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سبأ

Hizb 44 | SABA 34:24 -> YASSINE (YAS-IN) 36:27

SABA · 103 verses · SABA 34:24 -> YASSINE (YAS-IN) 36:27

Surah 34 SABA

24 Say, "Who provides for you from the heavens and the earth?" Say, " Allah . And indeed, we or you are either upon guidance or in clear error."

25 Say, "You will not be asked about what we committed, and we will not be asked about what you do."

26 Say, "Our Lord will bring us together; then He will judge between us in truth. And He is the Knowing Judge."

27 Say, "Show me those whom you have attached to Him as partners. No! Rather, He [alone] is Allah , the Exalted in Might, the Wise."

28 And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know.

29 And they say, "When is this promise, if you should be truthful?"

30 Say, "For you is the appointment of a Day [when] you will not remain thereafter an hour, nor will you precede [it]."

31 And those who disbelieve say, "We will never believe in this Qur'an nor in that before it." But if you could see when the wrongdoers are made to stand before their Lord, refuting each other's words... Those who were oppressed will say to those who were arrogant, "If not for you, we would have been believers."

32 Those who were arrogant will say to those who were oppressed, "Did we avert you from guidance after it had come to you? Rather, you were criminals."

33 Those who were oppressed will say to those who were arrogant, "Rather, [it was your] conspiracy of night and day when you were ordering us to disbelieve in Allah and attribute to Him equals." But they will [all] confide regret when they see the punishment; and We will put shackles on the necks of those who disbelieved. Will they be recompensed except for what they used to do?

34 And We did not send into a city any warner except that its affluent said, "Indeed we, in that with which you were sent, are disbelievers."

35 And they said, "We are more [than the believers] in wealth and children, and we are not to be punished."

36 Say, "Indeed, my Lord extends provision for whom He wills and restricts [it], but most of the people do not know."

37 And it is not your wealth or your children that bring you nearer to Us in position, but it is [by being] one who has believed and done righteousness. For them there will be the double reward for what they did, and they will be in the upper chambers [of Paradise], safe [and secure].

38 And the ones who strive against Our verses to cause [them] failure - those will be brought into the punishment [to remain].

39 Say, "Indeed, my Lord extends provision for whom He wills of His servants and restricts [it] for him. But whatever thing you spend [in His cause] - He will compensate it; and He is the best of providers."

40 And [mention] the Day when He will gather them all and then say to the angels, "Did these [people] used to worship you?"

41 They will say, "Exalted are You! You, [O Allah ], are our benefactor not them. Rather, they used to worship the jinn; most of them were believers in them."

42 But today you do not hold for one another [the power of] benefit or harm, and We will say to those who wronged, "Taste the punishment of the Fire, which you used to deny."

43 And when our verses are recited to them as clear evidences, they say, "This is not but a man who wishes to avert you from that which your fathers were worshipping." And they say, "This is not except a lie invented." And those who disbelieve say of the truth when it has come to them, "This is not but obvious magic."

44 And We had not given them any scriptures which they could study, and We had not sent to them before you, [O Muhammad], any warner.

45 And those before them denied, and the people of Makkah have not attained a tenth of what We had given them. But the former peoples denied My messengers, so how [terrible] was My reproach.

46 Say, "I only advise you of one [thing] - that you stand for Allah , [seeking truth] in pairs and individually, and then give thought." There is not in your companion any madness. He is only a warner to you before a severe punishment.

47 Say, "Whatever payment I might have asked of you - it is yours. My payment is only from Allah , and He is, over all things, Witness."

48 Say, "Indeed, my Lord projects the truth. Knower of the unseen."

49 Say, "The truth has come, and falsehood can neither begin [anything] nor repeat [it]."

50 Say, "If I should err, I would only err against myself. But if I am guided, it is by what my Lord reveals to me. Indeed, He is Hearing and near."

51 And if you could see when they are terrified but there is no escape, and they will be seized from a place nearby.

52 And they will [then] say, "We believe in it!" But how for them will be the taking [of faith] from a place far away?

53 And they had already disbelieved in it before and would assault the unseen from a place far away.

54 And prevention will be placed between them and what they desire, as was done with their kind before. Indeed, they were in disquieting denial.

Surah 35 FATIR

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 [All] praise is [due] to Allah , Creator of the heavens and the earth, [who] made the angels messengers having wings, two or three or four. He increases in creation what He wills. Indeed, Allah is over all things competent.

2 Whatever Allah grants to people of mercy - none can withhold it; and whatever He withholds - none can release it thereafter. And He is the Exalted in Might, the Wise.

3 O mankind, remember the favor of Allah upon you. Is there any creator other than Allah who provides for you from the heaven and earth? There is no deity except Him, so how are you deluded?

4 And if they deny you, [O Muhammad] - already were messengers denied before you. And to Allah are returned [all] matters.

5 O mankind, indeed the promise of Allah is truth, so let not the worldly life delude you and be not deceived about Allah by the Deceiver.

6 Indeed, Satan is an enemy to you; so take him as an enemy. He only invites his party to be among the companions of the Blaze.

7 Those who disbelieve will have a severe punishment, and those who believe and do righteous deeds will have forgiveness and great reward.

