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الرحمن

Hizb 54 | AR-RAHMAN 55:1 -> AL-HADID 57:29

AR-RAHMAN · 203 verses · AR-RAHMAN 55:1 -> AL-HADID 57:29

Hizb 54 Arabic Hizb 54 English Hizb 54 Phonetic
In the name of Allah, the Entirely Merciful, the Especially Merciful.

Surah 55 AR-RAHMAN

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 The Most Merciful

2 Taught the Qur'an,

3 Created man,

4 [And] taught him eloquence.

5 The sun and the moon [move] by precise calculation,

6 And the stars and trees prostrate.

7 And the heaven He raised and imposed the balance

8 That you not transgress within the balance.

9 And establish weight in justice and do not make deficient the balance.

10 And the earth He laid [out] for the creatures.

11 Therein is fruit and palm trees having sheaths [of dates]

12 And grain having husks and scented plants.

13 So which of the favors of your Lord would you deny?

14 He created man from clay like [that of] pottery.

15 And He created the jinn from a smokeless flame of fire.

16 So which of the favors of your Lord would you deny?

17 [He is] Lord of the two sunrises and Lord of the two sunsets.

18 So which of the favors of your Lord would you deny?

19 He released the two seas, meeting [side by side];

20 Between them is a barrier [so] neither of them transgresses.

21 So which of the favors of your Lord would you deny?

22 From both of them emerge pearl and coral.

23 So which of the favors of your Lord would you deny?

24 And to Him belong the ships [with sails] elevated in the sea like mountains.

25 So which of the favors of your Lord would you deny?

26 Everyone upon the earth will perish,

27 And there will remain the Face of your Lord, Owner of Majesty and Honor.

28 So which of the favors of your Lord would you deny?

29 Whoever is within the heavens and earth asks Him; every day He is bringing about a matter.

30 So which of the favors of your Lord would you deny?

31 We will attend to you, O prominent beings.

32 So which of the favors of your Lord would you deny?

33 O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority [from Allah ].

34 So which of the favors of your Lord would you deny?

35 There will be sent upon you a flame of fire and smoke, and you will not defend yourselves.

36 So which of the favors of your Lord would you deny?

37 And when the heaven is split open and becomes rose-colored like oil -

38 So which of the favors of your Lord would you deny? -

39 Then on that Day none will be asked about his sin among men or jinn.

40 So which of the favors of your Lord would you deny?

41 The criminals will be known by their marks, and they will be seized by the forelocks and the feet.

42 So which of the favors of your Lord would you deny?

43 This is Hell, which the criminals deny.

44 They will go around between it and scalding water, heated [to the utmost degree].

45 So which of the favors of your Lord would you deny?

46 But for he who has feared the position of his Lord are two gardens -

47 So which of the favors of your Lord would you deny? -

48 Having [spreading] branches.

49 So which of the favors of your Lord would you deny?

50 In both of them are two springs, flowing.

51 So which of the favors of your Lord would you deny?

52 In both of them are of every fruit, two kinds.

53 So which of the favors of your Lord would you deny?

54 [They are] reclining on beds whose linings are of silk brocade, and the fruit of the two gardens is hanging low.

55 So which of the favors of your Lord would you deny?

56 In them are women limiting [their] glances, untouched before them by man or jinni -

57 So which of the favors of your Lord would you deny? -

58 As if they were rubies and coral.

59 So which of the favors of your Lord would you deny?

60 Is the reward for good [anything] but good?

61 So which of the favors of your Lord would you deny?

62 And below them both [in excellence] are two [other] gardens -

63 So which of the favors of your Lord would you deny? -

64 Dark green [in color].

65 So which of the favors of your Lord would you deny?

66 In both of them are two springs, spouting.

67 So which of the favors of your Lord would you deny?

68 In both of them are fruit and palm trees and pomegranates.

69 So which of the favors of your Lord would you deny?

70 In them are good and beautiful women -

71 So which of the favors of your Lord would you deny? -

72 Fair ones reserved in pavilions -

73 So which of the favors of your Lord would you deny? -

74 Untouched before them by man or jinni -

75 So which of the favors of your Lord would you deny? -

76 Reclining on green cushions and beautiful fine carpets.

77 So which of the favors of your Lord would you deny?

78 Blessed is the name of your Lord, Owner of Majesty and Honor.

Surah 56 AL-WAQI'A

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 When the Occurrence occurs,

