| 76:1 | Transliteration Hal ata AAala al-insani heenunmina addahri lam yakun shay-an mathkoora Sahih International Has there [not] come upon man a period of time when he was not a thing [even] mentioned? Muhsin Khan Has there not been over man a period of time, when he was nothing to be mentioned? Yusuf Ali Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned? Dr. Ghali Has there come upon man a while of (an) era when he was not a thing to be remembered? Tafsir al-Jalalayn Has there [ever] been — there has indeed [been] — for man, Adam, a period of time, forty years, in which he was a thing unmentioned? — he was during this [period] a fashioned in clay and not mentioned; alternatively what is meant by ins?n, ‘man’, is the generic noun and by h?n, ‘a period of time’, the period of gestation. | | 76:2 | Transliteration Inna khalaqna al-insanamin nutfatin amshajin nabtaleehi fajaAAalnahusameeAAan baseera Sahih International Indeed, We created man from a sperm-drop mixture that We may try him; and We made him hearing and seeing. Muhsin Khan Verily, We have created man from Nutfah drops of mixed semen (discharge of man and woman), in order to try him, so We made him hearer, seer. Yusuf Ali Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight. Dr. Ghali Surely We created man from a sperm-drop, a mingling, trying him; so We made him constantly hearing, constantly beholding. Tafsir al-Jalalayn Verily We created man, the species, from a drop of mixed fluid, [from] a mixture, that is from the [seminal] fluid of the man and the [ovarian] fluid of the woman that have mixed and blended, so that We may test him, trying him with the moral obligations [of religion] (nabtal?hi is either a new sentence [‘We will test him’], or an implied circumstantial qualifier, meaning ‘intending to test him when he is ready’). So We made him, for that [very] reason, hearing, seeing. | | 76:3 | Transliteration Inna hadaynahu assabeelaimma shakiran wa-imma kafoora Sahih International Indeed, We guided him to the way, be he grateful or be he ungrateful. Muhsin Khan Verily, We showed him the way, whether he be grateful or ungrateful. Yusuf Ali We showed him the Way: whether he be grateful or ungrateful (rests on his will). Dr. Ghali Surely We have guided him upon the way, whether he be thankful or most disbelieving. Tafsir al-Jalalayn Verily We have guided him to the way, We have pointed out to him the path of guidance by sending messengers [to mankind], whether he be grateful, that is to say, [whether he be] a believer, or ungrateful (both [sh?kiran and kaf?ran] are circumstantial qualifiers referring to the direct object; in other words, We have pointed out to him in both presupposed states, whether his gratefulness or his unthankfulness; imm? is used to list the ‘states’). | | 76:4 | Transliteration Inna aAAtadna lilkafireenasalasila waaghlalan wasaAAeera Sahih International Indeed, We have prepared for the disbelievers chains and shackles and a blaze. Muhsin Khan Verily, We have prepared for the disbelievers iron chains, iron collars, and a blazing Fire. Yusuf Ali For the Rejecters we have prepared chains, yokes, and a blazing Fire. Dr. Ghali Surely We have readied for the disbelievers chains and shackles and a Blaze. Tafsir al-Jalalayn We have assuredly prepared for the disbelievers chains, with which they are dragged through the Fire, and fetters, around their necks to which the chains will be attached, and a hell-fire, a fire set ablaze, burning fiercely, in which they shall be chastised. | | 76:5 | Transliteration Inna al-abrara yashraboona min ka/sinkana mizajuha kafoora Sahih International Indeed, the righteous will drink from a cup [of wine] whose mixture is of Kafur, Muhsin Khan Verily, the Abrar (pious, who fear Allah and avoid evil), shall drink a cup (of wine) mixed with water from a spring in Paradise called Kafur. Yusuf Ali As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur,- Dr. Ghali Surely the benign will drink of a cup whose blend is camphor, Tafsir al-Jalalayn Truly the righteous (abr?r is the plural of barr or b?rr), namely, the obedient ones, will drink from a cup (ka’s is a vessel for drinking wine and this [wine] will be in it; what is meant is [that they will drink] from ‘wine’, [a case where] the actuality is referred to by the name of the locus [in which it is