Surah Ya-Sin (Revealed in Mecca), Ayat Number: 83

Saturday, 04 September 2010 15:25

36:1	Transliteration Ya-seen Sahih International Ya, Seen. Muhsin Khan Ya-Sin. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.] Yusuf Ali Ya Sin. Dr. Ghali Ya-Sin (These are the names of litters of the Arabic alphabet, and only Allah knows their meaning here). Tafsir al-Jalalayn Y? s?n: God knows best what He means by these [letters].
36:2	Transliteration Walqur-ani alhakeem Sahih International By the wise Qur'an. Muhsin Khan By the Quran, full of wisdom (i.e. full of laws, evidences, and proofs), Yusuf Ali By the Qur'an, full of Wisdom,- Dr. Ghali And by the Ever-Wise Qur'an. Tafsir al-Jalalayn By the Definitive Qur’?n, made definitive by its marvellous arrangement and unique meanings,
36:3	Transliteration Innaka lamina almursaleen Sahih International Indeed you, [O Muhammad], are from among the messengers, Muhsin Khan Truly, you (O Muhammad SAW) are one of the Messengers, Yusuf Ali Thou art indeed one of the messengers, Dr. Ghali Surely you are indeed of the Emissaries. Tafsir al-Jalalayn you, O Muhammad (s), are indeed of those sent [by God],
36:4	Transliteration AAala siratin mustaqeem Sahih International On a straight path. Muhsin Khan On a Straight Path (i.e. on Allah's religion of Islamic Monotheism). Yusuf Ali On a Straight Way. Dr. Ghali On a straight Path. Tafsir al-Jalalayn on a (‘al? is semantically connected to the preceding [statement]) straight path, that is, [you follow] the way of the prophets before you, [enjoining] the affirmation of God’s Oneness and guidance (the emphasis expressed by the oath [in ‘by the definitive Qur’?n’] and the remainder [of the statement] is a response to the disbelievers’ saying to him, ‘You have not been sent [by God]!’ [Q. 13:43].
36:5	Transliteration Tanzeela alAAazeezi arraheem Sahih International [This is] a revelation of the Exalted in Might, the Merciful, Muhsin Khan (This is) a Revelation sent down by the AllMighty, the Most Merciful, Yusuf Ali It is a Revelation sent down by (Him), the Exalted in Might, Most Merciful. Dr. Ghali (This is) the successive sending down of The Ever-Mighty, The Ever-Merciful, Tafsir al-Jalalayn A revelation from the Mighty, in His kingdom, the Merciful, to His creatures (tanz?la’l-‘az?zi’l-rah?m is the predicate of an implicit subject, namely, al-qur’?n),
36:6	Transliteration Litunthira qawman ma onthiraabaohum fahum ghafiloon Sahih International That you may warn a people whose forefathers were not warned, so they are unaware. Muhsin Khan In order that you may warn a people whose forefathers were not warned, so they are heedless. Yusuf Ali In order that thou mayest admonish a people, whose fathers had received no admonition, and who therefore remain heedless (of the Signs of Allah). Dr. Ghali That you may warn a people; In no way were their fathers warned, so they are heedless. Tafsir al-Jalalayn that you may warn, therewith, a people (qawman, connected to tanz?la, ‘a revelation’) whose fathers were not warned, in the period of the interval (al-fatra), so they, this people, are oblivious, to faith and right guidance.
36:7	Transliteration Laqad haqqa alqawlu AAalaaktharihim fahum la yu/minoon Sahih International Already the word has come into effect upon most of them, so they do not believe. Muhsin Khan Indeed the Word (of punishment) has proved true against most of them, so they will not believe. Yusuf Ali The Word is proved true against the greater part of them: for they do not believe. Dr. Ghali Indeed the Saying has already come true against most of them, so they do not believe. Tafsir al-Jalalayn The word, for chastisement, has already proved true, it has become due, for most of them, for they, in other words, most of them, will not believe.
36:8	Transliteration Inna jaAAalna fee aAAnaqihimaghlalan fahiya ila al-athqani fahummuqmahoon Sahih International Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft. Muhsin Khan Verily! We have put on their necks iron collars reaching to chins, so that their heads are forced up. Yusuf Ali We have put yokes round their necks right up to their chins, so that their heads are forced up (and they cannot see). Dr. Ghali Surely We have made on their necks shackles, so they are up to the chins, so they are stiff-necked. Tafsir al-Jalalayn Indeed We have put fetters around their necks, to bind to them their hands (because ghull [is a fetter that] shackles the hands to the neck), such that they, the hands, are, bound, up to the chins (adhq?n is the plural of dhaqan, which is where the two sides of the beard meet) so that their heads are upturned, they are unable to lower them: this [statement] is figurative and is meant to indicate their inability to yield to faith or to lower their heads to it.
36:9	Transliteration WajaAAalna min bayni aydeehim saddanwamin khalfihim saddan faaghshaynahum fahum la yubsiroon Sahih International And We have put before them a barrier and behind them a barrier and covered them, so they do not see. Muhsin Khan And We have put a barrier before them, and a barrier behind them, and We have covered them up, so that they cannot see. Yusuf Ali And We have put a bar in front of them and a bar behind them, and further, We have covered them up; so that they cannot see. Dr. Ghali And We have made before them (Literally: between their hands) a barrier and behind them a barrier, then We enveloped them, so they do not behold (the Truth). Tafsir al-Jalalayn And We have set before them a barrier (read saddan or suddan in both instances) and behind them a barrier; so We have covered them, so they do not see — this is also figurative, depicting the way in which the paths of faith are closed to them.
36:10	Transliteration Wasawaon AAalayhim aanthartahumam lam tunthirhum la yu/minoon Sahih International And it is all the same for them whether you warn them or do not warn them - they will not believe. Muhsin Khan It is the same to them whether you warn them or you warn them not, they will not believe. Yusuf Ali The same is it to them whether thou admonish them or thou do not admonish them: they will not believe. Dr. Ghali And it is equal to them whether you have warned them or you have not warned them, they do not believe. Tafsir al-Jalalayn And it is the same to them whether you warn them (read a-andhartuhum, pronouncing both hamzas; or by substituting an alif for the second one; or by not pronouncing the second one but inserting an alif between the one not pronounced and the other one, or without [the insertion]) or do not warn them, they will not believe.
36:11	Transliteration Innama tunthiru mani ittabaAAaaththikra wakhashiya arrahmanabilghaybi fabashshirhu bimaghfiratin waajrin kareem Sahih International You can only warn one who follows the message and fears the Most Merciful unseen. So give him good tidings of forgiveness and noble reward. Muhsin Khan You can only warn him who follows the Reminder (the Quran), and fears the Most Beneficent (Allah) unseen. Bear you to such one the glad tidings of forgiveness, and a generous reward (i.e. Paradise). Yusuf Ali Thou canst but admonish such a one as follows the Message and fears the (Lord) Most Gracious, unseen: give such a one, therefore, good tidings, of Forgiveness and a Reward most generous. Dr. Ghali Surely you only warn him who closely follows the Remembrance and is apprehensive of The All-Merciful in the Unseen. So give him the good tidings of forgiveness and an honorable reward. Tafsir al-Jalalayn You can only warn, in other words, your warning will only benefit, him who follows the Remembrance, the Qur’?n, and fears the Compassionate One in secret, who fears Him despite not having seen Him; so give him the good tidings of forgiveness and a noble reward, namely, Paradise.
36:12	Transliteration Inna nahnu nuhyeealmawta wanaktubu ma qaddamoo waatharahumwakulla shay-in ahsaynahu fee imamin mubeen Sahih International Indeed, it is We who bring the dead to life and record what they have put forth and what they left behind, and all things We have enumerated in a clear register. Muhsin Khan Verily, We give life to the dead, and We record that which they send before (them), and their traces [their footsteps and walking on the earth with their legs to the mosques for the five compulsory congregational prayers, Jihad (holy fighting in Allah's Cause) and all other good and evil they did, and that which they leave behind], and all things We have recorded with numbers (as a record) in a Clear Book. Yusuf Ali Verily We shall give life to the dead, and We record that which they send before and that which they leave behind, and of all things have We taken account in a clear Book (of evidence). Dr. Ghali Surely We, Ever We, give life to the dead and write down what they have forwarded and their tracks; and everything We have enumerated in an evident Record. Tafsir al-Jalalayn Truly it is We Who bring the dead to life, for the resurrection, and record, in the Preserved Tablet, what they have sent ahead, during their lives, of good or evil, that they may be requited for it, and their vestiges, what conduct was followed after them as good practice. And everything (kulla shay’in is in the accusative because of the verb that governs it [and is the following]) We have numbered, We have recorded precisely, in a clear register, a clear Book, namely, the Preserved Tablet.