2 There is, at its occurrence, no denial.

3 It will bring down [some] and raise up [others].

4 When the earth is shaken with convulsion

5 And the mountains are broken down, crumbling

6 And become dust dispersing.

7 And you become [of] three kinds:

8 Then the companions of the right - what are the companions of the right?

9 And the companions of the left - what are the companions of the left?

10 And the forerunners, the forerunners -

11 Those are the ones brought near [to Allah ]

12 In the Gardens of Pleasure,

13 A [large] company of the former peoples

14 And a few of the later peoples,

15 On thrones woven [with ornament],

16 Reclining on them, facing each other.

17 There will circulate among them young boys made eternal

18 With vessels, pitchers and a cup [of wine] from a flowing spring -

19 No headache will they have therefrom, nor will they be intoxicated -

20 And fruit of what they select

21 And the meat of fowl, from whatever they desire.

22 And [for them are] fair women with large, [beautiful] eyes,

23 The likenesses of pearls well-protected,

24 As reward for what they used to do.

25 They will not hear therein ill speech or commission of sin -

26 Only a saying: "Peace, peace."

27 The companions of the right - what are the companions of the right?

28 [They will be] among lote trees with thorns removed

29 And [banana] trees layered [with fruit]

30 And shade extended

31 And water poured out

32 And fruit, abundant [and varied],

33 Neither limited [to season] nor forbidden,

34 And [upon] beds raised high.

35 Indeed, We have produced the women of Paradise in a [new] creation

36 And made them virgins,

37 Devoted [to their husbands] and of equal age,

38 For the companions of the right [who are]

39 A company of the former peoples

40 And a company of the later peoples.

41 And the companions of the left - what are the companions of the left?

42 [They will be] in scorching fire and scalding water

43 And a shade of black smoke,

44 Neither cool nor beneficial.

45 Indeed they were, before that, indulging in affluence,

46 And they used to persist in the great violation,

47 And they used to say, "When we die and become dust and bones, are we indeed to be resurrected?

48 And our forefathers [as well]?"

49 Say, [O Muhammad], "Indeed, the former and the later peoples

50 Are to be gathered together for the appointment of a known Day."

51 Then indeed you, O those astray [who are] deniers,

52 Will be eating from trees of zaqqum

53 And filling with it your bellies

54 And drinking on top of it from scalding water

55 And will drink as the drinking of thirsty camels.

56 That is their accommodation on the Day of Recompense.

57 We have created you, so why do you not believe?

58 Have you seen that which you emit?

59 Is it you who creates it, or are We the Creator?

60 We have decreed death among you, and We are not to be outdone

61 In that We will change your likenesses and produce you in that [form] which you do not know.

62 And you have already known the first creation, so will you not remember?

63 And have you seen that [seed] which you sow?

64 Is it you who makes it grow, or are We the grower?

65 If We willed, We could make it [dry] debris, and you would remain in wonder,

66 [Saying], "Indeed, we are [now] in debt;

67 Rather, we have been deprived."

68 And have you seen the water that you drink?

69 Is it you who brought it down from the clouds, or is it We who bring it down?

70 If We willed, We could make it bitter, so why are you not grateful?

71 And have you seen the fire that you ignite?

72 Is it you who produced its tree, or are We the producer?

73 We have made it a reminder and provision for the travelers,

74 So exalt the name of your Lord, the Most Great.

75 Then I swear by the setting of the stars,

76 And indeed, it is an oath - if you could know - [most] great.

77 Indeed, it is a noble Qur'an

78 In a Register well-protected;

79 None touch it except the purified.

80 [It is] a revelation from the Lord of the worlds.

81 Then is it to this statement that you are indifferent

82 And make [the thanks for] your provision that you deny [the Provider]?

83 Then why, when the soul at death reaches the throat

84 And you are at that time looking on -

85 And Our angels are nearer to him than you, but you do not see -

86 Then why do you not, if you are not to be recompensed,

87 Bring it back, if you should be truthful?

88 And if the deceased was of those brought near to Allah ,

89 Then [for him is] rest and bounty and a garden of pleasure.

90 And if he was of the companions of the right,

91 Then [the angels will say], "Peace for you; [you are] from the companions of the right."

92 But if he was of the deniers [who were] astray,

93 Then [for him is] accommodation of scalding water

94 And burning in Hellfire

95 Indeed, this is the true certainty,

96 So exalt the name of your Lord, the Most Great.

Surah 57 AL-HADID

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Whatever is in the heavens and earth exalts Allah , and He is the Exalted in Might, the Wise.

2 His is the dominion of the heavens and earth. He gives life and causes death, and He is over all things competent.

3 He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.

4 It is He who created the heavens and earth in six days and then established Himself above the Throne. He knows what penetrates into the earth and what emerges from it and what descends from the heaven and what ascends therein; and He is with you wherever you are. And Allah , of what you do, is Seeing.

5 His is the dominion of the heavens and earth. And to Allah are returned [all] matters.

6 He causes the night to enter the day and causes the day to enter the night, and he is Knowing of that within the breasts.

7 Believe in Allah and His Messenger and spend out of that in which He has made you successors. For those who have believed among you and spent, there will be a great reward.

8 And why do you not believe in Allah while the Messenger invites you to believe in your Lord and He has taken your covenant, if you should [truly] be believers?

9 It is He who sends down upon His Servant [Muhammad] verses of clear evidence that He may bring you out from darknesses into the light. And indeed, Allah is to you Kind and Merciful.

10 And why do you not spend in the cause of Allah while to Allah belongs the heritage of the heavens and the earth? Not equal among you are those who spent before the conquest [of Makkah] and fought [and those who did so after it]. Those are greater in degree than they who spent afterwards and fought. But to all Allah has promised the best [reward]. And Allah , with what you do, is Acquainted.

11 Who is it that would loan Allah a goodly loan so He will multiply it for him and he will have a noble reward?

12 On the Day you see the believing men and believing women, their light proceeding before them and on their right, [it will be said], "Your good tidings today are [of] gardens beneath which rivers flow, wherein you will abide eternally." That is what is the great attainment.

13 On the [same] Day the hypocrite men and hypocrite women will say to those who believed, "Wait for us that we may acquire some of your light." It will be said, "Go back behind you and seek light." And a wall will be placed between them with a door, its interior containing mercy, but on the outside of it is torment.

14 The hypocrites will call to the believers, "Were we not with you?" They will say, "Yes, but you afflicted yourselves and awaited [misfortune for us] and doubted, and wishful thinking deluded you until there came the command of Allah . And the Deceiver deceived you concerning Allah .

15 So today no ransom will be taken from you or from those who disbelieved. Your refuge is the Fire. It is most worthy of you, and wretched is the destination.

16 Has the time not come for those who have believed that their hearts should become humbly submissive at the remembrance of Allah and what has come down of the truth? And let them not be like those who were given the Scripture before, and a long period passed over them, so their hearts hardened; and many of them are defiantly disobedient.

17 Know that Allah gives life to the earth after its lifelessness. We have made clear to you the signs; perhaps you will understand.

18 Indeed, the men who practice charity and the women who practice charity and [they who] have loaned Allah a goodly loan - it will be multiplied for them, and they will have a noble reward.

19 And those who have believed in Allah and His messengers - those are [in the ranks of] the supporters of truth and the martyrs, with their Lord. For them is their reward and their light. But those who have disbelieved and denied Our verses - those are the companions of Hellfire.

20 Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children - like the example of a rain whose [resulting] plant growth pleases the tillers; then it dries and you see it turned yellow; then it becomes [scattered] debris. And in the Hereafter is severe punishment and forgiveness from Allah and approval. And what is the worldly life except the enjoyment of delusion.

21 Race toward forgiveness from your Lord and a Garden whose width is like the width of the heavens and earth, prepared for those who believed in Allah and His messengers. That is the bounty of Allah which He gives to whom He wills, and Allah is the possessor of great bounty.

22 No disaster strikes upon the earth or among yourselves except that it is in a register before We bring it into being - indeed that, for Allah , is easy -

23 In order that you not despair over what has eluded you and not exult [in pride] over what He has given you. And Allah does not like everyone self-deluded and boastful -

24 [Those] who are stingy and enjoin upon people stinginess. And whoever turns away - then indeed, Allah is the Free of need, the Praiseworthy.

