Surat
Yā-Sīn (Ya Sin) - سورة يس
[In
the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]
36:1
يس
Pronunciation
Ya-seen
Translation
Ya,
Seen.
Tafsir al-Jalalayn
Yā
sīn: God knows best what He means by these [letters].
وَالْقُرْآنِ
الْحَكِيمِ
Pronunciation
Walqur-ani
alhakeem
Translation
By
the wise Qur'an.
Tafsir al-Jalalayn
By
the Definitive Qur’ān, made definitive by its marvellous arrangement and unique
meanings,
إِنَّكَ لَمِنَ
الْمُرْسَلِينَ
Pronunciation
Innaka
lamina almursaleen
Translation
Indeed
you, [O Muhammad], are from among the messengers,
Tafsir al-Jalalayn
you,
O Muhammad (s), are indeed of those sent [by God],
عَلَىٰ صِرَاطٍ
مُّسْتَقِيمٍ
Pronunciation
AAala
siratin mustaqeem
Translation
On
a straight path.
Tafsir al-Jalalayn
on
a (‘alā is semantically connected to the preceding [statement]) straight path,
that is, [you follow] the way of the prophets before you, [enjoining] the
affirmation of God’s Oneness and guidance (the emphasis expressed by the oath
[in ‘by the definitive Qur’ān’] and the remainder [of the statement] is a
response to the disbelievers’ saying to him, ‘You have not been sent [by God]!’
[Q. 13:43].
تَنزِيلَ
الْعَزِيزِ الرَّحِيمِ
Pronunciation
Tanzeela
alAAazeezi arraheem
Translation
[This
is] a revelation of the Exalted in Might, the Merciful,
Tafsir al-Jalalayn
A
revelation from the Mighty, in His kingdom, the Merciful, to His creatures
(tanzīla’l-‘azīzi’l-rahīm is the predicate of an implicit subject, namely,
al-qur’ān),
لِتُنذِرَ
قَوْمًا مَّا أُنذِرَ آبَاؤُهُمْ فَهُمْ غَافِلُونَ
Pronunciation
Litunthira
qawman ma onthiraabaohum fahum ghafiloon
Translation
That
you may warn a people whose forefathers were not warned, so they are unaware.
Tafsir al-Jalalayn
that
you may warn, therewith, a people (qawman, connected to tanzīla, ‘a
revelation’) whose fathers were not warned, in the period of the interval
(al-fatra), so they, this people, are oblivious, to faith and right guidance.
لَقَدْ حَقَّ
الْقَوْلُ عَلَىٰ أَكْثَرِهِمْ فَهُمْ لَا يُؤْمِنُونَ
Pronunciation
Laqad
haqqa alqawlu AAalaaktharihim fahum la yu/minoon
Translation
Already
the word has come into effect upon most of them, so they do not believe.
Tafsir al-Jalalayn
The
word, for chastisement, has already proved true, it has become due, for most of
them, for they, in other words, most of them, will not believe.
إِنَّا جَعَلْنَا
فِي أَعْنَاقِهِمْ أَغْلَالًا فَهِيَ إِلَى الْأَذْقَانِ فَهُم مُّقْمَحُونَ
Pronunciation
Inna
jaAAalna fee aAAnaqihimaghlalan fahiya ila al-athqani fahummuqmahoon
Translation
Indeed,
We have put shackles on their necks, and they are to their chins, so they are
with heads [kept] aloft.
Tafsir al-Jalalayn
Indeed
We have put fetters around their necks, to bind to them their hands (because
ghull [is a fetter that] shackles the hands to the neck), such that they, the
hands, are, bound, up to the chins (adhqān is the plural of dhaqan, which is
where the two sides of the beard meet) so that their heads are upturned, they
are unable to lower them: this [statement] is figurative and is meant to
indicate their inability to yield to faith or to lower their heads to it.
وَجَعَلْنَا مِن
بَيْنِ أَيْدِيهِمْ سَدًّا وَمِنْ خَلْفِهِمْ سَدًّا فَأَغْشَيْنَاهُمْ فَهُمْ لَا
يُبْصِرُونَ
Pronunciation
WajaAAalna
min bayni aydeehim saddanwamin khalfihim saddan faaghshaynahum fahum la
yubsiroon
Translation
And
We have put before them a barrier and behind them a barrier and covered them,
so they do not see.
Tafsir al-Jalalayn
And
We have set before them a barrier (read saddan or suddan in both instances) and
behind them a barrier; so We have covered them, so they do not see — this is
also figurative, depicting the way in which the paths of faith are closed to
them.
وَسَوَاءٌ
عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ
Pronunciation
Wasawaon
AAalayhim aanthartahumam lam tunthirhum la yu/minoon
Translation
And
it is all the same for them whether you warn them or do not warn them - they
will not believe.
Tafsir al-Jalalayn
And
it is the same to them whether you warn them (read a-andhartuhum, pronouncing
both hamzas; or by substituting an alif for the second one; or by not
pronouncing the second one but inserting an alif between the one not pronounced
and the other one, or without [the insertion]) or do not warn them, they will
not believe.
إِنَّمَا تُنذِرُ
مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ ۖ فَبَشِّرْهُ
بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ
Pronunciation
Innama
tunthiru mani ittabaAAaaththikra wakhashiya arrahmanabilghaybi fabashshirhu
bimaghfiratin waajrin kareem
Translation
You
can only warn one who follows the message and fears the Most Merciful unseen.
So give him good tidings of forgiveness and noble reward.
Tafsir al-Jalalayn
You
can only warn, in other words, your warning will only benefit, him who follows
the Remembrance, the Qur’ān, and fears the Compassionate One in secret, who
fears Him despite not having seen Him; so give him the good tidings of
forgiveness and a noble reward, namely, Paradise.
إِنَّا نَحْنُ
نُحْيِي الْمَوْتَىٰ وَنَكْتُبُ مَا قَدَّمُوا وَآثَارَهُمْ ۚ وَكُلَّ شَيْءٍ
أَحْصَيْنَاهُ فِي إِمَامٍ مُّبِينٍ
Pronunciation
Inna
nahnu nuhyeealmawta wanaktubu ma qaddamoo waatharahumwakulla shay-in ahsaynahu
fee imamin mubeen
Translation
Indeed,
it is We who bring the dead to life and record what they have put forth and
what they left behind, and all things We have enumerated in a clear register.
Tafsir al-Jalalayn
Truly
it is We Who bring the dead to life, for the resurrection, and record, in the
Preserved Tablet, what they have sent ahead, during their lives, of good or
evil, that they may be requited for it, and their vestiges, what conduct was
followed after them as good practice. And everything (kulla shay’in is in the
accusative because of the verb that governs it [and is the following]) We have
numbered, We have recorded precisely, in a clear register, a clear Book,
namely, the Preserved Tablet.