8 Then is one to whom the evil of his deed has been made attractive so he considers it good [like one rightly guided]? For indeed, Allah sends astray whom He wills and guides whom He wills. So do not let yourself perish over them in regret. Indeed, Allah is Knowing of what they do.

9 And it is Allah who sends the winds, and they stir the clouds, and We drive them to a dead land and give life thereby to the earth after its lifelessness. Thus is the resurrection.

10 Whoever desires honor [through power] - then to Allah belongs all honor. To Him ascends good speech, and righteous work raises it. But they who plot evil deeds will have a severe punishment, and the plotting of those - it will perish.

11 And Allah created you from dust, then from a sperm-drop; then He made you mates. And no female conceives nor does she give birth except with His knowledge. And no aged person is granted [additional] life nor is his lifespan lessened but that it is in a register. Indeed, that for Allah is easy.

12 And not alike are the two bodies of water. One is fresh and sweet, palatable for drinking, and one is salty and bitter. And from each you eat tender meat and extract ornaments which you wear, and you see the ships plowing through [them] that you might seek of His bounty; and perhaps you will be grateful.

13 He causes the night to enter the day, and He causes the day to enter the night and has subjected the sun and the moon - each running [its course] for a specified term. That is Allah , your Lord; to Him belongs sovereignty. And those whom you invoke other than Him do not possess [as much as] the membrane of a date seed.

14 If you invoke them, they do not hear your supplication; and if they heard, they would not respond to you. And on the Day of Resurrection they will deny your association. And none can inform you like [one] Acquainted [with all matters].

15 O mankind, you are those in need of Allah , while Allah is the Free of need, the Praiseworthy.

16 If He wills, He can do away with you and bring forth a new creation.

17 And that is for Allah not difficult.

18 And no bearer of burdens will bear the burden of another. And if a heavily laden soul calls [another] to [carry some of] its load, nothing of it will be carried, even if he should be a close relative. You can only warn those who fear their Lord unseen and have established prayer. And whoever purifies himself only purifies himself for [the benefit of] his soul. And to Allah is the [final] destination.

19 Not equal are the blind and the seeing,

20 Nor are the darknesses and the light,

21 Nor are the shade and the heat,

22 And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves.

23 You, [O Muhammad], are not but a warner.

24 Indeed, We have sent you with the truth as a bringer of good tidings and a warner. And there was no nation but that there had passed within it a warner.

25 And if they deny you - then already have those before them denied. Their messengers came to them with clear proofs and written ordinances and with the enlightening Scripture.

26 Then I seized the ones who disbelieved, and how [terrible] was My reproach.

27 Do you not see that Allah sends down rain from the sky, and We produce thereby fruits of varying colors? And in the mountains are tracts, white and red of varying shades and [some] extremely black.

28 And among people and moving creatures and grazing livestock are various colors similarly. Only those fear Allah , from among His servants, who have knowledge. Indeed, Allah is Exalted in Might and Forgiving.

29 Indeed, those who recite the Book of Allah and establish prayer and spend [in His cause] out of what We have provided them, secretly and publicly, [can] expect a profit that will never perish -

30 That He may give them in full their rewards and increase for them of His bounty. Indeed, He is Forgiving and Appreciative.

31 And that which We have revealed to you, [O Muhammad], of the Book is the truth, confirming what was before it. Indeed, Allah , of His servants, is Acquainted and Seeing.

32 Then we caused to inherit the Book those We have chosen of Our servants; and among them is he who wrongs himself, and among them is he who is moderate, and among them is he who is foremost in good deeds by permission of Allah . That [inheritance] is what is the great bounty.

33 [For them are] gardens of perpetual residence which they will enter. They will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk.

34 And they will say, "Praise to Allah , who has removed from us [all] sorrow. Indeed, our Lord is Forgiving and Appreciative -

35 He who has settled us in the home of duration out of His bounty. There touches us not in it any fatigue, and there touches us not in it weariness [of mind]."

36 And for those who disbelieve will be the fire of Hell. [Death] is not decreed for them so they may die, nor will its torment be lightened for them. Thus do we recompense every ungrateful one.

37 And they will cry out therein, "Our Lord, remove us; we will do righteousness - other than what we were doing!" But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste [the punishment], for there is not for the wrongdoers any helper.

38 Indeed, Allah is Knower of the unseen [aspects] of the heavens and earth. Indeed, He is Knowing of that within the breasts.

39 It is He who has made you successors upon the earth. And whoever disbelieves - upon him will be [the consequence of] his disbelief. And the disbelief of the disbelievers does not increase them in the sight of their Lord except in hatred; and the disbelief of the disbelievers does not increase them except in loss.

40 Say, "Have you considered your 'partners' whom you invoke besides Allah ? Show me what they have created from the earth, or have they partnership [with Him] in the heavens? Or have We given them a book so they are [standing] on evidence therefrom? [No], rather, the wrongdoers do not promise each other except delusion."

41 Indeed, Allah holds the heavens and the earth, lest they cease. And if they should cease, no one could hold them [in place] after Him. Indeed, He is Forbearing and Forgiving.

