| 86:1 | Transliteration Wassama-i wattariq Sahih International By the sky and the night comer - Muhsin Khan By the heaven, and At-Tariq (the night-comer, i.e. the bright star); Yusuf Ali By the Sky and the Night-Visitant (therein);- Dr. Ghali And (by) the heaven and the Night Visitant! (Or: "The Morning Star; literally: The Rapper). Tafsir al-Jalalayn By the heaven and the night-visitor! (al-t?riq actually denotes any thing that comes by night, including stars, because they come out at night). | | 86:2 | Transliteration Wama adraka ma attariq Sahih International And what can make you know what is the night comer? Muhsin Khan And what will make you to know what At-Tariq (night-comer) is? Yusuf Ali And what will explain to thee what the Night-Visitant is?- Dr. Ghali And what makes you realize what the Night Visitant is? (Or: "The Morning Star; literally: The Rapper). Tafsir al-Jalalayn And what will tell you what the night-visitor is? (m?’l-t?riq is a subject and predicate, standing as the second object of [the verb] adr?, ‘tell’; and what comes after the first m?, ‘what’, is the predicate thereof [of this first m?]) — this [statement] emphasises the magnificence of the ‘night-visitor’, which is explained in what follows. It is: | | 86:3 | Transliteration Annajmu aththaqib Sahih International It is the piercing star - Muhsin Khan (It is) the star of piercing brightness; Yusuf Ali (It is) the Star of piercing brightness;- Dr. Ghali The Piercing Star! Tafsir al-Jalalayn The piercing, the brilliant, because of its piercing the darkness with its light, star!, meaning [the constellation] Pleiades; or [it refers to] all stars (the response to the oath [follows]): | | 86:4 | Transliteration In kullu nafsin lamma AAalayha hafith Sahih International There is no soul but that it has over it a protector. Muhsin Khan There is no human being but has a protector over him (or her) (i.e. angels incharge of each human being guarding him, writing his good and bad deeds, etc.) Yusuf Ali There is no soul but has a protector over it. Dr. Ghali Decidedly over every self there is assuredly a Preserver. Tafsir al-Jalalayn Over every soul there is a keeper (if read la-m?, then m? is extra, and in, is softened in place of the hardened form with its subject omitted, that is to say, innahu; the l?m is [a particle] for separation; if read lamm?, then in is for negation and lamm? means ill?, ‘except that’) — the watcher is an angel that keeps a record of its deeds, both the good and the evil. | | 86:5 | Transliteration Falyanthuri al-insanumimma khuliq Sahih International So let man observe from what he was created. Muhsin Khan So let man see from what he is created! Yusuf Ali Now let man but think from what he is created! Dr. Ghali So let man look into what he was created from; Tafsir al-Jalalayn So let man consider, by way of reflection, from what he was created, from what thing: | | 86:6 | Transliteration Khuliqa min ma-in dafiq Sahih International He was created from a fluid, ejected, Muhsin Khan He is created from a water gushing forth. Yusuf Ali He is created from a drop emitted- Dr. Ghali He was created from effusive water, Tafsir al-Jalalayn the response is: He was created from a gushing fluid, gushing forth from the man and the woman into the womb, | | 86:7 | Transliteration Yakhruju min bayni assulbi wattara-ib Sahih International Emerging from between the backbone and the ribs. Muhsin Khan Proceeding from between the back-bone and the ribs, Yusuf Ali Proceeding from between the backbone and the ribs: Dr. Ghali Going out between the loins (Or: backbone) and the breastbones. Tafsir al-Jalalayn issuing from between the loins, of the man, and the breast-bones, of the woman. | | 86:8 | Transliteration Innahu AAala rajAAihi laqadir Sahih International Indeed, Allah , to return him [to life], is Able. Muhsin Khan Verily, (Allah) is Able to bring him back (to life)! Yusuf Ali Surely (Allah) is able to bring him back (to life)! Dr. Ghali Surely He is indeed Determiner over his return (to life). Tafsir al-Jalalayn Assuredly He, exalted be He, is able to bring him back, to resurrect man after his death; and so when he reflects on his origins, he will realise that the One who was able to do this is also able to resurrect him, | | 86:9 | Transliteration Yawma tubla assara-ir Sahih International The Day when secrets will be put on