| 89:1 | Sahih International By the dawn Yusuf Ali By the break of Day Dr. Ghali And (by) the dawn, Tafsir al-Jalalayn By the dawn, that is to say, [by] the dawn of each day, | | 89:2 | Transliteration Walayalin AAashr Sahih International And [by] ten nights Muhsin Khan By the ten nights (i.e. the first ten days of the month of Dhul-Hijjah). Yusuf Ali By the Nights twice five; Dr. Ghali And (by) the ten nights, (Commonly understood to be the First ten night of the pilgrimage). Tafsir al-Jalalayn and [by] the ten nights, the [first] ten nights of Dh?’l-Hijja, | | 89:3 | Transliteration WashshafAAi walwatr Sahih International And [by] the even [number] and the odd Muhsin Khan And by the even and the odd (of all the creations of Allah). Yusuf Ali By the even and odd (contrasted); Dr. Ghali And (by) the Even and the Odd, Tafsir al-Jalalayn and [by] the even, the pair, and the odd (read watr or witr, two [alternative] forms), the single, | | 89:4 | Transliteration Wallayli itha yasr Sahih International And [by] the night when it passes, Muhsin Khan And by the night when it departs. Yusuf Ali And by the Night when it passeth away;- Dr. Ghali And (by) the night when it departs, (Or: sets forth passing away). Tafsir al-Jalalayn and [by] the night in motion, falling or receding: | | 89:5 | Transliteration Hal fee thalika qasamun lithee hijr Sahih International Is there [not] in [all] that an oath [sufficient] for one of perception? Muhsin Khan There is indeed in them (the above oaths) sufficient proofs for men of understanding (and that, they should avoid all kinds of sins and disbeliefs, etc.)! Yusuf Ali Is there (not) in these an adjuration (or evidence) for those who understand? Dr. Ghali Is there in that an oath for a sensible person? (Literally: person owning sense). Tafsir al-Jalalayn Is there in that, oath, an oath for one of sense?, [one of] intellect (the response to the oath has been omitted, that is to say, [it is to be understood as something like], la-tu‘adhdhabunna y? kuff?ra Makka, ‘you will assuredly be chastised O disbelievers of Mecca!’). | | 89:6 | Transliteration Alam tara kayfa faAAala rabbuka biAAad Sahih International Have you not considered how your Lord dealt with 'Aad - Muhsin Khan Did you (O Muhammad (Peace be upon him)) not see (thought) how your Lord dealt with 'Ad (people)? Yusuf Ali Seest thou not how thy Lord dealt with the 'Ad (people),- Dr. Ghali Have you not seen how your Lord has done with Aad, Tafsir al-Jalalayn Have you not seen, [do you not] know O Muhammad (s), how your Lord dealt with ‘?d, | | 89:7 | Transliteration Irama thati alAAimad Sahih International [With] Iram - who had lofty pillars, Muhsin Khan Who were very tall like lofty pillars, Yusuf Ali Of the (city of) Iram, with lofty pillars, Dr. Ghali ÉIram comprising the columns, (i.e., It is the city of Aad, who were stalwart and huge buildings). Tafsir al-Jalalayn Iram — these were the former [people of] ‘?d (Irama is an explicative supplement or a substitution, and it is treated as a diptote because it is a proper noun and feminine) — of the towering ones, that is to say, the tall ones — the tallest one among them would reach four hundred cubits — | | 89:8 | Transliteration Allatee lam yukhlaq mithluha fee albilad Sahih International The likes of whom had never been created in the land? Muhsin Khan The like of which were not created in the land? Yusuf Ali The like of which were not produced in (all) the land? Dr. Ghali The like of which was not created in the lands? Tafsir al-Jalalayn the like of which was not created in the land, in terms of their power of assault and strength, | | 89:9 | Transliteration Wathamooda allatheena jaboo assakhrabilwad Sahih International And [with] Thamud, who carved out the rocks in the valley? Muhsin Khan And (with) Thamud (people), who cut (hewed) out rocks in the valley (to make dwellings)? Yusuf Ali And with the Thamud (people), who cut out (huge) rocks in the valley?