evil does so at his own peril: Your Lord is never unjust to His servants.[46] |
| QXP | (The Revelation that shows mankind how to grow their 'Self'.) Whoever does good to others does good to his own 'Self', and whoever causes imbalance in the lives of others, hurts his own 'Self'. And your Lord is never unjust to His servants. |
| Maulana Ali | Whoever does good, it is for his own soul; and whoever does evil, it is against it. And thy Lord is not in the least unjust to the servants. |
| Free Minds | Whoever does good works does so for his own soul, and whoever works evil shall have the same. Your Lord does not wrong the servants. |
| Qaribullah | He who does good does it for himself; and he who does evil does so against it. Your Lord never wrongs His worshipers. |
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| George Sale | He who doth right, doth it to the advantage of his own soul; and he who doth evil, doth it against the same: For thy Lord is not unjust towards his servants. |
| JM Rodwell | He who doth right-it is for himself: and he who doth evil-it is for himself: and thy Lord will not deal unfairly with his servants. |
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| Asad | WHOEVER does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt: and never does God do the least wrong to His creatures. |
Fussilat 041:047
| 41:47 اليه يرد علم الساعة وماتخرج من ثمرات من اكمامها وماتحمل من انثى ولاتضع الا بعلمه ويوم يناديهم اين شركائي قالوا اذناك مامنا من شهيد |
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| Transliteration | Ilayhi yuraddu AAilmu alssaAAati wama takhruju min thamaratin min akmamiha wama tahmilu min ontha wala tadaAAu illa biAAilmihi wayawma yunadeehim ayna shuraka-ee qaloo athannaka ma minna min shaheedin |
| Literal | To Him the Hour's/Resurrection's knowledge be returned, and none emerges from fruits from its buds/covers from which they emerge, and none from a female conceives/(is) pregnant with/carries , and nor gives birth/drops except with His knowledge, and a day/time He calls them: "Where (are) my p artners?" They said: "We took your leave, we informed you , none from an honest witness/testifier is from us." |
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| Yusuf Ali | To Him is referred the Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of its sheath, nor does a female conceive (within her womb) nor bring forth the Day that (Allah) will propound to them the (question), "Where are the partners (ye attributed to Me?" They will say, "We do assure thee not one of us can bear witness!" |
| Pickthal | Unto Him is referred (all) knowledge of the Hour. And no fruits burst forth from their sheaths, and no female carrieth or bringeth forth but with His knowledge. And on the day when He calleth unto them: Where are now My partners? they will say: We confess unto Thee, not one of us is a witness (for them). |
| Arberry | To Him is referred the knowledge of the Hour. Not a fruit comes forth from its sheath, no female bears or brings forth, save with His knowledge. Upon the day when He shall call to them, 'Where now are My associates?' they shall say, 'We proclaim to Thee, there is not a witness among us. |
| Shakir | To Him is referred the knowledge of the hour, and there come not forth any of the fruits from their coverings, nor does a female bear, nor does she give birth, but with His knowledge; and on the day when He shall call out to them, Where are (those whom you called) My associates? They shall say: We declare to Thee, none of us is a witness. |
| Sarwar | It is He who has the knowledge of the Hour of Doom and the fruits that will come out of their covering. He knows what the females conceive and deliver. On the day when the unbelievers will be asked, "Where are the idols which you considered equal to God?," they will reply, "We declare that none of us have seen them". |
| Khalifa | With Him is the knowledge about the Hour (end of the world). No fruits emerge from their sheaths, nor does any female conceive or give birth, without His knowledge. The day will come when He asks them: "Where are those idols that you set up beside Me?" They will say, "We proclaim to You that none of us bears witness to that." |
| Hilali/Khan | (The learned men) refer to Him (Alone) the knowledge of the Hour. No fruit comes out of its sheath, nor does a female conceive (within her womb), nor brings forth (young), except by His Knowledge. And on the Day when He will call unto them (polytheists) (saying): "Where are My (so-called) partners (whom you did invent)?" They will say: "We inform You that none of us bears witness to it (that they are Your partners)!" |
| H/K/Saheeh | To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them, "Where are My 'partnersâ ?" they will say, "We announce to You that there is [no longer] among us any witness [to that]." |