trial, Muhsin Khan The Day when all the secrets (deeds, prayers, fasting, etc.) will be examined (as to their truth). Yusuf Ali The Day that (all) things secret will be tested, Dr. Ghali On the Day when secret thoughts and actions are tried, Tafsir al-Jalalayn on the day when [all] secrets, the hidden convictions and intentions of the hearts, are inspected, [when] they are examined and revealed, | | 86:10 | Transliteration Fama lahu min quwwatin wala nasir Sahih International Then man will have no power or any helper. Muhsin Khan Then will (man) have no power, nor any helper. Yusuf Ali (Man) will have no power, and no helper. Dr. Ghali Then in no way will he have any power or any vindicator. Tafsir al-Jalalayn whereat he, the one who denies resurrection, will have neither strength, to defend himself against chastisement, nor any helper, to avert it from him. | | 86:11 | Transliteration Wassama-i thati arrajAA Sahih International By the sky which returns [rain] Muhsin Khan By the sky (having rain clouds) which gives rain, again and again. Yusuf Ali By the Firmament which returns (in its round), Dr. Ghali By the heaven comprising the returning (rain) (Or: the rotating rain), Tafsir al-Jalalayn By the heaven of returns, [of] the rain that returns time and again, | | 86:12 | Transliteration Wal-ardi thati assadAA Sahih International And [by] the earth which cracks open, Muhsin Khan And the earth which splits (with the growth of trees and plants), Yusuf Ali And by the Earth which opens out (for the gushing of springs or the sprouting of vegetation),- Dr. Ghali And by the earth comprising crevices (producing verdure), Tafsir al-Jalalayn and [by] the earth of fissures, splitting with [the growth of] vegetation, | | 86:13 | Transliteration Innahu laqawlun fasl Sahih International Indeed, the Qur'an is a decisive statement, Muhsin Khan Verily! This (the Quran) is the Word that separates (the truth from falsehood, and commands strict legal laws for mankind to cut the roots of evil). Yusuf Ali Behold this is the Word that distinguishes (Good from Evil): Dr. Ghali Surely (the Qur'an) is indeed a Verdict address (Literally: a decisive Saying). Tafsir al-Jalalayn assuredly it, the Qur’?n, is a decisive word, distinguishing between truth and falsehood, | | 86:14 | Transliteration Wama huwa bilhazl Sahih International And it is not amusement. Muhsin Khan And it is not a thing for amusement. Yusuf Ali It is not a thing for amusement. Dr. Ghali And in no way is it mere joking. Tafsir al-Jalalayn and it is not a jest, frivolity or falsehood. | | 86:15 | Transliteration Innahum yakeedoona kayda Sahih International Indeed, they are planning a plan, Muhsin Khan Verily, they are but plotting a plot (against you O Muhammad (Peace be upon him)). Yusuf Ali As for them, they are but plotting a scheme, Dr. Ghali Surely they are plotting (evil) plots, Tafsir al-Jalalayn Indeed they, that is, the disbelievers, are devising a plot, they are preparing plots against the Prophet (s), | | 86:16 | Transliteration Waakeedu kayda Sahih International But I am planning a plan. Muhsin Khan And I (too) am planning a plan. Yusuf Ali And I am planning a scheme. Dr. Ghali And I am plotting (vengeful) plots. Tafsir al-Jalalayn and I [too] am devising a plot, drawing them by degrees [towards destruction] from whence they know not. | | 86:17 | Transliteration Famahhili alkafireena amhilhum ruwayda Sahih International So allow time for the disbelievers. Leave them awhile. Muhsin Khan So give a respite to the disbelievers. Deal you gently with them for a while. Yusuf Ali Therefore grant a delay to the Unbelievers: Give respite to them gently (for awhile). Dr. Ghali So give the disbelievers (more) leisure; give them leisure awhile. Tafsir al-Jalalayn So respite, O Muhammad (s), the disbelievers; grant them respite ([reiterated as] an emphasis, one enhanced by the use of a different form [mahhil, amhil]), that is to say, put them off, for a little (ruwayd? is a verbal noun emphasising the import of the operator, and is the diminutive form of r?d or irwad, with shortening of final consonant [ruwaydan, ruwayd?]). Surely enough God, exalted be He, seized them at Badr and abrogated [the dispensation of] ‘granting respite’ by the ‘sword’ verse, in other words, by the command to fight and struggle. |
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