42 And they swore by Allah their strongest oaths that if a warner came to them, they would be more guided than [any] one of the [previous] nations. But when a warner came to them, it did not increase them except in aversion.

43 [Due to] arrogance in the land and plotting of evil; but the evil plot does not encompass except its own people. Then do they await except the way of the former peoples? But you will never find in the way of Allah any change, and you will never find in the way of Allah any alteration.

44 Have they not traveled through the land and observed how was the end of those before them? And they were greater than them in power. But Allah is not to be caused failure by anything in the heavens or on the earth. Indeed, He is ever Knowing and Competent.

45 And if Allah were to impose blame on the people for what they have earned, He would not leave upon the earth any creature. But He defers them for a specified term. And when their time comes, then indeed Allah has ever been, of His servants, Seeing.

Surah 36 YASSINE (YAS-IN)

In the name of Allah, the Entirely Merciful, the Especially Merciful.

1 Ya, Seen.

2 By the wise Qur'an.

3 Indeed you, [O Muhammad], are from among the messengers,

4 On a straight path.

5 [This is] a revelation of the Exalted in Might, the Merciful,

6 That you may warn a people whose forefathers were not warned, so they are unaware.

7 Already the word has come into effect upon most of them, so they do not believe.

8 Indeed, We have put shackles on their necks, and they are to their chins, so they are with heads [kept] aloft.

9 And We have put before them a barrier and behind them a barrier and covered them, so they do not see.

10 And it is all the same for them whether you warn them or do not warn them - they will not believe.

11 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.

12 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.

13 And present to them an example: the people of the city, when the messengers came to it -

14 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."

15 They said, "You are not but human beings like us, and the Most Merciful has not revealed a thing. You are only telling lies."

16 They said, "Our Lord knows that we are messengers to you,

17 And we are not responsible except for clear notification."

18 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."

19 They said, "Your omen is with yourselves. Is it because you were reminded? Rather, you are a transgressing people."

20 And there came from the farthest end of the city a man, running. He said, "O my people, follow the messengers.

21 Follow those who do not ask of you [any] payment, and they are [rightly] guided.

22 And why should I not worship He who created me and to whom you will be returned?

23 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?

24 Indeed, I would then be in manifest error.

25 Indeed, I have believed in your Lord, so listen to me."

26 It was said, "Enter Paradise." He said, "I wish my people could know

27 Of how my Lord has forgiven me and placed me among the honored."

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Tafsir

Verse 24

Say: ‘Who provides for you from the heavens, rain, and [from] the earth?’, vegetation. Say: ‘God!’ — [even] if they do not say it, there is no other [valid] answer. And indeed either we or you are — in other words [either] one of the two parties [is] — rightly guided or in manifest error. The ambiguity here [concerning which of the two is rightly guided] is intended as a gentle invitation for them to [embrace] faith if their way to it is facilitated [by God].

Verse 25

Say: ‘You will not be questioned about the sins we committed, nor shall we be questioned about what you do’, for we are quit of you.

Verse 26

Say: ‘Our Lord will bring us together, on the Day of Resurrection, then He will judge between us with truth, and He will admit the truthful into Paradise and the liars into the Fire. And He is the Judge, the Knowing’, in what He judges.

Verse 27

Say: ‘Show me, apprise me of, those whom you have joined to Him as associates, in worship. No indeed! — [this is] meant to deter them from [even] supposing that He has an associate. Rather He is God, the Mighty, Whose way will prevail, the Wise’, in the way in which He manages [the affairs of] His creation and so He could not have any associate in His kingdom.

Verse 28

And We did not send you except to all (kāffatan is a circumstantial qualifier referring to al-nās, ‘mankind’, and is made to precede [li’l-nās] because of the importance attached to it) of mankind [both] as a bearer of good tidings, to believers, of Paradise, and a warner, to the disbelievers, of chastisement, but most people, such as the disbelievers of Mecca, do not know, this.

Verse 29

And they say, ‘When shall this promise, of chastisement, be [fulfilled], if you are being truthful?’, concerning it.

Verse 30

Say: ‘Yours is the tryst of a Day which you can neither defer nor advance by a single hour’, and this is the Day of Resurrection.

Verse 31

And those who disbelieve, from among the people of Mecca, say, ‘We will not believe in this Qur’ān, nor in that which was [revealed] before it’ — in other words, what preceded it, such as the Torah and the Gospel, both of which contain proofs of the Resurrection — because they reject the truth of this [last]. God, exalted be He, says of them: But if you were to see, O Muhammad (s), when the evildoers, the disbelievers, are brought to stand before their Lord, bandying arguments against one another. Those who were oppressed — the followers — will say to those who were arrogant — the leaders: ‘Had it not been for you, barring us from faith, we would have been believers’, in the Prophet.

Verse 32

Those who were arrogant will say to those who were oppressed, ‘Was it us who barred you from guidance after it had come to you?, Nay! Rather you were guilty’, of your own accord.

Verse 33

And those who were oppressed will say to those who were arrogant, ‘Nay, but [it was your] scheming night and day, in other words, [such were] your schemes against us during both [of these times], when you used to command us to disbelieve in God and set up partners with Him’. And they, that is, the two parties, will conceal their remorse, for not having believed in Him, when they see the chastisement, in other words, each person will hide it [his remorse] from the next for fear of being reviled; and We will place fetters around the necks of the disbelievers, [while they are] in the Fire. Shall they be requited except, the requital, for what they used to do?, in the world.

