Al-Quran Surah 17. Al-Israa, Ayah 75

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إِذًا لَأَذَقْنَاكَ ضِعْفَ الْحَيَاةِ وَضِعْفَ الْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًا


Asad : in which case We would indeed have made thee taste double [chastisement] in life and double [chastisement] after death,90 and thou wouldst have found none to succour thee against Us!
Khattab :

and then We truly would have made you taste double ˹punishment˺ both in this life and after death, and you would have found no helper against Us.

Malik : In such a case We would have given you double punishment in this life and in the life hereafter. Then you would have found no helper against Our wrath.
Pickthall : Then had We made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
Yusuf Ali : In that case We should have made thee taste an equal portion (of punishment) in this life and an equal portion in death: and moreover thou wouldst have found none to help thee against Us! 2271 2272
Transliteration : Ithan laathaqnaka diAAfa alhayati wadiAAfa almamati thumma la tajidu laka AAalayna naseeran
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Asad   
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Asad 90 I.e., "for having gone astray despite the revelation bestowed on thee by God, and for having, by thy example, led thy followers astray as well". The purport of the above passage goes, however, beyond the historical event or events to which it relates: it expresses the idea that any conscious offence against a fundamental truth is an unforgivable sin.

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Yusuf Ali   
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Yusuf Ali 2271 If such a thing was possible for a true Messenger of Allah, viz.: a compromise with evil and a dereliction of his mission, he would be no exception to the law of personal responsibility. Indeed, as the power and the responsibility were greater, the punishment would have been greater too. It would have been double,-an exposure in this life and the usual punishment in or after death for a desertion of Truth.
Yusuf Ali   
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Yusuf Ali 2272 The motive held out by the world for a compromise with Truth is itself fallacious. The motive is that the compromise may bring influence, position, and opportunity, if not wealth and the other good things of life. But these themselves (if attained) would be of no use or help if pitted against the command of Allah.

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