25 We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance that the people may maintain [their affairs] in justice. And We sent down iron, wherein is great military might and benefits for the people, and so that Allah may make evident those who support Him and His messengers unseen. Indeed, Allah is Powerful and Exalted in Might.

26 And We have already sent Noah and Abraham and placed in their descendants prophethood and scripture; and among them is he who is guided, but many of them are defiantly disobedient.

27 Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel. And We placed in the hearts of those who followed him compassion and mercy and monasticism, which they innovated; We did not prescribe it for them except [that they did so] seeking the approval of Allah . But they did not observe it with due observance. So We gave the ones who believed among them their reward, but many of them are defiantly disobedient.

28 O you who have believed, fear Allah and believe in His Messenger; He will [then] give you a double portion of His mercy and make for you a light by which you will walk and forgive you; and Allah is Forgiving and Merciful.

29 [This is] so that the People of the Scripture may know that they are not able [to obtain] anything from the bounty of Allah and that [all] bounty is in the hand of Allah ; He gives it to whom He wills. And Allah is the possessor of great bounty.

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Tafsir

Verse 1

The Compassionate One, God, exalted be He,

Verse 2

has taught, whomever He will, the Qur’ān.

Verse 3

He created man, the species [mankind],

Verse 4

teaching him the [coherent] speech, utterance.

Verse 5

The sun and the moon follow a reckoning, they move according to a [strict] calculation,

Verse 6

and the grass, all stalkless vegetation, and the trees, that [vegetation] which possesses stalk, prostrate, comply with what is required of them.

Verse 7

And He has raised the heaven and set up the balance, He has established justice,

Verse 8

[declaring] that you should not contravene, that is to say, so that you may not do wrong, with regard to the balance, that [instrument] with which one weighs.

Verse 9

And observe the weights with justice, fairly, and do not skimp the balance, [do not] decrease [the value of] what is being weighed.

Verse 10

And the earth, He placed it, He fixed it [in place], for [all] creatures: man, jinn and others.

Verse 11

In it are fruits and, the familiar, date-palms with sheaths, the spathes containing its flowers,

Verse 12

and grain, such as wheat and barley, with husk, and fragrant herb.

Verse 13

So which of your Lord’s favours, graces, will you deny? (tukadhdhibān is mentioned thirty one times; the interrogative is meant [to be understood] as an affirmative, judging by what al-Hākim [al-Naysābūrī] reported [by way of an isnād] from Jābir [b. ‘Abd Allāh al-Ansārī], who said, ‘The Messenger of God (s) was reciting surāt al-Rahmān to us, and when he completed it, he said, “What is wrong with you that you have been silent [throughout]? Verily the jinn are more responsive than you. Not once did I recite this verse to them — So which of your Lord’s favours will you deny? — but that they said, ‘Not one of your graces, our Lord, do we deny, for [all] praise belongs to You’ ”).

Verse 14

He created man, Adam, of dry clay (salsāl, a dry hollow mud producing an echo if tapped), resembling the potter’s (fakhkhār, clay that has been baked),

Verse 15

and He created the Jann, the father of the jinn, namely, Iblīs, of a smokeless flame of fire.

Verse 16

So which of your Lord’s favours will you deny?

Verse 17

Lord of the two Easts, [the points of] the winter sunrise and the summer sunrise, and Lord of the two Wests: likewise [the two points of sunset].

Verse 18

So which of your Lord’s favours will you deny?

Verse 19

He has loosed the two waters, the sweet and the salty; [and so] they meet, in the perception of the eye.

Verse 20

Between them there is a barrier, by His power, exalted be He. They do not overstep, neither of the two encroaches upon the other to become mixed with it.

Verse 21

So which of your Lord’s favours will you deny?

Verse 22

From [both of] them, from the point at which they [seem to] meet — but which is actually from [only] one of the two, and that is, the salt water — is brought forth (yukhraju, passive, may also be read as active, yakhruju, ‘emerge’) the pearl and the coral (marjān, these are red pieces of shell, or small pearls).

Verse 23

So which of your Lord’s favours will you deny?

Verse 24

His are the crafted ships [that sail] in the sea [appearing] like landmarks, like mountains in their tremendous size and height.

Verse 25

So which of your Lord’s favours will you deny?

Verse 26

Everyone who is on it, that is, [on] the earth, of animal beings, will perish (man, ‘who’, is used to indicate predominance of rational beings);

Verse 27

yet there will remain the countenance of your Lord, His Essence, [the countenance] of majesty, magnificence, and munificence, towards believers, through His graces to them.

Verse 28

So which of your Lord’s favours will you deny?

Verse 29

All that is in the heavens and the earth implore Him, either by way of speech or by their very state [of dependence on Him], for the strength which they require for worship, [for] provision, forgiveness and other things. Every day, [all the] time, He is upon some matter, something that He manifests in accordance with what He has decreed since pre-eternity, such as the giving of life, the bringing of death, exalting and abasing [individuals], giving abundantly and withholding, responding to a supplicating person and giving the one requesting [something] and so on and so forth.

Verse 30

So which of your Lord’s favours will you deny?

Verse 31

We will attend to you, We shall turn to reckon with you, O you two heavy ones!, mankind and jinn.

Verse 32

So which of your Lord’s favours will you deny?

Verse 33

O company of jinn and humans, if you are able to pass through, to exit from, the confines, the regions, of the heavens and the earth, then pass through! — a command [meant] to challenge them to what they are incapable of [doing]. You will not pass through except with a sanction, [except] with some power, and you have no power for such a thing.

Verse 34

So which of your Lord’s favours will you deny?

Verse 35

Against you will be unleashed a heat of fire (shuwāz, can either mean that the flame thereof has no smoke or [that it does have it] with it) and a flash of brass, without any flame, and you will not be able to seek help, you will not be able to defend yourselves against this, nay, it will drive you to the site of the Gathering.

Verse 36

So which of your Lord’s favours will you deny?