Verse 34

And We did not send a warner to any town without its affluent ones, its leaders, those enjoying [life’s] comforts, saying, ‘Indeed we disbelieve in that [Message] with which you have been sent’.

Verse 35

And they say, ‘We possess more wealth and children, than those who are believers, and we shall not be chastised’.

Verse 36

Say: ‘Truly my Lord extends provision, He makes it abundant, for whomever He will, as a test, and restricts [it], for whomever He will, to try [them], but most people, such as the disbelievers of Mecca, do not know’, this [truth].

Verse 37

Nor is it your wealth or your children that will bring you near to Us in closeness, except for, but [it is], those who believe and act righteously: those, they shall have a twofold reward for what they did, in other words, [they shall have it] as the reward of their action — as a good deed, for example, is rewarded tenfold or more — and they shall be in the lofty abodes, of Paradise, secure, from death and otherwise (a variant reading [for al-ghurufāt] is al-ghurfa [the generic noun] implying a plural).

Verse 38

And those who strive against Our signs, namely, the Qur’ān, [seeking] to invalidate it, supposing [Us] to be inomnipotent — or [supposing] that they can elude Us — those, they will be arraigned into the chastisement.

Verse 39

Say: ‘My Lord extends provision, He makes it abundant, for whomever He will of His servants, as a test, and restricts [it] for him, after having extended it — or [He restricts it] for him whom He will to try, and whatever thing you may expend, for [the cause of] good, He will replace it. And He is the best of providers’. It is said that every man ‘provides for’ his dependants (yarzuqu ‘ā’ilatahu), meaning that [he does so] from the provision given [to him] by God.

Verse 40

And, mention, on the Day when He will gather them all together, namely, [all] the idolaters, He will say to the angels, ‘Was it these who used to worship you?’ (read a-hā’ūlā’i iyyākum, pronouncing both hamzas, or by replacing the first with a yā’ or dropping it altogether).

Verse 41

They will say, ‘Glory be to You, exalted above that You should have an associate! You are our Supporter, not they, in other words, as far as we are concerned there are no bonds of association between us and them. Nay, (bal, is to indicate transition) rather, they used to worship the jinn, the devils, in other words, [they used to] obey them and [agree to] worship us; most of them were believers in them’, accepting as truth what these [jinn] used to say to them.

Verse 42

God, exalted be He, says: ‘So today none among you has any power over another, in other words, none of those worshipped [have any power] over any of those who worshipped, either to benefit, [through] intercession, or to hurt’, [through] chastisement. And We shall say to those who did wrong, who disbelieved: ‘Taste the chastisement of the Fire which you used to deny!’

Verse 43

And when Our signs, [from] the Qur’ān, are recited to them, [being] clear signs, evident [ones], by the tongue of our Prophet Muhammad (s), they say, ‘This is just a man who desires to bar you from [worshipping] what your fathers used to worship’, of idols. And they say, ‘This, Qur’ān, is nothing but a calumny, a lie, that has been invented, against God. And those who disbelieve say to the truth, the Qur’ān, when it comes to them, ‘This is nothing but plain sorcery’. God, exalted be He, says:

Verse 44

And We did not give them any scriptures for them to study, nor did We send them any warner before you, so on what grounds do they deny you?

Verse 45

And those who were before them [also] denied, and they, these ones [the Meccans], have not received [even] a tenth of what We gave those [others], in the way of might, long life and abundance of wealth. Yet they denied My messengers, [who were sent] to them, so how was My abhorrence! [so how was] My rebuttal against them through punishment and destruction, in other words, it was appropriate.

Verse 46

Say: ‘I will give you just one [piece of] admonition: namely, that you rise up for God, in other words, for His sake, in twos and individually, and then reflect: and realise [that], there is no madness in your companion, Muhammad (s). He is just a warner to you before [the befalling of] a severe chastisement’, in the Hereafter, if you disobey him.

Verse 47

Say, to them: ‘I have not asked you, in return for [my] warning and delivering the Message [to you], any reward, since it is for [the benefit of] you, in other words, I do not ask you for any reward in return for this. Indeed my reward lies only with God, and He is Witness over all things’, observing [them all], knowing my truthfulness.

Verse 48

Say: ‘Indeed my Lord hurls the truth, He casts it onto His prophets — [He is] the Knower of the Unseen’, [of] all that is hidden from His creatures throughout the heavens and the earth.

Verse 49

Say: ‘The truth, Islam, has come. And falsehood, disbelief, neither originates nor restores [anything]’, in other words, it leaves no trace [of itself] behind.

Verse 50

Say: ‘If I go astray, from the truth, I will be going astray only to my own loss, that is to say, the sin of my going astray shall be held against me; and if I am rightly guided, it will have been by what my Lord reveals to me, of the Qur’ān and wisdom. Truly He is Hearer, of supplications, Nigh’.

