| 41:1 | Sahih International Ha, Meem. Muhsin Khan Ha-Mim. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.] Dr. Ghali Ha, Mim. (These are the names of lettes of letters of the Arabic alphabet, and only Allah knows their meaning). Tafsir al-Jalalayn H? m?m: God knows best what He means by these [letters]. | | 41:2 | Transliteration Tanzeelun mina arrahmaniarraheem Sahih International [This is] a revelation from the Entirely Merciful, the Especially Merciful - Muhsin Khan A revelation from Allah, the Most Beneficent, the Most Merciful. Yusuf Ali A Revelation from (Allah), Most Gracious, Most Merciful;- Dr. Ghali A successive sending down from The All-Merciful, The Ever-Merciful. Tafsir al-Jalalayn A revelation from the Compassionate, the Merciful (tanz?lun mina’l-rahm?ni’l-rah?m, the subject). | | 41:3 | Transliteration Kitabun fussilat ayatuhuqur-anan AAarabiyyan liqawmin yaAAlamoon Sahih International A Book whose verses have been detailed, an Arabic Qur'an for a people who know, Muhsin Khan A Book whereof the Verses are explained in detail; A Quran in Arabic for people who know. Yusuf Ali A Book, whereof the verses are explained in detail;- a Qur'an in Arabic, for people who understand;- Dr. Ghali A Book whose ayat (Verses, sigs) have been expounded, an Arabic Qur'an for a people who know, Tafsir al-Jalalayn A Book (kit?bun, the predicate thereof) whose signs have been set out in detail, [whose signs have been] expounded through [various] rulings, stories and admonitions, as an Arabic Qur’?n (qur’?nan ‘arabiyyan, a circumstantial qualifier referring to kit?bun, ‘a Book’, by qualifying it adjectivally) for a people (li-qawmin is semantically connected to fussilat, ‘set out in detail’) who have knowledge, [who] understand this [fact] — and they are the Arabs; | | 41:4 | Transliteration Basheeran wanatheeran faaAAradaaktharuhum fahum la yasmaAAoon Sahih International As a giver of good tidings and a warner; but most of them turn away, so they do not hear. Muhsin Khan Giving glad tidings [of Paradise to the one who believes in the Oneness of Allah (i.e. Islamic Monotheism) and fears Allah much (abstains from all kinds of sins and evil deeds) and loves Allah much (performing all kinds of good deeds which He has ordained)], and warning (of punishment in the Hell Fire to the one who disbelieves in the Oneness of Allah), but most of them turn away, so they listen not. Yusuf Ali Giving good news and admonition: yet most of them turn away, and so they hear not. Dr. Ghali Bearing) good tidings and a warning; yet most of them veered away, so they do not hear. Tafsir al-Jalalayn [containing] good tidings (bash?ran is an adjective describing qur’?nan, ‘a Qur’?n’) and a warning. But most of them turn away so that they do not hear, in a way so as to accept [its message]. | | 41:5 | Transliteration Waqaloo quloobuna fee akinnatinmimma tadAAoona ilayhi wafee athaninawaqrun wamin baynina wabaynika hijabun faAAmalinnana AAamiloon Sahih International And they say, "Our hearts are within coverings from that to which you invite us, and in our ears is deafness, and between us and you is a partition, so work; indeed, we are working." Muhsin Khan And they say: "Our hearts are under coverings (screened) from that to which you invite us, and in our ears is deafness, and between us and you is a screen, so work you (on your way); verily, we are working (on our way)." Yusuf Ali They say: "Our hearts are under veils, (concealed) from that to which thou dost invite us, and in our ears in a deafness, and between us and thee is a screen: so do thou (what thou wilt); for us, we shall do (what we will!)" Dr. Ghali And they have said, "Our hearts are under lids (literally: into lids) from what you call us to, and in our ears is an obstruction, and between us and you (The Prophet) is a curtain; so do (according to your belief); surely we are doing (according to ours)." Tafsir al-Jalalayn And they say, to the Prophet, ‘Our hearts are veiled, [they are] masked, from that to which you call us, and in our ears there is a deafness and between us and you there is a partition, a variance over religion, so act, according to your religion; indeed we shall be acting!’, according to our religion. | | 41:6 | Transliteration Qul innama ana basharunmithlukum yooha ilayya annama ilahukum ilahunwahidun fastaqeemoo ilayhi wastaghfiroohuwawaylun lilmushrikeen Sahih International Say, O [Muhammad], "I am only a man like you to whom it has been revealed that your god is but one God; so take a straight course to Him and seek His forgiveness." And woe to those who associate others with Allah - Muhsin Khan Say (O Muhammad SAW): "I am only a human being like you. It is inspired in me that your Ilah (God) is One Ilah (God - Allah), therefore take Straight Path to Him (with true Faith Islamic Monotheism) and obedience to Him, and seek forgiveness of Him. And woe to Al-Mushrikun (the disbelievers in the Oneness of Allah, polytheists, idolaters, etc. - see V.2:105). Yusuf Ali Say thou: "I am but a man like you: It is revealed to me by Inspiration, that your Allah is one Allah: so stand true to Him, and ask for His Forgiveness." And woe to those who join gods with Allah,- Dr. Ghali Say, "Surely I am only a mortal like you. To me it is revealed that your God is only One God; so go straight to Him, and ask for His forgiveness; and woe to the associators, Tafsir al-Jalalayn Say: ‘I am only a human being like you. It has been revealed to me [simply] that your God is One God. So be upright [in your conduct] before Him, through faith and obedience, and seek forgiveness from Him. And woe (waylun is an expression implying ‘chastisement’) to the idolaters, | | 41:7 | Transliteration Allatheena la yu/toona azzakatawahum bil-akhirati hum kafiroon Sahih International Those who do not give zakah, and in the Hereafter they are disbelievers. Muhsin Khan Those who give not the Zakat and they are disbelievers in the Hereafter. Yusuf Ali Those who practise not regular Charity, and who even deny the Hereafter. Dr. Ghali Who do not bring the Zakat, (i.e., pay the poor-dues) and they are the ones (who are) disbelievers in the Hereafter. Tafsir al-Jalalayn who do not pay the alms and who are disbelievers in the Hereafter ([the repetition of] hum, ‘they’, is for emphasis). | | 41:8 | Transliteration Inna allatheena amanoowaAAamiloo assalihati lahum ajrun ghayrumamnoon Sahih International Indeed, those who believe and do righteous deeds - for them is a reward uninterrupted. Muhsin Khan Truly, those who believe (in the Oneness of Allah Islamic Monotheism, and in His Messenger Muhammad SAW) and do righteous good deeds, for them will be an endless reward that will never stop (i.e. Paradise). Yusuf Ali For those who believe and work deeds of righteousness is a reward that will never fail. Dr. Ghali Surely the ones who have believed and done deeds of righteousness will have a reward bountifully unfailing." Tafsir al-Jalalayn Indeed those who believe and perform righteous deeds shall have an enduring reward’, [one that is] unceasing. | | 41:9 | Transliteration Qul a-innakum latakfuroona billatheekhalaqa al-arda fee yawmayni watajAAaloona lahu andadanthalika rabbu alAAalameen Sahih International Say, "Do you indeed disbelieve in He who created the earth in two days and attribute to Him equals? That is the Lord of the worlds." Muhsin Khan Say (O Muhammad SAW): "Do you verily disbelieve in Him Who created the earth in two Days and you set up rivals (in worship) with Him? That is the Lord of the 'Alamin (mankind, jinns and all that exists). Yusuf Ali Say: Is it that ye deny Him Who created the earth in two Days? And do ye join equals with Him? He is the Lord of (all) the Worlds. Dr. Ghali Say, "Is it true that indeed you surely disbelieve in (The One) Who created the earth in two days, and do you set up compeers to Him?" That is The Lord of the worlds. Tafsir al-Jalalayn Say: ‘Do you [really] (read a-innakum, pronouncing both hamzas, or by not pronouncing the second one but inserting an alif between the two in both cases) disbelieve in Him Who created the earth in two days, Sunday and Monday, and ascribe to Him associates? That is the Lord, in other words, the Possesser, of [all] the Worlds (al-‘?lam?n, the plural of ‘?lam, which denotes everything apart from God. On account of the variety [of beings] that it subsumes, it has been expressed in the plural form ending with –?n, as a way of giving prevalence [in the address] to rational beings). | | 41:10 | Transliteration WajaAAala feeha rawasiya minfawqiha wabaraka feeha waqaddara feehaaqwataha fee arbaAAati ayyamin sawaanlissa-ileen Sahih International And He placed on the earth firmly set mountains over its surface, and He blessed it and determined therein its [creatures'] sustenance in four days without distinction - for [the information] of those who ask. Muhsin Khan He placed therein (i.e. the