وَاضْرِبْ لَهُم
مَّثَلًا أَصْحَابَ الْقَرْيَةِ إِذْ جَاءَهَا الْمُرْسَلُونَ
Pronunciation
Wadrib
lahum mathalan as-habaalqaryati ith jaaha almursaloon
Translation
And
present to them an example: the people of the city, when the messengers came to
it -
Tafsir al-Jalalayn
And
strike for them as a similitude (mathalan is the first direct object) the
inhabitants (ashāba is the second direct object) of the town, [of] Antioch
(Antākya), when the messengers, namely, Jesus’s disciples, came to it (idh
jā’ahā’l-mursalūna is an inclusive substitution for ashāba’l-qaryati, ‘the inhabitants
of the town’).
إِذْ أَرْسَلْنَا
إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا
إِلَيْكُم مُّرْسَلُونَ
Pronunciation
Ith
arsalna ilayhimu ithnaynifakaththaboohuma faAAazzazna bithalithinfaqaloo inna
ilaykum mursaloon
Translation
When
We sent to them two but they denied them, so We strengthened them with a third,
and they said, "Indeed, we are messengers to you."
Tafsir al-Jalalayn
When
We sent to them two men, and they denied them both (from idh arsalnā ilayhim
ithnayni fa-kadhdhabūhumā to the end is a substitution for the previous idh,
‘when’), so We reinforced [them] (read fa-‘azaznā or fa-‘azzaznā, in other
words, We reinforced the two men) with a third, and they said, ‘We have indeed
been sent to you [by God]’.
قَالُوا مَا
أَنتُمْ إِلَّا بَشَرٌ مِّثْلُنَا وَمَا أَنزَلَ الرَّحْمَٰنُ مِن شَيْءٍ إِنْ
أَنتُمْ إِلَّا تَكْذِبُونَ
Pronunciation
Qaloo
ma antum illabasharun mithluna wama anzala arrahmanumin shay-in in antum illa
takthiboon
Translation
They
said, "You are not but human beings like us, and the Most Merciful has not
revealed a thing. You are only telling lies."
Tafsir al-Jalalayn
They
said, ‘You are nothing but humans like us, and the Compassionate One has
revealed nothing. You are only lying!’
قَالُوا رَبُّنَا
يَعْلَمُ إِنَّا إِلَيْكُمْ لَمُرْسَلُونَ
Pronunciation
Qaloo
rabbuna yaAAlamu innailaykum lamursaloon
Translation
They
said, "Our Lord knows that we are messengers to you,
Tafsir al-Jalalayn
They
said, ‘Our Lord knows (qālū rabbunā ya‘lamu functions like an oath. Emphasis is
intensified by this [oath] and also by the [addition of the] lām to what was
before [simply, mursalūna, ‘we have been sent’] to counter their intensified
denial) that we have indeed been sent to you [by Him]!
وَمَا عَلَيْنَا
إِلَّا الْبَلَاغُ الْمُبِينُ
Pronunciation
Wama
AAalayna illaalbalaghu almubeen
Translation
And
we are not responsible except for clear notification."
Tafsir al-Jalalayn
And
our duty is only to communicate in clear terms’, to deliver the Message clearly
and manifestly with plain proofs, such as the curing of the blind, the leper
and the diseased and the bringing of the dead back to life.
قَالُوا إِنَّا تَطَيَّرْنَا
بِكُمْ ۖ لَئِن لَّمْ تَنتَهُوا لَنَرْجُمَنَّكُمْ
وَلَيَمَسَّنَّكُم مِّنَّا عَذَابٌ أَلِيمٌ
Pronunciation
Qaloo
inna tatayyarnabikum la-in lam tantahoo lanarjumannakum walayamassannakum
minnaAAathabun aleem
Translation
They
said, "Indeed, we consider you a bad omen. If you do not desist, we will
surely stone you, and there will surely touch you, from us, a painful
punishment."
Tafsir al-Jalalayn
They
said, ‘We augur ill of you, for we have been deprived of rain because of you.
If (la-in: the lām is for oaths) you do not desist, we will surely stone you
and there shall befall you, at our hands, a painful chastisement’.
قَالُوا
طَائِرُكُم مَّعَكُمْ ۚ أَئِن
ذُكِّرْتُم ۚ بَلْ أَنتُمْ قَوْمٌ مُّسْرِفُونَ
Pronunciation
Qaloo
ta-irukum maAAakum a-in thukkirtumbal antum qawmun musrifoon
Translation
They
said, "Your omen is with yourselves. Is it because you were reminded?
Rather, you are a transgressing people."
Tafsir al-Jalalayn
They
said, ‘May your augury of ill be with you!, [as punishment] for your disbelief.
What! [Even] if (a-in: the interrogative hamza has been added to the
conditional in, ‘if’, the hamza may be pronounced or elided, but in both cases
add an alif between it and the other one) [it be that] you are being reminded?,
[even if] you are being admonished and made to fear [God’s chastisement]? (the
response to the conditional has been omitted, that is to say, ‘do you augur ill
and disbelieve [even if it be that you are being admonished]?’ and this
[response] constitutes the object of the interrogative, which is meant
[rhetorically] as a rebuke). Nay, but you are a profligate people!’, who
transgressing the bounds [set by God] with your [practice of] idolatry.
وَجَاءَ مِنْ
أَقْصَى الْمَدِينَةِ رَجُلٌ يَسْعَىٰ قَالَ يَا قَوْمِ اتَّبِعُوا الْمُرْسَلِينَ
Pronunciation
Wajaa
min aqsa almadeenatirajulun yasAAa qala ya qawmi ittabiAAooalmursaleen
Translation
And
there came from the farthest end of the city a man, running. He said, "O
my people, follow the messengers.
Tafsir al-Jalalayn
And
there came a man from the furthest part of the city — this was Habīb the
carpenter, who had believed in these messengers and whose house lay at the far
end of the city — hastening, with a hurried pace, after he had heard that the
people had denied the messengers. He said, ‘O my people, follow the messengers!
اتَّبِعُوا مَن
لَّا يَسْأَلُكُمْ أَجْرًا وَهُم مُّهْتَدُونَ
Pronunciation
IttabiAAoo
man la yas-alukum ajranwahum muhtadoon
Translation
Follow
those who do not ask of you [any] payment, and they are [rightly] guided.
Tafsir al-Jalalayn
Follow
(ittabi‘ū, this reiterates the preceding [ittabi‘ū]) them who do not ask you
for any reward, in return for [delivering to you] the message, and who are
rightly guided. And so he was asked, ‘Do you follow their religion?’ So he
replied:
وَمَا لِيَ لَا
أَعْبُدُ الَّذِي فَطَرَنِي وَإِلَيْهِ تُرْجَعُونَ
Pronunciation
Wama
liya la aAAbudu allatheefataranee wa-ilayhi turjaAAoon
Translation
And
why should I not worship He who created me and to whom you will be returned?