| Malik | He Alone has the knowledge of the Hour of Doom. No fruit comes out of its sheath, nor does a female conceive, nor she gives birth but with His knowledge. On the Day of Judgment when Allah will ask the unbelievers: "Where are those partners that you associated with Me?" They will answer: "We confess that none of us can vouch for them."[47] |
| QXP | In Him alone is vested the knowledge of the Hour. (Actions reach their logical consequence in stages). And no fruit emerges from its sheath, and no female ever conceives, nor gives birth, but according to His Laws of Science. And so, on the Day He will call them, "Where are now those 'partners' of Mine?" They will say, "We confess to You, none of us sees them around here." ('Ilm = Knowledge = Skill = Science). |
| Maulana Ali | To Him is referred the knowledge of the Hour. And no fruit comes forth from its coverings, nor does a female bear or bring forth but with His knowledge. And on the day when He calls out to them: Where are My associates? they will say: We declare to Thee, not one of us can bear witness. |
| Free Minds | To Him belongs the knowledge regarding the Hour. And no fruits emerge from their sheaths, nor does any female conceive or give birth, except by His knowledge. And on the Day He asks them: "Where are My partners?" They will Say: "By your leave, none of us will testify to that." |
| Qaribullah | To Him is referred the knowledge of the Hour. No fruit sprouts forth from its sheath, no female conceives or is delivered, except with His Knowledge. On the Day He will call to them: 'Where then are My associates? ' they will reply: 'We proclaim to You that none of us can bear witness. ' |
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| George Sale | Unto Him is reserved the knowledge of the hour of judgement: And no fruit cometh forth from the knops which involve it; neither doth any female conceive in her womb, nor is she delivered of her burden, but with his knowledge. On the day whereon He shall call them to Him, saying, where are my companions which ye ascribed unto Me? They shall answer, we assure Thee there is no witness of this matter among us: |
| JM Rodwell | With Him alone is the knowledge of "the Hour." No fruit cometh forth from its coverings, neither doth any female conceive, nor is she delivered, but with His knowledge. And on that day He shall call men to Him, saying, "Where are the companions ye gave me? |
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| Asad | In Him alone is vested the knowledge of when the Last Hour will come. And no fruit bursts forth from its calyx, and no female ever conceives, nor ever gives birth, save with His knowledge. And so, on the Day when He shall call out to them, "Where, now, are those [alleged] partners of Mine?" - they will [surely] answer, "We confess unto Thee that none of us can bear witness [to anyone's having a share in Thy divinity]!" |
Fussilat 041:048
| 41:48 وضل عنهم ماكانوا يدعون من قبل وظنوا مالهم من محيص |
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| Transliteration | Wadalla AAanhum ma kanoo yadAAoona min qablu wathannoo ma lahum min maheesin |
| Literal | And what they were calling from before misguided/lost from them, and they thought/assumed nothing from (an) escape/diversion (is) for them (there is no escape for them). |
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| Yusuf Ali | The (deities) they used to invoke aforetime will leave them in the lurch, and they will perceive that they have no way of escape. |
| Pickthal | And those to whom they used to cry of old have failed them, and they perceive they have no place of refuge. |
| Arberry | Then that they called upon before will go astray from them and they will think that they have no asylum. |
| Shakir | And away from them shall go what they called upon before, and they shall know for certain that there is no escape for them. |
| Sarwar | Whatever they had worshipped before will disappear and they will then know that there is no way for them to escape. |
| Khalifa | The idols they had idolized will disown them, and they will realize that there will be no escape. |
| Hilali/Khan | And those whom they used to invoke before will fail them, and they will perceive that they have no place of refuge (from Allahs punishment). |
| H/K/Saheeh | And lost from them will be those they were invoking before, and they will be certain that they have no place of escape. |
| Malik | Those deities whom they used to invoke will vanish from them and they shall realize that there is no escape.[48] |
| QXP | And thus, those whom they used to call upon before, will leave them groping in the dark. And they will realize there is no asylum for them. |
| Maulana Ali | And those whom they called upon before will fail them, and they will know that they cannot escape. |
| Free Minds | And they were abandoned by that which they used to call on before, and they realised that there will be no escape. |
| Qaribullah | Those they used to call upon before will go away from them, and they shall think that they have no asylum. |