found]; min, ‘from, is partitive) whose mixture, that with which it is mixed, is camphor; | | 76:6 | Transliteration AAaynan yashrabu biha AAibaduAllahi yufajjiroonaha tafjeera Sahih International A spring of which the [righteous] servants of Allah will drink; they will make it gush forth in force [and abundance]. Muhsin Khan A spring wherefrom the slaves of Allah will drink, causing it to gush forth abundantly. Yusuf Ali A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance. Dr. Ghali A spring whereat drink the bondmen of Allah, making it to gush forth with plenteous gushing (i.e., abundantly). Tafsir al-Jalalayn a spring (‘aynan substitutes for k?f?ran), containing the scent thereof, from which the servants of God, His friends, drink, making it gush forth plenteously, directing it to wherever they wish of their dwellings. | | 76:7 | Transliteration Yoofoona binnathri wayakhafoonayawman kana sharruhu mustateera Sahih International They [are those who] fulfill [their] vows and fear a Day whose evil will be widespread. Muhsin Khan They (are those who) fulfill (their) vows, and they fear a Day whose evil will be wide-spreading. Yusuf Ali They perform (their) vows, and they fear a Day whose evil flies far and wide. Dr. Ghali They fulfill (their) vows and fear a Day whose evil is spread all over; Tafsir al-Jalalayn They fulfil their vows, [pledged] in obedience to God, and fear a day the evil of which will be widespread. | | 76:8 | Transliteration WayutAAimona attaAAamaAAala hubbihi miskeenan wayateeman waaseera Sahih International And they give food in spite of love for it to the needy, the orphan, and the captive, Muhsin Khan And they give food, inspite of their love for it (or for the love of Him), to Miskin (poor), the orphan, and the captive, Yusuf Ali And they feed, for the love of Allah, the indigent, the orphan, and the captive,- Dr. Ghali And they give food (Literally: feed with food) for the love of Him, (Or: love of it) to the indigent, (and) the orphan, and the captive. Tafsir al-Jalalayn And they give food, despite [their] love of it, that is to say, [despite their love] of food and their craving for it, to the needy, the poor, and the orphan, who does not have a father, and the prisoner, meaning the one who has been rightly imprisoned. | | 76:9 | Transliteration Innama nutAAimukum liwajhi Allahila nureedu minkum jazaan wala shukoora Sahih International [Saying], "We feed you only for the countenance of Allah . We wish not from you reward or gratitude. Muhsin Khan (Saying): "We feed you seeking Allah's Countenance only. We wish for no reward, nor thanks from you. Yusuf Ali (Saying),"We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks. Dr. Ghali "Surely we feed you only for the Face of Allah. We would not have any recompense from you, nor thankfulness. Tafsir al-Jalalayn ‘We feed you only for the sake of God, seeking His reward. We do not desire any reward from you, nor any thanks: this contains the reason for the giving of the food. Now, do they actually say this, or is it that God knows this [to be true] of them and has thus praised them by [mentioning] it? The two are different opinions [regarding this matter]. | | 76:10 | Transliteration Inna nakhafu min rabbinayawman AAaboosan qamtareera Sahih International Indeed, We fear from our Lord a Day austere and distressful." Muhsin Khan "Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible (from extreme dislikeness to it)." Yusuf Ali "We only fear a Day of distressful Wrath from the side of our Lord." Dr. Ghali Surely we fear from our Lord a most frowning Day most inauspicious." Tafsir al-Jalalayn Indeed we fear from our Lord a day of frowning, one in which faces scowl, in other words, a horrid day to observe on account of its severity, calamitous’, severe in that respect. | | 76:11 | Transliteration Fawaqahumu Allahu sharra thalikaalyawmi walaqqahum nadratan wasuroora Sahih International So Allah will protect them from the evil of that Day and give them radiance and happiness Muhsin Khan So Allah saved them from the evil of that Day, and gave them Nadratan (a light of beauty) and joy. Yusuf Ali But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and (blissful) Joy. Dr. Ghali So, Allah has protected them from the evil of that Day and has granted (Literally: made them receive) them bloom and pleasure. Tafsir