Tafsir al-Jalalayn
And
why should I not worship Him Who originated me, [Him Who] created me — in other
words: there is nothing to prevent me from worshipping Him when the
necessitating factors for this exist, and the same applies to you — and to Whom
you shall be returned?, after death, whereupon He will requite you for your
disbelief.
أَأَتَّخِذُ مِن
دُونِهِ آلِهَةً إِن يُرِدْنِ الرَّحْمَٰنُ بِضُرٍّ لَّا تُغْنِ عَنِّي
شَفَاعَتُهُمْ شَيْئًا وَلَا يُنقِذُونِ
Pronunciation
Aattakhithu
min doonihi alihatanin yuridni arrahmanu bidurrin la tughniAAannee
shafaAAatuhum shay-an wala yunqithoon
Translation
Should
I take other than Him [false] deities [while], if the Most Merciful intends for
me some adversity, their intercession will not avail me at all, nor can they
save me?
Tafsir al-Jalalayn
Shall
I take (a-attakhidu: regarding the two hamzas here, the same applies as
mentioned with regard to a-andhartuhum above; this is an interrogative meant as
a denial) besides Him, in other words, other than Him, [other] gods, idols,
whose intercession, [that intercession of theirs] which you assert, if the Compassionate
One should wish me any harm, will not avail me in any way, nor will they [be
able to] save me? (wa-lā yunqidhūn is an adjectival qualification of ālihatan,
‘gods’).
إِنِّي إِذًا
لَّفِي ضَلَالٍ مُّبِينٍ
Pronunciation
Innee
ithan lafee dalalinmubeen
Translation
Indeed,
I would then be in manifest error.
Tafsir al-Jalalayn
Truly
then, in other words, in the case of me worshipping [gods] other than God, I
would be in manifest error.
إِنِّي آمَنتُ
بِرَبِّكُمْ فَاسْمَعُونِ
Pronunciation
Innee
amantu birabbikum fasmaAAoon
Translation
Indeed,
I have believed in your Lord, so listen to me."
Tafsir al-Jalalayn
Lo!
I believe in your Lord. So listen to me!’, in other words, hear what I have to
say; but they stoned him and he died.
قِيلَ ادْخُلِ
الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ
Pronunciation
Qeela
odkhuli aljannata qala yalayta qawmee yaAAlamoon
Translation
It
was said, "Enter Paradise." He said, "I wish my people could
know
Tafsir al-Jalalayn
It
was said, to him upon his death: ‘Enter Paradise!’ — but it is also said that
he entered it while he was [still] alive. He said, ‘O (yā is for calling attention
[to something]), would that my people knew
بِمَا غَفَرَ لِي
رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ
Pronunciation
Bima
ghafara lee rabbee wajaAAalaneemina almukrameen
Translation
Of
how my Lord has forgiven me and placed me among the honored."
Tafsir al-Jalalayn
with
what [munificence] my Lord has forgiven me, [would that they knew] of His great
forgiveness, and made me of the honoured ones!’
وَمَا أَنزَلْنَا
عَلَىٰ قَوْمِهِ مِن بَعْدِهِ مِن جُندٍ مِّنَ السَّمَاءِ وَمَا كُنَّا مُنزِلِينَ
Pronunciation
Wama
anzalna AAalaqawmihi min baAAdihi min jundin mina assama-i wamakunna munzileen
Translation
And
We did not send down upon his people after him any soldiers from the heaven,
nor would We have done so.
Tafsir al-Jalalayn
And
We did not send (mā here is for negation) down on his people, namely, Habīb’s,
after him, after his death, any host from the heaven, that is, any angels to
destroy them, nor do We [ever] send down, any angels to destroy anyone.
إِن كَانَتْ
إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ خَامِدُونَ
Pronunciation
In
kanat illa sayhatanwahidatan fa-itha hum khamidoon
Translation
It
was not but one shout, and immediately they were extinguished.
Tafsir al-Jalalayn
It,
their punishment, was but one Cry — Gabriel gave a cry to them — and lo! they
were extinguished, silent, dead.
يَا حَسْرَةً
عَلَى الْعِبَادِ ۚ مَا يَأْتِيهِم مِّن رَّسُولٍ إِلَّا كَانُوا
بِهِ يَسْتَهْزِئُونَ
Pronunciation
Ya
hasratan AAalaalAAibadi ma ya/teehim min rasoolin illa kanoobihi yastahzi-oon
Translation
How
regretful for the servants. There did not come to them any messenger except
that they used to ridicule him.
Tafsir al-Jalalayn
Ah,
the anguish for servants, [such as] these and their like from among those who
denied the messengers and were destroyed (this [word, hasra] denotes ‘extreme
agony’; the vocative here is being used metaphorically, in other words, ‘It is
time for you [O anguish], so come now!’). Never did a messenger come to them
but that they mocked him (this [statement] is given as an explanation of the
cause thereof [of the ‘agony’] since it [the statement] entails their mockery
which itself results in their being destroyed and which in turn is the cause of
the ‘anguish’).
أَلَمْ يَرَوْا
كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ الْقُرُونِ أَنَّهُمْ إِلَيْهِمْ لَا
يَرْجِعُونَ
Pronunciation
Alam
yaraw kam ahlakna qablahum minaalqurooni annahum ilayhim la yarjiAAoon
Translation
Have
they not considered how many generations We destroyed before them - that they
to them will not return?
Tafsir al-Jalalayn
Have
they — that is, those inhabitants of Mecca who said to the Prophet, ‘You have
not been sent [by God]!’ [Q. 13:43] — not seen, [not] come to know (the
interrogative is meant [rhetorically] as an affirmative) how many (kam here is
predicative [as opposed to interrogative], in other words [it is to be
understood as] kathīran, ‘many’; it is operated by the statement that comes
next [below] and it comments on the operative clause for the statement that
preceded it); the meaning then is as follows: indeed, many, generations, communities,
We have destroyed before them, [how] that they, the ones destroyed, never
return?, to those deniers [who are now alive]? So will they not learn from
their example? (from annahum, ‘[how] that they’, to the end [of the verse] is a
substitution for the preceding clause [kam ahlaknā qablahum mina’l-qurūni],
bearing in mind the aforementioned general meaning).
وَإِن كُلٌّ
لَّمَّا جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
Pronunciation
Wa-in
kullun lamma jameeAAun ladaynamuhdaroon
Translation
And
indeed, all of them will yet be brought present before Us.
Tafsir al-Jalalayn
And
indeed (in, is either for negation or is in its softened form) every one of
them, that is, every single creature (kullun is the subject) will be gathered
(jamī‘un is the predicate of the subject) before Us, at the Scene, following
their resurrection, arraigned (muhdarūna is a second predicate) for the
Reckoning (read lammā with the sense of illā, or lamā with the lām functioning
as a separator and the mā being extra).