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| George Sale | And the idols which they called on before, shall withdraw themselves from them; and they shall perceive that there will be no way to escape. |
| JM Rodwell | And what they erst called on shall pass away from them, and they shall perceive that there will be no escape for them. |
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| Asad | And so, all that they were wont to invoke aforetime will have forsaken them; and they shall know for certain that there is no escape for them. |
Fussilat 041:049
| 41:49 لايسأم الانسان من دعاء الخير وان مسه الشر فيؤوس قنوط |
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| Transliteration | La yas-amu al-insanu min duAAa-i alkhayri wa-in massahu alshsharru fayaoosun qanootun |
| Literal | The human/mankind does not get bored/tired from the goodness' call/request/prayer , and if the bad/evil/harm touched him, so he is despairing/hopeless despaired. |
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| Yusuf Ali | Man does not weary of asking for good (things), but if ill touches him, he gives up all hope (and) is lost in despair. |
| Pickthal | Man tireth not of praying for good, and if ill toucheth him, then he is disheartened, desperate. |
| Arberry | Man wearies not of praying for good; but when evil visits him, then he is cast down and desperate. |
| Shakir | Man is never tired of praying for good, and if evil touch him, then he is despairing, hopeless. |
| Sarwar | The human being never tires of asking for good, but if he is afflicted by hardship, he despairs and gives up all hope. |
| Khalifa | The human being never tires of imploring for good things. And when adversity befalls him, he turns despondent, desperate. |
| Hilali/Khan | Man (the disbeliever) does not get tired of asking good (things from Allah), but if an evil touches him, then he gives up all hope and is lost in despair. |
| H/K/Saheeh | Man is not weary of supplication for good [things], but if evil touches him, he is hopeless and despairing. |
| Malik | Man is never tired of praying for good, but when any evil befalls him, he loses hope and is in despair.[49] |
| QXP | Man tires not of looking for wealth and happiness, and if harm touches him, soon he is disheartened, despondent. (100:8), (102:1-2). |
| Maulana Ali | Man tires not of praying for good, but, if evil touch him, he is despairing, hopeless. |
| Free Minds | The human being does not tire in imploring for good things. But if adversity touches him, he is disheartened, desperate! |
| Qaribullah | Mankind never wearies of supplicating for goodness, but when evil befalls him he is downcast and (grows) desperate. |
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| George Sale | Man is not wearied with asking good; but if evil befall him, he despondeth, and despaireth. |
| JM Rodwell | Man ceaseth not to pray for good: but if evil betide him he despondeth, despairing. |
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| Asad | MAN NEVER TIRES of asking for the good [things of life]; and if evil fortune touches him, he abandons all hope, giving himself up to despair. [See note on 11:9.] |
Fussilat 041:050
| 41:50 ولئن اذقناه رحمة منا من بعد ضراء مسته ليقولن هذا لي ومااظن الساعة قائمة ولئن رجعت الى ربي ان لي عنده للحسني فلننبئن الذين كفروا بما عملوا ولنذيقنهم من عذاب غليظ |
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| Transliteration | Wala-in athaqnahu rahmatan minna min baAAdi darraa massat-hu layaqoolanna hatha lee wama athunnu alssaAAata qa-imatan wala-in rujiAAtu ila rabbee inna lee AAindahu lalhusna falanunabbi-anna allatheena kafaroo bima AAamiloo walanutheeqannahum min AAathabin ghaleethin |
| Literal | And if (E) We made him taste/experience mercy from Us, from after calamity/disastrous distress touched him, he will say (E): "That (is) for me, and I do not think/assume the Hour/Resurrection (is) starting , and if (E) I was returned to my Lord, that truly for me at Him (is) the best/most beautiful/goodness (E)." So We will inform those who disbelieved with what they made/did , and We will make them taste/experience (E) from a strong/rough torture. |
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| Yusuf Ali | When we give him a taste of some Mercy from Ourselves, after some adversity has touched him, he is sure to say, "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord, I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did, and We shall give them the taste of a severe Penalty. |
| Pickthal | And verily, if We cause him to taste mercy after some hurt that hath touched him, he will say: This is my own; and I deem not that the Hour will ever rise, and if I am brought back to my Lord, I surely shall be better off with Him - But We verily shall tell those who disbelieve (all) that they did, and We verily shall make them taste hard punishment. |