36:13	Transliteration Wadrib lahum mathalan as-habaalqaryati ith jaaha almursaloon Sahih International And present to them an example: the people of the city, when the messengers came to it - Muhsin Khan And put forward to them a similitude; the (story of the) dwellers of the town, [It is said that the town was Antioch (Antakiya)], when there came Messengers to them. Yusuf Ali Set forth to them, by way of a parable, the (story of) the Companions of the City. Behold!, there came messengers to it. Dr. Ghali And strike for them a similitude: the companions (i.e., the inhabitants) of the town, as the Emissaries came to it, Tafsir al-Jalalayn And strike for them as a similitude (mathalan is the first direct object) the inhabitants (ash?ba is the second direct object) of the town, [of] Antioch (Ant?kya), when the messengers, namely, Jesus’s disciples, came to it (idh j?’ah?’l-mursal?na is an inclusive substitution for ash?ba’l-qaryati, ‘the inhabitants of the town’).
36:14	Transliteration Ith arsalna ilayhimu ithnaynifakaththaboohuma faAAazzazna bithalithinfaqaloo inna ilaykum mursaloon Sahih International When We sent to them two but they denied them, so We strengthened them with a third, and they said, "Indeed, we are messengers to you." Muhsin Khan When We sent to them two Messengers, they belied them both, so We reinforced them with a third, and they said: "Verily! We have been sent to you as Messengers." Yusuf Ali When We (first) sent to them two messengers, they rejected them: But We strengthened them with a third: they said, "Truly, we have been sent on a mission to you." Dr. Ghali As We sent to them two (men). Yet they cried them lies, so We reinforced them with a third. Then they said, "Surely we are (sent) to you as Emissaries." Tafsir al-Jalalayn When We sent to them two men, and they denied them both (from idh arsaln? ilayhim ithnayni fa-kadhdhab?hum? to the end is a substitution for the previous idh, ‘when’), so We reinforced [them] (read fa-‘azazn? or fa-‘azzazn?, in other words, We reinforced the two men) with a third, and they said, ‘We have indeed been sent to you [by God]’.
36:15	Transliteration Qaloo ma antum illabasharun mithluna wama anzala arrahmanumin shay-in in antum illa takthiboon Sahih International They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies." Muhsin Khan They (people of the town) said: "You are only human beings like ourselves, and the Most Beneficent (Allah) has revealed nothing, you are only telling lies." Yusuf Ali The (people) said: "Ye are only men like ourselves; and (Allah) Most Gracious sends no sort of revelation: ye do nothing but lie." Dr. Ghali They said, "In no way are you anything except mortals like us; and in no way has The All-Merciful sent down anything; decidedly you do nothing except lie." Tafsir al-Jalalayn They said, ‘You are nothing but humans like us, and the Compassionate One has revealed nothing. You are only lying!’
36:16	Transliteration Qaloo rabbuna yaAAlamu innailaykum lamursaloon Sahih International They said, "Our Lord knows that we are messengers to you, Muhsin Khan The Messengers said: "Our Lord knows that we have been sent as Messengers to you, Yusuf Ali They said: "Our Lord doth know that we have been sent on a mission to you: Dr. Ghali They said, "Our Lord knows that surely we are indeed Emissaries to you. Tafsir al-Jalalayn They said, ‘Our Lord knows (q?l? rabbun? ya‘lamu functions like an oath. Emphasis is intensified by this [oath] and also by the [addition of the] l?m to what was before [simply, mursal?na, ‘we have been sent’] to counter their intensified denial) that we have indeed been sent to you [by Him]!
36:17	Transliteration Wama AAalayna illaalbalaghu almubeen Sahih International And we are not responsible except for clear notification." Muhsin Khan "And our duty is only to convey plainly (the Message)." Yusuf Ali "And our duty is only to proclaim the clear Message." Dr. Ghali And in no way is there anything (incumbent) on us except the evident Proclamation." Tafsir al-Jalalayn And our duty is only to communicate in clear terms’, to deliver the Message clearly and manifestly with plain proofs, such as the curing of the blind, the leper and the diseased and the bringing of the dead back to life.
36:18	Transliteration Qaloo inna tatayyarnabikum la-in lam tantahoo lanarjumannakum walayamassannakum minnaAAathabun aleem Sahih International They said, "Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you, from us, a painful punishment." Muhsin Khan They (people) said: "For us, we see an evil omen from you, if you cease not, we will surely stone you, and a painful torment will touch you from us." Yusuf Ali The (people) said: "for us, we augur an evil omen from you: if ye desist not, we will certainly stone you. And a grievous punishment indeed will be inflicted on you by us." Dr. Ghali They said, "Surely we augur ill of you. Indeed in case you do not give over, indeed we will definitely stone you, and indeed there will definitely touch you from us a painful torment." Tafsir al-Jalalayn They said, ‘We augur ill of you, for we have been deprived of rain because of you. If (la-in: the l?m is for oaths) you do not desist, we will surely stone you and there shall befall you, at our hands, a painful chastisement’.
36:19	Transliteration Qaloo ta-irukum maAAakum a-in thukkirtumbal antum qawmun musrifoon Sahih International They said, "Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people." Muhsin Khan They (Messengers) said: "Your evil omens be with you! (Do you call it "evil omen") because you are admonished? Nay, but you are a people Musrifun (transgressing all bounds by committing all kinds of great sins, and by disobeying Allah). Yusuf Ali They said: "Your evil omens are with yourselves: (deem ye this an evil omen). If ye are admonished? Nay, but ye are a people transgressing all bounds!" Dr. Ghali They said, "Your bird (of augury) is with you; is it so, in case you are reminded? (i.e., Do you call it an evil omen that we remind you?) No indeed, (but) you are an extravagant people." Tafsir al-Jalalayn They said, ‘May your augury of ill be with you!, [as punishment] for your disbelief. What! [Even] if (a-in: the interrogative hamza has been added to the conditional in, ‘if’, the hamza may be pronounced or elided, but in both cases add an alif between it and the other one) [it be that] you are being reminded?, [even if] you are being admonished and made to fear [God’s chastisement]? (the response to the conditional has been omitted, that is to say, ‘do you augur ill and disbelieve [even if it be that you are being admonished]?’ and this [response] constitutes the object of the interrogative, which is meant [rhetorically] as a rebuke). Nay, but you are a profligate people!’, who transgressing the bounds [set by God] with your [practice of] idolatry.
36:20	Transliteration Wajaa min aqsa almadeenatirajulun yasAAa qala ya qawmi ittabiAAooalmursaleen Sahih International And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers. Muhsin Khan And there came running from the farthest part of the town, a man, saying: "O my people! Obey the Messengers; Yusuf Ali Then there came running, from the farthest part of the City, a man, saying, "O my people! Obey the messengers: Dr. Ghali And (there) came from the remotest part of the city a man going speedily. He said, "O my people, closely follow the Emissaries! Tafsir al-Jalalayn And there came a man from the furthest part of the city — this was Hab?b the carpenter, who had believed in these messengers and whose house lay at the far end of the city — hastening, with a hurried pace, after he had heard that the people had denied the messengers. He said, ‘O my people, follow the messengers!
36:21	Transliteration IttabiAAoo man la yas-alukum ajranwahum muhtadoon Sahih International Follow those who do not ask of you [any] payment, and they are [rightly] guided. Muhsin Khan "Obey those who ask no wages of you (for themselves), and who are rightly guided. Yusuf Ali "Obey those who ask no reward of you (for themselves), and who have themselves received Guidance. Dr. Ghali Closely follow (the ones) who ask of you no reward, and they are rightly-guided. Tafsir al-Jalalayn Follow (ittabi‘?, this reiterates the preceding [ittabi‘?]) them who do not ask you for any reward, in return for [delivering to you] the message, and who are rightly guided. And so he was asked, ‘Do you follow their religion?’ So he replied:
36:22	Transliteration Wama liya la aAAbudu allatheefataranee wa-ilayhi turjaAAoon Sahih International And why should I not worship He who created me and to whom you will be returned? Muhsin Khan "And why should I not worship Him (Allah Alone) Who has created me and to Whom you shall be returned. Yusuf Ali "It would not be reasonable in me if I did not serve Him Who created me, and to Whom ye shall (all) be brought back. Dr. Ghali And for what should I not worship Him who originated me, and to Him you will be returned? Tafsir al-Jalalayn And why should I not worship Him Who originated me, [Him Who] created me — in other words: there is nothing to prevent me from worshipping Him when the necessitating factors for this exist, and the same applies to you — and to Whom you shall be returned?, after death, whereupon He will requite you for your disbelief.
