| 54:1 | Transliteration Iqtarabati assaAAatu wanshaqqaalqamar Sahih International The Hour has come near, and the moon has split [in two]. Muhsin Khan The Hour has drawn near, and the moon has been cleft asunder (the people of Makkah requested Prophet Muhammad SAW to show them a miracle, so he showed them the splitting of the moon). Yusuf Ali The Hour (of Judgment) is nigh, and the moon is cleft asunder. Dr. Ghali The Hour (The Arabic noun is feminine) has drawn near, and the moon (The Arabic noun is masculine) is cloven. Tafsir al-Jalalayn The Hour has drawn near, the Resurrection is close at hand, and the moon has split, it broke in two at [Mount] Ab? Qubays and Qu‘ayqa‘?n, as a sign for the Prophet (s), for it had been demanded of him, and [when it took place] he said, ‘Bear witness [now]!’ — as reported by the two Shaykhs [al-Bukh?r? and Muslim]. | | 54:2 | Transliteration Wa-in yaraw ayatan yuAAridoowayaqooloo sihrun mustamirr Sahih International And if they see a miracle, they turn away and say, "Passing magic." Muhsin Khan And if they see a sign, they turn away, and say: "This is continuous magic." Yusuf Ali But if they see a Sign, they turn away, and say, "This is (but) transient magic." Dr. Ghali And in case they see a sign, they veer away and say, "A continuous sorcery!" Tafsir al-Jalalayn And if they, the disbelievers among Quraysh, see a sign, a miracle of the Prophet (s), they turn away and say, this is: ‘A powerful sorcery!’ (mustamirr, ‘powerful’, derives from al-mirra, meaning ‘strength’; or it [mustamirr] means ‘incessant’). | | 54:3 | Transliteration Wakaththaboo wattabaAAoo ahwaahumwakullu amrin mustaqirr Sahih International And they denied and followed their inclinations. But for every matter is a [time of] settlement. Muhsin Khan They belied (the Verses of Allah, this Quran), and followed their own lusts. And every matter will be settled [according to the kind of deeds (for the doer of good deeds, his deeds will take him to Paradise, and similarly evil deeds will take their doers to Hell)]. Yusuf Ali They reject (the warning) and follow their (own) lusts but every matter has its appointed time. Dr. Ghali And they have cried lies and closely followed their prejudices; and every Command is settled. Tafsir al-Jalalayn And they denied, the Prophet (s), and followed their own desires, as regards [their] falsehood; and every matter, that is good or evil, will be settled, with that person [who is responsible for it], either [by his ending up] in Paradise or in the Fire. | | 54:4 | Transliteration Walaqad jaahum mina al-anba-i mafeehi muzdajar Sahih International And there has already come to them of information that in which there is deterrence - Muhsin Khan And indeed there has come to them news (in this Quran) wherein there is (enough warning) to check (them from evil), Yusuf Ali There have already come to them Recitals wherein there is (enough) to check (them), Dr. Ghali And indeed there have already come to them such tidings wherein there is a scaring. Tafsir al-Jalalayn And verily there has come to them such tidings, stories about the destruction of communities which denied their messengers, as contain a deterrent, to them (muzdajar is a verbal noun, or a noun of place; the d?l [of muzdajar] replaces the t?’ of [the 8th form] ifta‘ala; one may say, izdajartuhu or zajartuhu, to mean ‘I forbade him sternly’; m?, ‘such as’, either indicates a relative clause, or it is qualified by an adjective); | | 54:5 | Transliteration Hikmatun balighatun famatughnee annuthur Sahih International Extensive wisdom - but warning does not avail [them]. Muhsin Khan Perfect wisdom (this Quran), but (the preaching of) warners benefit them not, Yusuf Ali Mature wisdom;- but (the preaching of) Warners profits them not. Dr. Ghali A consummate Wisdom; yet in no way do warnings avail. Tafsir al-Jalalayn wisdom (hikmatun is the predicate of an omitted subject, or a substitution for m?, ‘such as’, or for muzdajar, ‘deterrent’) [that is] far-reaching, complete; but warnings (nudhur is the plural of nadh?r, functioning in the [agent] sense of mundhir, ‘a warner’, that is to say, ‘those matters which warn them’; m? is either for negation, or it is an interrogative of denial, in which case it stands as a preceding direct object) are of no avail, [warnings] are of no use with them. | | 54:6 | Transliteration Fatawalla AAanhum yawma yadAAu addaAAiila shay-in nukur Sahih International So leave them, [O Muhammad]. The Day the Caller calls to something forbidding, Muhsin Khan So (O Muhammad SAW) withdraw from them. The Day that the caller will call (them) to a terrible thing. Yusuf Ali Therefore, (O Prophet,) turn away from them. The Day that the Caller will call (them) to a terrible affair, Dr. Ghali So turn away from them. On the Day when the Caller will call to a highly maleficent thing, Tafsir al-Jalalayn So turn away from them! (this is the import of the preceding statement and it completes