Al-Quran Surah 11. Hud, Ayah 119

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إِلَّا مَنْ رَحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ


Asad : [all of them,] save those upon whom thy Sustainer has bestowed His grace.151 And to this end has He created them [all].152 But [as for those who refuse to avail themselves of divine guidance,] that word of thy Sustainer shall be fulfilled: "Most certainly will I fill hell with invisible beings as well as with humans, all together!"153
Khattab :

except those shown mercy by your Lord—and so He created them ˹to choose freely˺. And so the Word of your Lord will be fulfilled: “I will surely fill up Hell with jinn and humans all together.”

Malik : except those on whom He has bestowed His mercy; and that very freedom of choice and action is the whole purpose of their creation. That is how the Word of your Rabb, that He will fill Hell with jinns and human beings all together, will be fulfilled.
Pickthall : Save him on whom thy Lord hath mercy; and for that He did create them. And the Word of thy Lord hath been fulfilled: Verily I shall fill hell with the jinn and mankind together.
Yusuf Ali : Except those on whom He hath bestowed His Mercy: and for this did He create them: and the Word of thy Lord shall be fulfilled: "I will fill Hell with jinns and men all together." 1623
Transliteration : Illa man rahima rabbuka walithalika khalaqahum watammat kalimatu rabbika laamlaanna jahannama mina aljinnati waalnnasi ajmaAAeena
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Asad   
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Asad 151 I.e., those who avail themselves of His grace, consisting of the God-given ability to realize His existence (cf. 7:172 and the corresponding note [139]) and the guidance which He offers to mankind through His prophets (Razi).
Asad   
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Asad 152 Some of the earliest commentators (e.g., Mujahid and 'Ikrimah) are of the opinion that the expression li-dhalika (rendered by me as "to this end") refers to God's bestowal of His grace upon man, while others (e.g., Al-Hasan and 'Ata') relate it to men's ability to differ intellectually from one another. According to Zamakhshari, it refers to the freedom of moral choice which characterizes man and is spoken of in the preceding passages: and since it is this freedom which constitutes God's special gift to man and raises him above all other created beings (cf. the parable of Adam and the angels in {2:30-34}), Zamakhshari's interpretation is, in my opinion, the most comprehensive of all.
Asad   
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Asad 153 The "word of God" reiterated here as well as in 32:13 has originally been pronounced in 7:18 with reference to the "followers of Satan", i.e., those who reject the guidance offered them by God; hence my interpolation at the beginning of the paragraph. As regards the meaning of jinn (rendered by me in this and similar instances as "invisible beings"), see Appendix III.

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Yusuf Ali   
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Yusuf Ali 1623 Cf. vii. 18 and vii. 179. If Satan and his evil soldiers tempt men from the path of rectitude, the responsibility of the tempted, who choose the path of evil, is no less than that of the tempters, and they will both be involved in punishment together.

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