- Dr. Ghali And (with) Tham?d? who carved out the rocks in the valley, Tafsir al-Jalalayn and Tham?d, who hollowed, hewed, the rocks (sakhr is the plural of sakhra) in the valley, the W?d? al-Qur?, [rocks] which they used as dwellings, | | 89:10 | Transliteration WafirAAawna thee al-awtad Sahih International And [with] Pharaoh, owner of the stakes? - Muhsin Khan And (with) Fir'aun (Pharaoh), who had pegs (who used to torture men by binding them to pegs)? Yusuf Ali And with Pharaoh, lord of stakes? Dr. Ghali And (with) Firaawn, (Pharaoh) owning the bulwarks? (Or: stakes). Tafsir al-Jalalayn and Pharaoh, the one of the tent-pegs: he used to fasten four pegs and tie to these the hands and feet of those whom he tortured — | | 89:11 | Transliteration Allatheena taghaw fee albilad Sahih International [All of] whom oppressed within the lands Muhsin Khan Who did transgress beyond bounds in the lands (in the disobedience of Allah). Yusuf Ali (All) these transgressed beyond bounds in the lands, Dr. Ghali (They) who tyrannized in the lands, Tafsir al-Jalalayn those who were rebellious, became tyrannical, in the land, | | 89:12 | Transliteration Faaktharoo feeha alfasad Sahih International And increased therein the corruption. Muhsin Khan And made therein much mischief. Yusuf Ali And heaped therein mischief (on mischief). Dr. Ghali So they worked much corruption therein, Tafsir al-Jalalayn and caused much corruption therein?, [by way of] slaying and otherwise. | | 89:13 | Transliteration Fasabba AAalayhim rabbuka sawtaAAathab Sahih International So your Lord poured upon them a scourge of punishment. Muhsin Khan So your Lord poured on them different kinds of severe torment. Yusuf Ali Therefore did thy Lord pour on them a scourge of diverse chastisements: Dr. Ghali Then your Lord poured on them the scourge of torment? Tafsir al-Jalalayn So your Lord poured on them a scourge of chastisement. | | 89:14 | Transliteration Inna rabbaka labilmirsad Sahih International Indeed, your Lord is in observation. Muhsin Khan Verily, your Lord is Ever Watchful (over them). Yusuf Ali For thy Lord is (as a Guardian) on a watch-tower. Dr. Ghali Surely your Lord is indeed Ever-Observing. Tafsir al-Jalalayn Assuredly your Lord is ever on the watch, watching over the deeds of servants, nothing of which escapes Him, that He may then requite them for these [deeds]. | | 89:15 | Transliteration Faamma al-insanu itha maibtalahu rabbuhu faakramahu wanaAAAAamahu fayaqoolu rabbeeakraman Sahih International And as for man, when his Lord tries him and [thus] is generous to him and favors him, he says, "My Lord has honored me." Muhsin Khan As for man, when his Lord tries him by giving him honour and gifts, then he says (puffed up): "My Lord has honoured me." Yusuf Ali Now, as for man, when his Lord trieth him, giving him honour and gifts, then saith he, (puffed up), "My Lord hath honoured me." Dr. Ghali Then, as for man, just when his Lord tries him, so He honors him, and showers His favors on him, then he says, "My Lord has honored me." Tafsir al-Jalalayn And as for man, the disbeliever, whenever his Lord tests him and honours him, with wealth and other things, and is gracious to him, he says, ‘My Lord has honoured me’. | | 89:16 | Transliteration Waamma itha ma ibtalahufaqadara AAalayhi rizqahu fayaqoolu rabbee ahanan Sahih International But when He tries him and restricts his provision, he says, "My Lord has humiliated me." Muhsin Khan But when He tries him, by straitening his means of life, he says: "My Lord has humiliated me!" Yusuf Ali But when He trieth him, restricting his subsistence for him, then saith he (in despair), "My Lord hath humiliated me!" Dr. Ghali And just when He tries him, so He determines for him the right estimate of his provision, then he says, "My Lord has degraded me." Tafsir al-Jalalayn But when he tests him and restricts his provision for him, he says, ‘My Lord has humiliated me’. | | 89:17 | Transliteration Kalla bal la tukrimoonaalyateem Sahih International No! But you do not honor the orphan Muhsin Khan Nay! But you treat not the orphans with kindness and generosity (i.e. you neither treat them