Bismi Allahi arrahmani arraheem
tafseer
Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Hafiz Ibn Kathir and many others, regard it as a Makki Surah, and, according to Allama Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madinah, and some others say that it was revealed at Makkah but vv. 8-10 of it were sent down at Madinah.
As
far as the subject matter and the style of the Surah are concerned,
these are very different from those of the Madani Surahs. A little study
of it rather shown that it is not only a Makki Surah but it was
revealed during the earliest period at Makkah, which began just after
the revelation of the first seven verses of Surah Al-Muddaththir. As for
vv 8-10, they are so naturally set in the theme of the Surah that if
they are read in their proper context, no one can say that the theme
preceding and following them had been sent down 15 to 16 years earlier
but these three verses which were revealed many years later were
inserted here unnaturally.
In
fact, the basis of the idea that this Surah; or some verses of it were
revealed at Madinah, is a tradition which has related from Ibn Abbas
(may Allah bless him). He says that once Hadrat Hasan and Husain fell
ill The Holy Prophet and some of his Companions visited them. They
wished Hadrat Ali to make a vow to Allah for the recovery of the two
children. Thereupon, Hadrat Ali, Hadrat Fatimah and Fiddah their maid
servant, vowed a fast of three days if Allah restored the children to
health. The children recovered by the grace of Allah and the three of
them began to fast as avowed. As there was nothing to eat in the house,
Hadrat Ali borrowed three measures (sa') of barley from somebody
(according to another tradition, earned through labor). When on the
first day they sat down to eat after breaking the fast, a poor man came
and begged for food.
They gave all their food to him, drank water and retired to bed. The next day when they again sat down to eat after breaking the fast, an orphan came and begged for something. They again gave away the whole food to him, drank water and went to bed. On the third day when they were just going to eat after breaking the fast, a captive came up and begged for food likewise. Again the whole food was given away to him. On the fourth day Hadrat Ali took both the children with him and went before the Holy Prophet (upon whom be peace). The Holy Prophet (on whom be peace) seeing the weak condition of the three, returned with them to the house of Hadrat Fatimah and found her lying in a corner half dead with hunger. This moved him visibly.
In
the meantime the Angel Gabriel (peace be on him) came and said; "Look,
Allah has congratulated you on the virtues of the people of your
house!"When the Holy Prophet asked what it was, he recited this whole
Surah in response. (According to Ibn Mahran's tradition, he recited it
from verse 5 till the end. But the tradition which Ibn Marduyah has
related from Ibn Abbas only says that the verse Wa yut'imun-at ta'am...
was sent down concerning Hadrat Ali and Hadrat Fatimah; there is no
mention of this story in it). This whole story has been narrated by Ali
bin Ahmad al-Wahidi in his Commentary of the Qur'an, entitled Al'Basit,
and probably from the same it has been taken by Zamakhshari, Razi,
Nisaburi and others.
In
the first place, this tradition is very weak as regards its chain of
transmission. Then, from the point of view of its subject matter also,
it is strange that when a poor man, or an orphan, or a captive, comes to
beg for food, he is given all the food. He could be given one member's
food and the five of them could share the rest of it among
themselves:Then this also is incredible that illustrious persons like
Hadrat Ali and Hadrat Fatimah, who possessed perfect knowledge of Islam,
should have regarded it as an act of virtue to keep the two children,
who had just recovered their health and were still weak, hungry for
three consecutive days. Moreover, in respect of the captives also, it
has never been a practice under the Islamic government that they should
be left to beg for food for themselves. For if they were prisoners of
the government, the government itself was responsible to arrange food
and clothing for them, and if they were in an individual's custody, he
was made responsible to feed and clothe them. Therefore, it was not
possible that in Madinah a captive should have gone about begging food
from door to door
. However, overlooking the weaknesses of transmission and the probability of subject matter, even if the narrative is accepted as it goes, at the most what it shows is that when the people of the Holy Prophet's house acted righteously as they did, Gabriel came and gave him the good news that Allah had much appreciated their act of virtue, for they had acted precisely in the righteous way that Allah had commanded in these verses of Surah Ad-Dahr. This does not necessitate that these verses too were sent down on that very occasion. The same is the case with many traditions concerning the occasion of revelation. When about a certain verse it is said that it was sent down on a particular occasion, it in fact does not mean that the verse was sent down on the very occasion the incident took place. But it means that the verse applies precisely and exactly to the incident. Imam Suyuti in Al-Itqan has quoted this from Hafiz Ibn Taimiyyah:
"When
the reporters say that a verse was sent down concerning a particular
incident, it sometimes implies that the same incident (or matter)
occasioned its revelation, and sometimes that the verse applies to the
matter although it may not have occasioned its revelation."Further on he
quotes Imam Badr ad-Din Zarkashi's view from his Al-Burhan fi Ulum
al-Quran:"It is well known in respect of the Companions and their
immediate successors that when one of them says that a verse was sent
down concerning a particular matter, it means that the ruling contained
in it applied to that matter and not that the matter itself occasioned
the revelation of the verse. Thus, it only uses the ruling of the verse
for the purpose of reasoning and not for stating a fact." (Al-Itqan fi
Ulum al-Quran, vol. I, p. 31, Ed. 1929).