al-Jalalayn God has therefore shielded them from the evil of that day, and has granted them radiance, fairness and resplendence in their faces, and joy. | | 76:12 | Transliteration Wajazahum bima sabaroojannatan wahareera Sahih International And will reward them for what they patiently endured [with] a garden [in Paradise] and silk [garments]. Muhsin Khan And their recompense shall be Paradise, and silken garments, because they were patient. Yusuf Ali And because they were patient and constant, He will reward them with a Garden and (garments of) silk. Dr. Ghali And He has recompensed them for (enduring) patiently with a Garden and silk. Tafsir al-Jalalayn And He has rewarded them for their patience, for their steadfastness in refraining from disobedience, with a Garden, into which they are admitted, and silk, which they are given to wear; | | 76:13 | Transliteration Muttaki-eena feeha AAala al-ara-ikila yarawna feeha shamsan wala zamhareera Sahih International [They will be] reclining therein on adorned couches. They will not see therein any [burning] sun or [freezing] cold. Muhsin Khan Reclining therein on raised thrones, they will see there neither the excessive heat of the sun, nor the excessive bitter cold, (as in Paradise there is no sun and no moon). Yusuf Ali Reclining in the (Garden) on raised thrones, they will see there neither the sun's (excessive heat) nor (the moon's) excessive cold. Dr. Ghali Reclining therein upon couches, therein they will see neither sun nor bitter cold; Tafsir al-Jalalayn reclining (muttaki’?na is a circumstantial qualifier referring to the subject of the implicit [verb] udkhil?h?, ‘they are admitted into it’) therein upon couches (ar?’ik are beds inside canopies). They will not find (l? yarawna is a second circumstantial qualifier) therein either sun or bitter cold, neither heat nor cold; but it is also said that zamhar?r means ‘the moon’, and so, in other words, it [means that it] will be bright without any sun or moon. | | 76:14 | Transliteration Wadaniyatan AAalayhim thilaluhawathullilat qutoofuha tathleela Sahih International And near above them are its shades, and its [fruit] to be picked will be lowered in compliance. Muhsin Khan And the shade thereof is close upon them, and the bunches of fruit thereof will hang low within their reach. Yusuf Ali And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility. Dr. Ghali And the shades thereof will be close upon them, and its picked fruits brought meekly low with all meekness. Tafsir al-Jalalayn And close (d?niyatan is a supplement to the [syntactical] locus of the clause l? yarawna, in other words, [it is a supplement to the import] ghayra r?’?na) over them will be its shades, its trees, and its clusters [of fruits] will hang low, its fruits will brought close, so that they are reached by the one standing, the one sitting or the one lying down. | | 76:15 | Transliteration Wayutafu AAalayhim bi-aniyatinmin fiddatin waakwabin kanat qawareera Sahih International And there will be circulated among them vessels of silver and cups having been [created] clear [as glass], Muhsin Khan And amongst them will be passed round vessels of silver and cups of crystal, Yusuf Ali And amongst them will be passedround vessels of silver and goblets of crystal,- Dr. Ghali And there will be passed round for them vessels of silver and goblets that were (designed) of crystals, Tafsir al-Jalalayn And they will be waited upon from all around them, in it, with vessels of silver, and goblets (akw?b are cups without handles) of crystal — | | 76:16 | Transliteration Qawareera min fiddatinqaddarooha taqdeera Sahih International Clear glasses [made] from silver of which they have determined the measure. Muhsin Khan Crystal-clear, made of silver. They will determine the measure thereof according to their wishes. Yusuf Ali Crystal-clear, made of silver: they will determine the measure thereof (according to their wishes). Dr. Ghali Crystals of silver that they have determined its (measure), an exact determination. Tafsir al-Jalalayn crystal of silver, that is, they are made of silver which is transparent like crystal — which they, that is, the ones passing around them [in service], have measured in a precise measure, according to the measure required by the one drinking it, neither more nor less, which makes for a most