earth) firm mountains from above it, and He blessed it, and measured therein its sustenance (for its dwellers) in four Days equal (i.e. all these four 'days' were equal in the length of time), for all those who ask (about its creation). Yusuf Ali He set on the (earth), mountains standing firm, high above it, and bestowed blessings on the earth, and measure therein all things to give them nourishment in due proportion, in four Days, in accordance with (the needs of) those who seek (Sustenance). Dr. Ghali And He made therein anchorages (i.e., mountains) from above it, and He blessed it, and determined therein its nourishments in four days, equal to the questioners. Tafsir al-Jalalayn And He set (wa-ja‘ala, the beginning of a new [independent] sentence and cannot be a supplement to [the preceding] relative clause containing alladh?, ‘Who’, because of the intervening clause that is [syntactically] unrelated) therein firm mountains [rising] above it, and blessed it, with an abundance of water, crops and stock, and ordained, divided, therein its [various means of] sustenance, for human beings and beasts, in four, complete, days — in other words, the ‘setting therein [of mountains]’ together with what has been mentioned in addition [all] took place on Tuesday and Wednesday — evenly (saw?’an, in the accusative because it is a verbal noun) in other words, the four days were exactly four, neither less nor more, for [all] enquirers, about the creation of the earth and all that is in it. | | 41:11 | Transliteration Thumma istawa ila assama-iwahiya dukhanun faqala laha walil-ardii/tiya tawAAan aw karhan qalata ataynata-iAAeen Sahih International Then He directed Himself to the heaven while it was smoke and said to it and to the earth, "Come [into being], willingly or by compulsion." They said, "We have come willingly." Muhsin Khan Then He Istawa (rose over) towards the heaven when it was smoke, and said to it and to the earth: "Come both of you willingly or unwillingly." They both said: "We come, willingly." Yusuf Ali Moreover He comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: "Come ye together, willingly or unwillingly." They said: "We do come (together), in willing obedience." Dr. Ghali Thereafter He leveled Himself (How He did so is beyond human understanding) to the heaven (while) it was smoke, then said to it and to the earth, "Come up (you two) willingly (Or: in obedience ) or unwillingly!" They (both) said, "We come up willingly." Tafsir al-Jalalayn Then He turned to the heaven when it was smoke, [consisting of] rising vapours, and He said to it and to the earth, “Come both of you, to what I desire from you, willingly, or unwillingly!” (taw‘an aw karhan, their [syntactical] locus is that of a circumstantial qualifier, in other words, ‘[Come] being obedient or coerced’). They said, “We come, together with all those inhabiting us, willingly!” (t?’i‘?na mainly indicates masculine rational beings; it may also be that they are referred to in this way because they are being addressed thus). | | 41:12 | Transliteration Faqadahunna sabAAa samawatinfee yawmayni waawha fee kulli sama-in amrahawazayyanna assamaa addunyabimasabeeha wahifthan thalikataqdeeru alAAazeezi alAAaleem Sahih International And He completed them as seven heavens within two days and inspired in each heaven its command. And We adorned the nearest heaven with lamps and as protection. That is the determination of the Exalted in Might, the Knowing. Muhsin Khan Then He completed and finished from their creation (as) seven heavens in two Days and He made in each heaven its affair. And We adorned the nearest (lowest) heaven with lamps (stars) to be an adornment as well as to guard (from the devils by using them as missiles against the devils). Such is the Decree of Him the All-Mighty, the All-Knower. Yusuf Ali So He completed them as seven firmaments in two Days, and He assigned to each heaven its duty and command. And We adorned the lower heaven with lights, and (provided it) with guard. Such is the Decree of (Him) the Exalted in Might, Full of Knowledge. Dr. Ghali So He decreed them as seven heavens in two days, and He revealed in every heaven its Command. And We have adorned the lowest heaven with lamps, and (set Angels) preserving them. That is the determining of The Ever-Mighty, The Ever-Knowing. Tafsir al-Jalalayn Then He ordained them (the [suffixed] pronoun refers back to al-sam?’, ‘the heaven’, because it [al-sam?’] actually denotes that plural [sense] to which it will lead [in the following clause), in other words, He made them to be, seven heavens in two days — Thursday and Friday. He completed them in the last hour thereof, in which He created Adam — which is why He does not say saw?’an, ‘evenly’ here [as He did earlier]; what is said here concords with those verse in which it is stated that the heavens and the earth were created in six days; and in each heaven He revealed its commandment’, that to which He commanded those in it [to follow], in the way of obedience and worship. And We adorned the lowest heaven with lamps, with stars, and [this was also] to guard them (hifzan is in the accusative because of its implicit verbal sense, in other words, ‘We guarded it against the devils lest they try to listen therein [to the angels] by stealth with meteors’). That is the ordaining of the Mighty, in His kingdom, the Knower, of His creatures. | | 41:13 | Transliteration Fa-in aAAradoo fuqul anthartukumsaAAiqatan mithla saAAiqati AAadin wathamood Sahih International But if they turn away, then say, "I have warned you of a thunderbolt like the thunderbolt [that struck] 'Aad and Thamud. Muhsin Khan But if they turn away, then say (O Muhammad SAW): "I have warned you of a Sa'iqah (a destructive awful cry, torment, hit, a thunderbolt) like the Sa'iqah which overtook 'Ad and Thamud (people)." Yusuf Ali But if they turn away, say thou: "I have warned you of a stunning Punishment (as of thunder and lightning) like that which (overtook) the 'Ad and the Thamud!" Dr. Ghali Yet in case they veer away, then say, "I warn you of a (stunning) thunderbolt like to the (stunning) thunderbolt of c?d and Thamud." Tafsir al-Jalalayn But if they, that is, the Meccan disbelievers, turn away, from belief, after this clear statement, then say, ‘I warn you of, I threaten you [with], a thunderbolt like the thunderbolt of ‘?d and Tham?d’, in other words, a chastisement that will destroy you like the one that destroyed them. | | 41:14 | Transliteration Ith jaat-humu arrusulumin bayni aydeehim wamin khalfihim alla taAAbudoo illaAllaha qaloo law shaa rabbunalaanzala mala-ikatan fa-inna bima orsiltumbihi kafiroon Sahih International [That occurred] when the messengers had come to them before them and after them, [saying], "Worship not except Allah ." They said, "If our Lord had willed, He would have sent down the angels, so indeed we, in that with which you have been sent, are disbelievers." Muhsin Khan When the Messengers came to them, from before them and behind them (saying): "Worship none but Allah" They said: "If our Lord had so willed, He would surely have sent down the angels. So indeed! We disbelieve in that with which you have been sent." Yusuf Ali Behold, the messengers came to them, from before them and behind them, (preaching): "Serve none but Allah." They said, "If our Lord had so pleased, He would certainly have sent down angels (to preach). Now we reject your mission (altogether)." Dr. Ghali As the Messengers came to them from before them (Literally: from between their hands) and from behind them, (saying), "Do not worship anyone except Allah ", they said, "If our Lord had (so) decided, indeed He would have sent down Angels; so surely we are disbelievers in what you have been sent with." Tafsir al-Jalalayn When the messengers came to them from in front of them and from behind them, that is, coming to them [to warn them] and leaving them behind [as they departed], but they disbelieved, as will be stated shortly — the destruction [of them meant] would only take place in his time — saying, ‘Worship none but God’, they said, ‘Had our Lord willed, He would have surely sent down, to us, angels; therefore we indeed disbelieve in what you, according to your claim, have been sent with!’ | | 41:15 | Transliteration Faamma AAadun fastakbaroofee al-ardi bighayri alhaqqi waqaloo manashaddu minna quwwatan awa lam yaraw anna Allahaallathee khalaqahum huwa ashaddu minhum quwwatan wakanoobi-ayatina yajhadoon Sahih International As for 'Aad, they were arrogant upon the earth without right and said, "Who is greater than us in strength?" Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs. Muhsin Khan As for 'Ad, they were arrogant in the land without right, and they said: "Who is mightier than us in strength?" See they not that Allah, Who created them was mightier in strength than them. And they used to deny Our Ayat (proofs, evidences, verses, lessons, revelations, etc.)