وَآيَةٌ لَّهُمُ
الْأَرْضُ الْمَيْتَةُ أَحْيَيْنَاهَا وَأَخْرَجْنَا مِنْهَا حَبًّا فَمِنْهُ
يَأْكُلُونَ
Pronunciation
Waayatun
lahumu al-ardualmaytatu ahyaynaha waakhrajna minhahabban faminhu ya/kuloon
Translation
And
a sign for them is the dead earth. We have brought it to life and brought forth
from it grain, and from it they eat.
Tafsir al-Jalalayn
And
a sign for them, of the [truth of] resurrection (wa-āyatun lahum is a preceding
predicate) is the dead earth (read maytatu or mayyitatu) which We revive, with
water (ahyaynāhā is the subject) and out of which We bring forth grain, such as
wheat, so that they eat thereof;
وَجَعَلْنَا
فِيهَا جَنَّاتٍ مِّن نَّخِيلٍ وَأَعْنَابٍ وَفَجَّرْنَا فِيهَا مِنَ الْعُيُونِ
Pronunciation
WajaAAalna
feeha jannatinmin nakheelin waaAAnabin wafajjarna feehamina alAAuyoon
Translation
And
We placed therein gardens of palm trees and grapevines and caused to burst
forth therefrom some springs -
Tafsir al-Jalalayn
and
We have placed therein gardens, orchards, of date-palms and vines, and We have
caused, a number of, springs to gush forth therein,
لِيَأْكُلُوا مِن
ثَمَرِهِ وَمَا عَمِلَتْهُ أَيْدِيهِمْ ۖ أَفَلَا
يَشْكُرُونَ
Pronunciation
Liya/kuloo
min thamarihi wamaAAamilat-hu aydeehim afala yashkuroon
Translation
That
they may eat of His fruit. And their hands have not produced it, so will they
not be grateful?
Tafsir al-Jalalayn
that
they might eat of its fruits (read thamarihi or thumurihi) in other words, [of]
the fruits of the mentioned date-palms and otherwise; but it was not their
hands that made it, namely, they did not cultivate the fruits. Will they not
then give thanks?, for His favours to them, exalted be He?
سُبْحَانَ
الَّذِي خَلَقَ الْأَزْوَاجَ كُلَّهَا مِمَّا تُنبِتُ الْأَرْضُ وَمِنْ
أَنفُسِهِمْ وَمِمَّا لَا يَعْلَمُونَ
Pronunciation
Subhana
allathee khalaqaal-azwaja kullaha mimma tunbitu al-arduwamin anfusihim wamimma
la yaAAlamoon
Translation
Exalted
is He who created all pairs - from what the earth grows and from themselves and
from that which they do not know.
Tafsir al-Jalalayn
Glory
be to Him Who created all the pairs, the specimens, of what the earth produces,
of seeds and other things, and of themselves, of males and females, and of what
they do not know, of marvellous and strange creatures.
وَآيَةٌ لَّهُمُ
اللَّيْلُ نَسْلَخُ مِنْهُ النَّهَارَ فَإِذَا هُم مُّظْلِمُونَ
Pronunciation
Waayatun
lahumu allaylu naslakhuminhu annahara fa-itha hum muthlimoon
Translation
And
a sign for them is the night. We remove from it [the light of] day, so they are
[left] in darkness.
Tafsir al-Jalalayn
And
a sign for them, of the tremendous power [of God], is the night, from which We
strip, We separate, the day and, behold, they find themselves in darkness,
passing into the darkness [of the night].
وَالشَّمْسُ
تَجْرِي لِمُسْتَقَرٍّ لَّهَا ۚ ذَٰلِكَ
تَقْدِيرُ الْعَزِيزِ الْعَلِيمِ
Pronunciation
Washshamsu
tajree limustaqarrin lahathalika taqdeeru alAAazeezi alAAaleem
Translation
And
the sun runs [on course] toward its stopping point. That is the determination
of the Exalted in Might, the Knowing.
Tafsir al-Jalalayn
And
the sun [which] runs (from wa’l-shamsu tajrī to the end [of the statement] is
subsumed by [the introductory] wa-āyatun lahum, ‘and a sign for them’;
alternatively, it constitutes another sign [for them]; similar is the case with
wa’l-qamara, ‘and the moon’ [further below]) to its resting-place, in other
words, it does not overstep it. That, namely, its running, is the ordaining of
the Mighty, in His kingdom, the Knower, of His creation.
وَالْقَمَرَ
قَدَّرْنَاهُ مَنَازِلَ حَتَّىٰ عَادَ كَالْعُرْجُونِ الْقَدِيمِ
Pronunciation
Walqamara
qaddarnahu manazilahatta AAada kalAAurjooni alqadeem
Translation
And
the moon - We have determined for it phases, until it returns [appearing] like
the old date stalk.
Tafsir al-Jalalayn
And
the moon — (read wa’l-qamaru, in the nominative, or wa’l-qamara, in the
accusative; and it may be in the accusative because of a following verb that
governs it) We have determined it, with respect to its course, [to run] in
phases — twenty eight phases in twenty eight nights of every month; it becomes
concealed for two nights when the month has thirty days, and for one night when
it has twenty nine days — until it returns, during its final phase seeming to
the [human] eye, like an aged palm-bough, in other words, like the stalk with a
date cluster when it ages, becoming delicate, arched and yellowish.
لَا الشَّمْسُ
يَنبَغِي لَهَا أَن تُدْرِكَ الْقَمَرَ وَلَا اللَّيْلُ سَابِقُ النَّهَارِ ۚ وَكُلٌّ فِي
فَلَكٍ يَسْبَحُونَ
Pronunciation
La
ashshamsu yanbaghee lahaan tudrika alqamara wala allaylu sabiqu
annahariwakullun fee falakin yasbahoon
Translation
It
is not allowable for the sun to reach the moon, nor does the night overtake the
day, but each, in an orbit, is swimming.
Tafsir al-Jalalayn
It
does not behove — it is [neither] facilitated nor is it right for — the sun to
catch up with the moon, and so appear together with it at night, nor may the
night outrun the day, and thus it [the night] never arrives before the latter
ends and each (kullun: the nunation compensates for the [missing] genitive
annexation [that would have been constructed] with al-shams, ‘the sun’,
al-qamar, ‘the moon’, and al-nujūm, ‘the stars’) [of these] is in an orbit,
swimming, moving — these [celestial bodies] are being treated as [though they
were] rational beings.
وَآيَةٌ لَّهُمْ
أَنَّا حَمَلْنَا ذُرِّيَّتَهُمْ فِي الْفُلْكِ الْمَشْحُونِ
Pronunciation
Waayatun
lahum anna hamalnathurriyyatahum fee alfulki almashhoon
Translation
And
a sign for them is that We carried their forefathers in a laden ship.
