Al-Quran Surah 39. Az-Zumar, Ayah 29

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ضَرَبَ اللَّهُ مَثَلًا رَجُلًا فِيهِ شُرَكَاءُ مُتَشَاكِسُونَ وَرَجُلًا سَلَمًا لِرَجُلٍ هَلْ يَسْتَوِيَانِ مَثَلًا ۚ الْحَمْدُ لِلَّهِ ۚ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُونَ


Asad : [To this end,] God sets forth a parable: A man who has for his masters several partners,35 [all of them] at variance with one another, and a man depending wholly on one person: can these two be deemed equal as regards their condition?36 [Nay,] all praise is due to God [alone]: but most of them do not understand this.
Khattab :

Allah sets forth the parable of a slave owned by several quarrelsome masters, and a slave owned by only one master. Are they equal in condition?1 Praise be to Allah! In fact, most of them do not know.

Malik : Allah cites you a parable - there is a slave man who is shared by many masters, each pulling this man to himself (like the man who worship other deities along with Allah), and there is another slave man who entirely belongs to one master (like the man who worship Allah Alone)- are the two alike in comparison? Praise be to Allah! But most of them do not know.
Pickthall : Allah coineth a similitude: A man in relation to whom are several part owners, quarrelling, and a man belonging wholly to one man. Are the two equal in similitude? Praise be to Allah! But most of them know not.
Yusuf Ali : Allah puts forth a Parable a man belonging to many partners at variance with each other and a man belonging entirely to one master: are those two equal in comparison? Praise be to Allah! But most of them have no knowledge. 4287 4288
Transliteration : Daraba Allahu mathalan rajulan feehi shurakao mutashakisoona warajulan salaman lirajulin hal yastawiyani mathalan alhamdu lillahi bal aktharuhum la yaAAlamoona
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Asad   
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Asad 35 Lit., "with regard to whom there are [several] partners (shuraka')", i.e., as masters: a metaphor for belief in a plurality of divine powers.
Asad   
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Asad 36 The term mathal, which is usually rendered by me as "parable" (e.g., at the beginning of this verse as well as in verse {27}), primarily denotes a "likeness", i.e., of one thing to another; but sometimes it is used tropically as a synonym for sifah (the "quality", "intrinsic attribute" or "nature" of a thing) or halah (its "state" or "condition"). In the present instance, the last mentioned of these meanings is most appropriate, inasmuch as it alludes to man's condition arising from either of two contrasting attitudes: a belief in God's transcendental oneness and uniqueness on the one hand, and a readiness to ascribe divine powers and qualities to a variety of created beings or supposed "incarnations" of God, on the other.

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Yusuf Ali   
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Yusuf Ali 4287 The difference between the creed of Polytheism and the Gospel of Unity is explained by the analogy of two men. One belongs to many masters; the masters disagree among themselves, and the poor man of many masters has to suffer from the quarrel of his many masters; it is an impossible and unnatural position. The other serves only one master, his master is good, and does all he can for his servant; the servant can concentrate his attention on his service; he is happy himself and his service is efficiently performed. Can there be any doubt as to (1) which of them is the happier, and (2) which of them is in a more natural position? No man can serve two, still less numerous, masters.
Yusuf Ali   
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Yusuf Ali 4288 Allah is praised that He has put us, not under gods many and lords many, but has, out of Hiis infinite Mercy, allowed us direct approach to Him, the One, the True, the Eternal.
   
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29750

 The slave owned by several quarrelsome masters will always be confused because their masters will always give them conflicting orders—similarly, one who worships multiple gods will never find peace between them. This parable is a logical argument against the existence of multiple gods, since each god would try to covet what it created. See 23:91 for a similar argument.

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