Verse 37

And when the heaven is split open, when it becomes open with [many] gates [in preparation] for the descent of the angels, and it turns crimson (wardatan, [literally, ‘a rose’], in other words, red like this [rose]), like tanned leather, red skins, in contrast to its [the heaven’s] usual appearance (the response to idhā, ‘when’, is [along the lines of] fa-mā a‘zama’l-hawli, ‘How great will be the terror then!’).

Verse 38

So which of your Lord’s favours will you deny?

Verse 39

Thus on that day no man will be questioned about his sin, nor any jinn, about his sin; but they are questioned on some other occasion: By your Lord, We shall question them all [Q.15:92] (al-jānn in this instance and in what will follow denotes the jinn, and also in both cases al-ins denotes human beings).

Verse 40

So which of your Lord’s favours will you deny?

Verse 41

The guilty will be recognised by their mark: blackened faces and bruised eyes; so they will be seized by the forelocks and the feet.

Verse 42

So which of your Lord’s favours will you deny?

Verse 43

‘This is Hell which the guilty [were wont to] deny!’

Verse 44

They shall pass round, they shall pace, between it and boiling hot water, [water] of extreme temperature, which they are given to drink every time they call to be rescued from the heat of the Fire (ānin is defective, like qādin).

Verse 45

So which of your Lord’s favours will you deny?

Verse 46

But for those who feared, that is, for every one of them, or for all of them together, the station of their Lord, the standing before Him for the Reckoning and therefore refrained from being disobedient to Him, there will be two gardens.

Verse 47

So which of your Lord’s favours will you deny?

Verse 48

Both with (dhawātā, the dual form of the regular form dhawāt, with its lām [its third consonant] is changed into a yā’) [abundant] branches (afnān is the plural of fanan, similar [in pattern] to talal [atlāl]).

Verse 49

So which of your Lord’s favours will you deny?

Verse 50

In both of them there are two flowing springs.

Verse 51

So which of your Lord’s favours will you deny?

Verse 52

In both of them, of every fruit (fākiha) of [the fruits of] this world — or [it, fākiha, means] all those things in which one delights (yutafakkahu bihi) — there are two kinds, two varieties, one juicy, one dried, and those which in this world are bitter, like colocynth, will be sweet [therein].

Verse 53

So which of your Lord’s favours will you deny?

Verse 54

[They will be] reclining (muttaki’īna is a circumstantial qualifier operated by an omitted [verb], that is to say, yatana‘‘amūna, they will enjoy bliss [while reclining]’) upon couches lined with [heavy] silk brocade, (istabraq) thick or coarse silk, the outer lining being of fine silk (sundus). And the fruits of both gardens will be near, so that it may be reached by the one standing up, the one sitting down or the one lying down.

Verse 55

So which of your Lord’s favours will you deny?

Verse 56

In them, in the two gardens and what they comprise of upper chambers and palaces, are maidens of restrained glances, [restricting] their eyes to those spouses of theirs from among [either] the men or the jinn who are reclining, [maidens] who have not been touched, [who] have not been deflowered — and these [maidens] are [either] houris or women of this world who [will] have been created [anew], by any man or jinn before them.

Verse 57

So which of your Lord’s favours will you deny?

Verse 58

It is as though they are rubies, in their purity, and pearls, in their fairness.

Verse 59

So which of your Lord’s favours will you deny?

Verse 60

Is the reward of goodness, [manifested] through obedience, anything but goodness?, [granted] through bliss?

Verse 61

So which of your Lord’s favours will you deny?

Verse 62

And beside these, two mentioned gardens, there will be two [other] gardens, in addition, for those who feared the standing before their Lord.

Verse 63

So which of your Lord’s favours will you deny?

Verse 64

Deep green (mudhāmmatān, [this means that they are almost] black on account of the intensity of their greenness).

Verse 65

So which of your Lord’s favours will you deny?

Verse 66

In both of them will be two gushing fountains, rushing with water, unceasing.

Verse 67

So which of your Lord’s favours will you deny?

Verse 68

In both of them will be fruits and date-palms and pomegranates, the [latter] two [fruits] being from among these [fruits of the two gardens]; but it is also said that they belong to [the fruits of] some other [garden].

Verse 69

So which of your Lord’s favours will you deny?

Verse 70

In them, that is, in the two gardens and their palaces and what they comprise, are maidens [who are] good, in nature [and with], beautiful, faces.

Verse 71

So which of your Lord’s favours will you deny?

Verse 72

Houris (hur, this means maidens with intense black eyes set against the [intense] whiteness [of the iris]) secluded, concealed, in pavilions, made of studded gems, annexed to the palaces, like boudoirs.

Verse 73

So which of your Lord’s favours will you deny?

Verse 74

Untouched by any man before them, before these [soon-to-be] spouses of theirs, or jinn.

Verse 75

So which of your Lord’s favours will you deny?

Verse 76

Reclining, namely, their spouses (muttaki’īna, syntactically, it is as [described] above) upon green cushions (rafraf is the plural of rafrafa, which can mean [either] ‘carpets’ or ‘cushions’) and lovely druggets (‘abqariyyin, the plural of ‘abqariyya, which are velvet carpets).

Verse 77

So which of your Lord’s favours will you deny?

Verse 78

Blessed be the Name of your Lord, He of Majesty and Munificence (as [explained] above; the word ism is extra).

Verse 1

When the [imminent] Event comes to pass, [when] the Resurrection takes place,

Verse 2

there will be no denying its coming to pass, [there is] no soul to deny [it], by repudiating it as it did in this world,

Verse 3

[it will be] abasing [some], exalting [others], that is, it will manifest the abasing of some people by [virtue of] their admission into the Fire, and [manifest] the exalting of others by their admission into Paradise.

Verse 4

When the earth is shaken with a violent shock,

Verse 5

and the mountains are pulverised to [tiny] pieces,

Verse 6

so that they become a scattered dust (the second idh, ‘when’, is a substitution for the first idh),

Verse 7

and you will be, at the Resurrection, three kinds, categories:

Verse 8

Those of the right [hand], those who are given their record [of deeds] in their right hand (fa-ashābu’l-maymanati is the subject, the predicate of which is [the following mā ashābu’l-maymanati]) — what of those of the right [hand]? — a glorification of their status on account of their admittance into Paradise.

Verse 9

And those of the left [hand] (al-mash’ama means al-shimāl, ‘left’), each of whom is given his record [of deeds] in their left hands — what of those of the left [hand]? — an expression of contempt for their status on account of their admittance into the Fire.