Verse 51

If you could but see, O Muhammad (s), when they are stricken with terror, at the Resurrection, you would see a dreadful thing, and so there is no escape, for them, from Us, that is to say, they will not [be able to] elude Us, and they are seized from a close quarter, namely, [from] the graves.

Verse 52

And they will say, ‘We believe in him [now]’, in other words, [in] Muhammad (s) — or [if read ‘We believe in it’, then] in the Qur’ān. But how can they attain [it] (read tanāwush or tanā’ush), that is, attain faith, from a place that is far away, from the place for [attaining] it — as they are [now] in the Hereafter, and the [proper] place for [attaining] it was in this world —

Verse 53

when they disbelieved in it before?, in this world. And they throw guesses at the Unseen from a far-off place, in other words, [they make guesses] about something the knowledge of which was hidden far away from them, as when they would say that the Prophet was a sorcerer, or a poet, or a soothsayer, or that the Qur’ān was sorcery, poetry or soothsaying.

Verse 54

And a barrier is set between them and what they crave, in the way of faith — in other words, [their craving] to embrace it — just as was done with their counterparts, in [respect to] disbelief, formerly, in other words, before them. Indeed they used to be in grave doubt, [doubt] causing them to have misgivings about that in which they now believe, but the proofs for which they never considered in this world.

Verse 1

Praise be to God, God praises Himself with in these [terms], as explained at the beginning of [the preceding] sūrat Saba’, Originator of the heavens and the earth, the One Who created them without any precedent, Appointer of the angels as messengers, to [His] prophets, having wings in [sets of] two or three or four. He multiplies in creation, in angels and other [creatures], what He will. Surely God has power over all things.

Verse 2

Whatever mercy God unfolds for mankind, in the way of provision or rain, none can withhold it; and whatever He withholds, thereof, none can release it after Him, that is, after His withholding it. And He is the Mighty, Whose way prevails, the Wise, in what He does.

Verse 3

O people, that is, the people of Mecca, remember God’s grace to you, in His making you dwell within the [Meccan] Sanctuary and preventing raids against you. Is there any creator (min khāliqin: min is extra; khāliq is the subject) other than God (read ghayru’Llāhi or gharyri’Llāhi, as an adjectival qualification of khāliq, ‘creator’, either concording with the [oblique] form [of min khāliqin] or concording with the syntactical status [thereof]; the predicate of the subject [is the following]) who provides for you from the heaven, rain, and, from the, earth?, vegetation (the interrogative is [actually] an affirmative, that is to say, ‘there is no creator or provider other than Him). There is no god except Him. So how then do you deviate?, how are you turned away from affirming His Oneness when you already affirm that He is the Creator and the Provider?

Verse 4

And if they deny you, O Muhammad (s), with regard to your coming with [the message of] God’s Oneness, resurrection, reckoning and punishment, verily [other] messengers before you were denied, in this respect, so be steadfast as they were steadfast; and to God all matters are returned, in the Hereafter, when He will requite the deniers and grant victory to the messengers.

Verse 5

O mankind! Indeed God’s promise, of resurrection and of other issues, is true. So do not let the life of this world deceive you, from believing in [all of] that, and do not let the Deceiver, Satan, deceive you concerning God, on account of His forbearance and respiting [of sinners in this life].

Verse 6

Truly Satan is an enemy to you. So treat him as an enemy, by being obedient to God and do not obey him; he only summons his faction, his followers in disbelief, so that they may be among the inhabitants of the Blaze, the fierce Fire.

Verse 7

Those who disbelieve, theirs will be a severe chastisement; but those who believe and perform righteous deeds, theirs will be forgiveness and a great reward — this is a declaration of what [fate] will be for the adherents of Satan and what will be for his opponents [respectively].

Verse 8

The following was revealed regarding Abū Jahl and others: Is he, the evil of whose deeds is made [to seem] fair to him, by distortion, so that he deems it good […]? (a-fa-man, ‘is he [whose]’ constitutes the subject, the predicate of which is [an omitted] ‘like one whom God has guided?’ No! And this [predicate] is indicated by [what follows]). Indeed God leads astray whomever He will and guides whomever He will. So do not let your soul expire for their sake, for those to whom it has made [to seem] fair, out of sighings, by becoming anguished lest they do not believe. Indeed God is Knower of what they do, and He will requite them for it.

Verse 9

And it is God Who unleashes the winds (al-riyāha: a variant reading has al-rīha) and they raise clouds (fa-tuthīru’l-sahāba: the imperfect tense here is used to narrate the past), that is, they stir them up, then We drive them (there is a shift here from the third person [to the first person] address) to a dead land (read mayyitin or maytin), wherein is no plant life, and therewith revive the earth, of that land, after it has been dead, [after] its having been dried-out. In other words, We made seeds and grass grow in it: Such will be the Raising, that is, the Resurrection and the bringing [of the dead] back to life.

Verse 10

Whoever desires glory [should know that] all glory belongs to God, in this world and in the Hereafter, and it cannot be obtained from Him except through obedience to Him, so let such [a one] be obedient to Him. To Him ascends good words, that is to say, He is aware of such [good words], and these are [statements such as] ‘there is no god except God’ and the like; and as for righteous action, He exalts it, He accepts it; but those who plot evil, schemes against the Prophet — [as was the case] at the council assembly, in the way of imprisoning him, killing him or expelling him, as mentioned in [sūrat] al-Anfāl [Q. 8:30] — theirs shall be a severe chastisement and their plotting shall come to nothing: it shall be ruined.