! Yusuf Ali Now the 'Ad behaved arrogantly through the land, against (all) truth and reason, and said: "Who is superior to us in strength?" What! did they not see that Allah, Who created them, was superior to them in strength? But they continued to reject Our Signs! Dr. Ghali So, as for Aad, they waxed proud in the earth untruthfully (Literally: with other than truth) and said, "Who is more valiant than us in power?" And did they not see that Allah, Who created them, Ever He, is more valiant than them in power? And they used to repudiate Our signs. Tafsir al-Jalalayn As for ‘?d, they acted arrogantly in the earth without right, and they said, upon their being threatened with the chastisement, ‘Who is more powerful than us in might?’, in other words, [they believed] no one [to be so] — a single man among them could pull out a huge rock from a mountainside and [have the strength to] place it wherever he wished. Did they not see, [did they not] realise, that God, He Who created them, was more powerful than them in might? And they used to deny Our signs, the miracles [We sent down]. | | 41:16 | Transliteration Faarsalna AAalayhim reehan sarsaranfee ayyamin nahisatin linutheeqahumAAathaba alkhizyi fee alhayati addunyawalaAAathabu al-akhirati akhza wahum layunsaroon Sahih International So We sent upon them a screaming wind during days of misfortune to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped. Muhsin Khan So We sent upon them furious wind in days of evil omen (for them) that We might give them a taste of disgracing torment in this present worldly life, but surely the torment of the Hereafter will be more disgracing, and they will never be helped. Yusuf Ali So We sent against them a furious Wind through days of disaster, that We might give them a taste of a Penalty of humiliation in this life; but the Penalty of a Hereafter will be more humiliating still: and they will find no help. Dr. Ghali Then We sent against them a most clamorous wind in days of ill-luck that We might let them taste the torment of disgrace in the present life; (Literally: the lowly life, i.e., the life of this world) and indeed the torment of the Hereafter is more disgraceful, and they will not be vindicated. Tafsir al-Jalalayn So We unleashed upon them a raging wind, cold and violent, but without rain, during [some] ill-fated days (read nahis?tin, or nahs?tin), [days that were] calamitous for them, that We might make them taste the chastisement of disgrace, humiliation, in the life of this world; yet the chastisement of the Hereafter is indeed more disgraceful, more severe, and they will not be helped, to have it warded off from them. | | 41:17 | Transliteration Waamma thamoodu fahadaynahumfastahabboo alAAama AAala alhudafaakhathat-hum saAAiqatu alAAathabi alhoonibima kanoo yaksiboon Sahih International And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn. Muhsin Khan And as for Thamud, We showed and made clear to them the Path of Truth (Islamic Monotheism) through Our Messenger, (i.e. showed them the way of success), but they preferred blindness to guidance, so the Sa'iqah (a destructive awful cry, torment, hit, a thunderbolt) of disgracing torment seized them, because of what they used to earn. Yusuf Ali As to the Thamud, We gave them Guidance, but they preferred blindness (of heart) to Guidance: so the stunning Punishment of humiliation seized them, because of what they had earned. Dr. Ghali And as for Thamud, so We guided them, yet they showed love for blindness above guidance; so the (stunning) thunderbolt of the torment of degradation took them (away) for whatever they used to earn. Tafsir al-Jalalayn And as for Tham?d, We offered them guidance, We pointed out to them the path of guidance, but they preferred blindness, they chose disbelief [as opposed], to guidance. So the thunderbolt of the humiliating chastisement seized them on account of what they used to earn. | | 41:18 | Transliteration Wanajjayna allatheena amanoowakanoo yattaqoon Sahih International And We saved those who believed and used to fear Allah . Muhsin Khan And We saved those who believed and used to fear Allah, keep their duty to Him and avoid evil. Yusuf Ali But We delivered those who believed and practised righteousness. Dr. Ghali And We safely delivered the ones who believed and were pious. Tafsir al-Jalalayn And We delivered, from it, those who believed and feared, God. | | 41:19 | Transliteration Wayawma yuhsharu aAAdao Allahiila annari fahum yoozaAAoon Sahih International And [mention, O Muhammad], the Day when the enemies of Allah will be gathered to the Fire while they are [driven] assembled in rows, Muhsin Khan And (remember) the Day that the enemies of Allah will be gathered to the Fire, so they will be collected there (the first and the last). Yusuf Ali On the Day that the enemies of Allah will be gathered together to the Fire, they will be marched in ranks. Dr. Ghali And the Day the enemies of Allah are mustered to the Fire, so they are (duly) dispensed with. Tafsir al-Jalalayn And, mention, the day when God’s enemies are gathered ([read either] yuhsharu a‘d?’u’Ll?hi, or nahshuru a‘d?’a’Ll?hi, ‘[when] We gather God’s enemies’) to the Fire, for they will be driven [thereto], | | 41:20 | Transliteration Hatta itha ma jaoohashahida AAalayhim samAAuhum waabsaruhum wajulooduhum bimakanoo yaAAmaloon Sahih International Until, when they reach it, their hearing and their eyes and their skins will testify against them of what they used to do. Muhsin Khan Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will testify against them as to what they used to do. Yusuf Ali At length, when they reach the (Fire), their hearing, their sight, and their skins will bear witness against them, as to (all) their deeds. Dr. Ghali Till, just when they come to it, their hearing, and their beholdings, (i.e., eyesight (s) and their skins testify against them concerning whatever they were doing. Tafsir al-Jalalayn until, when they reach it (idh? m?: the m? is extra), their hearing and their eyes and their skins will bear witness against them concerning what they used to do. | | 41:21 | Transliteration Waqaloo lijuloodihim lima shahidtumAAalayna qaloo antaqana Allahuallathee antaqa kulla shay-in wahuwa khalaqakumawwala marratin wa-ilayhi turjaAAoon Sahih International And they will say to their skins, "Why have you testified against us?" They will say, "We were made to speak by Allah , who has made everything speak; and He created you the first time, and to Him you are returned. Muhsin Khan And they will say to their skins, "Why do you testify against us?" They will say: "Allah has caused us to speak, as He causes all things to speak, and He created you the first time, and to Him you are made to return." Yusuf Ali They will say to their skins: "Why bear ye witness against us?" They will say: "Allah hath given us speech,- (He) Who giveth speech to everything: He created you for the first time, and unto Him were ye to return. Dr. Ghali And they will say to their skins, "Why have you testified against us?" They will say, " Allah has caused us to pronounce (words), Who has caused everything to pronounce (words). And He created you the first time, and to Him you will be returned. Tafsir al-Jalalayn And they will say to their skins, ‘Why did you bear witness against us?’ They will say, ‘God made us speak, Who gave speech to all things, in other words, [all things] which He wanted to [be able to] speak. And He created you the first time, and to Him you will be returned: it is said that this statement is made by their skins; but it is also said to be God’s words, as is the case with what follows, for it is similar in context to what preceded, namely, that the One with the power to originate you without any precedent and restore you to life after death, also has the power to make your skins and your limbs speak. | | 41:22 | Transliteration Wama kuntum tastatiroona an yashhadaAAalaykum samAAukum wala absarukum walajuloodukum walakin thanantum anna Allahala yaAAlamu katheeran mimma taAAmaloon Sahih International And you were not covering yourselves, lest your hearing testify against you or your sight or your skins, but you assumed that Allah does not know much of what you do. Muhsin Khan And you have not been hiding against yourselves, lest your ears, and your eyes, and your skins testify against you, but you thought that Allah knew not much of what you were doing. Yusuf Ali "Ye did not seek to hide yourselves, lest your hearing, your sight, and your skins should bear witness against you! But ye did think that Allah knew not many of the things that ye used to do! Dr. Ghali And in no way did you take to screening yourselves that neither your hearing, nor your beholdings, (i.e., eyesight (s) nor your skins should testify against you; but you surmised that Allah does not know much of