what is being said). On the day when the Summoner, namely, Isr?f?l (yawma, ‘the day’, is rendered accusative by yakhruj?na, ‘they will emerge’, next [verse]), summons to an awful thing (read nukur or nukr, in the sense of munkar, ‘disagreeable’), [a thing] which the souls will find awful, and this is the Reckoning; | | 54:7 | Transliteration KhushshaAAan absaruhum yakhrujoonamina al-ajdathi kaannahum jaradun muntashir Sahih International Their eyes humbled, they will emerge from the graves as if they were locusts spreading, Muhsin Khan They will come forth, with humbled eyes from (their) graves as if they were locusts spread abroad, Yusuf Ali They will come forth,- their eyes humbled - from (their) graves, (torpid) like locusts scattered abroad, Dr. Ghali With most submissive be holdings, they will go out of the graves as if they were locusts spread abroad, Tafsir al-Jalalayn with their downcast (kh?shi‘an: a variant reading has khushsha‘an), humiliated, looks (abs?ruhum is a circumstantial qualifier referring to the subject of the verb [yakhruj?na, ‘they will emerge’]) they, that is, mankind, will emerge from the graves as though they were scattered locusts, not knowing where to go, out of fear and perplexity (this sentence [ka’annahum jar?dun muntashirun] is a circumstantial qualifier referring to the subject of [the verb] yakhruj?na, ‘they will emerge’, and so is His saying [muhti‘?na]), | | 54:8 | Transliteration MuhtiAAeena ila addaAAiyaqoolu alkafiroona hatha yawmun AAasir Sahih International Racing ahead toward the Caller. The disbelievers will say, "This is a difficult Day." Muhsin Khan Hastening towards the caller, the disbelievers will say: "This is a hard Day." Yusuf Ali Hastening, with eyes transfixed, towards the Caller!- "Hard is this Day!", the Unbelievers will say. Dr. Ghali With their heads protruding, (hurrying) to the Caller. The disbelievers will say, "This is a difficult Day!" Tafsir al-Jalalayn scrambling, hastening with their necks stretched out, toward the Summoner. The disbelievers, among them, will say: ‘This is a hard day!’, a difficult one for disbelievers — as is stated in [s?rat] al-Muddaththir, a day of hardship for the disbelievers [Q. 74:9-10]. | | 54:9 | Transliteration Kaththabat qablahum qawmu noohinfakaththaboo AAabdana waqaloo majnoonun wazdujir Sahih International The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled. Muhsin Khan The people of Nuh (Noah) denied (their Messenger) before them, they rejected Our slave, and said: "A madman!" and he was insolently rebuked and threatened. Yusuf Ali Before them the People of Noah rejected (their messenger): they rejected Our servant, and said, "Here is one possessed!", and he was driven out. Dr. Ghali The people of Nuh (Noah) cried lies before them; so they cried lies to Our bondman and said, "A madman, " and he was scared. Tafsir al-Jalalayn The people of Noah denied (kadhdhabat has feminine inflection on account of the import [referring to a feminine noun], qawm, ‘tribe’) before them, before Quraysh. Thus they denied Our servant, Noah, and said, ‘A madman!’, and he was reviled: they repulsed him with insults and in other ways. | | 54:10 | Transliteration FadaAAa rabbahu annee maghloobun fantasir Sahih International So he invoked his Lord, "Indeed, I am overpowered, so help." Muhsin Khan Then he invoked his Lord (saying): "I have been overcome, so help (me)!" Yusuf Ali Then he called on his Lord: "I am one overcome: do Thou then help (me)!" Dr. Ghali So, he invoked his Lord, (saying), "I am overcome, so vindicate me!" Tafsir al-Jalalayn And so he invoked his Lord, [saying,] ‘I have been (ann?, to be understood as bi-ann?) overcome, so help [me]!’ | | 54:11 | Transliteration Fafatahna abwaba assama-ibima-in munhamir Sahih International Then We opened the gates of the heaven with rain pouring down Muhsin Khan So We opened the gates of heaven with water pouring forth. Yusuf Ali So We opened the gates of heaven, with water pouring forth. Dr. Ghali Then We opened the gates of the heaven to torrential water, Tafsir al-Jalalayn Then We opened (read fa-fatahn? or fa-fattahn?) the gates of the heaven with torrential waters, [waters] pouring down intensely, | | 54:12 | Transliteration Wafajjarna al-arda AAuyoonanfaltaqa almao AAala amrin qad qudir Sahih International And caused the earth to burst with springs, and the waters met for a matter already predestined. Muhsin Khan And We caused the earth to gush forth with springs. So the waters (of the heaven and the earth) met for a matter predestined. Yusuf Ali And We caused the earth to gush forth with springs, so the waters met (and rose) to the extent decreed. Dr. Ghali And We made the earth to erupt forth springs, so the waters met for a Command already estimated. Tafsir al-Jalalayn and We made the earth burst forth with springs, that flowed forth, and the waters, the waters of the heaven and the earth, met for a purpose, a circumstance, that