delightful drink. | | 76:17 | Transliteration Wayusqawna feeha ka/san kanamizajuha zanjabeela Sahih International And they will be given to drink a cup [of wine] whose mixture is of ginger Muhsin Khan And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc.), Yusuf Ali And they will be given to drink there of a Cup (of Wine) mixed with Zanjabil,- Dr. Ghali And they are given to drink therein a cup whose blend is ginger. Tafsir al-Jalalayn And they will be given to drink therein a cup, wine, whose mixture, that with which it is mixed, is ginger, | | 76:18 | Transliteration AAaynan feeha tusammasalsabeela Sahih International [From] a fountain within Paradise named Salsabeel. Muhsin Khan A spring there, called Salsabil. Yusuf Ali A fountain there, called Salsabil. Dr. Ghali Therein is a spring whose name is (called) Salsabil. Tafsir al-Jalalayn a spring (‘aynan substitutes for zanjab?lan, ‘ginger’) therein named Salsab?l, meaning that its water is like ginger, which the Arabs find very tasteful, [and which is] very palatable for the throat. | | 76:19 | Transliteration Wayatoofu AAalayhim wildanunmukhalladoona itha raaytahum hasibtahum lu/lu-anmanthoora Sahih International There will circulate among them young boys made eternal. When you see them, you would think them [as beautiful as] scattered pearls. Muhsin Khan And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls. Yusuf Ali And round about them will (serve) youths of perpetual (freshness): If thou seest them, thou wouldst think them scattered Pearls. Dr. Ghali And eternalized all-young men go round them; when you see them, you reckon them as strewn pearls, Tafsir al-Jalalayn And they will be waited upon by immortal youths, [immortally] in the form of youths, never ageing, whom, when you see them you will suppose them, because of their beauty and the way in which they are scattered about [offering] service, to be scattered pearls, [strewn] from their string, or from their shells, in which they are fairer than [when they, the pearls, are] otherwise [not in their shells]. | | 76:20 | Transliteration Wa-itha raayta thamma raaytanaAAeeman wamulkan kabeera Sahih International And when you look there [in Paradise], you will see pleasure and great dominion. Muhsin Khan And when you look there (in Paradise), you will see a delight (that cannot be imagined), and a great dominion. Yusuf Ali And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent. Dr. Ghali And when you see (them) hence, you see bliss and a great kingdom. Tafsir al-Jalalayn And when you look there, that is to say, when you begin to look about in Paradise, you will see (ra’ayta is the response to idh?, ‘when’) bliss, that is indescribable, and a great kingdom, vast, without limit. | | 76:21 | Transliteration AAaliyahum thiyabu sundusinkhudrun wa-istabraqun wahulloo asawira minfiddatin wasaqahum rabbuhum sharaban tahoora Sahih International Upon the inhabitants will be green garments of fine silk and brocade. And they will be adorned with bracelets of silver, and their Lord will give them a purifying drink. Muhsin Khan Their garments will be of fine green silk, and gold embroidery. They will be adorned with bracelets of silver, and their Lord will give them a pure drink. Yusuf Ali Upon them will be green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver; and their Lord will give to them to drink of a Wine Pure and Holy. Dr. Ghali Their upper (covering) will be green clothes of sarcenet and brocade, and they are ornamented with bracelets of silver, and their Lord will give them to drink a drink most pure. Tafsir al-Jalalayn Upon them (‘?liyahum is in the accusative as an adverbial clause, and constitutes the predicate of a subject that will follow; a variant reading has ‘?l?him as a subject, with what follows as its predicate; the suffixed pronoun [-hum] denotes those persons to whom the supplement refers) will be garments of fine green silk and [heavy] silk brocade (sundus is fine silk and constitutes the outer cushion, while istabraq is coarse silk and constitutes the inner lining; either read thiy?bu sundusin khudrun wa’stabraqin or thiy?bu sundusin khudrin wa’stabraqun, or thiy?bu sundusin khudrun wa’stabraqun, or wa-thiy?bu sundusin khudrin wa’stabraqin). And they will be adorned with bracelets of silver — elsewhere it is stated, ‘of gold’, in order