36:23	Transliteration Aattakhithu min doonihi alihatanin yuridni arrahmanu bidurrin la tughniAAannee shafaAAatuhum shay-an wala yunqithoon Sahih International Should I take other than Him [false] deities [while], if the Most Merciful intends for me some adversity, their intercession will not avail me at all, nor can they save me? Muhsin Khan "Shall I take besides Him aliha (gods), if the Most Beneficent (Allah) intends me any harm, their intercession will be of no use for me whatsoever, nor can they save me? Yusuf Ali "Shall I take (other) gods besides Him? If (Allah) Most Gracious should intend some adversity for me, of no use whatever will be their intercession for me, nor can they deliver me. Dr. Ghali Shall I take to myself, apart from Him, gods whose intercession, in case The All-Merciful wills any adversity to me, will not avail me anything, nor will they rescue me? Tafsir al-Jalalayn Shall I take (a-attakhidu: regarding the two hamzas here, the same applies as mentioned with regard to a-andhartuhum above; this is an interrogative meant as a denial) besides Him, in other words, other than Him, [other] gods, idols, whose intercession, [that intercession of theirs] which you assert, if the Compassionate One should wish me any harm, will not avail me in any way, nor will they [be able to] save me? (wa-l? yunqidh?n is an adjectival qualification of ?lihatan, ‘gods’).
36:24	Transliteration Innee ithan lafee dalalinmubeen Sahih International Indeed, I would then be in manifest error. Muhsin Khan "Then verily, I should be in plain error. Yusuf Ali "I would indeed, if I were to do so, be in manifest Error. Dr. Ghali Lo, surely (in that case) I should indeed be in evident error. Tafsir al-Jalalayn Truly then, in other words, in the case of me worshipping [gods] other than God, I would be in manifest error.
36:25	Transliteration Innee amantu birabbikum fasmaAAoon Sahih International Indeed, I have believed in your Lord, so listen to me." Muhsin Khan Verily! I have believed in your Lord, so listen to me!" Yusuf Ali "For me, I have faith in the Lord of you (all): listen, then, to me!" Dr. Ghali Surely I believe in your Lord, so hear me!" Tafsir al-Jalalayn Lo! I believe in your Lord. So listen to me!’, in other words, hear what I have to say; but they stoned him and he died.
36:26	Transliteration Qeela odkhuli aljannata qala yalayta qawmee yaAAlamoon Sahih International It was said, "Enter Paradise." He said, "I wish my people could know Muhsin Khan It was said (to him when the disbelievers killed him): "Enter Paradise." He said: "Would that my people knew! Yusuf Ali It was said: "Enter thou the Garden." He said: "Ah me! Would that my People knew (what I know)!- Dr. Ghali It was said, "Enter the Garden!" He said, " Oh, would that my people knew. Tafsir al-Jalalayn It was said, to him upon his death: ‘Enter Paradise!’ — but it is also said that he entered it while he was [still] alive. He said, ‘O (y? is for calling attention [to something]), would that my people knew
36:27	Transliteration Bima ghafara lee rabbee wajaAAalaneemina almukrameen Sahih International Of how my Lord has forgiven me and placed me among the honored." Muhsin Khan "That my Lord (Allah) has forgiven me, and made me of the honoured ones!" Yusuf Ali "For that my Lord has granted me Forgiveness and has enrolled me among those held in honour!" Dr. Ghali With what (Grace) my Lord has forgiven me, and He has made me among the honored." Tafsir al-Jalalayn with what [munificence] my Lord has forgiven me, [would that they knew] of His great forgiveness, and made me of the honoured ones!’
36:28	sliteration Wama anzalna AAalaqawmihi min baAAdihi min jundin mina assama-i wamakunna munzileen Sahih International And We did not send down upon his people after him any soldiers from the heaven, nor would We have done so. Muhsin Khan And We sent not against his people after him a host from heaven, nor do We send (such a thing). Yusuf Ali And We sent not down against his People, after him, any hosts from heaven, nor was it needful for Us so to do. Dr. Ghali And in no way did We send down upon his people, even after him, any host from the heaven; and in no way were We sending any down. Tafsir al-Jalalayn And We did not send (m? here is for negation) down on his people, namely, Hab?b’s, after him, after his death, any host from the heaven, that is, any angels to destroy them, nor do We [ever] send down, any angels to destroy anyone.
36:29	Transliteration In kanat illa sayhatanwahidatan fa-itha hum khamidoon Sahih International It was not but one shout, and immediately they were extinguished. Muhsin Khan It was but one Saihah (shout, etc.) and lo! They (all) were silent (dead-destroyed). Yusuf Ali It was no more than a single mighty Blast, and behold! they were (like ashes) quenched and silent. Dr. Ghali Decidedly it was nothing except one Shout; then, only then, were they (utterly) extinct. Tafsir al-Jalalayn It, their punishment, was but one Cry — Gabriel gave a cry to them — and lo! they were extinguished, silent, dead.
36:30	Transliteration Ya hasratan AAalaalAAibadi ma ya/teehim min rasoolin illa kanoobihi yastahzi-oon Sahih International How regretful for the servants. There did not come to them any messenger except that they used to ridicule him. Muhsin Khan Alas for mankind! There never came a Messenger to them but they used to mock at him. Yusuf Ali Ah! Alas for (My) Servants! There comes not a messenger to them but they mock him! Dr. Ghali Oh for the regrets of the bondmen! In no way does a Messenger come up to them except that they used to mock at him. Tafsir al-Jalalayn Ah, the anguish for servants, [such as] these and their like from among those who denied the messengers and were destroyed (this [word, hasra] denotes ‘extreme agony’; the vocative here is being used metaphorically, in other words, ‘It is time for you [O anguish], so come now!’). Never did a messenger come to them but that they mocked him (this [statement] is given as an explanation of the cause thereof [of the ‘agony’] since it [the statement] entails their mockery which itself results in their being destroyed and which in turn is the cause of the ‘anguish’).
36:31	Transliteration Alam yaraw kam ahlakna qablahum minaalqurooni annahum ilayhim la yarjiAAoon Sahih International Have they not considered how many generations We destroyed before them - that they to them will not return? Muhsin Khan Do they not see how many of the generations We have destroyed before them? Verily, they will not return to them. Yusuf Ali See they not how many generations before them we destroyed? Not to them will they return: Dr. Ghali Have they not seen how many generations We have caused to perish before them, (and) that it is not to them that they return? Tafsir al-Jalalayn Have they — that is, those inhabitants of Mecca who said to the Prophet, ‘You have not been sent [by God]!’ [Q. 13:43] — not seen, [not] come to know (the interrogative is meant [rhetorically] as an affirmative) how many (kam here is predicative [as opposed to interrogative], in other words [it is to be understood as] kath?ran, ‘many’; it is operated by the statement that comes next [below] and it comments on the operative clause for the statement that preceded it); the meaning then is as follows: indeed, many, generations, communities, We have destroyed before them, [how] that they, the ones destroyed, never return?, to those deniers [who are now alive]? So will they not learn from their example? (from annahum, ‘[how] that they’, to the end [of the verse] is a substitution for the preceding clause [kam ahlakn? qablahum mina’l-qur?ni], bearing in mind the aforementioned general meaning).
36:32	Transliteration Wa-in kullun lamma jameeAAun ladaynamuhdaroon Sahih International And indeed, all of them will yet be brought present before Us. Muhsin Khan And surely, all, everyone of them will be brought before Us. Yusuf Ali But each one of them all - will be brought before Us (for judgment). Dr. Ghali And decidedly, as yet they will all of them together be closely presented to Us. Tafsir al-Jalalayn And indeed (in, is either for negation or is in its softened form) every one of them, that is, every single creature (kullun is the subject) will be gathered (jam?‘un is the predicate of the subject) before Us, at the Scene, following their resurrection, arraigned (muhdar?na is a second predicate) for the Reckoning (read lamm? with the sense of ill?, or lam? with the l?m functioning as a separator and the m? being extra).