was preordained, [a matter] which had been decreed since pre-eternity, namely, their destruction by drowning. | | 54:13 | Transliteration Wahamalnahu AAala thatialwahin wadusur Sahih International And We carried him on a [construction of] planks and nails, Muhsin Khan And We carried him on a (ship) made of planks and nails, Yusuf Ali But We bore him on an (Ark) made of broad planks and caulked with palm-fibre: Dr. Ghali And We carried him upon (an Ark), well planked and well caulked, (Literally: comprising planks and caulks, with nails) Tafsir al-Jalalayn And We bore him, that is, Noah, on one, a ship, [made] of planks and nails (dusur is what boards are fastened down with of nails and the like; the singular is dis?r, similar [in pattern] to [kutub] kit?b, ‘book’), | | 54:14 | Transliteration Tajree bi-aAAyunina jazaanliman kana kufir Sahih International Sailing under Our observation as reward for he who had been denied. Muhsin Khan Floating under Our Eyes, a reward for him who had been rejected! Yusuf Ali She floats under our eyes (and care): a recompense to one who had been rejected (with scorn)! Dr. Ghali Running under Our Eyes, a recompense for him who was disbelieved. (i.e., between the she-camel and them) Tafsir al-Jalalayn sailing before Our eyes, that is, in Our sights, in other words, [it was being] protected, as retaliation (jaz?’an is in the accusative because of the implied verbal clause, that is to say, ‘they were drowned by way of revenge’) for [the sake of] him who was rejected, namely, Noah, peace be upon him (a variant reading [for passive kufira] has kafara, ‘him who disbelieved’, in other words, they were drowned as a punishment for them). | | 54:15 | Transliteration Walaqad taraknaha ayatanfahal min muddakir Sahih International And We left it as a sign, so is there any who will remember? Muhsin Khan And indeed, We have left this as a sign, then is there any that will remember (or receive admonition)? Yusuf Ali And We have left this as a Sign (for all time): then is there any that will receive admonition? Dr. Ghali And indeed We have already left it for a sign. Is there then any that will recollect? Tafsir al-Jalalayn And verily We left it, We preserved this [deed], as a sign, for whomever might be admonished by it, in other words, the news of this [deed] became widely-known and endured. So is there anyone who will remember?, [anyone who] will take heed from, or be admonished by, it? (muddakir is actually mudhtakir, but the t?’ has been replaced with a d?l, likewise the dh?l, and it [the d?l] has been assimilated with it [the other d?l]). | | 54:16 | Transliteration Fakayfa kana AAathabee wanuthur Sahih International And how [severe] were My punishment and warning. Muhsin Khan Then how (terrible) was My Torment and My Warnings? Yusuf Ali But how (terrible) was My Penalty and My Warning? Dr. Ghali How then were My torment and My warnings? Tafsir al-Jalalayn How [dreadful] then were My chastisement and My warnings? (this is an interrogative meant as an affirmative; kayfa, ‘how’, is the predicate of k?na, ‘was’, and it is here being used to inquire about a ‘state’; the intention is to prompt those who are being addressed to affirm the fact that God’s chastisement of those who denied Noah was fully deserved). | | 54:17 | Transliteration Walaqad yassarna alqur-ana liththikrifahal min muddakir Sahih International And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? Muhsin Khan And We have indeed made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)? Yusuf Ali And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? Dr. Ghali And indeed We have already made the Qur'an easy for remembrance. Is there then any that will recollect? Tafsir al-Jalalayn And verily We have made the Qur’?n easy to remember, We have facilitated its memorisation and disposed it to serve as a [source of] remembrance. So is there anyone who remember?, [anyone who] will be admonished by it and memorise it? (the interrogative here is intended as an imperative: in other words, memorise it and be admonished by it; none of God’s scriptures is memorised by heart other than it [the Qur’?n]). | | 54:18 | Transliteration Kaththabat AAadun fakayfa kanaAAathabee wanuthur Sahih International 'Aad denied; and how [severe] were My punishment and warning. Muhsin Khan 'Ad (people) belied (their Prophet, Hud), then how (terrible) was My Torment and My Warnings? Yusuf Ali The 'Ad (people) (too) rejected (Truth): then how terrible was My Penalty and My Warning? Dr. Ghali Aad cried lies. How then were My torment and My warnings? Tafsir al-Jalalayn ‘?d denied, their prophet H?d and so they were chastised. How then were My chastisement and My warnings?, [how then was] My warning them of the chastisement before it was sent down? In other words, it was justified, and He explains this [chastisement] by saying: | | 54:19 | Transliteration Inna arsalna AAalayhim reehansarsaran fee yawmi nahsin mustamirr