Verse 11

And God created you from dust, by having created your father Adam from it, then from a drop of [seminal] fluid, in other words, from sperm, by creating his seed from it; then He made you pairs, males and females. And no female bears or brings forth except with His knowledge (illā bi-‘ilmihi is a circumstantial qualifier, in other words, ‘[except] that it is known by Him’) and no long-living person is given long life, in other words, the life of none is increased for one who has a long life, nor is anything diminished of his life, in other words, [of the life of] that same long-living person or some other long-living person, but it is [recorded] in a Book, namely, the Preserved Tablet. Surely that is easy for God.

Verse 12

Nor are the two [kinds of] seas alike: this one is extremely sweet, pleasant to drink and that one is salty, extremely bitter. Yet from each, of the two, you eat fresh meat, namely, fish, and obtain, from the salt — and it is also said, from both of them — ornaments which you wear, namely, pearls and coral. And you see, you sight, the ships therein, in each of the two [seas], ploughing through (mawākhira, in other words, tamkhuru’l-mā’a, meaning, ‘it cleaves it as it makes its way through it, coming and going by the same wind) that you may seek of His bounty, exalted be He, through commerce, and that perhaps you may give thanks, to God for this [bounty].

Verse 13

He, God, makes the night pass, enter, into the day, so that it becomes longer, and He makes the day pass into the night, so that it becomes longer, and He has disposed the sun and the moon, each, of them, moving, in its course, to an appointed term — [to] the Day of Resurrection. That is God, your Lord; to Him belongs [all] sovereignty. As for those on whom you call, [whom] you worship, besides Him, in other words, other than Him — and they are the idols — they do not possess [even] so much as the husk of a date-stone.

Verse 14

If you call on them, they will not hear your call, and [even] if they heard —hypothetically [speaking] — they would not [be able to] respond to you; and on the Day of Resurrection they will disown your [idolatrous] associations, in other words, your associating them with God [in power], that is to say, they will declare themselves innocent of you and of your worship of them. And none can inform you, about the state in the two abodes, like One Who is Aware, Knower, and this is God, exalted be He.

Verse 15

O mankind! You are the ones who are in need of God, in every state. And God, He is the Independent, [without any need] of His creatures, the Praised, the One Who is praised in whatever He does with them.

Verse 16

If He will, He can take you away and bring about a new creation, instead of you.

Verse 17

And that is not an arduous thing for God.

Verse 18

And no burdened soul shall bear the burden of another [sinful soul]. And should one, soul, burdened heavily, with sin, call for, some of, its burden to be borne, by another, nothing of it will be borne, even if, the one called, be a relative, kin, such as a father or a son — the impossibility of ‘having something borne [by another]’ in both instances is something ordained by God. You can only warn those who fear their Lord in secret, in other words, those who fear Him despite not having seen Him, for they are the ones to benefit from the warning, and observe the prayer, maintain [performance of] it. For whoever purifies himself, cleansing himself of idolatry and other [similar abominations], is purifying himself only for [the sake of] his own soul, because the reforming of his self pertains to him. And to God is the [end of the] journeying, the return in the Hereafter when He will requite according to deeds.

Verse 19

Nor are the blind and the seer equal, that is, the disbeliever and the believer [are not equal],

Verse 20

nor darkness — disbelief — and light — faith;

Verse 21

nor shade and torrid heat, namely, Paradise and the Fire;

Verse 22

nor are the living equal to the dead, the believers and the disbelievers [respectively] (the addition of the particle lā, ‘nor’, in all three instances is for emphasis). Indeed God makes to hear whomever He will, to be guided, so that such [a person] then responds to Him by embracing faith. But you cannot make those who are in the graves to hear, namely, the disbelievers — whom He has likened to the dead — [to hear] and so respond.

Verse 23

You are but a warner, to them.

Verse 24

Truly We have sent you with the truth, with [right] guidance, as a bearer of good tidings, to him who responds to it, and a warner, to him who does not respond to it. And there is not a community but there has passed, there has been, in it a warner, a prophet to warn it.

Verse 25

And if they, that is, the people of Meccans, deny you, those before them also denied: their messengers brought them manifest signs, miracles, and with scriptures, such as the scrolls of Abraham, and with the illuminating Book, namely, the Torah and the Gospel, so endure [patiently] as they endured.

Verse 26

Then I seized those who disbelieved, for their denial, and how was My abhorrence!, [how was] My rebuttal against them by way of punishment and destruction, in other words, it was appropriate.

Verse 27

Have you not seen, [have you not] realised, that God sends down water from the heaven, wherewith We bring forth (there is here a shift from the third person [to the first person] address) fruits of diverse hues, such as green, red, and yellow [fruits] and so on? And in the mountains are streaks (judad is the plural of judda, which is a mountain trail or the like) white and red, and yellow, of diverse hues, some intense and some pale, and [others] pitch-black? (gharābību sūd is a supplement to judadun, ‘streaks’, meaning, dark-black rocks: one commonly says aswad ghirbīb, but rarely ghirbīb aswad).