well, nor give them their exact right of inheritance)! Yusuf Ali Nay, nay! but ye honour not the orphans! Dr. Ghali Not at all! No indeed, (but) you do not honor the orphan, Tafsir al-Jalalayn No indeed! — a disavowal [of this notion], in other words, honour is not about wealth, nor is there any humiliation in poverty, rather it has to do with obedience and disobedience [respectively]; but the disbelievers of Mecca unmindful of this. Rather they do not honour the orphan, they do not treat him with kindness, despite their wealth, or [it means that] they do not give him what is his due from an inheritance, | | 89:18 | Transliteration Wala tahaddoona AAala taAAamialmiskeen Sahih International And you do not encourage one another to feed the poor. Muhsin Khan And urge not on the feeding of AlMiskin (the poor)! Yusuf Ali Nor do ye encourage one another to feed the poor!- Dr. Ghali And you do not urge one another on (offering) food to the indigent, Tafsir al-Jalalayn and they do not urge, neither themselves nor others, the feeding of the needy; | | 89:19 | Transliteration Wata/kuloona atturatha aklanlamma Sahih International And you consume inheritance, devouring [it] altogether, Muhsin Khan And you devour inheritance all with greed, Yusuf Ali And ye devour inheritance - all with greed, Dr. Ghali And you eat the heritage with indiscriminate eating, Tafsir al-Jalalayn and they devour inheritance (tur?th means m?r?th) greedily (lamman), that is to say, voraciously, when they appropriate (lammuhum) the women’s and the young ones’ share of the inheritance together with their own share of it, or to their own wealth; | | 89:20 | Transliteration Watuhibboona almala hubbanjamma Sahih International And you love wealth with immense love. Muhsin Khan And you love wealth with much love! Yusuf Ali And ye love wealth with inordinate love! Dr. Ghali And you love wealth with an ardent love. Tafsir al-Jalalayn and they love wealth with abounding love, that is to say, greatly, and so they do not expend [any] of it (a variant reading in the case of all four verbs has the second person plural). | | 89:21 | Transliteration Kalla itha dukkati al-ardudakkan dakka Sahih International No! When the earth has been leveled - pounded and crushed - Muhsin Khan Nay! When the earth is ground to powder, Yusuf Ali Nay! When the earth is pounded to powder, Dr. Ghali Not at all, When the earth is pounded (into powder), pounding, pounding, Tafsir al-Jalalayn No indeed! — a deterrent for them from such [conduct]. When the earth is pulverised repeatedly, when it is shaken until every edifice has collapsed and is destroyed, | | 89:22 | Transliteration Wajaa rabbuka walmalaku saffansaffa Sahih International And your Lord has come and the angels, rank upon rank, Muhsin Khan And your Lord comes with the angels in rows, Yusuf Ali And thy Lord cometh, and His angels, rank upon rank, Dr. Ghali And your Lord comes, and the Angels rank on rank, Tafsir al-Jalalayn and your Lord, that is to say, His command, and the angels arrive rank on rank (saffan saffan is a circumstantial qualifier, meaning ‘standing in rows’ or ‘made up of many ranks’), | | 89:23 | Transliteration Wajee-a yawma-ithin bijahannamayawma-ithin yatathakkaru al-insanu waannalahu aththikra Sahih International And brought [within view], that Day, is Hell - that Day, man will remember, but what good to him will be the remembrance? Muhsin Khan And Hell will be brought near that Day. On that Day will man remember, but how will that remembrance (then) avail him? Yusuf Ali And Hell, that Day, is brought (face to face),- on that Day will man remember, but how will that remembrance profit him? Dr. Ghali And Hell is made to come (face to face) upon that Day, man will remember, upon that Day, and however will the Reminding (avail) him? Tafsir al-Jalalayn and Hell on that day is brought [near], pulled by seventy thousand sets of reins, each set of reins [pulled] by the hands of seventy thousand angels, as it groans and seethes in fury; on that day (yawma’idhin is a substitution for