whatever you did. Tafsir al-Jalalayn And you did not use to conceal yourselves, when you used to commit lewd acts, lest your hearing or your eyes or your skins should bear witness against you, because you were never certain about [the truth of] resurrection; but you thought, when you used to conceal yourselves, that God did not know most of what you did. | | 41:23 | Transliteration Wathalikum thannukumuallathee thanantum birabbikum ardakumfaasbahtum mina alkhasireen Sahih International And that was your assumption which you assumed about your Lord. It has brought you to ruin, and you have become among the losers." Muhsin Khan And that thought of yours which you thought about your Lord, has brought you to destruction, and you have become (this Day) of those utterly lost! Yusuf Ali "But this thought of yours which ye did entertain concerning your Lord, hath brought you to destruction, and (now) have ye become of those utterly lost!" Dr. Ghali And that (Literally: those (s) (was) the surmise you surmised about your Lord; it has toppled you; so you have become among the losers." Tafsir al-Jalalayn And that (wa-dh?likum, the subject) supposition of yours (zannukum, substitutes for it) which you supposed of your Lord (alladh? zanantum bi-rabbikum, a descriptive clause; the predicate [is the following, ard?kum]) has ruined you, that is, it has brought about your destruction. So you have become among the losers’. | | 41:24 | Transliteration Fa-in yasbiroo fannarumathwan lahum wa-in yastaAAtiboo fama hum minaalmuAAtabeen Sahih International So [even] if they are patient, the Fire is a residence for them; and if they ask to appease [ Allah ], they will not be of those who are allowed to appease. Muhsin Khan Then, if they have patience, yet the Fire will be a home for them, and if they beg for to be excused, yet they are not of those who will ever be excused. Yusuf Ali If, then, they have patience, the Fire will be a home for them! and if they beg to be received into favour, into favour will they not (then) be received. Dr. Ghali So in case they (endure) patiently, then the Fire will be a lodging for them, and in case they ask amends, yet in no way will they be (allowed) to make amends. Tafsir al-Jalalayn So if they endure, the chastisement, the Fire will [still] be their abode; and if they seek reconciliation, if they seek the satisfaction [of God], then they will not be among the reconciled, those deemed satisfactory [by God]. | | 41:25 | Transliteration Waqayyadna lahum quranaafazayyanoo lahum ma bayna aydeehim wama khalfahumwahaqqa AAalayhimu alqawlu fee omamin qad khalat minqablihim mina aljinni wal-insi innahum kanoo khasireen Sahih International And We appointed for them companions who made attractive to them what was before them and what was behind them [of sin], and the word has come into effect upon them among nations which had passed on before them of jinn and men. Indeed, they [all] were losers. Muhsin Khan And We have assigned them (devils) intimate companions (in this world), who have made fair-seeming to them, what was before them (evil deeds which they were doing in the present worldly life and disbelief in the Reckoning and the Resurrection, etc.) and what was behind them (denial of the matters in the coming life of the Hereafter as regards punishment or reward, etc.). And the Word (i.e. the torment) is justified against them as it was justified against those who were among the previous generations of jinns and men that had passed away before them. Indeed they (all) were the losers. Yusuf Ali And We have destined for them intimate companions (of like nature), who made alluring to them what was before them and behind them; and the sentence among the previous generations of Jinns and men, who have passed away, is proved against them; for they are utterly lost. Dr. Ghali And We have preordained for them comrades; so they have adorned for them that which is before (Literally: between their hands) them and that which is behind them. And against them the Saying has come true among nations that passed even before them of the jinn and of mankind. Surely they were losers. Tafsir al-Jalalayn And We have assigned, We have occasioned [for], them companions, from among the devils, who have adorned for them that which is before them, of what concerns this world and the following after lusts, and that which is behind them, of what concerns the Hereafter, when they [make them] say that there will be neither resurrection nor reckoning. And the word, of chastisement — namely, the verse: Assuredly I will fill Hell … [Q. 11:119]) — became due against them, being among, all those, communities that passed away, [that] were destroyed, before them of jinn and mankind. Truly they were losers. | | 41:26 | Transliteration Waqala allatheena kafaroo latasmaAAoo lihatha alqur-ani walghaw feehilaAAallakum taghliboon Sahih International And those who disbelieve say, "Do not listen to this Qur'an and speak noisily during [the recitation of] it that perhaps you will overcome." Muhsin Khan And those who disbelieve say: "Listen not to this Quran, and make noise in the midst of its (recitation) that you may overcome." Yusuf Ali The Unbelievers say: "Listen not to this Qur'an, but talk at random in the midst of its (reading), that ye may gain the upper hand!" Dr. Ghali And the ones who have disbelieved say, "Do not give ear to this Qur'an, and talk idly about it, that possibly you would overcome." Tafsir al-Jalalayn And those who disbelieve say, during the Prophet’s (s) recitation [of the Qur’?n], ‘Do not listen to this Qur’?n and hoot it down, make a din and so forth, and clamour whenever he is reciting, that perhaps you might prevail’, so that he will then desist from recitation. | | 41:27 | Transliteration Falanutheeqanna allatheenakafaroo AAathaban shadeedan walanajziyannahum aswaa allatheekanoo yaAAmaloon Sahih International But We will surely cause those who disbelieve to taste a severe punishment, and We will surely recompense them for the worst of what they had been doing. Muhsin Khan But surely, We shall cause those who disbelieve to taste a severe torment, and certainly, We shall requite them the worst of what they used to do. Yusuf Ali But We will certainly give the Unbelievers a taste of a severe Penalty, and We will requite them for the worst of their deeds. Dr. Ghali So indeed We will definitely cause the ones who have disbelieved to taste strict torment, and indeed We will definitely recompense them (for) the most odious of whatever they were doing. Tafsir al-Jalalayn God, exalted be He, says regarding them: But verily We will make those who disbelieve taste a severe chastisement, and We will verily requite them the worst of what they used to do, in other words, [with] the worst requital for their deeds. | | 41:28 | Transliteration Thalika jazao aAAda-iAllahi annaru lahum feeha darualkhuldi jazaan bima kanoo bi-ayatinayajhadoon Sahih International That is the recompense of the enemies of Allah - the Fire. For them therein is the home of eternity as recompense for what they, of Our verses, were rejecting. Muhsin Khan That is the recompense of the enemies of Allah: The Fire, therein will be for them the eternal home, a (deserving) recompense for that they used to deny Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.). Yusuf Ali Such is the requital of the enemies of Allah,- the Fire: therein will be for them the Eternal Home: a (fit) requital, for that they were wont to reject Our Signs. Dr. Ghali That is the recompense of the enemies of Allah: the Fire, wherein they will have the Home of Eternity as a recompense for that they used to repudiate Our signs. Tafsir al-Jalalayn That, severe chastisement and worst requital, is the requital of God’s enemies (jaz?’u a‘d?’i, the second hamza may be pronounced fully or replaced with a w?w) — the Fire! (al-n?ru, an explicative supplement to jaz?’u, ‘the requital’, alluded to by [the demonstrative] dh?lika, ‘that’). Therein will be their everlasting abode, that is, as a place of [permanent] residence, from which there will be no removal, as a requital (jaz?’an is in the accusative as a verbal noun from the implicit verbal action) for their denial of Our signs, [for their denial of] the Qur’?n. | | 41:29 | Transliteration Waqala allatheena kafaroorabbana arina allathayni adallanamina aljinni wal-insi najAAalhuma tahta aqdaminaliyakoona mina al-asfaleen Sahih International And those who disbelieved will [then] say, "Our Lord, show us those who misled us of the jinn and men [so] we may put them under our feet that they will be among the lowest." Muhsin Khan And those who disbelieve will say: "Our Lord! Show us those among jinns and men who led us astray, we shall crush them under our feet, so that they become the lowest." Yusuf Ali And the Unbelievers will say: "Our Lord! Show us those, among Jinns and men, who misled us: We shall