Verse 28

And of humans and beasts and cattle, there are diverse hues likewise, like the diversity of the [hues of] fruits and mountains. Indeed only those of God’s servants who have knowledge fear Him, in contrast to the ignorant, such as the disbelievers of Mecca. Truly God is Mighty, in His kingdom, Forgiving, of the sins of His faithful servants.

Verse 29

Indeed those who recite the Book of God and observe prayer, they maintain [performance of] it, and expend of what We have provided them secretly and openly, [to give] as alms and otherwise, anticipate a commerce that will never be ruined,

Verse 30

that He may pay them in full their rewards, the reward for their mentioned deeds, and enrich them out of His bounty. Truly He is Forgiving, of their sins, Appreciative, of their obedience.

Verse 31

And that which We have revealed to you of the Book, the Qur’ān, is the truth, confirming what was [revealed] before it, in other words, [confirming] the Books that came before it. Indeed, with regard to His servants, God is truly Aware and Seeing, knowing [both their] inward and outward aspects.

Verse 32

Then We gave the Book, the Qur’ān, to those of Our servants whom We chose, namely, your community. Yet some of them are those who wrong themselves, by failing to act fully in accordance with it, and some of them are moderate, acting in accordance with it most of the time, and some are those who take the lead in [performing] good works, so that in addition to his [acquiring] knowledge he disseminates it and shows [others] the way [to proper conduct] as well as acting in accordance [with the Qur’ān], by the leave of God, by His will. That, bequest to them of the Book, is the greatest favour!

Verse 33

Gardens of Eden, as a [permanent] residence, into which they will be admitted, the three [types of servants mentioned] (read active yadkhulūnahā, ‘they will enter it’, or passive yudkhalūnahā, ‘into which they will be admitted’, as the predicate of the subject jannāt, ‘gardens’) — therein they will be adorned (yuhallawna is a second predicate) with, some, bracelets of gold and pearls, studded with gold, and their garments therein will be of silk.

Verse 34

And they will say, ‘Praise be to God Who has removed, all, grief from us. Truly our Lord is Forgiving, of sins, Appreciative, of obedience,

Verse 35

Who out of His favour has made us to dwell in the Abode of [everlasting] Stay, wherein no toil shall touch us, nor shall we be touched by any fatigue’, lack of strength caused by exhaustion, [and this is] because [religious] obligations no longer apply therein (the second of these [‘fatigue’], which is consequent upon the first [‘toil’], is mentioned in order to make explicit the non-existence [of any toil in Paradise]).

Verse 36

And as for those who disbelieve, there will be for them the fire of Hell: they will neither be done away with, through death, so that they may die, and find rest, nor will any [aspect] of its chastisement be lightened for them, [not even for] a single moment. In this way, in the way that We requite these, We requite every ingrate, [every] disbeliever (read yujzā kullu kafūrin, ‘every ingrate is [so] requited’; or najzī kulla kafūrin, ‘[so] We requite every ingrate’).

Verse 37

While therein they will be crying out, calling for help in distress, howling and saying: ‘Our Lord! Bring us forth, from it, and we will act righteously, other than how we used to act’. But it will be said to them: ‘Did We not give you long life, enough, time, in which to take heed, for him who would take heed? And [moreover] the warner, the Messenger, came to you, but you did not respond to his call, so taste now [this chastisement]! For the evildoers, the disbelievers, have no helper’, to ward off from them the chastisement.

Verse 38

Truly God is Knower of the Unseen of the heavens and the earth; truly He knows well what is in the breasts, what is in the hearts — thus there is all the more reason that He should [also] have knowledge of other things, given the way people are.

Verse 39

It is He Who made you successors in the earth (khalā’if, ‘successors’, is the plural of khalīfa) in other words, one succeeding the other. So whoever disbelieves, of you, his disbelief will be to his own detriment, that is, the evil consequences of his disbelief [will be so]. And their disbelief does not increase the disbelievers with their Lord [in anything] except disfavour, wrath. And their disbelief does not increase the disbelievers [in anything] except loss, of [the reward of] the Hereafter.

Verse 40

Say: ‘Have you considered your associates on whom you call, [those whom] you worship, besides God?, in other words, other than God — and they are the idols whom you asserted to be partners of God, exalted be He. Show me, apprise me of, what [part] of the earth they have created. Or do they have some partnership, some share alongside God, in, the creation of, the heavens?’ Or have We given them a scripture, so that they are [acting] upon a clear proof, a definitive argument, therefrom?, to the effect that they have some partnership with Me? Nothing of the sort! Nay, but the evildoers, the disbelievers, promise one another nothing but delusion, falsehood, when they say that the idols will intercede for them.

Verse 41

Truly God sustains the heavens and the earth lest they disappear, in other words, He prevents them from disappearing. And if (wa-la-in: the lām is for oaths) they were to disappear there is none that can sustain them after Him, in other words, other than Him. Truly He is ever Forbearing, Forgiving, in deferring the punishment of the disbelievers.