Tafsir al-Jalalayn
And
a sign for them, of Our power, is that We carried their seed (dhurriyatahum: a
variant reading has dhurriyyātihim), that is to say, their original ancestors,
in the laden Ark, that is, Noah’s fully-loaded ship,
وَخَلَقْنَا
لَهُم مِّن مِّثْلِهِ مَا يَرْكَبُونَ
Pronunciation
Wakhalaqna
lahum min mithlihi mayarkaboon
Translation
And
We created for them from the likes of it that which they ride.
Tafsir al-Jalalayn
and
We have created for them the like of it, that is, the like of Noah’s Ark,
namely, the small and large ships resembling it which they have made, by the
instruction of God, exalted be He, in which they ride.
وَإِن نَّشَأْ
نُغْرِقْهُمْ فَلَا صَرِيخَ لَهُمْ وَلَا هُمْ يُنقَذُونَ
Pronunciation
Wa-in
nasha/ nughriqhum fala sareekhalahum wala hum yunqathoon
Translation
And
if We should will, We could drown them; then no one responding to a cry would
there be for them, nor would they be saved
Tafsir al-Jalalayn
And
if We will, We drown them, despite the existence of ships [for them to ride
safely in], whereat they have no one to call to, [none] to succour [them], nor
are they rescued, delivered —
إِلَّا رَحْمَةً
مِّنَّا وَمَتَاعًا إِلَىٰ حِينٍ
Pronunciation
Illa
rahmatan minnawamataAAan ila heen
Translation
Except
as a mercy from Us and provision for a time.
Tafsir al-Jalalayn
except
by a mercy from Us and for an enjoyment until some time, in other words, they
can only be saved by Our showing them mercy and Our permitting them to enjoy
those pleasures of theirs until their terms [of life] are concluded.
وَإِذَا قِيلَ
لَهُمُ اتَّقُوا مَا بَيْنَ أَيْدِيكُمْ وَمَا خَلْفَكُمْ لَعَلَّكُمْ تُرْحَمُونَ
Pronunciation
Wa-itha
qeela lahumu ittaqoo mabayna aydeekum wama khalfakum laAAallakum turhamoon
Translation
But
when it is said to them, "Beware of what is before you and what is behind
you; perhaps you will receive mercy... "
Tafsir al-Jalalayn
And
when it is said to them, ‘Beware of that which is before you, of the
chastisement of this world, as [it is said] to others, and that which is behind
you, of the chastisement of the Hereafter, that perhaps you might find mercy’,
they turn away [in aversion].
وَمَا تَأْتِيهِم
مِّنْ آيَةٍ مِّنْ آيَاتِ رَبِّهِمْ إِلَّا كَانُوا عَنْهَا مُعْرِضِينَ
Pronunciation
Wama
ta/teehim min ayatin min ayatirabbihim illa kanoo AAanha muAArideen
Translation
And
no sign comes to them from the signs of their Lord except that they are from it
turning away.
Tafsir al-Jalalayn
And
never did a sign of the signs of their Lord come to them, but that they turned
away from it.
وَإِذَا قِيلَ
لَهُمْ أَنفِقُوا مِمَّا رَزَقَكُمُ اللَّهُ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ
آمَنُوا أَنُطْعِمُ مَن لَّوْ يَشَاءُ اللَّهُ أَطْعَمَهُ إِنْ أَنتُمْ إِلَّا فِي
ضَلَالٍ مُّبِينٍ
Pronunciation
Wa-itha
qeela lahum anfiqoo mimmarazaqakumu Allahu qala allatheena kafaroolillatheena
amanoo anutAAimu man law yashaoAllahu atAAamahu in antum illa fee dalalinmubeen
Translation
And
when it is said to them, "Spend from that which Allah has provided for
you," those who disbelieve say to those who believe, "Should we feed
one whom, if Allah had willed, He would have fed? You are not but in clear
error."
Tafsir al-Jalalayn
And
when it is said, that is, [when] the poor ones from among the Companions [of
the Prophet] say, to them: ‘Expend, on us, of what God has provided you’, of
wealth, those who disbelieve say to those who believe, in mockery of them: ‘Are
we to feed those whom, if God willed, He would feed?, as you are wont to
believe? You, in saying this to us, together with this believe of yours, are
only in manifest error!’ — as an explicit declaration of their disbelief this
[statement] is very effective [in the way that it has been expressed].
وَيَقُولُونَ
مَتَىٰ هَٰذَا الْوَعْدُ إِن كُنتُمْ صَادِقِينَ
Pronunciation
Wayaqooloona
mata hathaalwaAAdu in kuntum sadiqeen
Translation
And
they say, "When is this promise, if you should be truthful?"
Tafsir al-Jalalayn
And
they say, ‘When will this promise, of resurrection, be [fulfilled], if you are
being truthful?’, therein.
مَا يَنظُرُونَ
إِلَّا صَيْحَةً وَاحِدَةً تَأْخُذُهُمْ وَهُمْ يَخِصِّمُونَ
Pronunciation
Ma
yanthuroona illasayhatan wahidatan ta/khuthuhum wahumyakhissimoon
Translation
They
do not await except one blast which will seize them while they are disputing.
Tafsir al-Jalalayn
God,
exalted be He, says: They await but a single Cry, namely [the cry of] Isrāfīl’s
First Blast, that will seize them while they are disputing (read yakhassimūna,
which is actually yakhtasimūna, where the vowel of the tā’ has been moved to the
khā’ and it [the tā’] has been assimilated with the sād, in other words: while
they are oblivious to it, busily engaged in disputes, concluding bargains,
eating and drinking and so on; a variant reading has yakhsimūna similar [in
pattern] to yadribūna, in which case the meaning is: while they dispute with
one another).
فَلَا
يَسْتَطِيعُونَ تَوْصِيَةً وَلَا إِلَىٰ أَهْلِهِمْ يَرْجِعُونَ
Pronunciation
Fala
yastateeAAoona tawsiyatanwala ila ahlihim yarjiAAoon
Translation
And
they will not be able [to give] any instruction, nor to their people can they
return.
Tafsir al-Jalalayn
Then
they will not be able to make any testament, that is, to make a bequest, nor
will they return to their folk, from their markets and their businesses, rather
they will die then and there.
وَنُفِخَ فِي
الصُّورِ فَإِذَا هُم مِّنَ الْأَجْدَاثِ إِلَىٰ رَبِّهِمْ يَنسِلُونَ
Pronunciation
Wanufikha
fee assoori fa-ithahum mina al-ajdathi ila rabbihim yansiloon
Translation
And
the Horn will be blown; and at once from the graves to their Lord they will
hasten.
Tafsir al-Jalalayn
And
the Trumpet is blown — this is the Horn — at the second Blast for the
Resurrection [to take place]; between the two Blasts is an interval of forty
years; and lo! they, those interred, will be scrambling out of their graves
towards their Lord, emerging therefrom hurriedly.