| Arberry | And if We let him taste mercy from Us after hardship that has visited him, he surely says, 'This is mine; I think not the Hour is coming. If I am returned to my Lord, surely the reward most fair with Him will be mine.' Then We shall tell the unbelievers the things they have done, and assuredly We shall let them taste a harsh chastisement. |
| Shakir | And if We make him taste mercy from Us after distress that has touched him, he would most certainly say: This is of me, and I do not think the hour will come to pass, and if I am sent back to my Lord, I shall have with Him sure good; but We will most certainly inform those who disbelieved of what they did, and We will most certainly make them taste of hard chastisement. |
| Sarwar | When We grant him mercy after his suffering, he (boldly) says, "This is what I deserved. I do not think that there will ever be a Day of Judgment. Even if I will be returned to my Lord, I shall still deserve to receive better rewards from Him." We shall certainly tell the unbelievers about their deeds and cause them to suffer a severe punishment. |
| Khalifa | And when we bless him after suffering some adversity, he says, "This belongs to me. I do not believe that the Hour will ever come to pass. Even if I am returned to my Lord, I will find at Him better things." Most certainly, we will inform the disbelievers of all their works, and will commit them to severe retribution. |
| Hilali/Khan | And truly, if We give him a taste of mercy from us, after some adversity (severe poverty or disease, etc.) has touched him, he is sure to say: "This is for me (due to my merit), I think not that the Hour will be established. But if I am brought back to my Lord, Surely, there will be for me the best (wealth, etc.) with Him. Then, We verily, will show to the disbelievers what they have done and We shall make them taste a severe torment. |
| H/K/Saheeh | And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is [due] to me, and I do not think the Hour will occur; and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best." But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment. |
| Malik | And if, after affliction, We vouchsafe him a favor from Ourself, he is sure to say: "I deserve this, I do not think that the Hour will ever come; and even if I am brought back to my Lord, I would still get good treatment from Him." The fact, however, is that We shall tell the disbelievers the truth of all that they had done and We shall make them taste a severe punishment.[50] |
| QXP | And when We let him taste Grace from Us after some hurt that has touched him, he says, "This is from, and for, me. I think not that the Time will ever rise (to go against me). And if I am indeed brought back before my Lord, then, behold, with Him is even better return for me." (I shall be favored there as I am favored here). But We certainly will tell the ungrateful all that they did. And certainly We will make them taste heavy punishment. ('Ma Li' = For me, from me. 'As-Sa'ah' = The Hour = Resurrection = Revolution = Turn of fortunes = Time (18:36)). |
| Maulana Ali | And if We make him taste mercy from Us after distress has touched him, he says: This is due to me, and I think not that the Hour will come to pass; and if I am sent back to my Lord, I shall have sure good with Him. So We shall certainly inform those who disbelieve of what they do, and We shall make them taste of hard chastisement. |
| Free Minds | And when We let him taste a mercy from Us after adversity had touched him, he will Say: "This was by my actions, and I do not think that the Hour will come to pass. And even if I am returned to my Lord, I will find at Him good things for me." Surely, We will inform the rejecters of all they had done, and We will let them taste the severe retribution. |
| Qaribullah | And if We give him a taste of mercy from Us after his affliction has befallen him, he is sure to say: 'This is my own. I do not think the Hour will ever come. And even if I am returned to my Lord, with Him there is for me the finest reward (Paradise). ' Then, We shall tell the unbelievers what they did and let them taste a harsh punishment. |
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| George Sale | And if We cause him to taste mercy from Us, after affliction hath touched him, he surely saith, this is due to me on account of my deserts: I do not think the hour of judgement will ever come; and if I be brought before my Lord, I shall surely attain, with Him, the most excellent condition. But We will then declare unto those who shall not have believed, that which they have wrought; and We will surely cause them to taste a most severe punishment. |
| JM Rodwell | And if we cause him to taste our mercy after affliction hath touched him, he is sure to say, "This is my due: and I take no thought of the Hour of Resurrection: and if I be brought back to my Lord, I shall indeed attain with Him my highest good." But we wi |