Theme and Subject Matter
The
theme of this Surah is to inform man of his true position in the world
and to tell him that if he understood his true position rightly and
adopted the attitude of gratefulness, he would meet with such and such
good end, and if he adopted the way of disbelief, he would meet with
such and such evil ends In the longer Surahs of the Qur'an this same
theme has been presented at length, but a special characteristic of the
style of the earliest Surahs revealed at Makkah is that the subjects
dealt with at length in the later period, "have been presented in a
brief but highly effective way in this period in such concise, elegant
sentences as may automatically be preserved in the memory of the
hearers.
In
this Surah, first of all man has been reminded that there was a time
when he was nothing; then a humble beginning of him was made with a
mixed drop of sperm and ovum of which even his mother was not aware;
even she did not know that he had been conceived nor anyone else seeing
the microscopic cell could say that it was a man, who in future would
become the best of creation on the earth. After this, man has been
warned, so as to say: "Beginning your creation in this way We have
developed and shaped you into what you are today in order to test and
try you in the world. That is why, unlike other creatures, you were made
intelligent and sensible and were shown both the way of gratitude and
the way of ingratitude clearly so that you may show, in the interval
that you have been granted here for work, whether you have emerged as a
grateful servant from the test or an unbelieving, Un- grateful wretch!"
Then,
just in one sentence, it has been stated decisively what will be the
fate to be met with in the Hereafter by those who emerged as unbelievers
from this test.
After
this, in vv. 5-22 continuously, the blessings with which those who do
full justice to servitude in the world, will be favored, have been
mentioned in full detail. In these verses, not only have their best
rewards been mentioned but they have also been told briefly what are the
acts on the basis of which they would become worthy of those rewards.
Another special characteristic of the earliest Surahs revealed at Makkah
is that besides introducing in them briefly the fundamental beliefs and
concepts of Islam, here and there, those moral qualities and virtuous
acts have been mentioned, which are praiseworthy according to Islam, and
also those evils of deed and morality of which Islam strives to cleanse
human life. And these two things have not been mentioned with a view to
show what good or evil result is entailed by them in the transitory
life of the world, but they have been mentioned only to point out what
enduring results they will produce in the eternal and everlasting life
of the Hereafter, irrespective of whether an evil quality may prove
useful or a good quality may prove harmful in the world.
This
is the subject matter of the first section (vv. 1-22). In the second
section, addressing the Holy Prophet (upon whom be peace), three things
have been stated: first, that "it is in fact We Ourself Who are
revealing this Qur'an piecemeal to you, and this is intended to inform
the disbelievers, not you, that the Qur'an is not being fabricated by
Muhammad (upon whom be Allah's peace and blessings) but it is "We Who
are revealing it, and it is Our Own wisdom which requires that We should
reveal it piece by piece and not all at once."Second, the Holy Prophet
has been told: "No matter how long ,it may take for the decree of your
Lord to be enforced and no matter what afflictions may befall you in the
meantime, in any case you should continue to perform your mission of
Apostleship patiently, and not to yield to the pressure tactics of any
of these wicked and unbelieving people."The third thing he has been told
is: "Remember Allah day and night, perform the Prayer and spend your
nights in the worship of Allah, for it is these things which sustain and
strengthen those who call to Allah in the face of iniquity and
disbelief."
