Al-Quran Surah 28. Al-Qasas, Ayah 71

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قُلْ أَرَأَيْتُمْ إِنْ جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَىٰ يَوْمِ الْقِيَامَةِ مَنْ إِلَٰهٌ غَيْرُ اللَّهِ يَأْتِيكُمْ بِضِيَاءٍ ۖ أَفَلَا تَسْمَعُونَ

Asad : Say: "Have you ever considered [this]: If God had willed that there should always be night about you, without break, until the Day of Resurrection - is there any deity other than God that could bring you light?76 Will you not, then, listen [to the truth]?"
Khattab :

Ask ˹them, O  Prophet˺, “Imagine if Allah were to make the night perpetual for you until the Day of Judgment, which god other than Allah could bring you sunlight? Will you not then listen?”

Malik : O Prophet, ask them: "Have you ever considered that if Allah were to make the night perpetual till the Day of Resurrection, which deity other than Allah could bring you light?" Will you not listen?
Pickthall : Say: Have ye thought, if Allah made night everlasting for you till the Day of Resurrection, who is a God beside Allah who could bring you light? Will ye not then hear?
Yusuf Ali : Say: see ye? If Allah were to make the Night perpetual over you to the Day of Judgment what god is there other than Allah who can give you enlightenment? Will ye not then hearken? 3399
Transliteration : Qul araaytum in jaAAala Allahu AAalaykumu allayla sarmadan ila yawmi alqiyamati man ilahun ghayru Allahi yateekum bidiyain afala tasmaAAoona
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Asad 76 Lit., "who [i.e., "where"] is a deity . . .". etc.. obviously implying that no such "deity" exists.

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Yusuf Ali   
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Yusuf Ali 3399 In the physical world the Night and the Day are both blessings, the one for rest and the other for work, and the alternation itself is one of the mercies of Allah, and none but He can give us these blessings. If we were perpetually resting, or screened from the light, our faculties would be blunted and we should be worse than dead. If we were perpetually working, we should be tired, and we should also be dead in another way. This daily miracle keeps us alive and prepares us, in this our probationary life, for our final destiny in the Hereafter. In the same way our spiritual strivings require periodical alternations of rest in the form of attention to our temporal concerns: hence the justification of a good and pure life on the plane of this earth also. Also, in the world's history, there are periods when a living messenger stimulates intense spiritual activity, and periods when it is comparatively quiescent (the so-called Dark Ages); but both are examples of the working of Allah's Plan of wisdom and mercy. But this applies only up to the Day of Judgment. After that we shall be on another plane altogether.

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