قَالُوا يَا
وَيْلَنَا مَن بَعَثَنَا مِن مَّرْقَدِنَا ۜ ۗ هَٰذَا مَا
وَعَدَ الرَّحْمَٰنُ وَصَدَقَ الْمُرْسَلُونَ
Pronunciation
Qaloo
ya waylana manbaAAathana min marqadina hatha mawaAAada arrahmanu
wasadaqaalmursaloon
Translation
They
will say, "O woe to us! Who has raised us up from our sleeping place?"
[The reply will be], "This is what the Most Merciful had promised, and the
messengers told the truth."
Tafsir al-Jalalayn
They,
the disbelievers among them, will say, ‘O (yā is for calling attention [to
something]) woe to us! (waylanā means halākanā, ‘[O] our destruction!’, and it
is a verbal noun which has no [regular] verbal conjugation) Who has raised us
from our place of sleep?, [they say this] because they will have been asleep in
the interval between the two blasts and will not have been punished [yet].
This, that is, [this] raising, is that which the Compassionate One had promised
and, regarding which, the messengers had spoken the truth’: they affirm [this
truth] when such affirmation is no longer of any benefit to them — but it is
also said that this is said to them.
إِن كَانَتْ
إِلَّا صَيْحَةً وَاحِدَةً فَإِذَا هُمْ جَمِيعٌ لَّدَيْنَا مُحْضَرُونَ
Pronunciation
In
kanat illa sayhatanwahidatan fa-itha hum jameeAAun ladayna muhdaroon
Translation
It
will not be but one blast, and at once they are all brought present before Us.
Tafsir al-Jalalayn
It
is but a single Cry, and, behold, they will all be arraigned before Us!
فَالْيَوْمَ لَا
تُظْلَمُ نَفْسٌ شَيْئًا وَلَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
Pronunciation
Falyawma
la tuthlamunafsun shay-an wala tujzawna illa ma kuntumtaAAmaloon
Translation
So
today no soul will be wronged at all, and you will not be recompensed except
for what you used to do.
Tafsir al-Jalalayn
So
today no soul shall be wronged in any way, and you shall not be requited,
except, the requital of, what you used to do.
إِنَّ أَصْحَابَ
الْجَنَّةِ الْيَوْمَ فِي شُغُلٍ فَاكِهُونَ
Pronunciation
Inna
as-haba aljannati alyawmafee shughulin fakihoon
Translation
Indeed
the companions of Paradise, that Day, will be amused in [joyful] occupation -
Tafsir al-Jalalayn
Indeed
today the inhabitants of Paradise are busy (read fī shughlin or fī shughulin),
[oblivious] to what the inhabitants of the Fire are suffering, [busy]
delighting in pleasures such as deflowering virgins — not busy with anything
wearisome, as there is no toil in Paradise — rejoicing, blissful (fākihūna is a
second predicate of inna, the first being fī shugulin, ‘busy’);
هُمْ
وَأَزْوَاجُهُمْ فِي ظِلَالٍ عَلَى الْأَرَائِكِ مُتَّكِئُونَ
Pronunciation
Hum
waazwajuhum fee thilalinAAala al-ara-iki muttaki-oon
Translation
They
and their spouses - in shade, reclining on adorned couches.
Tafsir al-Jalalayn
they
(hum, the subject) and their spouses, beneath the shade (zilāl is the plural of
zulla or zill, and is the predicate) in other words, no [blinding] sunlight
affects them, reclining upon (muttaki’ūna is a second predicate, connected to
‘alā, ‘upon’) couches (arā’ik is the plural of arīka, which is a bed inside a
curtained canopy, or the bedding therein).
لَهُمْ فِيهَا
فَاكِهَةٌ وَلَهُم مَّا يَدَّعُونَ
Pronunciation
Lahum
feeha fakihatun walahumma yaddaAAoon
Translation
For
them therein is fruit, and for them is whatever they request [or wish]
Tafsir al-Jalalayn
They
have fruits therein and, therein, they have whatever they call for, [whatever]
they wish for.
سَلَامٌ قَوْلًا
مِّن رَّبٍّ رَّحِيمٍ
Pronunciation
Salamun
qawlan min rabbin raheem
Translation
[And]
"Peace," a word from a Merciful Lord.
Tafsir al-Jalalayn
“Peace!”
(salāmun is a subject) — the word (qawlan is its predicate), that is, [peace]
by way of a word, from a Lord [Who is] Merciful, to them, in other words, He
says to them, ‘Peace be on you!’
وَامْتَازُوا
الْيَوْمَ أَيُّهَا الْمُجْرِمُونَ
Pronunciation
Wamtazoo
alyawma ayyuhaalmujrimoon
Translation
[Then
He will say], "But stand apart today, you criminals.
Tafsir al-Jalalayn
And,
He says: ‘Stand apart, O you sinners, on this day!, in other words, separate
yourselves from the believers — [said to them] upon their mingling with the
latter.
أَلَمْ أَعْهَدْ
إِلَيْكُمْ يَا بَنِي آدَمَ أَن لَّا تَعْبُدُوا الشَّيْطَانَ ۖ إِنَّهُ لَكُمْ
عَدُوٌّ مُّبِينٌ
Pronunciation
Alam
aAAhad ilaykum ya banee adamaan la taAAbudoo ashshaytana innahu lakumAAaduwwun
mubeen
Translation
Did
I not enjoin upon you, O children of Adam, that you not worship Satan - [for]
indeed, he is to you a clear enemy -
Tafsir al-Jalalayn
Did
I not charge you, command you, O children of Adam, by the tongues of My
messengers, that you should not worship Satan, [that you should] not obey him;
truly he is a manifest enemy to you, one whose enmity is evident,
وَأَنِ
اعْبُدُونِي ۚ هَٰذَا صِرَاطٌ مُّسْتَقِيمٌ
Pronunciation
Waani
oAAbudoonee hatha siratunmustaqeem
Translation
And
that you worship [only] Me? This is a straight path.
Tafsir al-Jalalayn
and
that [you should] worship Me, [and that you should] affirm My Oneness and obey Me
— that is the straight path?
وَلَقَدْ أَضَلَّ
مِنكُمْ جِبِلًّا كَثِيرًا ۖ أَفَلَمْ
تَكُونُوا تَعْقِلُونَ
Pronunciation
Walaqad
adalla minkum jibillankatheeran afalam takoonoo taAAqiloon
Translation
And
he had already led astray from among you much of creation, so did you not use
reason?
Tafsir al-Jalalayn
For
verily he has led astray from among you many a creature (jibillan is the plural
of jabīl, similar [in pattern] to qadīm, ‘old’; a variant reading has jubulan).
Did you not use to comprehend?, his enmity and his misguidance, or the
chastisements that befell them and so believe? And it will be said to them in
the Hereafter:
هَٰذِهِ
جَهَنَّمُ الَّتِي كُنتُمْ تُوعَدُونَ
Pronunciation
Hathihi
jahannamu allatee kuntumtooAAadoon
Translation
This
is the Hellfire which you were promised.