Then
in one single sentence, the actual cause of the disbelievers wrong
attitude has been stated: they have forgotten the Hereafter and are
enamored of the world. In the second sentence, they have been warned to
the effect: "You have not come into being by yourself: We have created
you. You have not made these broad chests, and strong, sturdy hands and
feet for yourselves, it is We Who made these for you; and it so lies in
Our power to treat you as We please. We can distort your figures, We can
destroy you and replace you by some other nation. We can cause you to
die and can recreate you in whatever form We like."
In
conclusion, it has been said: This is an Admonition: whoever wills may
accept it and take a path to his Lord. But man's own will and desire is
not everything in the world. No one's will and desire can be fulfilled
unless Allah (also) so wills. And Allah's willing is not haphazard:
whatever He wills, He wills it on the basis of His knowledge and wisdom.
He admits into His mercy whomever He regards as worthy of His mercy on
the basis of His knowledge and wisdom, and He has prepared a painful
torment for those whom He finds unjust and wicked.
1Most
of the commentators and translators have taken hal in the first
sentence hal ata alal-insan-i, in the meaning of qad. Accordingly, they
interpret this sentence to mean; "No doubt, there has indeed passed on
man a time." But, in fact, the word hal in Arabic is used only as an
interrogative particle, and its object is not to ask a question in every
case, but this apparently interrogative particle is used in different
meanings on different occasions. For example, sometimes, in order to
find out whether a certain incident has taken place or not, we ask: "Has
this thing happened?" Sometimes we do not mean to ask a question but to
deny something and we express the denial, thus: "Can any other also do
this?"
Sometimes
we want somebody to affirm something and so ask him: "Have I paid what
was due to you? And sometimes we do not intend to have something just
affirmed but we put a question in order to make the addressee pay
particular attention to something which follows his affirmation as a
sequel. For example, we ask someone: "Have I harmed you in any way'?"
The object is not only to make him affirm that one has not done him any
harm, but also to make him think how far one is justified to harm
somebody who has not harmed him in any way. The interrogative sentence
in the verse before us illustrates this last meaning. The object is not
only to make man affirm that there has indeed passed on him such a
period of time but also to make him think that the God Who developed and
shaped him into a perfect man from an insignificant, humble beginning,
would not be helpless to create him once again.
In
the second sentence, hin um-min ad-dahr the word dahr implies the
endless time, the beginning and end of which are unknown to man and here
is the particular period of tune which might at some time have passed
during this endless period. What is meant to be said is that in this
immensely long span of time there has passed a long period when human
race was altogether non-existent. Then a time came in it when a species
called Man was created, and in the same period a time has passed on
every person when a beginning was made to bring him into existence from
nothingness.
The
third sentence, "when he was not yet a thing worthy of mention" implies
that a part of him existed in the form of a microscopic gene in the
sperm drop of the father and a part in the form of a microscopic ovum in
the mother. For long ages man did not even know that he comes into
being when the sperm gene and the ovum combine. Now both have been
observed by means of powerful microscopes but even now no one can say
how much of man exists in the father's germ and how much in the mother's
ovum. Then, the initial cell that comes into being by the combination
of the two at the time of conception is such an insignificant thing that
it can be seen only through highly powerful microscopes and seeing it
also no one at first sight can claim that it is a man taking shape, nor
that even if a man emerges from this humble beginning, what will be his
size and stature, what will be his form and figure, and what will be his
capabilities and personality like. This is the meaning of the sentence
that at that tithe he was not yet a thing worthy of any mention although
a beginning of his being as a man had been made.
2"From
a mixed sperm-drop": from the intermingling of the male sperm with the
female ovum and not separately from the sperm and the ovum.
3This
shows man's real position in the world and the position of the world
for man. He is not like the trees and animals that the object of his
creation be fulfilled on the earth itself, and he should die and perish
here after he has played his appointed role over a period of time
according to the law of nature. Furthermore, this world is neither a
place of punishment for him, as the monks think, nor a place of rewards
as the believers of the law of transmigration think, nor a place of
entertainment and enjoyment, as the materialists think, nor a
battlefield, as the followers of Darwin and Marx think, but in fact it
is a place of test and trial for him. That which he regards as his age,
is in fact the time given him for the test. Whatever powers and
capabilities he has been given in the world, the thing, that have been
placed under his control and authority, the various positions and
capacities in which he functions, and the relationships that he enjoys
with other men, all these are the countless papers of the test and this
test continues till the last breath of his life. The result is not to be
announced in this world but in the Hereafter when all his answer-books
will have been assessed, decision will be given whether he has come out
successful or failed.