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| Asad | Yet whenever We let him taste some of Our grace after hardship has visited him, he is sure to say, "This is but my due!" - and, "I do not think that the Last Hour will ever come: [I.e., man is, as a rule, so blinded by his love of this world that he cannot imagine its ever coming to an end. Implied in this statement is a doubt as to whether there will really be an afterlife, and whether man will really be judged by God on resurrection.] but if [it should come, and] I should indeed be brought back unto my Sus tainer, then, behold, the ultimate good awaits me with Him! [Being fully convinced of his own merit (as expressed in the words, "This is but my due"), he is confident that - in case there should really be a life after death - his own flattering view of himself will be confirmed by God.] But [on the Day of Judgment] We shall most cer tainly give those who were bent on denying the truth [I.e., the truth of resurrection and of God's judgment.] full understanding of all that they ever did, and shall most certainly give them [thereby] a taste of suffering severe. [I.e., the realization of the spiritual blindness in which they spent their life will in itself be a source of their suffering in the hereafter: cf. 17:72 - "whoever is blind [of heart] in this [world] will be blind in the life to come (as well)".] |
Fussilat 041:051
| 41:51 واذا انعمنا على الانسان اعرض ونأى بجانبه واذا مسه الشر فذو دعاء عريض |
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| Transliteration | Wa-itha anAAamna AAala al-insani aAArada wanaa bijanibihi wa-itha massahu alshsharru fathoo duAAa-in AAareedin |
| Literal | And if We blessed/comforted and eased on the human/mankind he objected/opposed and he went far with his side/direction, and if the bad/evil/harm touched him, so (he is owner) of (a) wide/broad call/request/prayer . |
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| Yusuf Ali | When We bestow favours on man, he turns away, and gets himself remote on his side (instead of coming to Us); and when evil seizes him, (he comes) full of prolonged prayer! |
| Pickthal | When We show favour unto man, he withdraweth and turneth aside, but when ill toucheth him then he aboundeth in prayer. |
| Arberry | And when We bless man, he turns away and withdraws aside; but when evil visits him, he is full of endless prayers. |
| Shakir | And when We show favor to man, he turns aside and withdraws himself; and when evil touches him, he makes lengthy supplications. |
| Sarwar | When We grant the human being a favor, he ignores it and turns away but when he is afflicted by hardship, he starts lengthy prayers. |
| Khalifa | When we bless the human being, he turns away, and drifts farther and farther away, and when he suffers any affliction, he implores loudly. |
| Hilali/Khan | And when We show favour to man, he withdraws and turns away, but when evil touches him, then he has recourse to long supplications. |
| H/K/Saheeh | And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication. |
| Malik | When We bestow favors on man, he turns away and drifts off to another side; and when an evil befalls him, he comes with lengthy supplications.[51] |
| QXP | Also, when We bestow Bliss on man, he turns away, and withdraws aside, but when a hurt touches him, then he is full of prayers. (17:83). |
| Maulana Ali | And when We show favour to man, he turns away and withdraws himself; but when evil touches him, he is full of lengthy supplications. |
| Free Minds | And when We bless the human being, he withdraws and turns away, and when he suffers any adversity, he implores in long prayers! |
| Qaribullah | When We favor a human, he swerves away and withdraws aside, but when evil befalls him he is full of unending prayer. |
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| George Sale | When We confer favours on man, he turneth aside, and departeth without returning thanks: But when evil toucheth him, he is frequent at prayer. |
| JM Rodwell | When we are gracious to man, he withdraweth and turneth him aside: but when evil toucheth him, he is a man of long prayers. |
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| Asad | And, too, when We bestow Our blessings upon man, he tends to turn aside and keep aloof [from remembering Us]; but as soon as evil fortune touches him, he is full of wordy prayers! [Lit., "wide (i.e., prolonged or diffuse) prayers".] |
Fussilat 041:052
| 41:52 قل ارايتم ان كان من عند الله ثم كفرتم به من اضل ممن هو في شقاق بعيد |
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| Transliteration | Qul araaytum in kana min AAindi Allahi thumma kafartum bihi man adallu mimman huwa fee shiqaqin baAAeedin |
| Literal | Say: "Did you see/understand if (it) was from at God, then you disbelieved with (in) it, who (is) more misguided than who he is in far/distant defiance/animosity ." |
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| Yusuf Ali | Say: "See ye if the (Revelation) is (really) from Allah, and yet do ye reject it? Who is more astray than one who is in a schism far (from any purpose)?" |