Tafsir al-Jalalayn
This
is Hell, which you were promised!
اصْلَوْهَا
الْيَوْمَ بِمَا كُنتُمْ تَكْفُرُونَ
Pronunciation
Islawha
alyawma bimakuntum takfuroon
Translation
[Enter
to] burn therein today for what you used to deny."
Tafsir al-Jalalayn
Burn
therein today [as chastisement] for that which you used to reject!’
الْيَوْمَ
نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم
بِمَا كَانُوا يَكْسِبُونَ
Pronunciation
Alyawma
nakhtimu AAala afwahihimwatukallimuna aydeehim watashhadu arjuluhum bima
kanooyaksiboon
Translation
That
Day, We will seal over their mouths, and their hands will speak to Us, and
their feet will testify about what they used to earn.
Tafsir al-Jalalayn
Today
We shall seal up their mouths, namely, [the mouths of] the disbelievers for their
saying: By God, our Lord, we were never idolaters!’ [Q. 6:23]; and their hands
shall speak to Us, and their feet shall bear witness, as will other [parts of
their bodies] concerning what they used to earn, and so each limb will speak of
that [sinful action] which issued from it.
وَلَوْ نَشَاءُ
لَطَمَسْنَا عَلَىٰ أَعْيُنِهِمْ فَاسْتَبَقُوا الصِّرَاطَ فَأَنَّىٰ يُبْصِرُونَ
Pronunciation
Walaw
nashao latamasnaAAala aAAyunihim fastabaqoo assiratafaanna yubsiroon
Translation
And
if We willed, We could have obliterated their eyes, and they would race to
[find] the path, and how could they see?
Tafsir al-Jalalayn
And
had We willed We would have obliterated their eyesight, We would have rendered
them blind by obliterating them, then, they [would have tried to] advance
towards the path, to be on their way as usual, but how would they have seen?,
then. In other words, they would not have been to see.
وَلَوْ نَشَاءُ
لَمَسَخْنَاهُمْ عَلَىٰ مَكَانَتِهِمْ فَمَا اسْتَطَاعُوا مُضِيًّا وَلَا
يَرْجِعُونَ
Pronunciation
Walaw
nashao lamasakhnahumAAala makanatihim fama istataAAoo mudiyyanwala yarjiAAoon
Translation
And
if We willed, We could have deformed them, [paralyzing them] in their places so
they would not be able to proceed, nor could they return.
Tafsir al-Jalalayn
And
had We willed We would have transformed them, [into] apes or swine or stones,
in their place (makānatihim, variant reading has makānātihim, the plural of makāna,
meaning makān, in other words ‘in their dwellings’); then they would have
neither been able to go ahead nor to return, in other words, they would not
then be able to come and go.
وَمَن
نُّعَمِّرْهُ نُنَكِّسْهُ فِي الْخَلْقِ ۖ أَفَلَا
يَعْقِلُونَ
Pronunciation
Waman
nuAAammirhu nunakkis-hu fee alkhalqiafala yaAAqiloon
Translation
And
he to whom We grant long life We reverse in creation; so will they not
understand?
Tafsir al-Jalalayn
And
whomever We give long life, by prolonging his term [of life], We cause him to
regress (nankushu; a variant reading has [2nd verbal form] nunakkishu, derived
from al-tankīs) in creation, that is, in terms of his physical form, so that
after having enjoyed strength and youth, he becomes feeble and decrepit. Will
they then not understand?, that One Who is able to effect such [a state] — with
which they are familiar — is also able to resurrect, that they might then
become believers? (a variant reading [for ya‘qilūna, ‘they understand’] has
[the second person plural] ta‘qilūna, ‘you understand’).
وَمَا
عَلَّمْنَاهُ الشِّعْرَ وَمَا يَنبَغِي لَهُ ۚ إِنْ هُوَ
إِلَّا ذِكْرٌ وَقُرْآنٌ مُّبِينٌ
Pronunciation
Wama
AAallamnahu ashshiAArawama yanbaghee lahu in huwa illa thikrunwaqur-anun mubeen
Translation
And
We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for
him. It is not but a message and a clear Qur'an
Tafsir al-Jalalayn
And
We did not teach him, that is, the Prophet, poetry — this was [revealed] to
refute their saying, ‘This Qur’ān that he has brought is but poetry!’ — nor is
it, poetry, seemly, [nor is it] facilitated, for him. It — that which he has
brought — is just Remembrance, an admonition, and a Qur’ān that clarifies, that
manifests [God’s] rulings and other matters;
لِّيُنذِرَ مَن
كَانَ حَيًّا وَيَحِقَّ الْقَوْلُ عَلَى الْكَافِرِينَ
Pronunciation
Liyunthira
man kana hayyanwayahiqqa alqawlu AAala alkafireen
Translation
To
warn whoever is alive and justify the word against the disbelievers.
Tafsir al-Jalalayn
that
he may warn (li-yundhira; or read li-tundhira, ‘that you may warn’), therewith,
whoever is alive, able to comprehend what is being said to him — and such are
the believers — and that the Word, of chastisement [from God], may be fulfilled
against the disbelievers, who are like the dead, unable to comprehend what is
said to them.
أَوَلَمْ يَرَوْا
أَنَّا خَلَقْنَا لَهُم مِّمَّا عَمِلَتْ أَيْدِينَا أَنْعَامًا فَهُمْ لَهَا
مَالِكُونَ
Pronunciation
Awa
lam yaraw anna khalaqnalahum mimma AAamilat aydeena anAAaman fahumlaha malikoon
Translation
Do
they not see that We have created for them from what Our hands have made,
grazing livestock, and [then] they are their owners?
Tafsir al-Jalalayn
Or,
have they not seen, have they [not] realised (the interrogative is meant as an
affirmative, and the wāw inserted therein [in a-wa-lam] is for supplementation)
that We have created for them, and for all human beings, of what Our hands
worked, [of] what We have made without any partner or helper, cattle, namely,
camels, cows and sheep, so that they are their owners?, masters [controlling
them].
وَذَلَّلْنَاهَا
لَهُمْ فَمِنْهَا رَكُوبُهُمْ وَمِنْهَا يَأْكُلُونَ
Pronunciation
Wathallalnaha
lahumfaminha rakoobuhum waminha ya/kuloon
Translation
And
We have tamed them for them, so some of them they ride, and some of them they
eat.
Tafsir al-Jalalayn
And
We have subdued, We have disposed, these [cattle] for them, so that some of
them provide rides for them and some of them they eat.
وَلَهُمْ فِيهَا
مَنَافِعُ وَمَشَارِبُ ۖ أَفَلَا
يَشْكُرُونَ
Pronunciation
Walahum
feeha manafiAAu wamasharibuafala yashkuroon
Translation
And
for them therein are [other] benefits and drinks, so will they not be grateful?