Verse 10

And the foremost, in [the race to do] good, namely, the prophets (al-sābiqūna is a subject) the foremost: (this [repetition] is to emphasise their exalted status; the predicate [is the following, ūlā’ika’l-muqarrabūna])

Verse 11

they are the ones brought near [to God],

Verse 12

in the Gardens of Bliss,

Verse 13

a multitude from the former [generations] (thullatun mina’l-awwalīna, the subject), that is to say, a group of individuals from communities of old,

Verse 14

and a few from the later ones, from among the community of Muhammad (s), being the foremost from among the communities of old and this community (the predicate [is the following, ‘alā sururin mawdūnatin]),

Verse 15

[will be] upon encrusted couches, [their linings] woven onto rods of gold and jewels,

Verse 16

reclining on them, face to face (muttaki’īna ‘alayhā mutaqābilīna constitute two circumstantial qualifiers referring to the [subject] person of the predicate [‘they’]).

Verse 17

They will be waited on by immortal youths, resembling young boys, never ageing;

Verse 18

with goblets (akwāb are drinking-vessels without handles) and ewers (abārīq [are vessels that] have handles and spouts) and a cup (ka’s is the vessel for drinking wine) from a flowing spring, in other words, wine flowing from a spring that never runs out,

Verse 19

wherefrom they suffer no headache nor any stupefaction (read yanzafūna or yanzifūna, [respectively derived] from nazafa or anzafa al-shāribu, ‘the drinker became inebriated’), in other words, they do not get a headache from it nor do they lose their senses, in contrast to [the case with] the wine of this world;

Verse 20

and such fruits as they prefer,

Verse 21

and such flesh of fowls as they desire, for themselves to enjoy,

Verse 22

and houris, maidens with intensely black eyes [set] against the whiteness [of their irises], with wide eyes (‘īn: the ‘ayn here is inflected with a kasra instead of a damma because it [the kasra] better harmonises with the yā’; the singular is ‘aynā’, similar [in pattern] to hamrā’; a variant reading [for wa-hūrun ‘īn] has the genitive case wa-hūrin ‘īn)

Verse 23

resembling hidden, guarded, pearls,

Verse 24

a reward (jazā’an is an object denoting reason or a verbal noun, with the operator being an implicit [verb], in other words, ‘We have appointed for them the mentioned as a reward’ or ‘We have rewarded them [this]’) for what they used to do.

Verse 25

They will not hear therein, in Paradise, any vain talk, any lewd words, or any sinful words,

Verse 26

but only the saying, ‘Peace!’ ‘Peace!’ (salāman salāman substitutes for qīlan, ‘the saying’) which they will hear.

Verse 27

And those of the right [hand] — what of those of the right [hand]?

Verse 28

Amid thornless lote-trees, nabk trees,

Verse 29

and clustered plantains, banana trees, [weighed down] with its load [of fruit] from top to bottom,

Verse 30

and extended shade, [one that is] permanent,

Verse 31

and cascading water, running continuously,

Verse 32

and abundant fruit,

Verse 33

neither unavailable, during certain times, nor forbidden, because of [its] cost,

Verse 34

and mattresses [that are] raised, on top of couches.

Verse 35

Verily We have created them with an [unmediated] creation, namely, the wide-eyed houris, [We created them] without the process of birth,

Verse 36

and made them virgins, immaculate — every time their spouses enter them they find them virgins, nor is there any pain [of defloration] —

Verse 37

amorous (read ‘uruban or ‘urban, plural of ‘arūb, meaning ‘a woman passionately enamoured of her spouse’), of equal age (atrāb is the plural of tirb),

Verse 38

for those of the right [hand] (li-ashābi’l-yamīni is the relative clause of [either] ansha’nāhunna, ‘We have created them’, or ja‘alnāhunna, ‘[We] made them’), who are:

Verse 39

A multitude from the former [generations],

Verse 40

and a multitude of the later ones.

Verse 41

And those of the left [hand] — what of those of the left [hand]?

Verse 42

Amid a scorching wind, an infernal wind, permeating the pores of skins, and scalding water, water of extreme temperatures,

Verse 43

and the shade of pitch-black smoke,

Verse 44

neither cool, like all other shade, nor pleasant, [nor] agreeable in its appearance.

Verse 45

Indeed before that, in the world, they used to live at ease, enjoying [life’s] comforts, never wearying themselves with [an act of] obedience,

Verse 46

and they used to persist in the great sin, namely, idolatry.

Verse 47

And they used to say, ‘What! When we are dead and have become dust and bones, shall we indeed be resurrected? (in both instances [a-idhā and a-innā] the two hamzas may be read either by pronouncing them fully, or by not pronouncing the second, and in either case inserting an intervening alif).

Verse 48

What! And our forefathers too?’ (read a-wa-ābā’unā, [with the wa-] being for supplement, the hamza [a-] for the interrogative; here and in the previous instance, it is used to express ‘remoteness [of probability]’; a variant reading has aw-ābā’unā, as a supplement with aw, and that to which this is supplemented is the [syntactical] locus of inna and its subject).

Verse 49

Say: ‘Truly the former and the later [generations]

Verse 50

will be gathered for the tryst, the time, of a known day, that is, the Day of Resurrection.

Verse 51

Then indeed you, the erring, the deniers,

Verse 52

will assuredly eat from a Zaqqūm tree (min zaqqūm, the explication of shajar, ‘tree’),

Verse 53

and fill therewith, with the tree, your bellies,

Verse 54

and drink on top of that, the consumed Zaqqūm, boiling water,

Verse 55

drinking like the drinking (read sharba or shurba: verbal noun) of thirsty camels’ (hīm is the plural of masculine haymān and feminine haymā, similar [in pattern] to ‘atshān, ‘atshā, ‘thirsty’).

Verse 56

This will be the hospitality for them, what has been prepared for them, on the Day of Judgement, the Day of Resurrection.

Verse 57

We created you, We brought you into existence from nothing. Will you not then affirm [this] truth?, in resurrection? For the One able to create [from nothing] is also able to repeat [this creation].

Verse 58

Have you considered the sperm that you emit?, the sperm you spill in the wombs of women?