And
his success or failure wholly depends on what he thought of himself
while he functioned here and how he answered the papers that were given
him here. If he believed that he had no God, or that he was the slave of
many gods, and while answering the papers thought that he was not to be
held accountable before his Creator in the Hereafter, his whole
lifework went wrong. And if he regarded himself as the slave of One God
and worked in the way approved by God, with the accountability of the
Hereafter always in view, he stood successful in the test. (This theme
has occurred at many places in the Qur'an and has been dealt with at
length in the corresponding notes. It is not possible to give all the
references, but those who are interested in it may see the explanation
of it in its different aspects under "Test and Trial" in the Index. In
no other book beside the Qur'an has this truth been explained at such
length ) .
4The
word sami' (hearing) and basir (seeing) in the original actually imply
being "sensible and intelligent". These words of the Arabic language are
never used in respect of the animal although it also hears-and sees.
Thus, hearing and seeing here do not imply the powers of hearing and
seeing which have been given to the animals too, but those means through
which man obtains knowledge and then draws conclusions from it.
Besides, since hearing and seeing are among the most important means of
knowledge for man, only these two have been mentioned briefly; otherwise
it actually implies giving man all those senses of the body by which he
gathers information.
Then
the senses given to man are quite different in their nature from those
given to animals, for at the back of every sense he has a thinking
brain, which collects information gained through the senses; arranges
it, draws conclusions from it, forms opinions, and then takes some
decisions which become the basis of his attitude and conduct in life.
Hence, after saying, "We created man in order to try him," to say,
"therefore, We made him capable of hearing and seeing¦ actually contains
the meaning that Allah save him the faculties of knowledge and reason
to enable him to take the test. Obviously, if this were not the meaning
and the meaning of making man hearing and seeing just implied the one
who could hear and see, then a blind and deaf person would stand
exempted from the test, whereas unless a person is utterly devoid of
knowledge and reason, there can be no question of his being exempted
from the test.
5That
is, "We did not just leave him to himself after giving him the powers
of knowledge and reason, but We also guided him so that he knows which
is the path of gratefulness and which of ungratefulness, so that
whichever path he chooses in his later life, he himself is responsible
for it. In Surah Al-Balad, the same subject has been expressed, thus
"And We showed him both the conspicuous ways (of good and evil)." And in
Surah Ash-Shams, thus "By the human self, and by Him Who balanced it
(with all the external and internal powers), then inspired it with its
wickedness and its piety " When all these explanations are kept in view
and also those detailed statements of the Qur'an in which it has been
stated what arrangements Allah has made for man's guidance in the world,
it becomes evident that in this verse "showing the way" does not imply
any one form of guidance but many forms of it which arc limitless and
countless. For example.
(1)
Along with the faculties of knowledge and reason man has also been
endowed with a moral sense by which he discerns between good and evil,
regards some acts and qualities as evil even if he himself is involved
in them, and regards some other acts and qualities as good even if he
himself is avoiding them. So much so that even those people who for the
satisfaction of their selfish motives and desires have invented
philosophies by which they have justified many evils for themselves,
protest loudly when they are themselves treated with the same evils by
others, and then it becomes known that in spite of their false
philosophies they actually regard them as evil. Likewise, when a man
himself is benefited by a good treatment from another person, he is from
within forced to commend and appreciate it even though he might be
looking upon good acts and qualities as ignorance folly and antiquated
things,
(2)
In every man Allah has placed the faculty of Conscience (the lawwamah),
which checks and pricks him every time he is about to commit an evil,
or is in the process of committing it, or has already committed it.
However hard man may try to silence his Conscience or make it
insensitive, he does not have the power to destroy it completely. He may
become shameless and prove himself to be absolutely devoid of the
Conscience, he may also try to deceive the world by argumentation, he
may even invent a thousand excuses to justify his acts in order to
deceive himself, but despite all this the censor that Allah has placed
in his nature is so active and powerful that it does not let remain
hidden from an evil person what he actually is. This same thing has been
stated in Surah Al-Qiyamah, thus: "Man knows his own self best even
though he may offer many excuses." (v. 15)
(3)
In man's own self and outside him, from the earth to the heavens, there
lie scattered in the universe countless such signs which clearly show
that all this could not happen without a God, nor could there be many
gods to create this life and control and administer it. Likewise, these
very signs, inside man and outside him, clearly point also to the
Resurrection and Hereafter. If man shuts down his eyes on them, or
refuses to ponder over them intelligently, or avoids to admit the truths
which they point out, he himself would be to blame. For Allah has shown
no negligence in laying out every possible sign of the truth for the
guidance of man.
