| 90:1 | Transliteration La oqsimu bihatha albalad Sahih International I swear by this city, Makkah - Muhsin Khan I swear by this city (Makkah); Yusuf Ali I do call to witness this City;- Dr. Ghali No! I swear by this country, - (Or: city) Tafsir al-Jalalayn I swear (l? is extra) by this land, of Mecca, | | 90:2 | Transliteration Waanta hillun bihatha albalad Sahih International And you, [O Muhammad], are free of restriction in this city - Muhsin Khan And you are free (from sin, to punish the enemies of Islam on the Day of the conquest) in this city (Makkah). Yusuf Ali And thou art a freeman of this City;- Dr. Ghali And you (i.e., the Prophet) are an inhabitant of this country. Tafsir al-Jalalayn and you, O Muhammad (s), have free disposal of, sanction for, this land, in that you will be given permission to fight in it — and indeed God fulfilled this promise to him on the day of the Conquest [of Mecca] (thus this is a parenthetical statement intervening between that by which the oath has been sworn and that which is a supplement thereto). | | 90:3 | Transliteration Wawalidin wama walad Sahih International And [by] the father and that which was born [of him], Muhsin Khan And by the begetter (i.e. Adam ) and that which he begot (i.e. his progeny); Yusuf Ali And (the mystic ties of) parent and child;- Dr. Ghali And (I swear) (by) the begetter and what he begot. Tafsir al-Jalalayn And [by] the begetter, that is, Adam, and that which he begat, that is, his descendants (m?, ‘that which’, [actually] means man, ‘whom’). | | 90:4 | Transliteration Laqad khalaqna al-insana feekabad Sahih International We have certainly created man into hardship. Muhsin Khan Verily, We have created man in toil. Yusuf Ali Verily We have created man into toil and struggle. Dr. Ghali Indeed We already created man in suffering. Tafsir al-Jalalayn We certainly created man (al-ins?n: the generic noun) in travail, in [a state of] toil and hardship, struggling with the tribulations of this world and the calamities of the Hereafter. | | 90:5 | Transliteration Ayahsabu an lan yaqdira AAalayhi ahad Sahih International Does he think that never will anyone overcome him? Muhsin Khan Thinks he that none can overcome him? Yusuf Ali Thinketh he, that none hath power over him? Dr. Ghali Does he reckon that no one can ever determine over him? Tafsir al-Jalalayn Does he suppose, does the strong man of Quraysh, namely, Ab?’l-Ashadd b. Kalada, presume, on account of his strength, that (an: softened in place of the hardened form, its subject omitted, that is to say, annahu) no one will have power over him? Yet God has power over him. | | 90:6 | Transliteration Yaqoolu ahlaktu malan lubada Sahih International He says, "I have spent wealth in abundance." Muhsin Khan He says (boastfully): "I have wasted wealth in abundance!" Yusuf Ali He may say (boastfully); Wealth have I squandered in abundance! Dr. Ghali He says, "I have consumed stacked wealth." Tafsir al-Jalalayn He says, ‘I have exhausted, in enmity of Muhammad (s), vast wealth!’, great [wealth], piles and piles of it. | | 90:7 | Transliteration Ayahsabu an lam yarahu ahad Sahih International Does he think that no one has seen him? Muhsin Khan Thinks he that none sees him? Yusuf Ali Thinketh he that none beholdeth him? Dr. Ghali Does he reckon that none has seen him? Tafsir al-Jalalayn Does he suppose that (an, in other words, annahu) no one has seen him?, with regard to what he has expended to know the quantity thereof; God knows the quantity thereof; but it is not [in reality that much so as] to be considered a great amount, and [in any case] He will requite him for his evil conduct. | | 90:8 | Transliteration Alam najAAal lahu AAaynayn Sahih International Have We not made for him two eyes? Muhsin Khan Have We not made for him a pair of eyes? Yusuf Ali Have We not made for him a pair of eyes?- Dr. Ghali Have We not made for him two eyes, Tafsir al-Jalalayn Have We not given (an interrogative meant as an affirmative, in other words, ‘We have [certainly] given’) him two eyes, | | 90:9 | Transliteration Walisanan washafatayn Sahih International And a tongue and two lips? Muhsin Khan And a tongue and a pair of lips? Yusuf Ali And a tongue, and a pair of lips?- Dr. Ghali And a tongue, and two lips, Tafsir al-Jalalayn and a tongue, and two lips, | | 90:10 | Transliteration Wahadaynahu annajdayn Sahih International And have shown him the two ways? Muhsin Khan And shown him the two ways (good and evil)? Yusuf Ali And shown him the two highways? Dr. Ghali And guided him on the two highways (of good and evil)? Tafsir al-Jalalayn and guided him to the two paths?, [did We not] point out to him the path of good and that of evil? | | 90:11 | Transliteration Fala iqtahama alAAaqaba Sahih International But he has not broken through the difficult pass. Muhsin Khan But he has made no effort to pass on the path that is steep. Yusuf Ali But he hath made no haste on the path that is steep. Dr. Ghali Yet he has not rushed along the uneven (Or: steep) track. Tafsir al-Jalalayn Yet why does he not assault the obstacle?, [why] does he [not] surmount it? | | 90:12 | Transliteration Wama adraka maalAAaqaba Sahih International And what can make you know what is [breaking through] the difficult pass? Muhsin Khan And what will make you know the path that is steep? Yusuf Ali And what will explain to thee the path that is steep?