Verse 42

And they, that is, the disbelievers of Mecca, swore by God their most solemn oaths, [they swore] with utmost effort [to be sincere] in them, that if a warner, a messenger, were to come to them, they would be more readily guided than any one of the communities, [than] the Jews, the Christians or others, in other words, [more readily guided] than any one of these — having [themselves] seen the extent to which these [groups] called each other liars, given that: The Jews say, ‘The Christians stand on nothing’, and the Christians say, ‘The Jews stand on nothing’, [Q. 2:113]. But when a warner, namely, Muhammad (s), did come to them, this, coming of his, only increased them in aversion, further away from [right] guidance,

Verse 43

acting with disdain in the land, against faith (istikbāran fī’l-ardi, an object denoting reason) and devising, acts of, evil, in the way of idolatry and otherwise; and evil schemes will beset, surround, only their authors, namely, the one who devises [such evil] (the qualifying of makr, ‘scheme’, with the noun al-sayyi’, ‘evil’, is intrinsic [to the fact that it is a scheme], and so the annexation of the former to the latter is said to be alternative usage in which the annexed term is implied, as a precaution against annexing a noun to an adjective). So do they expect, do they await, anything but the precedent of the ancients?, God’s way [of dealing] with them, such as chastising them for their denial of the messengers? Yet you will never find any change in God’s precedent, and you will never find any revision in God’s precedent, that is to say, chastisement is never replaced by anything else, nor is it ever meted out other than to the one who deserves it.

Verse 44

Have they not travelled in the land and seen the nature of the consequence for those who were before them — and they were mightier than these in power?, but [still] God destroyed them for their denial of the messengers. And God is not such that anything in the heavens or in the earth can escape Him, pre-empt Him or elude Him. Truly He is ever Knower, of all things, Omnipotent.

Verse 45

Were God to take mankind to task for what they have acquired, of acts of disobedience, He would not leave on its surface, that is, the earth’s, a single creature, a single living thing moving thereon. But He reprieves them to an appointed term, namely, [to] the Day of Resurrection. And when their term comes — then truly [they will know that] God is ever Seer of His servants, and so He will requite them according to [the nature of] their deeds, rewarding the believers and punishing the disbelievers.

Verse 1

Yā sīn: God knows best what He means by these [letters].

Verse 2

By the Definitive Qur’ān, made definitive by its marvellous arrangement and unique meanings,

Verse 3

you, O Muhammad (s), are indeed of those sent [by God],

Verse 4

on a (‘alā 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’ān’] 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].

Verse 5

A revelation from the Mighty, in His kingdom, the Merciful, to His creatures (tanzīla’l-‘azīzi’l-rahīm is the predicate of an implicit subject, namely, al-qur’ān),

Verse 6

that you may warn, therewith, a people (qawman, connected to tanzīla, ‘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.

Verse 7

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.

Verse 8

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 (adhqān 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.

Verse 9

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.

Verse 10

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.

Verse 11

You can only warn, in other words, your warning will only benefit, him who follows the Remembrance, the Qur’ān, 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.

Verse 12

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.

Verse 13

And strike for them as a similitude (mathalan is the first direct object) the inhabitants (ashāba is the second direct object) of the town, [of] Antioch (Antākya), when the messengers, namely, Jesus’s disciples, came to it (idh jā’ahā’l-mursalūna is an inclusive substitution for ashāba’l-qaryati, ‘the inhabitants of the town’).

Verse 14

When We sent to them two men, and they denied them both (from idh arsalnā ilayhim ithnayni fa-kadhdhabūhumā to the end is a substitution for the previous idh, ‘when’), so We reinforced [them] (read fa-‘azaznā or fa-‘azzaznā, in other words, We reinforced the two men) with a third, and they said, ‘We have indeed been sent to you [by God]’.

Verse 15

They said, ‘You are nothing but humans like us, and the Compassionate One has revealed nothing. You are only lying!’

Verse 16

They said, ‘Our Lord knows (qālū rabbunā ya‘lamu functions like an oath. Emphasis is intensified by this [oath] and also by the [addition of the] lām to what was before [simply, mursalūna, ‘we have been sent’] to counter their intensified denial) that we have indeed been sent to you [by Him]!

Verse 17

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.

Verse 18

They said, ‘We augur ill of you, for we have been deprived of rain because of you. If (la-in: the lām is for oaths) you do not desist, we will surely stone you and there shall befall you, at our hands, a painful chastisement’.

Verse 19

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.

Verse 20

And there came a man from the furthest part of the city — this was Habīb 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!

Verse 21

Follow (ittabi‘ū, this reiterates the preceding [ittabi‘ū]) 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:

Verse 22

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.

Verse 23

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-lā yunqidhūn is an adjectival qualification of ālihatan, ‘gods’).

Verse 24

Truly then, in other words, in the case of me worshipping [gods] other than God, I would be in manifest error.

Verse 25

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.

Verse 26

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 (yā is for calling attention [to something]), would that my people knew

Verse 27

with what [munificence] my Lord has forgiven me, [would that they knew] of His great forgiveness, and made me of the honoured ones!’
Surah Hizb 44 English audio · SABA 34:24 -> YASSINE (YAS-IN) 36:27 · 103 verses