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Surah 11. Hud

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11:96
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍ مُّبِينٍ Walaqad arsaln a moos a bi a y a tin a wasul ta nin mubeen in
AND, INDEED, We sent Moses with Our messages and a manifest authority [from Us]
  - Mohammad Asad
We sent Musa with Our signs and clear authority
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent Moses with Our signs and compelling proof
  - Mustafa Khattab
And verily We sent Moses with Our revelations and a clear warrant.
  - Marmaduke Pickthall
And We sent Moses with Our Clear (Signs) and an authority manifest 1598
  - Abdullah Yusuf Ali

The story of Moses and Pharaoh is referred to in many places in the Qur-an, each in connection with some special point to be illustrated. Here the point is that Allah's dealings with man are in all things and at all times just. But man falls under false leadership by deliberate choice and perishes along with his false leaders accordingly. In exercise of the intelligence and choice given him, man should be particularly careful to understand his own responsibilities and to profit from Allah's Signs, so as to attain to Allah's Mercy and blessings.

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11:97
إِلَىٰ فِرْعَوْنَ وَمَلَإِي۟هِۦ فَٱتَّبَعُوٓا۟ أَمْرَ فِرْعَوْنَ ۖ وَمَآ أَمْرُ فِرْعَوْنَ بِرَشِيدٍ Il a firAAawna wamalaihi fa i ttabaAAoo amra firAAawna wam a amru firAAawna birasheed in
unto Pharaoh and his great ones: but these followed [only] Pharaoh's bidding - and Pharaoh's bidding led by no means to what is right.129
  - Mohammad Asad

Lit., "was not right-guided (rashid)". The short passage dealing with Pharaoh and his followers (verses {96-99}) connects with, and amplifies, the reference to the tribe of 'Ad, who "followed the bidding of every arrogant enemy of the truth" (verse {59} of this surah). Thus, the main point of this passage is the problem of immoral leadership and, arising from it, the problem of man's individual, moral responsibility for wrongs committed in obedience to a "higher authority". The Qur'an answers this question emphatically in the affirmative: the leader and the led are equally guilty, and none can be absolved of responsibility on the plea that he was but blindly following orders given by those above him. This indirect allusion to man's relative free will-i.e., his freedom of choice between right and wrong - fittingly concludes the stories of the earlier prophets and their wrongdoing communities as narrated in this surah.

to Fir'on (Pharaoh) and his chiefs; but they followed the command of Fir'on, and the command of Fir'on was not right.
  - Muhammad Farooq-i-Azam Malik
to Pharaoh and his chiefs, but they followed the command of Pharaoh, and Pharaoh's command was not well guided.
  - Mustafa Khattab
Unto Pharaoh and his chiefs, but they did follow the command of Pharaoh, and the command of Pharaoh was no right guide.
  - Marmaduke Pickthall
Unto Pharaoh and his Chiefs: but they followed the command of Pharaoh and the command of Pharaoh was no right (guide). 1599
  - Abdullah Yusuf Ali

Pharaoh is the type of the arrogant, selfish, and false leader, who poses as a power in rivalry with that of Allah. Such an attitude seems to attract unregenerate humanity, which falls a willing victim, in spite of the teaching and warning given by the men of Allah and the many moral and spiritual forces that beckon man towards Allah's Grace.

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11:98
يَقْدُمُ قَوْمَهُۥ يَوْمَ ٱلْقِيَـٰمَةِ فَأَوْرَدَهُمُ ٱلنَّارَ ۖ وَبِئْسَ ٱلْوِرْدُ ٱلْمَوْرُودُ Yaqdumu qawmahu yawma alqiy a mati faawradahumu a l nn a ra wabisa alwirdu almawrood u
[And so] he shall go before his people on the Day of Resurrection, having led them [in this world] towards the fire [of the life to come]; and vile was the destination towards which they were led -
  - Mohammad Asad
He will be in front of his people on the Day of Resurrection, and will bring them down to Hell. How awful will be the place to which they will be brought?
  - Muhammad Farooq-i-Azam Malik
He will be before his people on the Day of Judgment and will lead them into the Fire. What an evil place to be led into!
  - Mustafa Khattab
He will go before his people on the Day of Resurrection and will lead them to the Fire for watering place. Ah, hapless is the watering place (whither they are) led.
  - Marmaduke Pickthall
He will go before his people on the Day of Judgment and lead them into the Fire (as cattle are led to water): but woeful indeed will be this leading (and) the place led to! 1600
  - Abdullah Yusuf Ali

Awrada = to lead, as cattle, down to their watering place. The metaphor is apt. The true herdsman is trusted by his normal flock, and he leads them in the heat of the day down to pleasant and cool watering places in order that they may slake their thirst and be happy. The false leader does the opposite: he takes them down to the fire of eternal misery! And yet men sin against their own intelligence, and follow the false leader like cattle without intelligence!

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11:99
وَأُتْبِعُوا۟ فِى هَـٰذِهِۦ لَعْنَةً وَيَوْمَ ٱلْقِيَـٰمَةِ ۚ بِئْسَ ٱلرِّفْدُ ٱلْمَرْفُودُ WaotbiAAoo fee h ath ihi laAAnatan wayawma alqiy a mati bisa a l rrifdu almarfood u
seeing that they were pursued by [God's] rejection in this [world], and [shall be finally overtaken by it] on the Day of Resurrection;130 [and] vile was the gift which they were given!
  - Mohammad Asad

See note [37] on the last clause of verse {18} of this surah, as well as verse {60}, which refers in identical terms to the destiny of the tribe of 'Ad.