36:33	Transliteration Waayatun lahumu al-ardualmaytatu ahyaynaha waakhrajna minhahabban faminhu ya/kuloon Sahih International And a sign for them is the dead earth. We have brought it to life and brought forth from it grain, and from it they eat. Muhsin Khan And a sign for them is the dead land. We gave it life, and We brought forth from it grains, so that they eat thereof. Yusuf Ali A Sign for them is the earth that is dead: We do give it life, and produce grain therefrom, of which ye do eat. Dr. Ghali And a sign for them is the dead earth. We give it life and bring out of it grain, so they eat from it. Tafsir al-Jalalayn And a sign for them, of the [truth of] resurrection (wa-?yatun lahum is a preceding predicate) is the dead earth (read maytatu or mayyitatu) which We revive, with water (ahyayn?h? is the subject) and out of which We bring forth grain, such as wheat, so that they eat thereof;
36:34	Transliteration WajaAAalna feeha jannatinmin nakheelin waaAAnabin wafajjarna feehamina alAAuyoon Sahih International And We placed therein gardens of palm trees and grapevines and caused to burst forth therefrom some springs - Muhsin Khan And We have made therein gardens of date-palms and grapes, and We have caused springs of water to gush forth therein. Yusuf Ali And We produce therein orchard with date-palms and vines, and We cause springs to gush forth therein: Dr. Ghali And We made therein gardens of palms and vineyards, and therein We caused (some) springs to erupt forth. Tafsir al-Jalalayn and We have placed therein gardens, orchards, of date-palms and vines, and We have caused, a number of, springs to gush forth therein,
36:35	Transliteration Liya/kuloo min thamarihi wamaAAamilat-hu aydeehim afala yashkuroon Sahih International That they may eat of His fruit. And their hands have not produced it, so will they not be grateful? Muhsin Khan So that they may eat of the fruit thereof, and their hands made it not. Will they not, then, give thanks? Yusuf Ali That they may enjoy the fruits of this (artistry): It was not their hands that made this: will they not then give thanks? Dr. Ghali That they may eat of their produce and what their hands have made. Will they not, then, thank (Us)? Tafsir al-Jalalayn that they might eat of its fruits (read thamarihi or thumurihi) in other words, [of] the fruits of the mentioned date-palms and otherwise; but it was not their hands that made it, namely, they did not cultivate the fruits. Will they not then give thanks?, for His favours to them, exalted be He?
36:36	Transliteration Subhana allathee khalaqaal-azwaja kullaha mimma tunbitu al-arduwamin anfusihim wamimma la yaAAlamoon Sahih International Exalted is He who created all pairs - from what the earth grows and from themselves and from that which they do not know. Muhsin Khan Glory be to Him, Who has created all the pairs of that which the earth produces, as well as of their own (human) kind (male and female), and of that which they know not. Yusuf Ali Glory to Allah, Who created in pairs all things that the earth produces, as well as their own (human) kind and (other) things of which they have no knowledge. Dr. Ghali All Extolment be to Him, Who created all the pairs of what the earth grows, and of themselves, and of what they do not know. Tafsir al-Jalalayn Glory be to Him Who created all the pairs, the specimens, of what the earth produces, of seeds and other things, and of themselves, of males and females, and of what they do not know, of marvellous and strange creatures.
36:37	Transliteration Waayatun lahumu allaylu naslakhuminhu annahara fa-itha hum muthlimoon Sahih International And a sign for them is the night. We remove from it [the light of] day, so they are [left] in darkness. Muhsin Khan And a sign for them is the night, We withdraw therefrom the day, and behold, they are in darkness. Yusuf Ali And a Sign for them is the Night: We withdraw therefrom the Day, and behold they are plunged in darkness; Dr. Ghali And a sign for them is the night; We strip the daytime from it, and so, only then they are in darkness (Literally: darksome). Tafsir al-Jalalayn And a sign for them, of the tremendous power [of God], is the night, from which We strip, We separate, the day and, behold, they find themselves in darkness, passing into the darkness [of the night].
36:38	Transliteration Washshamsu tajree limustaqarrin lahathalika taqdeeru alAAazeezi alAAaleem Sahih International And the sun runs [on course] toward its stopping point. That is the determination of the Exalted in Might, the Knowing. Muhsin Khan And the sun runs on its fixed course for a term (appointed). That is the Decree of the All-Mighty, the All-Knowing. Yusuf Ali And the sun runs his course for a period determined for him: that is the decree of (Him), the Exalted in Might, the All-Knowing. Dr. Ghali And the sun runs to a repository for it; that is the determining of The Ever-Mighty, the Ever-Knowing. Tafsir al-Jalalayn And the sun [which] runs (from wa’l-shamsu tajr? to the end [of the statement] is subsumed by [the introductory] wa-?yatun lahum, ‘and a sign for them’; alternatively, it constitutes another sign [for them]; similar is the case with wa’l-qamara, ‘and the moon’ [further below]) to its resting-place, in other words, it does not overstep it. That, namely, its running, is the ordaining of the Mighty, in His kingdom, the Knower, of His creation.
36:39	Transliteration Walqamara qaddarnahu manazilahatta AAada kalAAurjooni alqadeem Sahih International And the moon - We have determined for it phases, until it returns [appearing] like the old date stalk. Muhsin Khan And the moon, We have measured for it mansions (to traverse) till it returns like the old dried curved date stalk. Yusuf Ali And the Moon,- We have measured for her mansions (to traverse) till she returns like the old (and withered) lower part of a date-stalk. Dr. Ghali And the moon, We have determined it by phases, till it becomes again (Literally: goes back) like the old date-stalk. Tafsir al-Jalalayn And the moon — (read wa’l-qamaru, in the nominative, or wa’l-qamara, in the accusative; and it may be in the accusative because of a following verb that governs it) We have determined it, with respect to its course, [to run] in phases — twenty eight phases in twenty eight nights of every month; it becomes concealed for two nights when the month has thirty days, and for one night when it has twenty nine days — until it returns, during its final phase seeming to the [human] eye, like an aged palm-bough, in other words, like the stalk with a date cluster when it ages, becoming delicate, arched and yellowish.
36:40	Transliteration La ashshamsu yanbaghee lahaan tudrika alqamara wala allaylu sabiqu annahariwakullun fee falakin yasbahoon Sahih International It is not allowable for the sun to reach the moon, nor does the night overtake the day, but each, in an orbit, is swimming. Muhsin Khan It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. Yusuf Ali It is not permitted to the Sun to catch up the Moon, nor can the Night outstrip the Day: Each (just) swims along in (its own) orbit (according to Law). Dr. Ghali It does not behoove the sun to overtake the moon, nor does the night outstrip the daytime, and each is swimming in an orbit. Tafsir al-Jalalayn It does not behove — it is [neither] facilitated nor is it right for — the sun to catch up with the moon, and so appear together with it at night, nor may the night outrun the day, and thus it [the night] never arrives before the latter ends and each (kullun: the nunation compensates for the [missing] genitive annexation [that would have been constructed] with al-shams, ‘the sun’, al-qamar, ‘the moon’, and al-nuj?m, ‘the stars’) [of these] is in an orbit, swimming, moving — these [celestial bodies] are being treated as [though they were] rational beings.
36:41	Transliteration Waayatun lahum anna hamalnathurriyyatahum fee alfulki almashhoon Sahih International And a sign for them is that We carried their forefathers in a laden ship. Muhsin Khan And an Ayah (sign) for them is that We bore their offspring in the laden ship [of Nuh (Noah)]. Yusuf Ali And a Sign for them is that We bore their race (through the Flood) in the loaded Ark; Dr. Ghali And a sign for them is that We carried their offspring in the laden ship (s). Tafsir al-Jalalayn And a sign for them, of Our power, is that We carried their seed (dhurriyatahum: a variant reading has dhurriyy?tihim), that is to say, their original ancestors, in the laden Ark, that is, Noah’s fully-loaded ship,
36:42	Transliteration Wakhalaqna lahum min mithlihi mayarkaboon Sahih International And We created for them from the likes of it that which they ride. Muhsin Khan And We have created for them of the like thereunto, so on them they ride. Yusuf Ali And We have created for them similar (vessels) on which they ride. Dr. Ghali And We created for them the like of it whereon they ride. Tafsir al-Jalalayn and We have created for them the like of it, that is, the like of Noah’s Ark, namely, the small and large ships resembling it which they have made, by the instruction of God, exalted be He, in which they ride.