(4)
Man does come across in his own life, and in the contemporary world and
in the experiences of past history, countless such incidents which
prove that a supreme power is ruling over him and the entire universe
before whom he is absolutely powerless, whose Will is dominant over
everything and whose help he needs at every moment. These experiences
and observations which point to the truth do not exist only outside him
but in man's own nature as well there exists the evidence of the
existence of the supreme power on the basis of which even the most
confirmed atheist spreads out his hands in prayer before God when in
distress and the most hardened polytheist abandons all false gods and
starts invoking One God only for help.
(5)
Man's intellect and his nature assert positively that crime ought to be
punished and good deeds ought to be rewarded. On this very basis in
every society of the world a system of the courts is established in one
form or another, and the services and works, which are regarded as
commendable are also rewarded in one way or another. This is a clear
proof of the fact that there is a necessary relationship between
morality and the law of retribution, which man cannot possibly deny.
Now, if it is admitted that in this world there are countless such
crimes which cannot be punished at all. to say nothing of punishing them
fully and adequately, and there are also countless such virtues, which
cannot be rewarded at all, to say nothing of rewarding them fully and
adequately, there is no alternative but to acknowledge the Hereafter,
unless, of course, a foolish person may assume, or a stubborn person may
insist on having the opinion, that man who has been endowed with the
concept of justice, has taken birth in a world which in itself is devoid
of the concept of justice; and then it remains for him to answer the
question as to how and where from this man, who was born in such a
world, obtained this concept of justice.
To
reinforce these means of guidance Allah sent Messengers and revealed
Books in the world for the purpose of giving clear and definite guidance
to man; in these Books it was clearly explained what is the way of
gratefulness and what is the way of ungratefulness and unbelief and what
will be the consequences of following either way. The teaching brought
by the Prophets and the Books has spread throughout the world in
countless perceptible. and imperceptible ways, on such a large scale
that no section of human population has remained unaware of the concept
of God and the Hereafter, of the distinction between good and evil, and
of the moral principles and legal rulings presented by them, whether it
knows or does not know that it has obtained this knowledge only through
the teachings of the Prophets and the Books they brought. Even those who
disbelieve in the Prophets and the Books today, or are unaware of them,
also are following many of those things which have reached them
actually through their teachings while they do not know what is the real
source of these teachings.
6The
word abrar as used in the original implies the people who have done
full justice to their Lord's obedience, have carried out the duties
enjoined by Him and abstained from the things forbidden by Him.
7That
is, it will not be camphor-mixed water but a natural fountain, the
purity, coolness and agreeable odor of whose water will resemble
camphor.
8Although
the words 'ibad Allah (servants of Allah), or `ibad ar-Rehman (servants
of Rehman), can be used for all then literally, for every human being
is God's servant, yet wherever these words occur in the Qur'an they only
imply the righteous men. In other words, the wicked ones who have
excused themselves from Allah's servitude do not deserve that Allah
should honor them with the honorable title of ibad-Allah or ibad
ar-Rehman, attributing them to His own Holy Name.
9It
does not mean that they will use spades and shovels to dig out its
channels and will take out its branches whither so ever they please, but
that their one single command and desire will be enough to cause a
fountain to gush forth from wherever they please in Paradise.
10One
meaning of fulfilling the vow is that one should fulfill, second, that
one should fulfill what one has pledged oneself to do, third, that one
should fulfill what one has been enjoined; what is obligatory for one to
do, whether one has been enjoined it, or is self-imposed. Of these
three the second meaning is the best known and generally the same is
implied by fulfilling the vow. In any case, these righteous people have
been regarded as praiseworthy either because they carry out the duties
enjoined by Allah, or because if they vow to Allah to perform certain
good deeds which Allah has not enjoined on them, they fulfill even those
self imposed vows, not to speak of showing any negligence,in carrying
out the duties which Allah has actually enjoined on them.
As
for the commandments concerning the vow, we have explained these
briefly in E.N. 310 of Surah Al-Baqarah above, But it would be useful to
explain them at length here so as to enable the people to avoid the
errors and rid themselves of the misunderstandings with regard to
fulfilling the vow and learn the correct rules pertaining to it.