crush them beneath our feet, so that they become the vilest (before all)." Dr. Ghali And the ones who have disbelieved will say, " Our Lord, show us the ones that led us into error, (both) the jinn and mankind, (and) we would set them beneath our feet, that they both may be among the basest ones." Tafsir al-Jalalayn And those who disbelieve will say, [while] in the Fire: ‘Our Lord, show us those who led us astray from among the jinn and mankind — namely, Ibl?s and Cain [respectively], both of whom established disbelief and slaying as something to be emulated — so that we may have them underneath our feet [to trample them], in the Fire, that they may be among the lowermost’, in other words, in a chastisement more severe than ours. | | 41:30 | Transliteration Inna allatheena qaloo rabbunaAllahu thumma istaqamoo tatanazzalu AAalayhimualmala-ikatu alla takhafoo wala tahzanoowaabshiroo biljannati allatee kuntum tooAAadoon Sahih International Indeed, those who have said, "Our Lord is Allah " and then remained on a right course - the angels will descend upon them, [saying], "Do not fear and do not grieve but receive good tidings of Paradise, which you were promised. Muhsin Khan Verily, those who say: "Our Lord is Allah (Alone)," and then they Istaqamu , on them the angels will descend (at the time of their death) (saying): "Fear not, nor grieve! But receive the glad tidings of Paradise which you have been promised! Yusuf Ali In the case of those who say, "Our Lord is Allah", and, further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised! Dr. Ghali Surely the ones who have said, "Our Lord is Allah, " thereafter they have gone straight, upon them the Angels keep coming down (saying), "Do not fear (anything), nor do you grieve, and have good tidings of the Garden that you are promised. Tafsir al-Jalalayn Truly those who say, ‘Our Lord is God!’ and then remain upright, [adhering] to the affirmation of [God’s] Oneness and to whatever else has been enjoined on them, the angels descend upon them, at the point of death, [saying to them], ‘Do not fear, death and what will come after it, nor grieve, for any family or children that you have left behind, for we will look after them after you, and rejoice in the good tidings of the paradise which you were promised. | | 41:31 | Transliteration Nahnu awliyaokum fee alhayatiaddunya wafee al-akhirati walakum feehama tashtahee anfusukum walakum feeha mataddaAAoon Sahih International We [angels] were your allies in worldly life and [are so] in the Hereafter. And you will have therein whatever your souls desire, and you will have therein whatever you request [or wish] Muhsin Khan "We have been your friends in the life of this world and are (so) in the Hereafter. Therein you shall have (all) that your inner-selves desire, and therein you shall have (all) for which you ask for. Yusuf Ali "We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!- Dr. Ghali We are your constant patrons in the present life (Literally: the lowly life, i.e., the life of this world) and in the Hereafter; and therein you will have whatever yourselves crave for, and therein you will have whatever you claim. Tafsir al-Jalalayn We are your friends in the life of this world, that is, we will look after you in it, and in the Hereafter, in other words, we will be alongside you thereat until you enter Paradise; and therein you will have whatever your souls desire, and therein you will have whatever you request, | | 41:32 | Transliteration Nuzulan min ghafoorin raheem Sahih International As accommodation from a [Lord who is] Forgiving and Merciful." Muhsin Khan "An entertainment from (Allah), the Oft-Forgiving, Most Merciful." Yusuf Ali "A hospitable gift from one Oft-Forgiving, Most Merciful!" Dr. Ghali As hospitality (coming down) from (One) Ever-Forgiving, Ever-Merciful." Tafsir al-Jalalayn as a hospitality, a pre-prepared provision (nuzulan is in the accusative because of an implied [preceding verb] ‘appointed [for you]’) from One Forgiving, Merciful’, namely, God. | | 41:33 | Transliteration Waman ahsanu qawlan mimman daAAaila Allahi waAAamila salihan waqalainnanee mina almuslimeen Sahih International And who is better in speech than one who invites to Allah and does righteousness and says, "Indeed, I am of the Muslims." Muhsin Khan And who is better in speech than he who [says: "My Lord is Allah (believes in His Oneness)," and then stands straight (acts upon His Order), and] invites (men) to Allah's (Islamic Monotheism), and does righteous deeds, and says: "I am one of the Muslims." Yusuf Ali Who is better in speech than one who calls (men) to Allah, works righteousness, and says, "I am of those who bow in Islam"? Dr. Ghali And who is fairer in speech than he who calls to Allah, and does righteousness, and says, "Surely I (myself ) am one of the Muslims"? (i.e., those who surrender (to Allah) Tafsir al-Jalalayn And who speaks better [words] — in other words, no one speaks better [words] — than him who summons [others] to God, by affirming His Oneness, and acts righteously and says, ‘Indeed I am one of those who submit [to God]’? | | 41:34 | Transliteration Wala tastawee alhasanatu walaassayyi-atu idfaAA billatee hiya ahsanufa-itha allathee baynaka wabaynahu AAadawatunkaannahu waliyyun hameem Sahih International And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend. Muhsin Khan The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better (i.e. Allah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! he, between whom and you there was enmity, (will become) as though he was a close friend. Yusuf Ali Nor can goodness and Evil be equal. Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate! Dr. Ghali And not equal are the fair deed and the odious deed. Repel with that which is fairest; then, only then, he between whom and you there is enmity will be as if he were an intimate constant patron. Tafsir al-Jalalayn And they are not equal, the good deed and the evil deed, [even] with respect to their subdivisions, because any number of such [good deeds] are [always] above any number of the latter. Repel, the evil deed, with that, in other words, with that trait, which is better, such as [repelling] anger with endurance, ignorance with forbearance, and [the intention to inflict] harm with pardon, then, behold, he between whom and you there was enmity will be as though he were a dear friend, in other words, then your enemy will become like a close friend in terms of [his] affection [for you], if you act in such a way (alladh?, ‘he … whom’, is the subject; ka-annahu, ‘as though’, is the predicate; idh? is an adverbial particle for [expressing] the comparative import). | | 41:35 | Transliteration Wama yulaqqaha illaallatheena sabaroo wama yulaqqahailla thoo haththin AAatheem Sahih International But none is granted it except those who are patient, and none is granted it except one having a great portion [of good]. Muhsin Khan But none is granted it (the above quality) except those who are patient, and none is granted it except the owner of the great portion (of the happiness in the Hereafter i.e. Paradise and in this world of a high moral character). Yusuf Ali And no one will be granted such goodness except those who exercise patience and self-restraint,- none but persons of the greatest good fortune. Dr. Ghali And in no way will anyone be granted (such fairness) except the ones who (endure) patiently; and in no way will anyone be granted it except an owner of a tremendous fortune (Literally: Portion) (in the Hereafter). Tafsir al-Jalalayn But none is granted it, in other words, [none] is given that better trait, except those who are steadfast; and none is granted it except one [deserving] of a great reward. | | 41:36 | Transliteration Wa-imma yanzaghannaka mina ashshaytaninazghun fastaAAith billahi innahuhuwa assameeAAu alAAaleem Sahih International And if there comes to you from Satan an evil suggestion, then seek refuge in Allah . Indeed, He is the Hearing, the Knowing. Muhsin Khan And if an evil whisper from Shaitan (Satan) tries to turn you away (O Muhammad SAW) (from doing good, etc.), then seek refuge in Allah. Verily, He is the All-Hearer, the All-Knower. Yusuf Ali And if (at any time) an incitement to discord is made to thee by the Evil One, seek refuge in Allah. He is the One Who hears and knows all things. Dr. Ghali And in case an incitement from Ash-Shaytan (The ever-Vicious (one), i.e., the Devil) ever incites you, then seek refuge in Allah; surely He, Ever He, is The Ever-Hearing, The Ever-Knowing. Tafsir al-Jalalayn And if (wa-imm?: here the n?n of the conditional particle in has been assimilated with the m?, which is extra) some temptation from Satan should provoke you, in other words, if some diversion should turn you away from that [better] trait and other good acts, then seek refuge in God (this is the response to the conditional [‘and