to show that they will be adorned with both types at the same time or separately — and their Lord will give them a pure drink to drink (tah?ran, ‘pure’, is intended as a hyperbolic qualification of its purity and cleanness, in contrast to the wine of this world). | | 76:22 | Transliteration Inna hatha kana lakum jazaanwakana saAAyukum mashkoora Sahih International [And it will be said], "Indeed, this is for you a reward, and your effort has been appreciated." Muhsin Khan (And it will be said to them): "Verily, this is a reward for you, and your endeavour has been accepted." Yusuf Ali "Verily this is a Reward for you, and your Endeavour is accepted and recognised." Dr. Ghali Surely (it will be said), "This is duly yours as a recompense, and your endeavor is (also) to be thanked." Tafsir al-Jalalayn ‘Verily this, bliss, is a reward for you, and your endeavour has been appreciated’. | | 76:23 | Transliteration Inna nahnu nazzalnaAAalayka alqur-ana tanzeela Sahih International Indeed, it is We who have sent down to you, [O Muhammad], the Qur'an progressively. Muhsin Khan Verily! It is We Who have sent down the Quran to you (O Muhammad SAW) by stages. Yusuf Ali It is We Who have sent down the Qur'an to thee by stages. Dr. Ghali Surely We, Ever We, have been sending down the Qur'an on you, a successive sending down. Tafsir al-Jalalayn Assuredly We (nahnu reiterates the subject of inn?, ‘assuredly, for the purpose of emphasis; alternatively it is a separating pronoun) have revealed the Qur’?n to you as a gradual revelation (tanz?lan is the predicate of inna, ‘assuredly’), in other words, We have divided it into parts instead of not revealing it all at once. | | 76:24 | Transliteration Fasbir lihukmi rabbikawala tutiAA minhum athiman aw kafoora Sahih International So be patient for the decision of your Lord and do not obey from among them a sinner or ungrateful [disbeliever]. Muhsin Khan Therefore be patient (O Muhammad SAW) and submit to the Command of your Lord (Allah, by doing your duty to Him and by conveying His Message to mankind), and obey neither a sinner nor a disbeliever among them. Yusuf Ali Therefore be patient with constancy to the Command of thy Lord, and hearken not to the sinner or the ingrate among them. Dr. Ghali So (endure) patiently under the Judgment of your Lord, and do not obey one of them, vicious or most disbelieving; Tafsir al-Jalalayn So submit patiently to your Lord’s decree, to you to deliver His Message, and do not obey of them, that is, [of] the disbelievers, any sinner or disbeliever, namely, ‘Utba b. Rab?‘a and al-Wal?d b. al-Mugh?ra — both of whom said to the Prophet (s), ‘Abandon this affair of yours!’; it is also possible that what is meant is every sinner or disbeliever, in other words, ‘Do not obey any of these, whichever of the two he may be, in what he may summon you to of sin or disbelief’. | | 76:25 | Transliteration Wathkuri isma rabbikabukratan waaseela Sahih International And mention the name of your Lord [in prayer] morning and evening Muhsin Khan And remember the Name of your Lord every morning and afternoon [i.e. offering of the Morning (Fajr), Zuhr, and 'Asr prayers]. Yusuf Ali And celebrate the name of thy Lord morning and evening, Dr. Ghali And remember the Name of your Lord before sunrise and before sunset. Tafsir al-Jalalayn And mention the Name of your Lord, during prayer, at dawn and with the declining of the sun, that is, at dawn (fajr), noon (zuhr) and in the afternoon (‘asr); | | 76:26 | Transliteration Wamina allayli fasjud lahu wasabbihhulaylan taweela Sahih International And during the night prostrate to Him and exalt Him a long [part of the] night. Muhsin Khan And during night, prostrate yourself to Him (i.e. the offering of Maghrib and 'Isha' prayers), and glorify Him a long night through (i.e. Tahajjud prayer). Yusuf Ali And part of the night, prostrate thyself to Him; and glorify Him a long night through. Dr. Ghali And (part) of the night; so prostrate yourself to Him, and extol Him through the long night. Tafsir al-Jalalayn and prostrate to Him for a portion of the night, that is, at after sunset (maghrib) and at night (‘ish?’), and glorify Him the length of the night: perform supererogatory prayers during it, as mentioned above, for either two thirds, a half or a third of it. | | 76:27 | Transliteration Inna haola-i