(1)
The jurists have mentioned four kinds of the vow: (a) that one should
pledge to Allah that one would perform such and such a good act to earn
His good pleasure; (b) that one should make a vow that one would perform
such and such a good act in gratitude to Allah if He fulfilled one's
such and such wish and desire. Both these kinds of the vow have been
termed nadhr tabarrur (i.e. vows for a good cause) by the jurists, and
it is agreed by all that it is obligatory to fulfill them. (c) That one
should pledge to do an unlawful thing or to refrain from an obligatory
thing; (d) that one should bind oneself to do a permissible thing, or to
refrain from an obligatory thing, or pledge to do an unworthy thing.
These two kinds of the vow have been termed nadhr lajaj (i.e. vow of
ignorance, disputation and stubbornness) by the jurists. About the third
kind of the vow it is agreed that it does not take place at all; and
about the fourth kind the juristic opinion is divided. Some jurists say
that it should be fulfilled; some others say that one should expiate the
breaking of the oath, and still others that one has the option to
fulfil the vow or to expiate it. According to the Shaf is and the
Malikis this vow does not take place at all, and according w the Hanafis
both these kinds of the vow entail expiation. (`Umdat al-Qari)
(2)
Several Ahadith show that the Holy Prophet (upon whom be peace) has
forbidden making a vow with a view to changing the destiny, or with a
view to making an offer to Allah that if He fulfilled one's such and
such wish, one would perform such and such good act, not in gratitude to
Allah, but in exchange for His ,help. Hadrat `Abdullah bin `Umar has
reported that once the Holy Prophet (upon whom be peace) while he
forbade the making of a vow, said; "It cannot avert anything which is
about to befall, but through it something is extracted from the miserly
person." (Muslim, Abu Da'ud), The last sentence of the Hadith means: The
miserly person is not prone to spend anything in the cause of Allah;
because of the vow he gives away something in charity in the greed that
Allah would accept his offer and change his destiny for him. Another
tradition from Hadrat `Abdullah bin 'Umar is to the effect;
"The Holy Prophet said: the vow can neither hasten anything nor defer anything, but through it something is extracted from the miserly person. " (Bukhari, Muslim). In another tradition he says that the Holy Prophet forbade making of the vow and said: "It does not bring any good, but it is a means whereby something is extracted from the miserly person." (Bukhari, Muslim). Several traditions on the same subject have been related by Muslim from Hadrat Abu Hurairah, and in one tradition which both Bukhari and Muslim have related, he reports that the Holy Prophet said: "As a matter of fact, the vow cannot bring the son of Adam anything which Allah has not ordained for him, but the vow sometimes coincides with the destiny itself and through it the Divine will takes out from the possession of the miserly person that which he was not inclined to give away willingly." This same theme is further explained by the tradition of Hadrat `Abdullah bin `Amr bin `As according to which the Holy Prophet (upon whom be peace) said: "True vow is that whereby Allah's goodwill and approval may be sought. " ( Tahavi)
Bismillaahir Rahmaanir Raheem
- Hal ataa 'alal insaani heenum minad dahri lam yakun shai'am mazkooraa
- Innaa khalaqnal insaana min nutfatin amshaajin nabta leehi faja'alnaahu samee'am baseeraa
- Innaa hadainaahus sabeela immaa shaakiranw wa immaa kafoora
- Innaaa a'tadnaa lilkaa fireena salaasila wa aghlaalanw wa sa'eeraa
- Innal abraara yashra boona min kaasin kaana mizaa juhaa kaafooraa
- 'Aynany yashrabu bihaa 'ibaadul laahi yufajjiroonahaa tafjeeraa
- Yoofoona binnazri wa yakhaafoona yawman kaana sharruhoo mustateeraa
- Wa yut''imoonat ta'aama 'alaa hubbihee miskeenanw wa yateemanw wa aseeraa
- Innaamaa nut'imukum li wajhil laahi laa nureedu minkum jazaaa'anw wa laa shukooraa
- Innaa nakhaafu mir Rabbinna Yawman 'aboosan qamtareeraa
- Fa waqaahumul laahu sharra zaalikal yawmi wa laqqaahum nadratanw wa surooraa
- Wa jazaahum bimaa sabaroo janatanw wa hareeraa