Sahih International Indeed, We sent upon them a screaming wind on a day of continuous misfortune, Muhsin Khan Verily, We sent against them a furious wind of harsh voice on a day of evil omen and continuous calamity. Yusuf Ali For We sent against them a furious wind, on a Day of violent Disaster, Dr. Ghali Surely We sent against them a most clamorous wind in a day of ill-luck, continuous, Tafsir al-Jalalayn Indeed We unleashed upon them a clamorous wind, intensely noisy, on a day of prolonged ill fortune, (nahsin mustamirr means) either one of continuous ill fortune, or one of severe ill fortune — and this was the last Wednesday of the month — | | 54:20 | Transliteration TanziAAu annasa kaannahumaAAjazu nakhlin munqaAAir Sahih International Extracting the people as if they were trunks of palm trees uprooted. Muhsin Khan Plucking out men as if they were uprooted stems of date-palms. Yusuf Ali Plucking out men as if they were roots of palm-trees torn up (from the ground). Dr. Ghali Plucking up mankind as if they were the stumps of uprooted palm-trees. Tafsir al-Jalalayn tearing people away, wrenching them from the holes in the ground in which they had been embedded and flinging them down [to the ground] head first, thereby crushing their necks and severing [their] heads from [their] bodies, as if they were, [while lying] in this mentioned state, trunks of uprooted palm-trees, severed and thrown on the ground — they are likened to palm-trees because of their tallness (nakhlun, ‘palm-trees’, is masculine here but feminine in [s?rat] al-H?qqa, nakhlun kh?wiya, ‘fallen down [or hollow] palm-trees’, [Q. 69:7], in order to harmonise with the end-rhyme of the verses in both instances). | | 54:21 | Transliteration Fakayfa kana AAathabee wanuthur Sahih International And how [severe] were My punishment and warning. Muhsin Khan Then, how (terrible) was My Torment and My Warnings? Yusuf Ali Yea, how (terrible) was My Penalty and My Warning! Dr. Ghali How then were My torment and My warnings? Tafsir al-Jalalayn How then were My chastisement and My warnings? | | 54:22 | Transliteration Walaqad yassarna alqur-ana liththikrifahal min muddakir Sahih International And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? Muhsin Khan And We have indeed made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)? Yusuf Ali But We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? Dr. Ghali And indeed We have already made the Qur'an easy for remembrance. Is there then any that will recollect? Tafsir al-Jalalayn And verily We have made the Qur’?n easy to remember. So is there anyone who will remember? | | 54:23 | Transliteration Kaththabat thamoodu binnuthur Sahih International Thamud denied the warning Muhsin Khan Thamud (people also) belied the warnings. Yusuf Ali The Thamud (also) rejected (their) Warners. Dr. Ghali Thamud cried lies to the warnings. Tafsir al-Jalalayn Tham?d denied the warnings (nudhur is the plural of nadh?r, with the sense of mundhir), that is to say, [they denied] those matters which their prophet S?lih warned them of if they refused to believe in him and to follow him, | | 54:24 | Transliteration Faqaloo abasharan minna wahidannattabiAAuhu inna ithan lafee dalalinwasuAAur Sahih International And said, "Is it one human being among us that we should follow? Indeed, we would then be in error and madness. Muhsin Khan For they said: "A man! Alone from among us, that we are to follow? Truly, then we should be in error and distress or madness!" Yusuf Ali For they said: "What! a man! a Solitary one from among ourselves! shall we follow such a one? Truly should we then be straying in mind, and mad! Dr. Ghali So they said, "Should we closely follow a mortal, one out of ourselves? Lo, surely we are indeed in error and insanity! Tafsir al-Jalalayn and they said, ‘Is it a mortal (basharan is in the accusative because it is governed [by a succeeding verb]) alone among us (minn? w?hidan are both adjectives of basharan) that we are to follow? (nattabi‘uhu, this explains the verb which renders it [basharan, ‘mortal’] accusative; the interrogative is meant as a negative, in other words: why should we follow him when there are many of us and he is only one among us and not a king? That is to say, we will not follow him). Then indeed, if we were to follow him, we would be in error, a parting with reason, and insanity! | | 54:25 | Transliteration Aolqiya aththikru AAalayhimin baynina bal huwa kaththabun ashir Sahih International Has the message been sent down upon him from among us? Rather, he is an insolent liar." Muhsin Khan "Is it that the Reminder is sent to him [Prophet Salih (Saleh) ] alone from among us? Nay, he is an insolent liar!" Yusuf Ali "Is it that the Message is sent to him, of all people amongst us? Nay, he is a liar, an insolent one!" Dr. Ghali Has the Remembrance been cast upon him (alone) from among us? No indeed, (but) he is an insolent liar." Tafsir al-Jalalayn Has