Verse 59

Is it you (a-antum: read by pronouncing both hamzas fully, or by replacing the second one with an alif or not pronouncing it, but inserting an alif between the one not pronounced and the other one, or without this [insertion] in the four instances [here and below]) who create it, that is, the sperm [making it] into a human being, or are We the Creators?

Verse 60

We have ordained (read qaddarnā or qadarnā) death among you, and We are not to be outmanoeuvred from, We are not incapable [of],

Verse 61

replacing [you with], [We are not incapable of] appointing, your likes, in your place, and making you, creating you, in what you do not know, in the way of forms, such as apes or swine.

Verse 62

For verily you have known the first creation (al-nashā’ata: a variant reading has al-nash’ata), why then will you not remember? (tadhakkarūna: the original second tā’ [of tatadhakkarūna] has been assimilated with the dhāl).

Verse 63

Have you considered what you sow?, [what] you stir of the earth to place seeds therein?

Verse 64

Is it you who make it grow, or are We the Grower?

Verse 65

If We will, We could surely turn it into chaff, dried vegetation producing no seed, and you would remain (zaltum is actually zaliltum, the lām having a kasra inflection; but it has been omitted to soften it), that is to say, you spend all day, bemused (tafakkahūna: one of the original tā’ [tatafakkahūna] letters has been omitted), surprised by this, and you would say:

Verse 66

‘We have indeed suffered loss!, [losing] what we expended on the cultivation.

Verse 67

Nay, but we are deprived!’, prevented from [reaping] our provision.

Verse 68

Have you considered the water you drink?

Verse 69

Is it you who cause it to come down from the [rain] clouds (muzn is the plural of muzna) or are We the Causer of its coming down?

Verse 70

If We willed, We could make it bitter, salty, undrinkable — why then will you not give thanks?

Verse 71

Have you considered the fire that you kindle?, [the fire] which you produce out of the [oil of] green trees?

Verse 72

Was it you who created the tree thereof, [trees] such as the markh, the ‘afār or the kalkh [‘fennel’], or were We the Creator?

Verse 73

We made it a reminder, of the fire of Hell, and a boon, a provision, for the desert-travellers (al-muqwīn derives from [the expression] aqwā al-qawmu, ‘they have reached al-qawā or al-qawā’, that is, al-qafr, ‘desolate land’, which is a wilderness (mafāza) that has neither vegetation nor water).

Verse 74

So glorify, exalt the transcendence [of], the Name (ism is extra) of your Lord, the Tremendous, God.

Verse 75

Nay, I swear (fa-lā uqsimu: lā is extra) by the setting-places of the stars!

Verse 76

And indeed it, the swearing by these [setting-places of stars], is a tremendous oath, if you only knew — if you were people of [deep] knowledge, you would realise the magnitude of this oath.

Verse 77

This, namely, what is being recited to you, is indeed a noble Qur’ān,

Verse 78

in a Book, inscribed, guarded, preserved, and this is the Mushaf;

Verse 79

which none touch (lā yamassuhu is a predicate functioning as a prohibitive command) except the purified, those who have purified themselves of ritual impurities,
[56:80] a revelation, revealed, by the Lord of the Worlds.

Verse 80

Do you then belittle, [do you] take lightly and deny, this discourse?, the Qur’ān.

Verse 81

And for your livelihood, in the way of rain, that is to say, the thanks for it, you offer your denial?, of God’s granting it to you, by saying, ‘We have rain because of this [or that] storm’?

Verse 82

And for your livelihood, in the way of rain, that is to say, the thanks for it, you offer your denial?, of God’s granting it to you, by saying, ‘We have rain because of this [or that] storm’?

Verse 83

Why then, when it, the spirit, during the throes [of death], reaches the [dying person’s] throat (hulqūm is the passage for food)

Verse 84

and you are, O you attending the dying person, at that moment looking, at him —

Verse 85

and We are nearer to him than you are, to know [of his state], but you do not perceive (tubsirūna derives from al-basīra, ‘perception’) that is to say, you do not realise this —

Verse 86

why then, if you are not going to face a reckoning, [if] you are [not] going to be requited by your being resurrected, in other words, [why then, if] you are not going to be resurrected as you claim,

Verse 87

do you not bring it back, [why] do you not restore the spirit to the body after it has reached the throat, if you are truthful?, in what you claim (the second law-lā, ‘why … if’, is [repeated] to emphasise the first one; idhā, ‘when’, is an adverbial particle qualifying tarji‘ūna, ‘bring it back’, to which both conditions are semantically connected). The meaning is: ‘Why do you not bring it back, when, in repudiating resurrection, you are being truthful in this repudiation?’ That is to say, ‘Let death also be repudiated [as impossible] in its case just as [you claim that] resurrection is [impossible]’.

Verse 88

Thus if he, the dead person, be of those brought near,

Verse 89

then repose, that is, there will be for him relief, and a goodly provision, and a garden of Bliss (does this response belong to the ammā, ‘thus’, or to in, ‘if’, or to both? Different opinions [are given regarding this]).

Verse 90

And if he be of those of the right [hand],

Verse 91

then ‘Peace be to you’, that is, [then] for him there will be [peace by way of] security (salām) from chastisement, [a greeting] from those of the right [hand], [arising] from the fact that he is one of them.

Verse 92

But if he be of the deniers, the erring,

Verse 93

then a welcome of boiling water,

Verse 94

and a roasting in Hell-fire.

Verse 95

This indeed is the certain truth (haqqu’l-yaqīn: an example of an adjectivally qualified noun being annexed to its adjective).

Verse 96

So glorify the Name of your Lord, the Tremendous (as [explained] above [in verse 74]).

Verse 1

All that is in the heavens and the earth glorifies God, that is to say, all things exalt Him as being transcendent (thus, the lām [of li’Llāhi] is extra; mā, ‘[all] that’, is used instead of min, ‘[all] who’, in order to indicate what is the predominant [sc. non-rational beings]); and He is the Mighty, in His kingdom, the Wise, in His actions.

Verse 2

To Him belongs the kingdom of the heavens and the earth; He gives life, through [His act of] creation, and He brings death, thereafter, and He has power over all things.

Verse 3

He is the First, preceding everything [but] without [His] having any beginning, and the Last, succeeding everything [but] without [His] having any end, and the Manifest, through the proofs for Him, and the Hidden, from the perception of the senses, and He has knowledge of all things.