| Pickthal | Bethink you: If it is from Allah and ye reject it - Who is further astray than one who is at open feud (with Allah)? |
| Arberry | Say: 'What think you? If it is from God, then you disbelieve in it, who is further astray than he who is in wide schism?' |
| Shakir | Say: Tell me if it is from Allah; then you disbelieve in it, who is in greater error than he who is in a prolonged opposition? |
| Sarwar | Say, "Think, if the (Quran) is from God and you have rejected it, then who has gone farther astray than the one who has wandered far from the truth?. |
| Khalifa | Proclaim: "What if this is truly from GOD, then you decide to reject it? Who are farther astray than those who decide to oppose this?" |
| Hilali/Khan | Say: "Tell me, if it (the Quran) is from Allah, and you disbelieve in it, who is more astray than one who is in opposition far away (from Allahs Right Path and His obedience). |
| H/K/Saheeh | Say, "Have you considered: if the Qurâ an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?" |
| Malik | O Prophet, ask them: "Have you ever considered: if this Qur’an is really from Allah and you deny it, who can be more astray than you who have gone too far in defying Him?"[52] |
| QXP | Say, "Have you ever considered: If this Revelation is truly from Allah and you deny it, then who can be more astray than he who is in a deep split of his personality or the one who opposes it?" (This Book from your Creator is all about you! (21:10)). |
| Maulana Ali | Say: See you, if it is from Allah, then you disbelieve in it, who is in greater error than he who is in opposition far away? |
| Free Minds | Say: "Do you see if this was from God and then you rejected it? Who is further astray than those who are in opposition?" |
| Qaribullah | Say: 'Think, if this (Koran) is indeed from Allah, and you disbelieve in it, who is further astray than he who is in a wide schism? ' |
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| George Sale | Say, what think ye? If the Koran be from God, and ye believe not therein; who will lie under a greater error, than he who dissenteth widely therefrom? |
| JM Rodwell | SAY: What think ye? If this Book be from God and ye believe it not, who will have gone further astray than he who is at a distance from it? |
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| Asad | HAVE YOU given thought [to how you will fare] if this be truly [a revelation] from God, the while you deny its truth? Who could be more astray than one who places himself [so] deeply in the wrong? [According to Razi, this is an implied allusion to the attitude of people who - as mentioned in verses 4 and 5 of this surah - "turn away" from the message of the Quran, saying, as it were: "Our hearts are veiled from whatever thou callest us to, [O Muhammad,] and in our ears is deafness, and between us and thee is a barrier.] |
Fussilat 041:053
| 41:53 سنريهم اياتنا في الافاق وفي انفسهم حتى يتبين لهم انه الحق اولم يكف بربك انه على كل شيء شهيد |
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| Transliteration | Sanureehim ayatina fee al-afaqi wafee anfusihim hatta yatabayyana lahum annahu alhaqqu awa lam yakfi birabbika annahu AAala kulli shay-in shaheedun |
| Literal | We will show them/make them understand Our verses/signs/evidences in the horizons/directions and in their selves, until (it) becomes clear/explained for them that it (is) the truth . Is (it) not enough/sufficient with your Lord, that He truly is on every thing witnessing/testifying? |
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| Yusuf Ali | Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things? |
| Pickthal | We shall show them Our portents on the horizons and within themselves until it will be manifest unto them that it is the Truth. Doth not thy Lord suffice, since He is Witness over all things? |
| Arberry | We shall show them Our signs in the horizons and in themselves, till it is clear to them that it is the truth. Suffices it not as to thy Lord, that He is witness over everything? |
| Shakir | We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth. Is it not sufficient as regards your Lord that He is a witness over all things? |
| Sarwar | We shall (continue to) show them Our evidence in the world and within their souls until it becomes clear that the Quran is the truth. Is it not sufficient for you that your Lord witness all things?. |
| Khalifa | We will show them our proofs in the horizons, and within themselves, until they realize that this is the truth. Is your Lord not sufficient as a witness of all things? |
| Hilali/Khan | We will show them Our Signs in the universe, and in their ownselves, until it becomes manifest to them that this (the Quran) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things? |
| H/K/Saheeh | We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness? |