the Reminder, the revelation, been cast (read a-ulqiya pronouncing both hamzas, or by not pronouncing the second one but in both cases inserting an intervening alif, or leaving this [insertion] out) upon him [alone] from among us?, in other words, nothing has been revealed to him. Nay, but he is a conceited, an arrogant and insolent, liar, in his saying that the mentioned has been revealed to him. God, exalted be He, says: | | 54:26 | Transliteration SayaAAlamoona ghadan mani alkaththabual-ashir Sahih International They will know tomorrow who is the insolent liar. Muhsin Khan Tomorrow they will come to know, who is the liar, the insolent one! Yusuf Ali Ah! they will know on the morrow, which is the liar, the insolent one! Dr. Ghali They will (soon) know tomorrow who is the insolent liar. Tafsir al-Jalalayn ‘They will know tomorrow, in the Hereafter, who is the conceited liar, and it is them, for they will be chastised for having denied their prophet S?lih. | | 54:27 | Transliteration Inna mursiloo annaqatifitnatan lahum fartaqibhum wastabir Sahih International Indeed, We are sending the she-camel as trial for them, so watch them and be patient. Muhsin Khan Verily, We are sending the she-camel as a test for them. So watch them [O Salih (Saleh) ], and be patient! Yusuf Ali For We will send the she-camel by way of trial for them. So watch them, (O Salih), and possess thyself in patience! Dr. Ghali Surely We are sending the she-camel as a temptation for them; so be on the watch for them and constantly (endure) patiently. Tafsir al-Jalalayn Lo! We are sending the She-camel, We will bring it forth out of the mountain, the rock, as they demanded, as a trial, a test, for them, that We may try them. So watch them, O S?lih, await [to see] what they will do and what will be done with them, and remain patient (istabir: the t?’ here has replaced the t?’ of [the 8th form] ifta‘ala), in other words, endure their harm. | | 54:28 | Transliteration Wanabbi/hum anna almaa qismatunbaynahum kullu shirbin muhtadar Sahih International And inform them that the water is shared between them, each [day of] drink attended [by turn]. Muhsin Khan And inform them that the water is to be shared between (her and) them. Each one's right to drink being established (by turns). Yusuf Ali And tell them that the water is to be divided between them: Each one's right to drink being brought forward (by suitable turns). Dr. Ghali And fully inform them that the water is to a (fair) division between them; (i.e., between the she-camel and them) each drinking is for each presented in turn. Tafsir al-Jalalayn And inform them that the water is to be divided between them, and the She-camel: one day for them and the next for it, every drinking, [every] portion of water, will be attended’, by the people [drawing water] on their [designated] day, and by the She-camel on its day. They adhered to this [regime] but eventually became impatient with it and decided to slaughter the She-camel. | | 54:29 | Transliteration Fanadaw sahibahum fataAAatafaAAaqar Sahih International But they called their companion, and he dared and hamstrung [her]. Muhsin Khan But they called their comrade and he took (a sword) and killed (her). Yusuf Ali But they called to their companion, and he took a sword in hand, and hamstrung (her). Dr. Ghali Then they called out their companion, so he took upon himself (the task); then he hamstrung her. Tafsir al-Jalalayn But they called their companion, Qud?r, to slay it, so he took, he drew his sword, and he hamstrung, with it the She-camel, in other words, he slew her in compliance with their wish. | | 54:30 | Transliteration Fakayfa kana AAathabee wanuthur Sahih International And how [severe] were My punishment and warning. Muhsin Khan Then, how (terrible) was My Torment and My Warnings? Yusuf Ali Ah! how (terrible) was My Penalty and My Warning! Dr. Ghali How then were My torment and My warnings? Tafsir al-Jalalayn How then were My chastisement and My warnings?, My warning them of chastisement before it was sent down? In other words, it was justified. He explains it [their chastisement] by saying: | | 54:31 | Transliteration Inna arsalna AAalayhim sayhatanwahidatan fakanoo kahasheemi almuhtathir Sahih International Indeed, We sent upon them one blast from the sky, and they became like the dry twig fragments of an [animal] pen. Muhsin Khan Verily, We sent against them a single Saihah (torment - awful cry, etc.), and they became like the dry stubble of a fold-builder. Yusuf Ali For We sent against them a single Mighty Blast, and they became like the dry stubble used by one who pens cattle. Dr. Ghali Surely We sent against them one Shout; so they were as the chaff of a pen-builder. Tafsir al-Jalalayn Indeed We unleashed upon them a single Cry, and they became like the chaff of a corral builder (al-muhtazir is one who makes a pen from dried tree-branches and thorns for his sheep, to protect them from wolves and