Verse 4

It is He Who created the heavens and the earth in six days, of the days of this world, the first of which being Sunday, and the last of which, Friday, then presided upon the Throne (‘arsh: [denotes] the kursī), a presiding [that was] befitting of Him. He knows what enters the earth, of rain and dead creatures, and what issues from it, of vegetation and minerals, and what comes down from the heaven, in the way of mercy and chastisement, and what ascends in it, of righteous deeds and evil ones. And He is with you, by [virtue of] His knowledge, wherever you may be; and God is Seer of what you do.

Verse 5

To Him belongs the kingdom of the heavens and the earth, and to Him [all] matters, all existents, are returned.

Verse 6

He makes the night pass into, He makes it enter, the day, so that it increases while the night diminishes, and makes the day pass into the night, so that it increases while the day diminishes. And He is Knower of what is in the breasts, of what it contains of secrets and convictions.

Verse 7

Believe, adhere to belief, in God and His Messenger, and expend, in the way of God, out of that over which He has made you successors, out of the wealth of those mentioned [whom you have succeeded], for you will be succeeded in this [wealth] by those who will come after you: this was revealed at the time of the ‘hardship’ campaign, the campaign of Tabūk. For those of you who believe and expend — an allusion to ‘Uthmān [b. ‘Affān], may God be pleased with him — will have a great reward.

Verse 8

And why should you not believe — an address to the disbelievers — in other words, there is nothing to prevent you from believing, in God when the Messenger is calling you to believe in your Lord, and a pledge has been taken from you (reading [it as] ukhidha mīthāqukum; otherwise akhadha mīthāqakum, ‘He has taken a pledge from you’) concerning it — that is to say, God took this [pledge from you] in the world of atoms when He made them bear witness against themselves: ‘Am I not your Lord?’ They said, ‘Yea, indeed’ [Q. 7:172] — if you are believers?, that is to say, if your intention is to believe in Him, then apply yourselves to this [duty of faith].

Verse 9

It is He Who sends down upon His servant clear signs, the signs of the Qur’ān, that He may bring you forth from the darkness, [from] disbelief, to the light, [to] faith. For truly God is Kind, Merciful to you, in bringing you forth from disbelief to faith.

Verse 10

And why should you, after having embraced faith, not (allā: the nūn of an [an-lā] has been assimilated here with the lām of lā) expend in the way of God when to God belongs the heritage of the heavens and the earth, with all that they comprise, so that He will [eventually] receive all your wealth but without the reward for having expended [of it for His cause], as opposed to if you had expended and had hence been rewarded. Not equal [to the rest of you] are those of you who expended and fought before the victory, at Mecca. Such are greater in rank than those who expended and fought afterwards. Yet to each, of the two groups (a variant reading [for wa-kullan, ‘yet to each’] has nominative wa-kullun as a subject) God has promised the best reward, Paradise. And God is Aware of what you do, and will requite you for it [accordingly].

Verse 11

Who is it that will lend God, by expending his wealth in the way of God, a goodly loan, [goodly] by virtue of his expending it for God’s sake, so that He may multiply it (fa-yudā‘ifahu, may also be read fa-yuda‘‘ifahu) for him, from tenfold up to more than seven hundredfold —as stated in sūrat al-Baqara [Q. 2:261], and [so that] there may be for him, in addition to the multiplied [reward], a generous reward, coupled with satisfaction and prosperity.

Verse 12

Mention, the day when you will see the believing men and believing women with their light shining forth before them, in front of them, and, it will [also] be, on their right, and it will be said to them: ‘Good tidings for you on this day: Gardens, that is to say, enter them, underneath which rivers flow, wherein you will abide. That is the great success’.

Verse 13

The day when the hypocrites, men and women, will say to those who believe, ‘Look at us (unzurūnā: a variant reading has anzirūnā, meaning ‘Give us a chance’) that we may glean something of your light!’ It will be said, to them in mockery of them: ‘Step back and seek light!’ So they step back, then there will be set up between them, and the believers, a wall — this is said to be the wall of ‘the Heights’ [cf. Q. 7:46] — with a gate, the inner side of which contains mercy, the side of the believers, and the outer side of which, the side of the hypocrites, faces toward the chastisement.

Verse 14

They will call out to them, ‘Did we not use to be with you?’, upon [the path of] obedience. They will say, ‘Yes, indeed! But you caused your souls to fall into temptation, by [engaging in] hypocrisy, and you awaited, reversals of fortune for the believers, and you doubted, you were uncertain about the religion of Islam, and [false] hopes, greedy desires, deceived you until God’s ordinance, death, came; and the Deceiver, Satan, deceived you concerning God.

Verse 15

So on this day no ransom will be taken from you (read tu’khadhu or yu’khadhu) nor from those who disbelieved. Your abode will be the Fire: it will be your guardian, it is [the place truly] deserving of you, and an evil destination!’, it is.

Verse 16

Is it not time for those who believe — this was revealed concerning the matter of the Companions [of the Prophet] who had been overindulging in jest, that their hearts should be humbled to the remembrance of God and [to] what has been revealed (read as nuzzila; or read nazala, ‘[what] has come down’) of the truth, the Qur’ān, and that they should not be (lā yakūnū is a supplement to takhsha‘a, ‘be humbled’) like those who were given the Scripture before?, namely, the Jews and the Christians. For the stretch of time, the interval [extending] from them [back] to [the time of the sending of the last of] their prophets, was too long for them and so their hearts became hardened, unyielding to the remembrance of God, and many of them are immoral.

Verse 17

Know — an address to the believers [just] mentioned — that God revives the earth after its death, by [bringing forth] vegetation, and likewise He is able to do with your hearts, restoring them to humbleness. We have certainly made clear for you the signs, that testify to Our power with this [mentioned example] and others, that perhaps you may understand.