36:43	Transliteration Wa-in nasha/ nughriqhum fala sareekhalahum wala hum yunqathoon Sahih International And if We should will, We could drown them; then no one responding to a cry would there be for them, nor would they be saved Muhsin Khan And if We will, We shall drown them, and there will be no shout (or helper) for them (to hear their cry for help) nor will they be saved. Yusuf Ali If it were Our Will, We could drown them: then would there be no helper (to hear their cry), nor could they be delivered, Dr. Ghali And in case We (so) decide, We drown them; then they will have no screaming, nor are they rescued. Tafsir al-Jalalayn And if We will, We drown them, despite the existence of ships [for them to ride safely in], whereat they have no one to call to, [none] to succour [them], nor are they rescued, delivered —
36:44	Transliteration Illa rahmatan minnawamataAAan ila heen Sahih International Except as a mercy from Us and provision for a time. Muhsin Khan Unless it be a mercy from Us, and as an enjoyment for a while. Yusuf Ali Except by way of Mercy from Us, and by way of (world) convenience (to serve them) for a time. Dr. Ghali Except as a mercy from Us and enjoyment for a while. Tafsir al-Jalalayn except by a mercy from Us and for an enjoyment until some time, in other words, they can only be saved by Our showing them mercy and Our permitting them to enjoy those pleasures of theirs until their terms [of life] are concluded.
36:45	Transliteration Wa-itha qeela lahumu ittaqoo mabayna aydeekum wama khalfakum laAAallakum turhamoon Sahih International But when it is said to them, "Beware of what is before you and what is behind you; perhaps you will receive mercy... " Muhsin Khan And when it is said to them: "Beware of that which is before you (worldly torments), and that which is behind you (torments in the Hereafter), in order that you may receive Mercy (i.e. if you believe in Allah's Religion Islamic Monotheism, and avoid polytheism, and obey Allah with righteous deeds). Yusuf Ali When they are told, "Fear ye that which is before you and that which will be after you, in order that ye may receive Mercy," (they turn back). Dr. Ghali And when it is said to them, "Be pious as regards what is before you (Literally: between your hands) and what is behind you, that possibly you would be granted mercy." Tafsir al-Jalalayn And when it is said to them, ‘Beware of that which is before you, of the chastisement of this world, as [it is said] to others, and that which is behind you, of the chastisement of the Hereafter, that perhaps you might find mercy’, they turn away [in aversion].
36:46	Transliteration Wama ta/teehim min ayatin min ayatirabbihim illa kanoo AAanha muAArideen Sahih International And no sign comes to them from the signs of their Lord except that they are from it turning away. Muhsin Khan And never came an Ayah from among the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord to them, but they did turn away from it. Yusuf Ali Not a Sign comes to them from among the Signs of their Lord, but they turn away therefrom. Dr. Ghali And in no way does any sign of the signs of their Lord come up to them, except that they were veering away from it. Tafsir al-Jalalayn And never did a sign of the signs of their Lord come to them, but that they turned away from it.
36:47	Transliteration Wa-itha qeela lahum anfiqoo mimmarazaqakumu Allahu qala allatheena kafaroolillatheena amanoo anutAAimu man law yashaoAllahu atAAamahu in antum illa fee dalalinmubeen Sahih International And when it is said to them, "Spend from that which Allah has provided for you," those who disbelieve say to those who believe, "Should we feed one whom, if Allah had willed, He would have fed? You are not but in clear error." Muhsin Khan And when it is said to them: "Spend of that with which Allah has provided you," those who disbelieve say to those who believe: "Shall we feed those whom, if Allah willed, He (Himself) would have fed? You are only in a plain error." Yusuf Ali And when they are told, "Spend ye of (the bounties) with which Allah has provided you," the Unbelievers say to those who believe: "Shall we then feed those whom, if Allah had so willed, He would have fed, (Himself)?- Ye are in nothing but manifest error." Dr. Ghali And when it is said to them, "Expend of what Allah has provided you, " the ones who have disbelieved have said to the ones who have believed, "Shall we feed the ones whom, if Allah decides, He will feed? Decidedly you are in nothing except evident error." Tafsir al-Jalalayn And when it is said, that is, [when] the poor ones from among the Companions [of the Prophet] say, to them: ‘Expend, on us, of what God has provided you’, of wealth, those who disbelieve say to those who believe, in mockery of them: ‘Are we to feed those whom, if God willed, He would feed?, as you are wont to believe? You, in saying this to us, together with this believe of yours, are only in manifest error!’ — as an explicit declaration of their disbelief this [statement] is very effective [in the way that it has been expressed].
36:48	Transliteration Wayaqooloona mata hathaalwaAAdu in kuntum sadiqeen Sahih International And they say, "When is this promise, if you should be truthful?" Muhsin Khan And they say: "When will this promise (i.e. Resurrection) be fulfilled, if you are truthful?" Yusuf Ali Further, they say, "When will this promise (come to pass), if what ye say is true?" Dr. Ghali And they say, "When will this promise be, in case you are sincere?" Tafsir al-Jalalayn And they say, ‘When will this promise, of resurrection, be [fulfilled], if you are being truthful?’, therein.
36:49	Transliteration Ma yanthuroona illasayhatan wahidatan ta/khuthuhum wahumyakhissimoon Sahih International They do not await except one blast which will seize them while they are disputing. Muhsin Khan They await only but a single Saihah (shout, etc.), which will seize them while they are disputing! Yusuf Ali They will not (have to) wait for aught but a single Blast: it will seize them while they are yet disputing among themselves! Dr. Ghali In no way are they awaiting anything except one Shout to take them (away) as they are in constant adversaries. Tafsir al-Jalalayn God, exalted be He, says: They await but a single Cry, namely [the cry of] Isr?f?l’s First Blast, that will seize them while they are disputing (read yakhassim?na, which is actually yakhtasim?na, where the vowel of the t?’ has been moved to the kh?’ and it [the t?’] has been assimilated with the s?d, in other words: while they are oblivious to it, busily engaged in disputes, concluding bargains, eating and drinking and so on; a variant reading has yakhsim?na similar [in pattern] to yadrib?na, in which case the meaning is: while they dispute with one another).
36:50	Transliteration Fala yastateeAAoona tawsiyatanwala ila ahlihim yarjiAAoon Sahih International And they will not be able [to give] any instruction, nor to their people can they return. Muhsin Khan Then they will not be able to make bequest, nor they will return to their family. Yusuf Ali No (chance) will they then have, by will, to dispose (of their affairs), nor to return to their own people! Dr. Ghali Then they will not be able to make any testament, nor will they return to their families. Tafsir al-Jalalayn Then they will not be able to make any testament, that is, to make a bequest, nor will they return to their folk, from their markets and their businesses, rather they will die then and there.
36:51	Transliteration Wanufikha fee assoori fa-ithahum mina al-ajdathi ila rabbihim yansiloon Sahih International And the Horn will be blown; and at once from the graves to their Lord they will hasten. Muhsin Khan And the Trumpet will be blown (i.e. the second blowing) and behold! From the graves they will come out quickly to their Lord. Yusuf Ali The trumpet shall be sounded, when behold! from thesepulchres (men) will rush forth to their Lord! Dr. Ghali And the Trumpet is blown; then, only then, are they pressing down from the graves to their Lord. Tafsir al-Jalalayn And the Trumpet is blown — this is the Horn — at the second Blast for the Resurrection [to take place]; between the two Blasts is an interval of forty years; and lo! they, those interred, will be scrambling out of their graves towards their Lord, emerging therefrom hurriedly.
36:52	Transliteration Qaloo ya waylana manbaAAathana min marqadina hatha mawaAAada arrahmanu wasadaqaalmursaloon Sahih International They will say, "O woe to us! Who has raised us up from our sleeping place?" [The reply will be], "This is what the Most Merciful had promised, and the messengers told the truth." Muhsin Khan They will say: "Woe to us! Who has raised us up from our place of sleep." (It will be said to them): "This is what the Most Beneficent (Allah) had promised, and the Messengers spoke truth!" Yusuf Ali They will say: "Ah! Woe unto us! Who hath raised us up from our beds of repose?"... (A voice will say:) "This is what (Allah) Most Gracious had promised. And true was the word of the messengers!" Dr. Ghali They will say, "oh woe to us! Who has made us rise again from our sleeping- place?" (Literally: tying-place) "This is what The All-Merciful promised, and the Emissaries (have spoken) sincerely. Tafsir al-Jalalayn They, the disbelievers among them, will say, ‘O (y? is for calling attention [to something]) woe to us! (waylan? means hal?kan?, ‘[O] our destruction!’, and it is a verbal noun which has no [regular] verbal conjugation) Who has raised us from our place of sleep?, [they say this] because they will have been asleep in the interval between the two blasts and will not have been punished [yet]. This, that is, [this] raising, is that which the Compassionate One had promised and, regarding which, the messengers had spoken the truth’: they affirm [this truth] when such affirmation is no longer of any benefit to them — but it is also said that this is said to them.