beasts of prey; the fallen parts which they tread are called hash?m). | | 54:32 | Transliteration Walaqad yassarna alqur-ana liththikrifahal min muddakir Sahih International And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? Muhsin Khan And indeed, We have made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)? Yusuf Ali And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? Dr. Ghali And indeed We have already made the Qur'an easy for remembrance. Is there then any that will recollect? Tafsir al-Jalalayn And verily We have made the Qur’?n easy to remember. So is there anyone who will remember? | | 54:33 | Transliteration Kaththabat qawmu lootin binnuthur Sahih International The people of Lot denied the warning. Muhsin Khan The people of Lout (Lot) belied the warnings. Yusuf Ali The people of Lut rejected (his) warning. Dr. Ghali The people of Lut (Lot) cried lies to the warnings. Tafsir al-Jalalayn The people of Lot denied the warnings, [they denied] those issues of which they were warned by his [Lot’s] tongue. | | 54:34 | Transliteration Inna arsalna AAalayhim hasibanilla ala lootin najjaynahum bisahar Sahih International Indeed, We sent upon them a storm of stones, except the family of Lot - We saved them before dawn Muhsin Khan Verily, We sent against them a violent storm of stones (which destroyed them all), except the family of Lout (Lot), whom We saved in last hour of the night, Yusuf Ali We sent against them a violent Tornado with showers of stones, (which destroyed them), except Lut's household: them We delivered by early Dawn,- Dr. Ghali Surely We sent against them a (squall of) gravel, except the house of Lut; (LOt) We safely delivered them before dawn, Tafsir al-Jalalayn Indeed We unleashed upon them a squall of pebbles, a wind hurling at them pebbles, namely, small stones, a single one [of these] being no larger than the palm of the hand, and they were destroyed; [all] except the family of Lot, namely, his two daughters, together with him, whom We delivered at dawn, from among the dawns, the morning time of an unspecified day (had a specific day been meant [for that mentioned dawn], it [sahar] would have been treated as a diptote [instead of the declined form saharin], being a definite noun derived from al-sahar, for with definite nouns one ought to use [the preceding definite article] al). So was the squall unleashed at first with the family of Lot [still there]? There are two opinions regarding this: in the case of the former [that it was unleashed upon them including the family of Lot] the exception is understood as a continuous one, while in the case of the latter [opinion that they were delivered before the squall] the exception is understood as a discontinuous one, even if it [‘the family of Lot’] is actually subsumed by the collective noun [‘the people of Lot’, and so they were delivered] as a kindness [from God]; | | 54:35 | Transliteration NiAAmatan min AAindina kathalikanajzee man shakar Sahih International As favor from us. Thus do We reward he who is grateful. Muhsin Khan As a Favour from Us, thus do We reward him who gives thanks (by obeying Us). Yusuf Ali As a Grace from Us: thus do We reward those who give thanks. Dr. Ghali A favor from Our Providence; thus We recompense him who thanks (Us). Tafsir al-Jalalayn as a grace (ni‘matan is a verbal noun, that is to say in‘?man, ‘an act of grace’) from Us. So, like that requital, do We requite him who gives thanks, for Our graces and is a believer, or [it means] him who is a believer in God and His messenger and is obedient to both. | | 54:36 | Transliteration Walaqad antharahum batshatanafatamaraw binnuthur Sahih International And he had already warned them of Our assault, but they disputed the warning. Muhsin Khan And he [Lout (Lot)] indeed had warned them of Our Grasp, but they did doubt the warnings! Yusuf Ali And (Lut) did warn them of Our Punishment, but they disputed about the Warning. Dr. Ghali And indeed he had warned them of Our assault, yet they wrangled about the warnings. Tafsir al-Jalalayn And verily he had warned them, Lot had threatened them, of Our strike, Our seizing them with chastisement, but they disputed, they contested and denied, the warnings, his warning. | | 54:37 | Transliteration Walaqad rawadoohu AAan dayfihifatamasna aAAyunahum fathooqoo AAathabeewanuthur Sahih International And they had demanded from him his guests, but We obliterated their eyes, [saying], "Taste My punishment and warning." Muhsin Khan And they indeed sought to shame his guest (by asking to commit sodomy with them). So We blinded their eyes, "Then taste you My Torment and My Warnings." Yusuf Ali And they even sought to snatch away his guests from him, but We blinded their eyes. (They heard:) "Now taste ye My Wrath and My Warning." Dr. Ghali And indeed they already solicited of him his guests, so We obliterated their eyes, (saying), "So taste My torment and My warnings!" Tafsir al-Jalalayn And