if’]; the response to the command clause is omitted, being ‘and He will ward it off from you’). Truly He is the Hearer, of what is said, the Knower, of what is done. | | 41:37 | Transliteration Wamin ayatihi allaylu wannaharuwashshamsu walqamaru la tasjudoo lishshamsiwala lilqamari wasjudoo lillahi alatheekhalaqahunna in kuntum iyyahu taAAbudoon Sahih International And of His signs are the night and day and the sun and moon. Do not prostrate to the sun or to the moon, but prostate to Allah , who created them, if it should be Him that you worship. Muhsin Khan And from among His Signs are the night and the day, and the sun and the moon. Prostrate not to the sun nor to the moon, but prostrate to Allah Who created them, if you (really) worship Him. Yusuf Ali Among His Signs are the Night and the Day, and the Sun and the Moon. Do not prostrate to the sun and the moon, but prostrate to Allah, Who created them, if it is Him ye wish to serve. Dr. Ghali And of His signs are the night and the daytime, and the sun and the moon. Do not prostrate yourselves to the sun, nor to the moon; and prostrate yourselves to Allah, Who created them, in case Him (alone) you do worship. Tafsir al-Jalalayn And among His signs are the night and the day, and the sun and the moon. Do not prostrate to the sun and moon, but prostrate to God Who created them, namely, these fours signs, if it is Him Whom you worship. | | 41:38 | Transliteration Fa-ini istakbaroo fallatheenaAAinda rabbika yusabbihoona lahu billayli wannahariwahum la yas-amoon Sahih International But if they are arrogant - then those who are near your Lord exalt Him by night and by day, and they do not become weary. Muhsin Khan But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired. Yusuf Ali But is the (Unbelievers) are arrogant, (no matter): for in the presence of thy Lord are those who celebrate His praises by night and by day. And they never flag (nor feel themselves above it). Dr. Ghali Yet, in case they wax proud, then the ones who are in the Providence with your Lord extol to Him by night and daytime, and they do not grow weary. A prostration is to be performed here Tafsir al-Jalalayn But if they disdain, to prostrate to God alone, still those who are with your Lord, that is to say, still the angels, glorify, perform prayers to, Him night and day, and they tire not, they never weary [thereof]. | | 41:39 | Transliteration Wamin ayatihi annaka taraal-arda khashiAAatan fa-itha anzalnaAAalayha almaa ihtazzat warabat inna allatheeahyaha lamuhyee almawta innahuAAala kulli shay-in qadeer Sahih International And of His signs is that you see the earth stilled, but when We send down upon it rain, it quivers and grows. Indeed, He who has given it life is the Giver of Life to the dead. Indeed, He is over all things competent. Muhsin Khan And among His Signs (in this), that you see the earth barren, but when We send down water (rain) to it, it is stirred to life and growth (of vegetations). Verily, He Who gives it life, surely, (He) is Able to give life to the dead (on the Day of Resurrection). Indeed! He is Able to do all things. Yusuf Ali And among His Signs in this: thou seest the earth barren and desolate; but when We send down rain to it, it is stirred to life and yields increase. Truly, He Who gives life to the (dead) earth can surely give life to (men) who are dead. For He has power over all things. Dr. Ghali And of His signs is that you see the earth submissive. Then when We send down water upon it, it shakes and swells. Surely He Who gives life to it is indeed He Who gives life to the dead; surely He is Ever-Determiner over everything. Tafsir al-Jalalayn And among His signs is that you see the earth desolate, dried out, without any vegetation, but when We send down water upon it, it stirs, it moves, and swells, [swells] and rises. Truly He Who revives it is indeed the Reviver of the dead. Surely He has power over all things. | | 41:40 | Transliteration Inna allatheena yulhidoona feeayatina la yakhfawna AAalaynaafaman yulqa fee annari khayrun ammanya/tee aminan yawma alqiyamati iAAmaloo mashi/tum innahu bima taAAmaloona baseer Sahih International Indeed, those who inject deviation into Our verses are not concealed from Us. So, is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will; indeed, He is Seeing of what you do. Muhsin Khan Verily, those who turn away from Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc. by attacking, distorting and denying them), are not hidden from Us. Is he who is cast into the Fire better or he who comes secure on the Day of Resurrection? Do what you will. Verily! He is All-Seer of what you do (this is a severe threat to the disbelievers). Yusuf Ali Those who pervert the Truth in Our Signs are not hidden from Us. Which is better?- he that is cast into the Fire, or he that comes safe through, on the Day of Judgment? Do what ye will: verily He seeth (clearly) all that ye do. Dr. Ghali Surely (those) who blaspheme Our signs are not concealed from Us. So, is he who will be cast into the Fire more charitable, (i.e., better) or he who (really) comes up secure on the Day of the Resurrection? Do whatever you decide (on); surely He is Ever-Beholding of whatever you do. Tafsir al-Jalalayn Indeed those who blaspheme (yulhid?na derives from [the verb] alhada, or lahada, ‘he blasphemed’) Our signs — the Qur’?n, by denying [its truth] — are not hidden from Us, and We will requite them. Is one who is cast into the Fire better [off], or one who arrives secure on the Day of Resurrection? Act as you wish; indeed He is Seer of what you do — this is [meant as] a threat for them. | | 41:41 | Transliteration Inna allatheena kafaroo biththikrilamma jaahum wa-innahu lakitabun AAazeez Sahih International Indeed, those who disbelieve in the message after it has come to them... And indeed, it is a mighty Book. Muhsin Khan Verily, those who disbelieved in the Reminder (i.e. the Quran) when it came to them (shall receive the punishment). And verily, it is an honourable respected Book (because it is Allah's Speech, and He has protected it from corruption, etc.). (See V.15:9] Yusuf Ali Those who reject the Message when it comes to them (are not hidden from Us). And indeed it is a Book of exalted power. Dr. Ghali Surely the ones who disbelieved in the Remembrance as soon as it came to them (are unjust), and surely it is indeed a Mighty Book; Tafsir al-Jalalayn Truly those who disbelieve in the Remembrance — the Qur’?n — when it comes to them …, We will requite them — and truly it is an unassailable Book: | | 41:42 | Transliteration La ya/teehi albatilu min bayniyadayhi wala min khalfihi tanzeelun min hakeemin hameed Sahih International Falsehood cannot approach it from before it or from behind it; [it is] a revelation from a [Lord who is] Wise and Praiseworthy. Muhsin Khan Falsehood cannot come to it from before it or behind it (it is) sent down by the All-Wise, Worthy of all praise (Allah). Yusuf Ali No falsehood can approach it from before or behind it: It is sent down by One Full of Wisdom, Worthy of all Praise. Dr. Ghali Untruth does not come up to it before (Literally: between its two hands) it nor from behind it; a successive sending down from (One) Ever-Wise, Ever-Praiseworthy. Tafsir al-Jalalayn falsehood cannot approach it from before it or from behind it, in other words, there is no scripture before it or after it that contradicts it; [it is] a revelation from One Wise, Praised, that is to say, [from] God, the One Who is praised in His affair. | | 41:43 | Transliteration Ma yuqalu laka illa maqad qeela lirrusuli min qablika inna rabbaka lathoomaghfiratin wathoo AAiqabin aleem Sahih International Nothing is said to you, [O Muhammad], except what was already said to the messengers before you. Indeed, your Lord is a possessor of forgiveness and a possessor of painful penalty. Muhsin Khan Nothing is said to you (O Muhammad SAW) except what was said to the Messengers before you. Verily, your Lord is the Possessor of forgiveness, and (also) the Possessor of painful punishment. Yusuf Ali Nothing is said to thee that was not said to the messengers before thee: that thy lord has at his Command (all) forgiveness as well as a most Grievous Penalty. Dr. Ghali In no way is anything said to you except what already was said to the Messengers before you. Surely your Lord is indeed The Owner of forgivenes and The Owner of painful punishment. Tafsir al-Jalalayn Nothing is said to you, in terms of denial [of you], except, the like of, what has already been said to the messengers before you. Surely your Lord is One of forgiveness, to believers, and [also] One of painful punishment, for disbelievers. | | 41:44 | Transliteration Walaw jaAAalnahu qur-ananaAAjamiyyan laqaloo lawla fussilat ayatuhuaaAAjamiyyun waAAarabiyyun qul huwa lillatheena amanoohudan washifaon wallatheena layu/minoona fee athanihim waqrun wahuwa AAalayhim