Tafsir al-Jalalayn
And
there are other benefits for them therein, such as their wool, fur and hairs,
and drinks, [made] from their milk (mashārib is the plural of mashrab meaning
shurb, ‘a drink’; or [what is meant is] the place [from which the drink
issues]). Will they not then give thanks?, to the One Who has bestowed these
graces upon them and so become believers? In other words, they do not do [any
of] this.
وَاتَّخَذُوا مِن
دُونِ اللَّهِ آلِهَةً لَّعَلَّهُمْ يُنصَرُونَ
Pronunciation
Wattakhathoo
min dooni Allahialihatan laAAallahum yunsaroon
Translation
But
they have taken besides Allah [false] deities that perhaps they would be
helped.
Tafsir al-Jalalayn
And
they have taken besides God, in other words, other than Him, [other] gods,
idols, which they worship, that perhaps they might be helped, protected against
God’s chastisement by their gods’ interceding for them, as they are wont to
claim.
لَا
يَسْتَطِيعُونَ نَصْرَهُمْ وَهُمْ لَهُمْ جُندٌ مُّحْضَرُونَ
Pronunciation
La
yastateeAAoona nasrahumwahum lahum jundun muhdaroon
Translation
They
are not able to help them, and they [themselves] are for them soldiers in
attendance.
Tafsir al-Jalalayn
They,
their gods, cannot help them — they are being treated as [though they were]
rational beings — and they, their idol gods, are their host, as they claim,
their supporters, ever-present, [but] in the Fire, together with them.
فَلَا يَحْزُنكَ
قَوْلُهُمْ ۘ إِنَّا نَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ
Pronunciation
Fala
yahzunka qawluhum innanaAAlamu ma yusirroona wama yuAAlinoon
Translation
So
let not their speech grieve you. Indeed, We know what they conceal and what
they declare.
Tafsir al-Jalalayn
So
do not be grieved by their remarks, to you, that you have not been sent [by
God] and otherwise. Assuredly We know what they conceal and what they proclaim,
in this respect and otherwise, and We will requite them accordingly.
أَوَلَمْ يَرَ
الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ
Pronunciation
Awa
lam yara al-insanu annakhalaqnahu min nutfatin fa-itha huwa khaseemunmubeen
Translation
Does
man not consider that We created him from a [mere] sperm-drop - then at once he
is a clear adversary?
Tafsir al-Jalalayn
Or
has man — namely, [the like of] al-‘Āsī b. Wā’il — not seen, [has he not]
realised, that We created him from a drop, of sperm [and so on in stages] until
We made him powerful and strong. Then lo! he is an open adversary, severely
antagonistic towards Us, [openly] making this manifest by his denial of
resurrection.
وَضَرَبَ لَنَا
مَثَلًا وَنَسِيَ خَلْقَهُ ۖ قَالَ مَن
يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ
Pronunciation
Wadaraba
lana mathalanwanasiya khalqahu qala man yuhyee alAAithamawahiya rameem
Translation
And
he presents for Us an example and forgets his [own] creation. He says,
"Who will give life to bones while they are disintegrated?"
Tafsir al-Jalalayn
And
he strikes for Us a similitude, in this respect, and forgets [the manner of]
his creation, from a sperm-drop, a thing more curious than his similitude; he
says, ‘Who will revive the bones when they are rot?’, in other words, [when
they have become] withered (He does not say ramīmatun, ‘decayed’, because it
[ramīmun, ‘rot’] is a noun and not an adjective). It is reported that he
[al-‘Āsī] took some withered bones and crushed them into pieces and said to the
Prophet (s), ‘Do you think that God can revive these [bones] after they have
decayed and become rot?’ And so the Prophet (s) said, ‘Yes indeed! And He will
also throw you into the Fire’.
قُلْ يُحْيِيهَا
الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ ۖ وَهُوَ بِكُلِّ
خَلْقٍ عَلِيمٌ
Pronunciation
Qul
yuhyeeha allatheeanshaaha awwala marratin wahuwa bikulli khalqin AAaleem
Translation
Say,
"He will give them life who produced them the first time; and He is, of
all creation, Knowing."
Tafsir al-Jalalayn
Say:
‘He will revive them Who originated them the first time, and He is Knower of
all creation, [of every single] creature, generally and in detail, before and
after it has been created —
الَّذِي جَعَلَ
لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ
Pronunciation
Allathee
jaAAala lakum mina ashshajarial-akhdari naran fa-itha antum minhutooqidoon
Translation
[It
is] He who made for you from the green tree, fire, and then from it you ignite.
Tafsir al-Jalalayn
He
Who has made for you, and for all human beings, fire from the green tree,
namely, [from] the markh and ‘afār [variety], or [from] all trees, except for
the jujube (‘unnāb), and, behold, from it you kindle’, [from it] you strike
fire: this is proof of the power [of God] to resurrect, for in this [example of
the green tree] He has combined [the elements of] water, fire and wood; but
neither the water extinguishes the fire, nor does the fire ignite the wood.
أَوَلَيْسَ
الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَىٰ أَن يَخْلُقَ
مِثْلَهُم ۚ بَلَىٰ وَهُوَ الْخَلَّاقُ الْعَلِيمُ
Pronunciation
Awa
laysa allathee khalaqa assamawatiwal-arda biqadirin AAala an yakhluqamithlahum
bala wahuwa alkhallaqu alAAaleem
Translation
Is
not He who created the heavens and the earth Able to create the likes of them?
Yes, [it is so]; and He is the Knowing Creator.
Tafsir al-Jalalayn
Is
not He Who created the heavens and the earth, in all their immensity, able to
create the like of them?, namely, human beings, in all their minuteness? Yes
indeed, He is able to do this — God Himself replies here. And He is the Creator
(khallāq means Creator of many things), the Knower, of all things.
إِنَّمَا
أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَن يَقُولَ لَهُ كُن فَيَكُونُ
Pronunciation
Innama
amruhu itha aradashay-an an yaqoola lahu kun fayakoon
Translation
His
command is only when He intends a thing that He says to it, "Be," and
it is.
Tafsir al-Jalalayn
His
command, His affair, when He wills a thing, that is, [when He will] to create
something, is just to say to it ‘Be’, and it is (a variant reading [for
fa-yakūnu] has fa-yakūna, as a supplement to yaqūla, ‘to say’).
فَسُبْحَانَ
الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ
Pronunciation
Fasubhana
allathee biyadihimalakootu kulli shay-in wa-ilayhi turjaAAoon
Translation
So
exalted is He in whose hand is the realm of all things, and to Him you will be
returned.
Tafsir al-Jalalayn
So
glory be to Him in Whose hand is the dominion of all things (malakūt means
mulk: the wāw and tā’ have been added for hyperbole) and to Whom you will be
returned, restored, in the Hereafter.
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