idh?, ‘when’, the response to which is [the following]) man, that is to say, the disbeliever, will remember, his prodigal conduct in it, but how will remembering avail him [now]? (the interrogative is meant as a denial, in other words, his remembering that will not be of any use to him). | | 89:24 | Transliteration Yaqoolu ya laytanee qaddamtu lihayatee Sahih International He will say, "Oh, I wish I had sent ahead [some good] for my life." Muhsin Khan He will say: "Alas! Would that I had sent forth (good deeds) for (this) my life!" Yusuf Ali He will say: "Ah! Would that I had sent forth (good deeds) for (this) my (Future) Life!" Dr. Ghali He will say, "Oh would that I had forwarded some good for my (future) life!" Tafsir al-Jalalayn He will say, as he remembers: ‘O (y? is for calling attention to something) would that I had sent ahead, good deeds and faith, for my life!’, [for] a good [life] in the Hereafter, or [it means] ‘during my life’ in the world. | | 89:25 | Transliteration Fayawma-ithin la yuAAaththibuAAathabahu ahad Sahih International So on that Day, none will punish [as severely] as His punishment, Muhsin Khan So on that Day, none will punish as He will punish. Yusuf Ali For, that Day, His Chastisement will be such as none (else) can inflict, Dr. Ghali So, upon that Day none will torment as He torments, (Literally: "as" His tormenting). Tafsir al-Jalalayn Then on that day none shall mete out (read yu‘adhdhibu) His, God’s, chastisement, that is to say, He shall not delegate it to any other; | | 89:26 | Transliteration Wala yoothiqu wathaqahu ahad Sahih International And none will bind [as severely] as His binding [of the evildoers]. Muhsin Khan And none will bind as He will bind. Yusuf Ali And His bonds will be such as none (other) can bind. Dr. Ghali And none will bind (as) His binding. Tafsir al-Jalalayn and, likewise, none shall bind (read y?thiqu) His bind (a variant reading has yu‘adhdhabu, ‘[none] shall be chastised’, and y?thaqu, ‘[none] shall be bound’, so that the [suffixed] pronoun of ‘adh?bahu and wath?qahu refers to the [chastisement and the binds of the] disbeliever, the meaning then being, ‘none shall be chastised as he shall, and none shall be bound as he shall [be bound]’). | | 89:27 | Transliteration Ya ayyatuha annafsualmutma-inna Sahih International [To the righteous it will be said], "O reassured soul, Muhsin Khan (It will be said to the pious): "O (you) the one in (complete) rest and satisfaction! Yusuf Ali (To the righteous soul will be said:) "O (thou) soul, in (complete) rest and satisfaction! Dr. Ghali O you self (that is) composed, Tafsir al-Jalalayn ‘O soul at peace!, [the one] secure, namely, the believing one. | | 89:28 | Transliteration IrjiAAee ila rabbiki radiyatanmardiyya Sahih International Return to your Lord, well-pleased and pleasing [to Him], Muhsin Khan "Come back to your Lord, Well-pleased (yourself) and well-pleasing unto Him! Yusuf Ali "Come back thou to thy Lord,- well pleased (thyself), and well-pleasing unto Him! Dr. Ghali Return to your Lord satisfied with Supreme Satisfaction! Tafsir al-Jalalayn Return — this is said to it upon death — to your Lord, that is to say, return to His command and to His will, pleased, with the reward, pleasing, in God’s sight with your deeds; in other words [return O soul] combining both descriptions (both of which are circumstantial qualifiers). And it will be said to it at the Resurrection: | | 89:29 | Transliteration Fadkhulee fee AAibadee Sahih International And enter among My [righteous] servants Muhsin Khan "Enter you, then, among My honoured slaves, Yusuf Ali "Enter thou, then, among My devotees! Dr. Ghali So enter among My bondmen! Tafsir al-Jalalayn Then enter among My, righteous, servants! | | 89:30 | Transliteration Wadkhulee jannatee Sahih International And enter My Paradise." Muhsin Khan "And enter you My Paradise!" Yusuf Ali "Yea, enter thou My Heaven! Dr. Ghali And enter My Garden! Tafsir al-Jalalayn And enter My Paradise!’, with them. |
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