Verse 18

Indeed men who give voluntary alms (al-mussaddiqīna, derives from the [infinitive] al-tasadduq, ‘to give voluntary alms’; the tā’ [of the original mutasaddiqīna] has been assimilated with the sād) and women who give voluntary alms (a variant reading for both has the softened form [with a single sād, musaddiqīna and musaddiqāti], which derives from al-tasdīq, ‘to affirm the truth of’, ‘to believe in’) and [those of them] who have lent God a goodly loan (this refers back to both the men and women with [the masculine plural of] predominance; the supplementing of a verb [aqradū, ‘who lent’] to a noun [of action, al-mussaddiqāt] at [the point of] the relative clause of the al-, is because in that position it [the noun] functions as a verb; the mention of the ‘loan’ together with its qualification [‘goodly’] after [the mention of] ‘the giving of voluntary alms’ is intended to define it), it will be multiplied (yudā‘afu, is also read as yuda‘‘afu), namely, their loan [will multiplied], for them and they will have a generous reward.

Verse 19

And those who believe in God and His messengers — they are the truthful, (al-siddīqūna) those who go to the greatest lengths to be truthful, and the witnesses with their Lord, against the deniers of [all] communities; they will have their reward and their light. But those who disbelieve and deny Our signs, those [signs] that testify to [the truth of] Our Oneness — they will be the inhabitants of Hell-fire.

Verse 20

Know that the life of this world is merely play and diversion and glitter, the frequent adornment [of oneself], and mutual vainglory in respect of wealth and children, that is, preoccupation with such things — but as for acts of obedience and incentives thereto, these are the concerns of the Hereafter; as the likeness of, that is to say, it, in the manner in which you admire it and in the manner in which it will disappear, is as the likeness of, rain whose vegetation, which results from this [rain], the disbelievers, the sowers, admire; [but] then it withers, it becomes dried-up, and you see it turn yellow, then it becomes chaff, scatters vanishing with the winds. And in the Hereafter there is a severe chastisement, for those who prefer this world to it, and forgiveness from God and beatitude, for those who have not preferred this world to it; and the life of this world, that is to say, the comfort [enjoyed] in it, is but the comfort of delusion.

Verse 21

Vie with one another for forgiveness from your Lord and a garden the breadth of which is as the breadth of the heaven and the earth, if one were placed at the end of the other, prepared for those who believe in God and His messengers. That is the bounty of God, which He gives to whomever He will, and God is [dispenser] of tremendous bounty.

Verse 22

No affliction befalls in the earth, by way of drought [for example], or in yourselves, such as illness, or the loss of a child, but it is in a Book, meaning, the Preserved Tablet (al-lawh al-mahfūz), before We bring it about, [before] We create it — the same is said [to be true] of [God’s] graces — that is indeed easy for God,

Verse 23

so that you may not (kay-lā: kay makes a verb subjunctive, with the same sense as an [as in an-lā, ‘so that … not’]), that is to say, God informs [you] of this so that you may not, grieve for what escapes you, nor exult, with a wanton exultation, rather an exultation that is [followed by] a thanksgiving for the grace, at what He has given you (read [thus] as ātākum; or read as atākum, meaning, ‘[at] what has come to you from Him’). For God does not like any swaggering braggart, [swaggering] in arrogance because of what he has been given, [boastful] of it to people;

Verse 24

such as are niggardly, in their duties, and bid people to be niggardly, in these [too]: against such there is a severe threat of chastisement. And whoever turns away, from what is his duty, still God, He is indeed (huwa, ‘He’, is a separating pronoun; a variant reading drops it) the Independent, [without need] of anyone other than Him, the Praiser, of His friends.

Verse 25

We have verily sent Our messengers, the angels, to prophets, with clear signs, with the definitive proofs, and We revealed with them the Scripture and the Balance, justice, so that mankind may uphold justice. And We sent down iron, We caused it to be extracted from mineral ores, wherein is great might, with which one may wage battle, and [many] uses for mankind, and so that God may know, a knowledge of direct vision (li-ya‘lama’Llāhu is a supplement to li-yaqūma’l-nāsu, ‘so that mankind may uphold’) those who help Him, by helping [to uphold] His religion through [the use of] instruments of war made of metal and otherwise, and His messengers through the Unseen (bi’l-ghaybi: a circumstantial qualifier referring to the [suffixed pronoun] hā’, ‘Him’, of yansuruhu, ‘[who] aid Him’), that is to say, while He [God] is not seen by them in this world. Ibn ‘Abbās said: ‘They help Him even though they do not see Him’ (yansurūnahu wa-lā yubsirūnahu). Assuredly God is Strong, Mighty, without any need of being helped, but such [help] benefits those who proffer it.

Verse 26

And verily We sent Noah and Abraham and We ordained among their seed prophethood and the Scripture, meaning the four Books: the Torah, the Gospel, the Psalms and the Furqān, all of which have been [revealed] among the seed of Abraham; and some of them are [rightly] guided, and many of them are immoral.

Verse 27

Then We sent to follow in their footsteps Our messengers, and We sent to follow, Jesus son of Mary, and We gave him the Gospel, and We placed in the hearts of those who followed him kindness and mercy. But [as for] monasticism, namely, abstention from women and seclusion in monasteries, they invented it, [an innovation] on their part — We had not prescribed it for them, We did not enjoin them to it; but they took it on — only seeking God’s beatitude. Yet they did not observe it with due observance, for many of them abandoned it and rejected the religion of Jesus and embraced the religion of their [then] king. However, many of them did remain upon the religion of Jesus and they believed in our Prophet [when he came]. So We gave those of them who believed, in him, their reward; but many of them are immoral.

Verse 28

O you who believe, in Jesus, fear God and believe in His Messenger, Muhammad (s), and Jesus, and He will give you a twofold portion, share, of His mercy, for your belief in both prophets; and He will assign for you a light by which you will walk, across the Path [over Hell and into Paradise], and forgive you; for God is Forgiving, Merciful;

Verse 29

So that the People of the Scripture, the Torah — those who did not believe in Muhammad (s) — may know, in other words, I inform you of this so that they [the People of the Scripture] may know, that (a [of a-llā] is softened in place of the hardened form [an-lā], its subject being the pronoun of the matter, that is to say, [understand it as being] annahum) they have no power over anything of God’s bounty, contrary to their claims that they are God’s beloved and those who deserve His beatitude, and that [all] bounty is in God’s hand; He gives it to whomever He will, and hence He has given the believers [in the Prophet] among them their reward twofold, as stated above; and God is [dispenser] of tremendous bounty.
Surah Hizb 54 English audio · AR-RAHMAN 55:1 -> AL-HADID 57:29 · 203 verses