they had even solicited of him his guests, that he should let them have their own way with those who had come to him as guests, that they may do wicked things with them — and these [guests] were angels. So We blotted out their eyes, We blinded them and made them without slits [so that they were continuous folds of skin] like the rest of the face, by having Gabriel smack them with his wing. ‘So taste [now], so We said to them: taste, My chastisement and My warnings’, that is to say, [taste] the effects and the substance of My warning and My threat. | | 54:38 | Transliteration Walaqad sabbahahum bukratanAAathabun mustaqirr Sahih International And there came upon them by morning an abiding punishment. Muhsin Khan And verily, an abiding torment seized them early in the morning. Yusuf Ali Early on the morrow an abiding Punishment seized them: Dr. Ghali And indeed there already came upon them before sunrise a settled torment; Tafsir al-Jalalayn And verily there greeted them in the early morning, the morning time of an unspecified day, an abiding chastisement, a permanent [chastisement], continuous with the chastisement of the Hereafter. | | 54:39 | Transliteration Fathooqoo AAathabee wanuthur Sahih International So taste My punishment and warning. Muhsin Khan "Then taste you My Torment and My Warnings." Yusuf Ali "Sotaste ye My Wrath and My Warning." Dr. Ghali "So taste My torment and My warnings!" Tafsir al-Jalalayn ‘So taste [now] My chastisement and My warnings!’ | | 54:40 | Transliteration Walaqad yassarna alqur-ana liththikrifahal min muddakir Sahih International And We have certainly made the Qur'an easy for remembrance, so is there any who will remember? Muhsin Khan And indeed, We have made the Quran easy to understand and remember, then is there any that will remember (or receive admonition)? Yusuf Ali And We have indeed made the Qur'an easy to understand and remember: then is there any that will receive admonition? Dr. Ghali And indeed We have already made the Qur'an easy for remembrance. Is there then any that will recollect? Tafsir al-Jalalayn And verily We have made the Qur’?n easy to remember. So is there anyone who will remember? | | 54:41 | Transliteration Walaqad jaa ala firAAawna annuthur Sahih International And there certainly came to the people of Pharaoh warning. Muhsin Khan And indeed, warnings came to the people of Fir'aun (Pharaoh) [through Musa (Moses) and Harun (Aaron)]. Yusuf Ali To the People of Pharaoh, too, aforetime, came Warners (from Allah). Dr. Ghali And indeed the warnings already came (also) to the house of Firaawn; (Pharaoh) Tafsir al-Jalalayn And verily there came to Pharaoh’s folk, his people, together with him, the warnings, the warning by the tongue of Moses and Aaron, but they did not believe. | | 54:42 | Transliteration Kaththaboo bi-ayatinakulliha faakhathnahum akhthaAAazeezin muqtadir Sahih International They denied Our signs, all of them, so We seized them with a seizure of one Exalted in Might and Perfect in Ability. Muhsin Khan (They) belied all Our Signs, so We seized them with a Seizure of the All-Mighty, All-Capable to carry out what he Will (Omnipotent). Yusuf Ali The (people) rejected all Our Signs; but We seized them with such Penalty (as comes) from One Exalted in Power, able to carry out His Will. Dr. Ghali They cried lies to Our signs, all of them, so We took them (away) with the taking of an Ever-Mighty, Supreme Determiner. Tafsir al-Jalalayn Rather: They denied Our signs, all, nine, of them, which were given to Moses. So We seized them, by way of chastisement, with the seizing of One [Who is] Mighty, Strong, Omnipotent, Powerful, Whom nothing can thwart. | | 54:43 | Transliteration Akuffarukum khayrun min ola-ikumam lakum baraatun fee azzubur Sahih International Are your disbelievers better than those [former ones], or have you immunity in the scripture? Muhsin Khan Are your disbelievers (O Quraish!) better than these [nations of Nuh (Noah), Lout (Lot), Salih (Saleh), and the people of Fir'aun (Pharaoh), etc., who were destroyed)? Or have you an immunity (against Our Torment) in the Divine Scriptures? Yusuf Ali Are your Unbelievers, (O Quraish), better than they? Or have ye an immunity in the Sacred Books? Dr. Ghali Are your steadfast disbelievers more charitable (3) than those ones? Or even do you have an acquittal (from torment) in the Zubur? (i.e., better) Tafsir al-Jalalayn Are your disbelievers, O Quraysh, better than those?, mentioned [beginning] from the people of Noah to those of Pharaoh, which is why they have not been chastised? Or have you, O disbelievers of Quraysh, [been granted] some immunity, from chastisement, in the Scriptures?, the Books? (the interrogative in both instances is meant as a denial, in other words: it is not so). | | 54:44 | Transliteration Am yaqooloona nahnu jameeAAun muntasir Sahih International Or do they say, "We are an assembly supporting [each other]"? Muhsin Khan Or do they say: "We