- Muttaki'eena feeha 'alal araaa 'iki laa yarawna feehaa shamsanw wa laa zamhareeraa
- Wa daaniyatan 'alaihim zilaaluhaa wa zullilat qutoofu haa tazleela
- Wa yutaafu 'alaihim bi aaniyatim min fiddatinw wa akwaabin kaanat qawaareeraa
- Qawaareera min fiddatin qaddaroohaa taqdeeraa
- Wa yuskawna feehaa kaasan kaana mizaajuhaa zanjabeelaa
- 'Aynan feeha tusammaa salsabeelaa
- Wa yatoofu 'alaihim wildaanum mukhalladoona izaa ra aytahum hasibtahum lu'lu 'am mansoora
- Wa izaa ra ayta samma ra ayta na'eemanw wa mulkan kabeera
- 'Aaliyahum siyaabu sundusin khudrunw wa istabraq, wa hullooo asaawira min fiddatinw wa saqaahum Rabbuhum sharaaban tahooraa
- Innaa haazaa kaana lakum jazz 'anw wa kaana sa'yukum mashkooraa
- Innaa nahnu nazzalnaa 'alaikal quraana tanzeelaa
- Fasbir lihukmi Rabbika wa laa tuti' minhum aasiman aw kafooraa
- Wazkuris ma Rabbika bukratanw wa aseelaa
- Wa minal laili fasjud lahoo wa sabbihhu lailan taweelaa
- Inna haaa'ulaa'i yuhibboona 'aajilata wa yazaroona waraaa'ahum yawman saqeelaa
- Nahnu khalaqnaahum wa shadadnaaa asrahum wa izaa shi'naa baddalnaaa amsaala hum tabdeelaa
- Inna haazihee tazkiratun fa man shaaa'at takhaza ilaa rabbihee sabeela
- Wa maa tashaaa'oona illaa anyyashaaa'al laah; innal laahaa kaana'Aleeman Hakeema
- Yudkhilu mai yashaaa'u fee rahmatih; wazzaalimeena a'adda lahum 'azaaban aleemaa
- Transliteration: Bismillahir Rahmanir Rahim.
In the name of Allah, Most Gracious, Most Merciful.
- Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned?
- Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight.
- We showed him the Way: whether he be grateful or ungrateful (rests on his will).
- For the Rejecters we have prepared chains, yokes, and a blazing Fire.
- As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur,-
- A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance.
- They perform (their) vows, and they fear a Day whose evil flies far and wide.
- And they feed, for the love of Allah, the indigent, the orphan, and the captive,-
- (Saying),"We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.
- "We only fear a Day of distressful Wrath from the side of our Lord."
- But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and (blissful) Joy.
- And because they were patient and constant, He will reward them with a Garden and (garments of) silk.
- Reclining in the (Garden) on raised thrones, they will see there neither the sun´s (excessive heat) nor (the moon´s) excessive cold.
- And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility.
- And amongst them will be passed round vessels of silver and goblets of crystal,-
- Crystal-clear, made of silver: they will determine the measure thereof (according to their wishes).
- And they will be given to drink there of a Cup (of Wine) mixed with Zanjabil,-
- A fountain there, called Salsabil.
- And round about them will (serve) youths of perpetual (freshness): If thou seest them, thou wouldst think them scattered Pearls.
- And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent.
- Upon them will be green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver; and their Lord will give to them to drink of a Wine Pure and Holy.
- "Verily this is a Reward for you, and your Endeavour is accepted and recognised."
- It is We Who have sent down the Qur´an to thee by stages.
- Therefore be patient with constancy to the Command of thy Lord, and hearken not to the sinner or the ingrate among them.
- And celebrate the name of thy Lord morning and evening,
- And part of the night, prostrate thyself to Him; and glorify Him a long night through.
- As to these, they love the fleeting life, and put away behind them a Day (that will be) hard.
- It is We Who created them, and We have made their joints strong; but, when We will, We can substitute the like of them by a complete change.
- This is an admonition: Whosoever will, let him take a (straight) Path to his Lord.
- But ye will not, except as Allah wills; for Allah is full of Knowledge and Wisdom.
- He will admit to His Mercy whom He will; But the wrong-doers,- for them has He prepared a grievous Penalty.
- Transliteration: Bismillahir Rahmanir Rahim.
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