yuhibboonaalAAajilata wayatharoona waraahum yawmanthaqeela Sahih International Indeed, these [disbelievers] love the immediate and leave behind them a grave Day. Muhsin Khan Verily! These (disbelievers) love the present life of this world, and put behind them a heavy Day (that will be hard). Yusuf Ali As to these, they love the fleeting life, and put away behind them a Day (that will be) hard. Dr. Ghali Surely these (people) love the hasty (world) and leave behind them a heavy Day. Tafsir al-Jalalayn Assuredly these love the transitory [life], this world, and leave behind them a burdensome day, an awful [one], namely, the Day of Resurrection, not working towards it. | | 76:28 | Transliteration Nahnu khalaqnahum washadadnaasrahum wa-itha shi/na baddalna amthalahumtabdeela Sahih International We have created them and strengthened their forms, and when We will, We can change their likenesses with [complete] alteration. Muhsin Khan It is We Who created them, and We have made them of strong built. And when We will, We can replace them with others like them with a complete replacement. Yusuf Ali It is We Who created them, and We have made their joints strong; but, when We will, We can substitute the like of them by a complete change. Dr. Ghali We, Ever We, created them, and We have upheld their frames; and when We (so) decide, We will exchange their likes, an (easy) exchange. Tafsir al-Jalalayn We created them and made firm their frames, their limbs and their joints, and, whenever We will, We can completely replace them with others like them, in terms of their created form, in place of them, by destroying them (tabd?lan, ‘completely’, is for emphasis; idh?, ‘when’, functions in the sense of in, ‘if’, similar to [where God says in several places], in yasha’ yudhhibkum, If He will, He can take you away [cf. Q. 14:19]; but because He, exalted be He, has not willed this, it has not happened thus far). | | 76:29 | Transliteration Inna hathihi tathkiratun famanshaa ittakhatha ila rabbihi sabeela Sahih International Indeed, this is a reminder, so he who wills may take to his Lord a way. Muhsin Khan Verily! This (Verses of the Quran) is an admonition, so whosoever wills, let him take a Path to his Lord (Allah). Yusuf Ali This is an admonition: Whosoever will, let him take a (straight) Path to his Lord. Dr. Ghali Surely this is a Reminder; so whoever decides, (may) take (to himself) a way to his Lord. Tafsir al-Jalalayn This, s?ra, is indeed a reminder, an admonition for [all] creatures. Let him who will, then, choose a way to his Lord, a path, through obedience. | | 76:30 | Transliteration Wama tashaoona illa anyashaa Allahu inna Allaha kanaAAaleeman hakeema Sahih International And you do not will except that Allah wills. Indeed, Allah is ever Knowing and Wise. Muhsin Khan But you cannot will, unless Allah wills. Verily, Allah is Ever All-Knowing, All-Wise. Yusuf Ali But ye will not, except as Allah wills; for Allah is full of Knowledge and Wisdom. Dr. Ghali And in no way can you (Literally: mankind) decide unless Allah (so) decides; surely Allah has been Ever-Knowing, Ever-Wise. Tafsir al-Jalalayn But you will not (tash?’?na, may also be read yash?’?na, ‘they will’), choose a way through obedience, unless God wills, this. Assuredly God is ever Knower, of His creatures, Wise, in what He does. | | 76:31 | Transliteration Yudkhilu man yashao fee rahmatihiwaththalimeena aAAadda lahum AAathabanaleema Sahih International He admits whom He wills into His mercy; but the wrongdoers - He has prepared for them a painful punishment. Muhsin Khan He will admit to His Mercy whom He will and as for the Zalimun, (polytheists, wrong-doers, etc.) He has prepared a painful torment. Yusuf Ali He will admit to His Mercy whom He will; But the wrong-doers,- for them has He prepared a grievous Penalty. Dr. Ghali He causes whomever He decides to enter into His mercy; and for the unjust (ones) He has prepared a painful torment. Tafsir al-Jalalayn He admits whomever He will into His mercy, His Paradise, namely, the believers; and as for the evildoers (al-z?lim?na is in the accusative because of an implied verb, that is to say, a‘adda, ‘He has prepared’, as explained by [what follows]), He has prepared for them a painful chastisement — these are the disbelievers. |
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