36:53	Transliteration In kanat illa sayhatanwahidatan fa-itha hum jameeAAun ladayna muhdaroon Sahih International It will not be but one blast, and at once they are all brought present before Us. Muhsin Khan It will be but a single Saihah (shout, etc.), so behold! They will all be brought up before Us! Yusuf Ali It will be no more than a single Blast, when lo! they will all be brought up before Us! Dr. Ghali Decidedly it was only one Shout; then, only then, will they together be closely presented to Us. Tafsir al-Jalalayn It is but a single Cry, and, behold, they will all be arraigned before Us!
36:54	Transliteration Falyawma la tuthlamunafsun shay-an wala tujzawna illa ma kuntumtaAAmaloon Sahih International So today no soul will be wronged at all, and you will not be recompensed except for what you used to do. Muhsin Khan This Day (Day of Resurrection), none will be wronged in anything, nor will you be requited anything except that which you used to do. Yusuf Ali Then, on that Day, not a soul will be wronged in the least, and ye shall but be repaid the meeds of your past Deeds. Dr. Ghali So today no self will be unjustly (treated) in anything, and you will not be recompensed, except (for) whatever you were doing. Tafsir al-Jalalayn So today no soul shall be wronged in any way, and you shall not be requited, except, the requital of, what you used to do.
36:55	Transliteration Inna as-haba aljannati alyawmafee shughulin fakihoon Sahih International Indeed the companions of Paradise, that Day, will be amused in [joyful] occupation - Muhsin Khan Verily, the dwellers of the Paradise, that Day, will be busy in joyful things. Yusuf Ali Verily the Companions of the Garden shall that Day have joy in all that they do; Dr. Ghali Surely the Companions (i.e., inhabitants) of the Garden today are cheerful in their occupation. Tafsir al-Jalalayn Indeed today the inhabitants of Paradise are busy (read f? shughlin or f? shughulin), [oblivious] to what the inhabitants of the Fire are suffering, [busy] delighting in pleasures such as deflowering virgins — not busy with anything wearisome, as there is no toil in Paradise — rejoicing, blissful (f?kih?na is a second predicate of inna, the first being f? shugulin, ‘busy’);
36:56	Transliteration Hum waazwajuhum fee thilalinAAala al-ara-iki muttaki-oon Sahih International They and their spouses - in shade, reclining on adorned couches. Muhsin Khan They and their wives will be in pleasant shade, reclining on thrones. Yusuf Ali They and their associates will be in groves of (cool) shade, reclining on Thrones (of dignity); Dr. Ghali They and their spouses are reclining upon couches in the shades. Tafsir al-Jalalayn they (hum, the subject) and their spouses, beneath the shade (zil?l is the plural of zulla or zill, and is the predicate) in other words, no [blinding] sunlight affects them, reclining upon (muttaki’?na is a second predicate, connected to ‘al?, ‘upon’) couches (ar?’ik is the plural of ar?ka, which is a bed inside a curtained canopy, or the bedding therein).
36:57	Transliteration Lahum feeha fakihatun walahumma yaddaAAoon Sahih International For them therein is fruit, and for them is whatever they request [or wish] Muhsin Khan They will have therein fruits (of all kinds) and all that they ask for. Yusuf Ali (Every) fruit (enjoyment) will be there for them; they shall have whatever they call for; Dr. Ghali Therein they have (every kind of) fruit, and they have whatever they claim. Tafsir al-Jalalayn They have fruits therein and, therein, they have whatever they call for, [whatever] they wish for.
36:58	Transliteration Salamun qawlan min rabbin raheem Sahih International [And] "Peace," a word from a Merciful Lord. Muhsin Khan (It will be said to them): Salamun (peace be on you), a Word from the Lord (Allah), Most Merciful. Yusuf Ali "Peace!" - a word (of salutation) from a Lord Most Merciful! Dr. Ghali "Peace!" Such is the Saying from an Ever-Merciful Lord. Tafsir al-Jalalayn “Peace!” (sal?mun is a subject) — the word (qawlan is its predicate), that is, [peace] by way of a word, from a Lord [Who is] Merciful, to them, in other words, He says to them, ‘Peace be on you!’
36:59	Transliteration Wamtazoo alyawma ayyuhaalmujrimoon Sahih International [Then He will say], "But stand apart today, you criminals. Muhsin Khan (It will be said): "And O you Al-Mujrimun (criminals, polytheists, sinners, disbelievers in the Islamic Monotheism, wicked evil ones, etc.)! Get you apart this Day (from the believers). Yusuf Ali "And O ye in sin! Get ye apart this Day! Dr. Ghali "And keep yourselves discriminated (apart), you criminals, upon this Day! Tafsir al-Jalalayn And, He says: ‘Stand apart, O you sinners, on this day!, in other words, separate yourselves from the believers — [said to them] upon their mingling with the latter.
36:60	Transliteration Alam aAAhad ilaykum ya banee adamaan la taAAbudoo ashshaytana innahu lakumAAaduwwun mubeen Sahih International Did I not enjoin upon you, O children of Adam, that you not worship Satan - [for] indeed, he is to you a clear enemy - Muhsin Khan Did I not ordain for you, O Children of Adam, that you should not worship Shaitan (Satan). Verily, he is a plain enemy to you. Yusuf Ali "Did I not enjoin on you, O ye Children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed?- Dr. Ghali Did I not covenant you, O you Seeds (Or: sons) of Adam, that you should not worship Ash-Shaytan (The Prophet) __ surely he is an evident enemy to you __ Tafsir al-Jalalayn Did I not charge you, command you, O children of Adam, by the tongues of My messengers, that you should not worship Satan, [that you should] not obey him; truly he is a manifest enemy to you, one whose enmity is evident,
36:61	Transliteration Waani oAAbudoonee hatha siratunmustaqeem Sahih International And that you worship [only] Me? This is a straight path. Muhsin Khan And that you should worship Me [Alone Islamic Monotheism, and set up not rivals, associate-gods with Me]. That is a Straight Path. Yusuf Ali "And that ye should worship Me, (for that) this was the Straight Way? Dr. Ghali And that you should worship Me? This is a straight Path. Tafsir al-Jalalayn and that [you should] worship Me, [and that you should] affirm My Oneness and obey Me — that is the straight path?
36:62	Transliteration Walaqad adalla minkum jibillankatheeran afalam takoonoo taAAqiloon Sahih International And he had already led astray from among you much of creation, so did you not use reason? Muhsin Khan And indeed he (Satan) did lead astray a great multitude of you. Did you not, then, understand? Yusuf Ali "But he did lead astray a great multitude of you. Did ye not, then, understand? Dr. Ghali And indeed he has led into error many a crowd of you. Did you not then consider? Tafsir al-Jalalayn For verily he has led astray from among you many a creature (jibillan is the plural of jab?l, similar [in pattern] to qad?m, ‘old’; a variant reading has jubulan). Did you not use to comprehend?, his enmity and his misguidance, or the chastisements that befell them and so believe? And it will be said to them in the Hereafter:
36:63	Transliteration Hathihi jahannamu allatee kuntumtooAAadoon Sahih International This is the Hellfire which you were promised. Muhsin Khan This is Hell which you were promised! Yusuf Ali "This is the Hell of which ye were (repeatedly) warned! Dr. Ghali This is Hell, which you were promised. Tafsir al-Jalalayn This is Hell, which you were promised!
36:64	Transliteration Islawha alyawma bimakuntum takfuroon Sahih International [Enter to] burn therein today for what you used to deny." Muhsin Khan Burn therein this Day, for that you used to disbelieve. Yusuf Ali "Embrace ye the (fire) this Day, for that ye (persistently) rejected (Truth)." Dr. Ghali Roast in it today, for that you disbelieved." Tafsir al-Jalalayn Burn therein today [as chastisement] for that which you used to reject!’