are a great multitude, and we shall be victorious?" Yusuf Ali Or do they say: "We acting together can defend ourselves"? Dr. Ghali Or do they say, "We, all together, will vindicate ourselves." Tafsir al-Jalalayn Or do they, the disbelievers of Quraysh, say: ‘We are a host that will be helped to victory’?, against Muhammad (s)? When Ab? Jahl, on the day of Badr, said: ‘We are a host that will be helped to victory’, the following was revealed: | | 54:45 | Transliteration Sayuhzamu aljamAAu wayuwalloona addubur Sahih International [Their] assembly will be defeated, and they will turn their backs [in retreat]. Muhsin Khan Their multitude will be put to flight, and they will show their backs. Yusuf Ali Soon will their multitude be put to flight, and they will show their backs. Dr. Ghali Soon the gathering will be routed and (they) will turn their backs. Tafsir al-Jalalayn The host will [truly] be routed and turn its back [to flee], and so they were defeated at Badr and God’s Messenger (s) was granted victory over them. | | 54:46 | Transliteration Bali assaAAatu mawAAiduhum wassaAAatuadha waamar Sahih International But the Hour is their appointment [for due punishment], and the Hour is more disastrous and more bitter. Muhsin Khan Nay, but the Hour is their appointed time (for their full recompense), and the Hour will be more grievous and more bitter. Yusuf Ali Nay, the Hour (of Judgment) is the time promised them (for their full recompense): And that Hour will be most grievous and most bitter. Dr. Ghali No indeed, (but) the Hour is their appointment, and the Hour is more calamitous and more bitter. Tafsir al-Jalalayn Nay, but the Hour is their tryst, for chastisement, and the Hour, that is, the chastisement thereat, will be more calamitous, greater in affliction, and more bitter, than the chastisement of this world. | | 54:47 | Transliteration Inna almujrimeena fee dalalinwasuAAur Sahih International Indeed, the criminals are in error and madness. Muhsin Khan Verily, the Mujrimun (polytheists, disbelievers, sinners, criminals, etc.) are in error (in this world) and will burn (in the Hell-fire in the Hereafter). Yusuf Ali Truly those in sin are the ones straying in mind, and mad. Dr. Ghali Surely the criminals are in error and insanity! Tafsir al-Jalalayn Indeed the guilty are in error, in the destruction of being killed in this world, and in a blazing fire, a fire that has been set ablaze (musa‘‘ara), that is, fiercely ignited in the Hereafter. | | 54:48 | Transliteration Yawma yushaboona fee annariAAala wujoohihim thooqoo massa saqar Sahih International The Day they are dragged into the Fire on their faces [it will be said], "Taste the touch of Saqar." Muhsin Khan The Day they will be dragged in the Fire on their faces (it will be said to them): "Taste you the touch of Hell!" Yusuf Ali The Day they will be dragged through the Fire on their faces, (they will hear:) "Taste ye the touch of Hell!" Dr. Ghali The Day (when) they are pulled into the Fire on their faces, (It will be said), "Taste (now) the touch of Saqar!" (The Scorching Fire) Tafsir al-Jalalayn The day when they are dragged into the Fire on their faces, in the Hereafter and it is said to them: ‘Taste [now] the touch of Saqar’, Hell’s affliction of you. | | 54:49 | Transliteration Inna kulla shay-in khalaqnahubiqadar Sahih International Indeed, all things We created with predestination. Muhsin Khan Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation, as written in the Book of Decrees Al-Lauh Al-Mahfuz). Yusuf Ali Verily, all things have We created in proportion and measure. Dr. Ghali Surely We created everything by a determined estimate. Tafsir al-Jalalayn Truly everything (read inna kulla shay’in is [in the accusative as a] dependent clause because of a verb governing it) have We created in a measure, by ordainment (bi-qadarin, ‘in a measure’, is a circumstantial qualifier referring to kulla, ‘every’, in other words, ‘[already] predetermined’; a variant reading [for kulla] has [nominative] kullu as the subject, the predicate of which is khalaqn?hu, ‘We have created’). | | 54:50 | Transliteration Wama amruna illa wahidatunkalamhin bilbasar Sahih International And Our command is but one, like a glance of the eye. Muhsin Khan And Our Commandment is but one, as the twinkling of an eye. Yusuf Ali And Our Command is but a single (Act),- like the twinkling of an eye. Dr. Ghali And in no way is Our Command anything except one (Word), as the twinkling of the eye. (Literally: the power of beholding) Tafsir al-Jalalayn And Our command, for a thing which We want to bring into existence, is but a single word, like the twinkling of an eye, in terms of speed, and this is the saying of kun, ‘Be’, whereat it comes into existence. His command, when He wills a thing, is just to say to it ‘Be’, and it is [Q. 36:82]. | | 54:51 | | | 54:52 | | | 54:53 | | | 54:54 | | | 54:55 | |
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