| Malik | Soon shall We show them Our signs in the universe and in their own souls, until it becomes clear to them that this Qur’an is indeed the truth. Is it not enough that your Lord is a witness over everything?[53] |
| QXP | In time We will show them Our Signs in the utmost Horizons and within themselves, so that it will become clear to them that this Qur'an is indeed the Truth. Is it not enough for them to know that your Lord is Witness to all things (including this proclamation)? |
| Maulana Ali | We will soon show them Our signs in farthest regions and among their own people, until it is quite clear to them that it is the Truth. Is it not enough that thy Lord is a Witness over all things? |
| Free Minds | We will show them Our signs in the horizons, and within themselves, until it becomes clear to them that this is the truth. Is it not enough that your Lord is witness over all things? |
| Qaribullah | We will show them Our signs in all the horizons and in themselves, until it is clear to them that it is the truth. Is it not sufficient that your Lord is witness over everything? ' |
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| George Sale | Hereafter We will shew them our signs in the regions of the earth, and in themselves; until it become manifest unto them that this book is the truth. Is it not sufficient for thee that thy Lord is witness of all things? |
| JM Rodwell | We will shew them our signs in different countries and among themselves, until it become plain to them that it is the truth. Is it not enough for thee that thy Lord is witness of all things? |
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| Asad | In time We shall make them fully understand [Lit., "We will show them" or "make them see".] Our messages [through what they perceive] in the utmost horizons [of the universe] and within themselves, [I.e., through a progressive deepening and widening of their insight into the wonders of the universe as well as through a deeper understanding of man's own psyche - all of which points to the existence of a conscious Creator.] so that it will become clear unto them that this [revelation] is indeed the truth. [Still,] is it not enough [for them to know] that thy Sustainer is witness unto everything? [I.e., that He is almighty and all-seeing: a fundamental truth which, by itself, should be enough to remind man of his responsibility before Him.] |
Fussilat 041:054
| 41:54 الا انهم في مرية من لقاء ربهم الا انه بكل شئ محيط |
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| Transliteration | Ala innahum fee miryatin min liqa-i rabbihim ala innahu bikulli shay-in muheetun |
| Literal | Is (it) not that they truly are in doubt from meeting their Lord? Is (it) not that He truly is with every thing surrounding/encircling?351 |
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| Yusuf Ali | Ah indeed! Are they in doubt concerning the Meeting with their Lord? Ah indeed! It is He that doth encompass all things! |
| Pickthal | How! Are they still in doubt about the meeting with their Lord? Lo! Is not He surrounding all things? |
| Arberry | Are they not in doubt touching the encounter with their Lord? Does He not encompass everything? |
| Shakir | Now surely they are in doubt as to the meeting of their Lord; now surely He encompasses all things. |
| Sarwar | They are certainly doubtful about their meeting with their Lord. God indeed encompasses all things. |
| Khalifa | Indeed, they are doubtful about meeting their Lord. He is fully aware of all things. |
| Hilali/Khan | Verily! They are in doubt concerning the Meeting with their Lord? (i.e. Resurrection after their deaths, and their return to their Lord). Verily! He it is Who is surrounding all things! |
| H/K/Saheeh | Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing. 42-Surah Ash-Shura Bismillahir Raúmanir-Raúeem |
| Malik | Still they are in doubt about meeting their Lord! Yet it is He Who encompasses everything.[54] |
| QXP | Oh, verily, they are still in doubt about the meeting with their Lord! How! Does He not encompass everything? |
| Maulana Ali | Now surely they are in doubt as to the meeting with their Lord. Lo! He surely encompasses all things. |
| Free Minds | Indeed, they are in doubt about meeting their Lord; but He is encompassing all things. |
| Qaribullah | Are they not in doubt concerning the Meeting with their Lord? Attention, He encompasses everything. |
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| George Sale | Are they not in a doubt as to the meeting of their Lord at the resurrection? Doth not He encompass all things? |
| JM Rodwell | Are they not in doubt as to the meeting with their Lord? But doth he not encompass all things? |
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| Asad | Oh, verily, they are in doubt as to whether they will meet their Sustainer [on Judgment Day]! Oh, verily, He encompasses everything! |
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