AAaman ola-ikayunadawna min makanin baAAeed Sahih International And if We had made it a non-Arabic Qur'an, they would have said, "Why are its verses not explained in detail [in our language]? Is it a foreign [recitation] and an Arab [messenger]?" Say, "It is, for those who believe, a guidance and cure." And those who do not believe - in their ears is deafness, and it is upon them blindness. Those are being called from a distant place. Muhsin Khan And if We had sent this as a Quran in a foreign language other than Arabic, they would have said: "Why are not its Verses explained in detail (in our language)? What! (A Book) not in Arabic and (the Messenger) an Arab?" Say: "It is for those who believe, a guide and a healing. And as for those who disbelieve, there is heaviness (deafness) in their ears, and it (the Quran) is blindness for them. They are those who are called from a place far away (so they neither listen nor understand). Yusuf Ali Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!" Dr. Ghali And if We had made it a foreign (i.e., in a language other than Arabic) Qur'an, they would indeed have said, "Had its ayat (Verses, signs) been expounded? A foreign (tongue) and an Arab (Messenger)?" Say, " To the ones who have believed it is a guidance and a cure; and the ones who do not believe, in their ears is an obstruction, and for them it is a blindness; those are called out from a place far (away)." Tafsir al-Jalalayn And had We made it, namely, the Remembrance, a non-Arabic Qur’?n, they would have said, ‘Why have its signs not been explained [clearly]?, so that we might understand them? What!, a Qur’?n [that is], non-Arabic and an Arab, prophet?’ (this is an interrogative of denial [spoken] by them; read [a-a‘jamiyyun] pronouncing [both the first and] the second hamza, or by changing it into an alif and either writing it out in full or not). Say: ‘For those who believe it is guidance, from error, and a healing, from [the disease of] ignorance; but as for those who do not believe, there is a deafness in their ears, a heaviness, and so they are unable to hear it, and they are blind to it, so they are unable to comprehend it. Those, they are [as if they were being] called from a distant place’, that is to say, they are like one who is called from far away, unable to hear or comprehend what is being called out to him. | | 41:45 | Transliteration Walaqad atayna moosaalkitaba fakhtulifa feehi walawla kalimatunsabaqat min rabbika laqudiya baynahum wa-innahum lafeeshakkin minhu mureeb Sahih International And We had already given Moses the Scripture, but it came under disagreement. And if not for a word that preceded from your Lord, it would have been concluded between them. And indeed they are, concerning the Qur'an, in disquieting doubt. Muhsin Khan And indeed We gave Musa (Moses) the Scripture, but dispute arose therein. And had it not been for a Word that went forth before from your Lord, (the torment would have overtaken them) and the matter would have been settled between them. But truly, they are in grave doubt thereto (i.e. about the Quran). [Tafsir Al-Qurtubi, Vol. 15, Page 370] Yusuf Ali We certainly gave Moses the Book aforetime: but disputes arose therein. Had it not been for a Word that went forth before from thy Lord, (their differences) would have been settled between them: but they remained in suspicious disquieting doubt thereon. Dr. Ghali And indeed We already brought Musa (Moses) the Book; then they were made to differ concerning it, and had it not been for a Word that had gone before from your Lord, it would indeed have been decreed between them; and surely they are indeed in doubt of it, causing suspicion. Tafsir al-Jalalayn And verily We gave Moses the Scripture, the Torah, but differences arose concerning it, in terms of [some] affirming the truth [of it] and [others] denying [it], as with the Qur’?n; and were it not for a Word that had [already] preceded from your Lord, to defer the reckoning and requital of creatures until the Day of Resurrection, judgement would have been made between them, in this world, concerning that over which they differed; for indeed they, the deniers of it, are in grave doubt concerning it, [doubt] which leads to [utter] uncertainty. | | 41:46 | Transliteration Man AAamila salihanfalinafsihi waman asaa faAAalayha wamarabbuka bithallamin lilAAabeed Sahih International Whoever does righteousness - it is for his [own] soul; and whoever does evil [does so] against it. And your Lord is not ever unjust to [His] servants. Muhsin Khan Whosoever does righteous good deed it is for (the benefit of) his ownself, and whosoever does evil, it is against his ownself, and your Lord is not at all unjust to (His) slaves. Yusuf Ali Whoever works righteousness benefits his own soul; whoever works evil, it is against his own soul: nor is thy Lord ever unjust (in the least) to His Servants. Dr. Ghali Whoever does righteous (deeds), it is for himself; and whoever does odious (deeds), then it is against it; (The self) and in no way is your Lord in the least unjust to (His) slaves. Tafsir al-Jalalayn Whoever acts righteously, it is for [the good of] his own soul, that he acts [thus], and whoever does evil, it is to the detriment thereof, in other words, the harm consequent from his evildoing will [only] be to him. And your Lord is not [at all] a tyrant to His servants, that is, He is not One of injustice, as He, exalted be He, says: Surely God shall not wrong so much as the weight of an atom [Q. 4:40]. | | 41:47 | Transliteration Ilayhi yuraddu AAilmu assaAAatiwama takhruju min thamaratin min akmamihawama tahmilu min ontha wala tadaAAuilla biAAilmihi wayawma yunadeehim ayna shuraka-eeqaloo athannaka ma minna minshaheed Sahih International To him [alone] is attributed knowledge of the Hour. And fruits emerge not from their coverings nor does a female conceive or give birth except with His knowledge. And the Day He will call to them, "Where are My 'partners'?" they will say, "We announce to You that there is [no longer] among us any witness [to that]." Muhsin Khan (The learned men) refer to Him (Alone) the knowledge of the Hour. No fruit comes out of its sheath, nor does a female conceive (within her womb), nor brings forth (young), except by His Knowledge. And on the Day when He will call unto them (polytheists) (saying): "Where are My (so-called) partners (whom you did invent)?" They will say: "We inform You that none of us bears witness to it (that they are Your partners)!" Yusuf Ali To Him is referred the Knowledge of the Hour (of Judgment: He knows all): No date-fruit comes out of its sheath, nor does a female conceive (within her womb) nor bring forth the Day that (Allah) will propound to them the (question), "Where are the partners (ye attributed to Me?" They will say, "We do assure thee not one of us can bear witness!" Dr. Ghali To Him is referred the Knowledge of the Hour. And in no way do any of the products (i.e., fruits) come out (Literally: go out) of their sheaths, and in no way does any female conceive or bring forth, except with His Knowledge. And upon the Day He will call out to them, "Where (now) are My associates?" they will say, "We declare (Literally: notify) to You, in no way is there a constant witness among us." Tafsir al-Jalalayn To Him devolves [all] knowledge of the Hour — when it shall come to pass, none other than Him knows this. And no fruit (thamaratin: a variant reading has [the plural] thamar?tin, ‘fruits’) emerges from its sheath, its receptacle (akm?m, the plural of kimm), except with His knowledge, and no female bears [child] or delivers except with His knowledge. And on the day when He will call out to them, ‘Where [then] are My associates?’ they will say, ‘We proclaim to You, we now apprise You, that there is no witness amongst us’, that is, a witness [who can testify to the allegation] that You have an associate. | | 41:48 | Transliteration Wadalla AAanhum ma kanooyadAAoona min qablu wathannoo ma lahum minmahees Sahih International And lost from them will be those they were invoking before, and they will be certain that they have no place of escape. Muhsin Khan And those whom they used to invoke before will fail them, and they will perceive that they have no place of refuge (from Allah's punishment). Yusuf Ali The (deities) they used to invoke aforetime will leave them in the lurch, and they will perceive that they have no way of escape. Dr. Ghali And whatever they used to invoke earlier will err away from them, and they will surmise that in no way can they have any evasion. Tafsir al-Jalalayn And what they used to call on, [what they used] to worship, before, in this world, of idols, has forsaken them and they suppose, they will be certain, that there is no refuge for them, no escape from the chastisement (the negation in both instances comments on the operation [implied in the nouns of actions; also the negation stands in place of the direct objects in both instances). | | 41:49 | Transliteration La yas-amu al-insanu min duAAa-ialkhayri wa-in massahu ashsharru fayaoosun qanoot Sahih International Man is not weary of supplication for good [things], but if evil touches him, he is hopeless and despairing. Muhsin Khan Man (the disbeliever) does not get tired of asking good (things from Allah), but if an evil touches him, then he gives up all hope and is lost in despair. Yusuf Ali Man does not weary of asking for good (things), but if ill touches him, he gives up all hope (and) is lost in despair. Dr. Ghali Man does not weary of invoking for charity; and in case evil touches him, then he is constantly despairing, constantly despondent. Tafsir al-Jalalayn Man never wearies of supplicating for good, in other words, he never ceases to ask his Lord for wealth and good health and other [good] things, but should any ill befall him, such as impoverishment or hardship, then he becomes despondent, despairing, of God’s mercy — this and what follows relates to [the attitude of] disbelievers. | | 41:50 | Transliteration Wala-in athaqnahu rahmatanminna min baAAdi darraa massat-hulayaqoolanna hatha lee wama athunnu assaAAataqa-imatan wala-in rujiAAtu ila rabbee inna leeAAindahu lalhusna falanunabbi-anna allatheenakafaroo bima AAamiloo walanutheeqannahum min AAathabinghaleeth Sahih International And if We let him taste mercy from Us after an adversity which has touched him, he will surely say, "This is [due] to me, and I do not think the Hour will occur; and [even] if I should be returned to my Lord, indeed, for me there will be with Him the best." But We will surely inform those who disbelieved about what they did, and We will surely make them taste a massive punishment. Muhsin Khan And truly, if We give him a taste of mercy from us, after some adversity (severe poverty or disease, etc.) has touched him, he is sure to say: "This is for me (due to my merit), I think not that the Hour will be established. But if I am brought back to my Lord, Surely, there will be for me the best (wealth, etc.) with Him. Then, We verily, will show to the disbelievers what they have done and We shall make them taste a severe torment. Yusuf Ali When we give him a taste of some Mercy from Ourselves, after some adversity has touched him, he is sure to say, "This is due to my (merit): I think not that the Hour (of Judgment) will (ever) be established; but if I am brought back to my Lord, I have (much) good (stored) in His sight!" But We will show the Unbelievers the truth of all that they did, and We shall give them the taste of a severe Penalty. Dr. Ghali And indeed, in case We cause him to taste mercy from Us even after tribulation has touched him, indeed he will definitely say, "This is for me; and in no way do I expect that the Hour is comig up. And indeed in case I am returned to my Lord, surely the fairest reward in His Providence will indeed be for me." Then indeed, We will definitely fully inform the ones who have disbelieved of whatever they have done, and indeed We will definitely let them taste of (Our) harsh torment. Tafsir al-Jalalayn And if (wa-la-in: the l?m is for oaths) We let him taste, [if] We bestow on him, mercy, [such as] riches or good health, from Us after the harm, the hardship or tribulation, that had befallen him, he will surely say, ‘This is my due!, in other words, [it is] on account of what I do. I do not think that the Hour will ever set in, and even if (wa-la-in: the l?m is for oaths) I am returned to my Lord, I will indeed have the best [reward] with Him’, namely, Paradise. But We will assuredly inform those who disbelieve of what they did, and assuredly We will make them taste a harsh chastisement (the l?m [prefixed] in both verbs is that for oaths). | | 41:51 | Transliteration Wa-itha anAAamna AAalaal-insani aAArada wanaa bijanibihiwa-itha massahu ashsharru fathoo duAAa-inAAareed Sahih International And when We bestow favor upon man, he turns away and distances himself; but when evil touches him, then he is full of extensive supplication. Muhsin Khan And when We show favour to man, he withdraws and turns away, but when evil touches him, then he has recourse to long supplications. Yusuf Ali When We bestow favours on man, he turns away, and gets himself remote on his side (instead of coming to Us); and when evil seizes him, (he comes) full of prolonged prayer! Dr. Ghali And when We favor man, he veers away and retires aside, (Literally: retires with his side) and when evil touches him, then he is the owner of abounding (Literally: broad) invocation. Tafsir al-Jalalayn And when We bestow graces upon man (ins?n, the generic noun [is meant]), he shows disregard, of giving thanks, and turns aside, turns his head in arrogance (a variant reading [for n?’a] has na’?); but when ill befalls him, he makes prolonged supplications. | | 41:52 | Transliteration Qul araaytum in kana min AAindi Allahithumma kafartum bihi man adallu mimman huwa fee shiqaqinbaAAeed Sahih International Say, "Have you considered: if the Qur'an is from Allah and you disbelieved in it, who would be more astray than one who is in extreme dissension?" Muhsin Khan Say: "Tell me, if it (the Quran) is from Allah, and you disbelieve in it, who is more astray than one who is in opposition far away (from Allah's Right Path and His obedience). Yusuf Ali Say: "See ye if the (Revelation) is (really) from Allah, and yet do ye reject it? Who is more astray than one who is in a schism far (from any purpose)?" Dr. Ghali Say, "Have you seen that in case it is from the Providence of Allah, thereafter you disbelieve in it, who is further in error than he who is in far-reaching opposition?" Tafsir al-Jalalayn Say: ‘Consider [this]: if it, the Qur’?n, is from God, as the Prophet says, and you disbelieve in it, who — in other words, none — will be further astray than one who is in extreme defiance?’, of the truth (this [third person singular address] is used instead of ‘[who will be further astray] than you’ in order to point out their status [as disbelievers]). | | 41:53 | Transliteration Sanureehim ayatina feeal-afaqi wafee anfusihim hattayatabayyana lahum annahu alhaqqu awa lam yakfi birabbikaannahu AAala kulli shay-in shaheed Sahih International We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness? Muhsin Khan We will show them Our Signs in the universe, and in their ownselves, until it becomes manifest to them that this (the Quran) is the truth. Is it not sufficient in regard to your Lord that He is a Witness over all things? Yusuf Ali Soon will We show them our Signs in the (furthest) regions (of the earth), and in their own souls, until it becomes manifest to them that this is the Truth. Is it not enough that thy Lord doth witness all things? Dr. Ghali We will soon show them Our signs in the horizons and in themselves until it is evident to them that it is the Truth. And does it not suffice as to your Lord that He is The Ever-Present Witness over everything? Tafsir al-Jalalayn We shall show them Our signs in the horizons, [in all] the regions of the heavens and the earth, in the way of the luminous [celestial] bodies, [the varieties of] vegetation and trees, and in their own souls, in the way of the exquisite craftsmanship and unique wisdom [inherent in their creation], until it becomes clear to them that it, namely, the Qur’?n, is the truth, revealed by God, informing of the Resurrection, the Reckoning and the Punishment, so that they [realise that they] will be punished for their disbelief in it and in the one who has come with it. Is it not sufficient that your Lord (bi-rabbika, governs the verb yakfi, ‘sufficient’) is witness to all things? (annahu ‘al? kulli shay’in shah?d, substitutes for bi-rabbika). In other words, is not sufficient proof of your truthfulness that nothing whatsoever can be hidden from God? | | 41:54 | Transliteration Ala innahum fee miryatin min liqa-irabbihim ala innahu bikulli shay-in muheet Sahih International Unquestionably, they are in doubt about the meeting with their Lord. Unquestionably He is, of all things, encompassing. Muhsin Khan Verily! They are in doubt concerning the Meeting with their Lord? (i.e. Resurrection after their deaths, and their return to their Lord). Verily! He it is Who is surrounding all things! Yusuf Ali Ah indeed! Are they in doubt concerning the Meeting with their Lord? Ah indeed! It is He that doth encompass all things! Dr. Ghali Verily, they are surely wrangling about the meeting with their Lord! Verily, He is surely Encompassing everything! Tafsir al-Jalalayn Nay, verily they are in doubt about the encounter with their Lord, because they deny the Resurrection. Nay, verily He, exalted be He, encompasses all things, in knowledge and in power, and so He will requite them for their disbelief. |
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