36:65	Transliteration Alyawma nakhtimu AAala afwahihimwatukallimuna aydeehim watashhadu arjuluhum bima kanooyaksiboon Sahih International That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn. Muhsin Khan This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn. (It is said that one's left thigh will be the first to bear the witness). [Tafsir At-Tabari, Vol. 22, Page 24] Yusuf Ali That Day shall We set a seal on their mouths. But their hands will speak to us, and their feet bear witness, to all that they did. Dr. Ghali Today We seal up their mouths, and their hands speak to Us, and their legs testify to what they have been earning. Tafsir al-Jalalayn Today We shall seal up their mouths, namely, [the mouths of] the disbelievers for their saying: By God, our Lord, we were never idolaters!’ [Q. 6:23]; and their hands shall speak to Us, and their feet shall bear witness, as will other [parts of their bodies] concerning what they used to earn, and so each limb will speak of that [sinful action] which issued from it.
36:66	Transliteration Walaw nashao latamasnaAAala aAAyunihim fastabaqoo assiratafaanna yubsiroon Sahih International And if We willed, We could have obliterated their eyes, and they would race to [find] the path, and how could they see? Muhsin Khan And if it had been Our Will, We would surely have wiped out (blinded) their eyes, so that they would struggle for the Path, how then would they see? Yusuf Ali If it had been our Will, We could surely have blotted out their eyes; then should they have run about groping for the Path, but how could they have seen? Dr. Ghali And if We had (so) decided, We would indeed have obliterated their eyes. Then they would race with each other to the Path, yet however would they behold (it)? Tafsir al-Jalalayn And had We willed We would have obliterated their eyesight, We would have rendered them blind by obliterating them, then, they [would have tried to] advance towards the path, to be on their way as usual, but how would they have seen?, then. In other words, they would not have been to see.
36:67	Transliteration Walaw nashao lamasakhnahumAAala makanatihim fama istataAAoo mudiyyanwala yarjiAAoon Sahih International And if We willed, We could have deformed them, [paralyzing them] in their places so they would not be able to proceed, nor could they return. Muhsin Khan And if it had been Our Will, We could have transformed them (into animals or lifeless objects) in their places. Then they should have been unable to go forward (move about) nor they could have turned back. [As it happened with the Jews see Verse 7:166 The Quran]. Yusuf Ali And if it had been Our Will, We could have transformed them (to remain) in their places; then should they have been unable to move about, nor could they have returned (after error). Dr. Ghali And if We had (so) decided, We would have indeed disfigured them in (spite of) their situation; then in no way could they be passing, nor could they return. Tafsir al-Jalalayn And had We willed We would have transformed them, [into] apes or swine or stones, in their place (mak?natihim, variant reading has mak?n?tihim, the plural of mak?na, meaning mak?n, in other words ‘in their dwellings’); then they would have neither been able to go ahead nor to return, in other words, they would not then be able to come and go.
36:68	Transliteration Waman nuAAammirhu nunakkis-hu fee alkhalqiafala yaAAqiloon Sahih International And he to whom We grant long life We reverse in creation; so will they not understand? Muhsin Khan And he whom We grant long life, We reverse him in creation (weakness after strength). Will they not then understand? Yusuf Ali If We grant long life to any, We cause him to be reversed in nature: Will they not then understand? Dr. Ghali And to whomever We give long life, We cause him to relapse in creation. Do they then not consider? Tafsir al-Jalalayn And whomever We give long life, by prolonging his term [of life], We cause him to regress (nankushu; a variant reading has [2nd verbal form] nunakkishu, derived from al-tank?s) in creation, that is, in terms of his physical form, so that after having enjoyed strength and youth, he becomes feeble and decrepit. Will they then not understand?, that One Who is able to effect such [a state] — with which they are familiar — is also able to resurrect, that they might then become believers? (a variant reading [for ya‘qil?na, ‘they understand’] has [the second person plural] ta‘qil?na, ‘you understand’).
36:69	Transliteration Wama AAallamnahu ashshiAArawama yanbaghee lahu in huwa illa thikrunwaqur-anun mubeen Sahih International And We did not give Prophet Muhammad, knowledge of poetry, nor is it befitting for him. It is not but a message and a clear Qur'an Muhsin Khan And We have not taught him (Muhammad SAW) poetry, nor is it meet for him. This is only a Reminder and a plain Quran. Yusuf Ali We have not instructed the (Prophet) in Poetry, nor is it meet for him: this is no less than a Message and a Qur'an making things clear: Dr. Ghali And in no way did We teach him (The Prophet) poetry; and in no way does it behoove him. Decidedly (this revelation) it is nothing (else) except a Remembrance and an evident Qur'an. Tafsir al-Jalalayn And We did not teach him, that is, the Prophet, poetry — this was [revealed] to refute their saying, ‘This Qur’?n that he has brought is but poetry!’ — nor is it, poetry, seemly, [nor is it] facilitated, for him. It — that which he has brought — is just Remembrance, an admonition, and a Qur’?n that clarifies, that manifests [God’s] rulings and other matters;
36:70	Transliteration Liyunthira man kana hayyanwayahiqqa alqawlu AAala alkafireen Sahih International To warn whoever is alive and justify the word against the disbelievers. Muhsin Khan That he or it (Muhammad SAW or the Quran) may give warning to him who is living (a healthy minded the believer), and that Word (charge) may be justified against the disbelievers (dead, as they reject the warnings). Yusuf Ali That it may give admonition to any (who are) alive, and that the charge may be proved against those who reject (Truth). Dr. Ghali That he may warn whomever is living and that the Saying may come true against the disbelievers. Tafsir al-Jalalayn that he may warn (li-yundhira; or read li-tundhira, ‘that you may warn’), therewith, whoever is alive, able to comprehend what is being said to him — and such are the believers — and that the Word, of chastisement [from God], may be fulfilled against the disbelievers, who are like the dead, unable to comprehend what is said to them.
36:71	Transliteration Awa lam yaraw anna khalaqnalahum mimma AAamilat aydeena anAAaman fahumlaha malikoon Sahih International Do they not see that We have created for them from what Our hands have made, grazing livestock, and [then] they are their owners? Muhsin Khan Do they not see that We have created for them of what Our Hands have created, the cattle, so that they are their owners. Yusuf Ali See they not that it is We Who have created for them - among the things which Our hands have fashioned - cattle, which are under their dominion?- Dr. Ghali And have they not seen that We created for them, of what Our Hands did, cattle (Ancam includes cattle, camels, sheep and goats) so that they are their possessors. Tafsir al-Jalalayn Or, have they not seen, have they [not] realised (the interrogative is meant as an affirmative, and the w?w inserted therein [in a-wa-lam] is for supplementation) that We have created for them, and for all human beings, of what Our hands worked, [of] what We have made without any partner or helper, cattle, namely, camels, cows and sheep, so that they are their owners?, masters [controlling them].
36:72	Transliteration Wathallalnaha lahumfaminha rakoobuhum waminha ya/kuloon Sahih International And We have tamed them for them, so some of them they ride, and some of them they eat. Muhsin Khan And We have subdued them unto them so that some of them they have for riding and some they eat. Yusuf Ali And that We have subjected them to their (use)? of them some do carry them and some they eat: Dr. Ghali And We have made them meekly subservient (Literally: humiliated) to them, so that (some) of them they have for riding, and (some) they eat. Tafsir al-Jalalayn And We have subdued, We have disposed, these [cattle] for them, so that some of them provide rides for them and some of them they eat.
36:73	Transliteration Walahum feeha manafiAAu wamasharibuafala yashkuroon Sahih International And for them therein are [other] benefits and drinks, so will they not be grateful? Muhsin Khan And they have (other) benefits from them (besides), and they get (milk) to drink, will they not then be grateful? Yusuf Ali And they have (other) profits from them (besides), and they get (milk) to drink. Will they not then be grateful? Dr. Ghali And (other) uses they have in them, and (various) drinks. Will they not then thank (Us)? Tafsir al-Jalalayn And there are other benefits for them therein, such as their wool, fur and hairs, and drinks, [made] from their milk (mash?rib is the plural of mashrab meaning shurb, ‘a drink’; or [what is meant is] the place [from which the drink issues]). Will they not then give thanks?, to the One Who has bestowed these graces upon them and so become believers? In other words, they do not do [any of] this.