- Dr. Ghali And what makes you realize what the uneven track is? Tafsir al-Jalalayn And what will show you, [what will] make known to you, what the obstacle is?, that he is to surmount — intended to emphasise its enormity (this statement is a parenthetical one). He explains the way to surmount it by saying: | | 90:13 | Transliteration Fakku raqaba Sahih International It is the freeing of a slave Muhsin Khan (It is) Freeing a neck (slave, etc.) Yusuf Ali (It is:) freeing the bondman; Dr. Ghali It is the freeing of a slave, (Literally: the untying of a neck) Tafsir al-Jalalayn the freeing of a slave, from bondage, | | 90:14 | Transliteration Aw itAAamun fee yawmin theemasghaba Sahih International Or feeding on a day of severe hunger Muhsin Khan Or giving food in a day of hunger (famine), Yusuf Ali Or the giving of food in a day of privation Dr. Ghali Or feeding upon a day of famine. Tafsir al-Jalalayn or to give food on a day of hunger, | | 90:15 | Transliteration Yateeman tha maqraba Sahih International An orphan of near relationship Muhsin Khan To an orphan near of kin. Yusuf Ali To the orphan with claims of relationship, Dr. Ghali An orphan of (Literally: owning) near relationship, Tafsir al-Jalalayn to an orphan near of kin (maqraba means qar?ba), | | 90:16 | Transliteration Aw miskeenan tha matraba Sahih International Or a needy person in misery Muhsin Khan Or to a Miskin (poor) afflicted with misery. Yusuf Ali Or to the indigent (down) in the dust. Dr. Ghali Or an indigent man in starvation; (Literally: in dusty circumstances) Tafsir al-Jalalayn or a needy person in misery (matraba: [literally means] ‘clinging to the dust [tur?b]’ because of his poverty; a variant reading has two verbal nouns in place of the two verbs [fakka, ‘he freed’, and at‘ama, ‘he fed’], the first being in a genitive construction, fakku raqabatin, ‘the freeing of a slave’, and the second with nunation, it‘?mun, ‘to give food’, in which case there is an implied iqtih?mu before al-‘aqaba, of which the said reading becomes the explication); | | 90:17 | Transliteration Thumma kana mina allatheena amanoowatawasaw bissabri watawasaw bilmarhama Sahih International And then being among those who believed and advised one another to patience and advised one another to compassion. Muhsin Khan Then he became one of those who believed, and recommended one another to perseverance and patience, and (also) recommended one another to pity and compassion. Yusuf Ali Then will he be of those who believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Dr. Ghali Thereafter he is one of the ones who believed, and enjoined one another to have patience, and enjoined one another to do merciful deeds. Tafsir al-Jalalayn while being (thumma k?na is a supplement to iqtahama, ‘he assaulted’; thumma is for the ordering of things to be mentioned) in other words, [what is meant is that] at the point of the assault he was: one of those who believe and enjoin one another to steadfastness, in [pursuing] obedience and in refraining from disobedience, and enjoin one another to compassion (marhama means rahma), towards creatures. | | 90:18 | Transliteration Ola-ika as-habualmaymana Sahih International Those are the companions of the right. Muhsin Khan They are those on the Right Hand (the dwellers of Paradise), Yusuf Ali Such are the Companions of the Right Hand. Dr. Ghali Those are the companions of the position of Rightness. Tafsir al-Jalalayn Those, the ones described by the said attributes, are the ones of the right [side] (al-maymana means al-yam?n). | | 90:19 | Transliteration Wallatheena kafaroo bi-ayatinahum as-habu almash-ama Sahih International But they who disbelieved in Our signs - those are the companions of the left. Muhsin Khan But those who disbelieved in Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they are those on the Left Hand (the dwellers of Hell). Yusuf Ali But those who reject Our Signs, they are the (unhappy) Companions of the Left Hand. Dr. Ghali And the ones who disbelieve in Our signs, they are the companions of the position of sinister (befalling); (Or: the Hand) Tafsir al-Jalalayn But those who disbelieve in Our signs, they are the ones of the left [side] (al-mash’ama means al-shim?l). | | 90:20 | Transliteration AAalayhim narun mu/sada Sahih International Over them will be fire closed in. Muhsin Khan The Fire will be shut over them (i.e. they will be enveloped by the Fire without any opening or window or outlet. Yusuf Ali On them will be Fire vaulted over (all round). Dr. Ghali Over them is a Fire without any outlet (Literally: vaulted/over). Tafsir al-Jalalayn Over them will be an enclosing Fire (read mu’sada or m?sada), closed on top [of them]. |
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