| 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: |
| 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.] |
| 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.] |
| 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]!" |
| 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, |
| 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.)] |
| 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! |
| 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.] |
| 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: 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.] |
| 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."] |
| 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. |
| 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.] |
| 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!" |
| 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; |
| 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. |
| 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; |
| 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. |
| 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, |
| 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]. |
| 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. |
| 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 - |
| 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!" |
| 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. |
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