36:74	Transliteration Wattakhathoo min dooni Allahialihatan laAAallahum yunsaroon Sahih International But they have taken besides Allah [false] deities that perhaps they would be helped. Muhsin Khan And they have taken besides Allah aliha (gods), hoping that they might be helped (by those so called gods). Yusuf Ali Yet they take (for worship) gods other than Allah, (hoping) that they might be helped! Dr. Ghali And they have taken to themselves, apart from Allah, gods that possibly they would be given victory. Tafsir al-Jalalayn And they have taken besides God, in other words, other than Him, [other] gods, idols, which they worship, that perhaps they might be helped, protected against God’s chastisement by their gods’ interceding for them, as they are wont to claim.
36:75	Transliteration La yastateeAAoona nasrahumwahum lahum jundun muhdaroon Sahih International They are not able to help them, and they [themselves] are for them soldiers in attendance. Muhsin Khan They cannot help them, but they will be brought forward as a troop against those who worshipped them (at the time of Reckoning). Yusuf Ali They have not the power to help them: but they will be brought up (before Our Judgment-seat) as a troop (to be condemned). Dr. Ghali They are unable to vindicate them, (though) they (The disbelievers) be hosts (readily) presented to them. Tafsir al-Jalalayn They, their gods, cannot help them — they are being treated as [though they were] rational beings — and they, their idol gods, are their host, as they claim, their supporters, ever-present, [but] in the Fire, together with them.
36:76	Transliteration Fala yahzunka qawluhum innanaAAlamu ma yusirroona wama yuAAlinoon Sahih International So let not their speech grieve you. Indeed, We know what they conceal and what they declare. Muhsin Khan So let not their speech, then, grieve you (O Muhammad SAW). Verily, We know what they conceal and what they reveal. Yusuf Ali Let not their speech, then, grieve thee. Verily We know what they hide as well as what they disclose. Dr. Ghali So do not let their saying grieve you. Surely We know whatever they keep secret and whatever they make public. Tafsir al-Jalalayn So do not be grieved by their remarks, to you, that you have not been sent [by God] and otherwise. Assuredly We know what they conceal and what they proclaim, in this respect and otherwise, and We will requite them accordingly.
36:77	Transliteration Awa lam yara al-insanu annakhalaqnahu min nutfatin fa-itha huwa khaseemunmubeen Sahih International Does man not consider that We created him from a [mere] sperm-drop - then at once he is a clear adversary? Muhsin Khan Does not man see that We have created him from Nutfah (mixed male and female discharge semen drops). Yet behold! He (stands forth) as an open opponent. Yusuf Ali Doth not man see that it is We Who created him from sperm? yet behold! he (stands forth) as an open adversary! Dr. Ghali And has not man seen that We created him of a sperm-drop? Then, only then, is he evidently a constant adversary. Tafsir al-Jalalayn Or has man — namely, [the like of] al-‘?s? b. W?’il — not seen, [has he not] realised, that We created him from a drop, of sperm [and so on in stages] until We made him powerful and strong. Then lo! he is an open adversary, severely antagonistic towards Us, [openly] making this manifest by his denial of resurrection.
36:78	Transliteration Wadaraba lana mathalanwanasiya khalqahu qala man yuhyee alAAithamawahiya rameem Sahih International And he presents for Us an example and forgets his [own] creation. He says, "Who will give life to bones while they are disintegrated?" Muhsin Khan And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones when they have rotted away and became dust?" Yusuf Ali And he makes comparisons for Us, and forgets his own (origin and) Creation: He says, "Who can give life to (dry) bones and decomposed ones (at that)?" Dr. Ghali And he has struck for Us a similitude and forgotten his creation. He has said, "Who will give life to the bones (after) they are rotten?" Tafsir al-Jalalayn And he strikes for Us a similitude, in this respect, and forgets [the manner of] his creation, from a sperm-drop, a thing more curious than his similitude; he says, ‘Who will revive the bones when they are rot?’, in other words, [when they have become] withered (He does not say ram?matun, ‘decayed’, because it [ram?mun, ‘rot’] is a noun and not an adjective). It is reported that he [al-‘?s?] took some withered bones and crushed them into pieces and said to the Prophet (s), ‘Do you think that God can revive these [bones] after they have decayed and become rot?’ And so the Prophet (s) said, ‘Yes indeed! And He will also throw you into the Fire’.
36:79	Transliteration Qul yuhyeeha allatheeanshaaha awwala marratin wahuwa bikulli khalqin AAaleem Sahih International Say, "He will give them life who produced them the first time; and He is, of all creation, Knowing." Muhsin Khan Say: (O Muhammad SAW) "He will give life to them Who created them for the first time! And He is the All-Knower of every creation!" Yusuf Ali Say, "He will give them life Who created them for the first time! for He is Well-versed in every kind of creation!- Dr. Ghali Say, "He will give them life, (He) Who brought them into being the first time, and He is Ever-Knowing of every (kind) of creation, Tafsir al-Jalalayn Say: ‘He will revive them Who originated them the first time, and He is Knower of all creation, [of every single] creature, generally and in detail, before and after it has been created —
36:80	Transliteration Allathee jaAAala lakum mina ashshajarial-akhdari naran fa-itha antum minhutooqidoon Sahih International [It is] He who made for you from the green tree, fire, and then from it you ignite. Muhsin Khan He, Who produces for you fire out of the green tree, when behold! You kindle therewith. Yusuf Ali "The same Who produces for you fire out of the green tree, when behold! ye kindle therewith (your own fires)! Dr. Ghali Who has made for you out of the green trees fire; then, only then, from it you do kindle." Tafsir al-Jalalayn He Who has made for you, and for all human beings, fire from the green tree, namely, [from] the markh and ‘af?r [variety], or [from] all trees, except for the jujube (‘unn?b), and, behold, from it you kindle’, [from it] you strike fire: this is proof of the power [of God] to resurrect, for in this [example of the green tree] He has combined [the elements of] water, fire and wood; but neither the water extinguishes the fire, nor does the fire ignite the wood.
36:81	Transliteration Awa laysa allathee khalaqa assamawatiwal-arda biqadirin AAala an yakhluqamithlahum bala wahuwa alkhallaqu alAAaleem Sahih International Is not He who created the heavens and the earth Able to create the likes of them? Yes, [it is so]; and He is the Knowing Creator. Muhsin Khan Is not He, Who created the heavens and the earth Able to create the like of them? Yes, indeed! He is the All-Knowing Supreme Creator. Yusuf Ali "Is not He Who created the heavens and the earth able to create the like thereof?" - Yea, indeed! for He is the Creator Supreme, of skill and knowledge (infinite)! Dr. Ghali And is not (The One) Who created the heavens and the earth (always) Determiner over creating the like of them? Yes indeed, and He is The Superb Creator, The Ever-Knowing. Tafsir al-Jalalayn Is not He Who created the heavens and the earth, in all their immensity, able to create the like of them?, namely, human beings, in all their minuteness? Yes indeed, He is able to do this — God Himself replies here. And He is the Creator (khall?q means Creator of many things), the Knower, of all things.
36:82	Transliteration Innama amruhu itha aradashay-an an yaqoola lahu kun fayakoon Sahih International His command is only when He intends a thing that He says to it, "Be," and it is. Muhsin Khan Verily, His Command, when He intends a thing, is only that He says to it, "Be!" and it is! Yusuf Ali Verily, when He intends a thing, His Command is, "be", and it is! Dr. Ghali Surely His Command, if He wills a thing, is only to say to it, "Be!" and it is. Tafsir al-Jalalayn His command, His affair, when He wills a thing, that is, [when He will] to create something, is just to say to it ‘Be’, and it is (a variant reading [for fa-yak?nu] has fa-yak?na, as a supplement to yaq?la, ‘to say’).
36:83	Transliteration Fasubhana allathee biyadihimalakootu kulli shay-in wa-ilayhi turjaAAoon Sahih International So exalted is He in whose hand is the realm of all things, and to Him you will be returned. Muhsin Khan So Glorified is He and Exalted above all that they associate with Him, and in Whose Hands is the dominion of all things, and to Him you shall be returned. Yusuf Ali So glory to Him in Whose hands is the dominion of all things: and to Him will ye be all brought back. Dr. Ghali So All Extolment be to Him in Whose Hand is the Dominion of everything, and to Him you will be returned. way could they be passing, nor could they return Tafsir al-Jalalayn So glory be to Him in Whose hand is the dominion of all things (malak?t means mulk: the w?w and t?’ have been added for hyperbole) and to Whom you will be returned, restored, in the Hereafter.

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