A curse followed them in this life, and a curse will follow them on the Day of Resurrection. What an evil reward for one to receive.
  - Muhammad Farooq-i-Azam Malik
They were followed by a curse in this 'life' and 'will receive another' on the Day of Judgment. What an evil gift to receive!
  - Mustafa Khattab
A. curse is made to follow them in the world and on the Day of Resurrection. Hapless is the gift (that will be) given (them).
  - Marmaduke Pickthall
And they are followed by a curse in this (life) and on the Day of Judgment: and woeful is the gift which shall be given (unto them)!
  - Abdullah Yusuf Ali

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11:100
ذَٰلِكَ مِنْ أَنۢبَآءِ ٱلْقُرَىٰ نَقُصُّهُۥ عَلَيْكَ ۖ مِنْهَا قَآئِمٌ وَحَصِيدٌ Tha lika min anb a i alqur a naqu ss uhu AAalayka minh a q a imun wa h a s eed un
THIS ACCOUNT131 of the [fate of those ancient] communities - some of them still remaining, and some [extinct like] a field mown-down - We convey unto thee [as a lesson for mankind]:132
  - Mohammad Asad

Lit., "This of the accounts" (a construction identical with that employed in 3:44 , 11:49 and 12:102 ), alluding to the fact that only certain aspects of the relevant stories, and not the complete stories as such, are presented here (cf. verse {120} below): the purpose being, as always in the Qur'an, the illustration of an ethical principle or principles, and of men's varying reactions to the guidance which God offers them directly through His prophets and indirectly through the observable phenomena of His creation (See in this connection the second part of note [73] on verse {49} of this surah.)

See preceding note.

These are the stories of the nations which We relate to you; of them some have survived and some have ceased to exist.
  - Muhammad Farooq-i-Azam Malik
These are accounts, We relate to you 'O Prophet', of the 'destroyed' cities. Some are still standing 'barren', while others have been mowed down.
  - Mustafa Khattab
That is (something) of the tidings of the townships' (which were destroyed of old). We relate it unto thee (Muhammad). Some of them are standing and some (already) reaped.
  - Marmaduke Pickthall
These are some of the stories of communities which We relate unto thee: of them some are standing and some have been mown down (by the sickle of time). 1601 1602
  - Abdullah Yusuf Ali

Some are standing: like corn, which is ready to be reaped. Among the communities which remained was, and is, Egypt, although the Pharaoh and his wicked people have been swept away. The simile of standing corn also suggests that at no time can town or community expect permanency, except in the Law of the Lord.

Notions grow and ripen and are mown down. If they disobeyed Allah, their end is evil; if they were true and godly, their harvest was good.

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11:101
وَمَا ظَلَمْنَـٰهُمْ وَلَـٰكِن ظَلَمُوٓا۟ أَنفُسَهُمْ ۖ فَمَآ أَغْنَتْ عَنْهُمْ ءَالِهَتُهُمُ ٱلَّتِى يَدْعُونَ مِن دُونِ ٱللَّهِ مِن شَىْءٍ لَّمَّا جَآءَ أَمْرُ رَبِّكَ ۖ وَمَا زَادُوهُمْ غَيْرَ تَتْبِيبٍ Wam a th alamn a hum wal a kin th alamoo anfusahum fam a aghnat AAanhum a lihatuhumu allatee yadAAoona min dooni All a hi min shayin lamm a j a a amru rabbika wam a z a doohum ghayra tatbeeb in
for, no wrong did We do to them, but it was they who wronged themselves. And when thy Sustainer's judgment came to pass, those deities of theirs which they had been wont to invoke instead of God proved of no avail whatever to them, and brought them no more than utter perdition.
  - Mohammad Asad
We were not unjust to them, but they were unjust to themselves. The deities they invoked beside Allah did not avail them when the judgement of your Rabb came to pass; they added nothing to their lot but perdition.
  - Muhammad Farooq-i-Azam Malik
We did not wrong them, rather they wronged themselves. The gods they invoked beside Allah were of no help at all when the command of your Lord came, and only contributed to their ruin.
  - Mustafa Khattab
We wronged them not, but they did wrong themselves; and their gods on whom they call beside Allah availed them naught then came thy Lords command; they added to them naught save ruin.
  - Marmaduke Pickthall
It was not We that wronged them: they wronged their own souls: the deities other than Allah whom they invoked profited them no whit when there issued the decree of thy Lord: nor did they add aught (to their lot) but perdition! 1603
  - Abdullah Yusuf Ali

All false and fleeting shadows must vanish before the reality and permanence of the decree of Allah. If we worshipped the false, we carned nothing but perdition.

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11:102
وَكَذَٰلِكَ أَخْذُ رَبِّكَ إِذَآ أَخَذَ ٱلْقُرَىٰ وَهِىَ ظَـٰلِمَةٌ ۚ إِنَّ أَخْذَهُۥٓ أَلِيمٌ شَدِيدٌ Waka tha lika akh th u rabbika i tha akha th a alqur a wahiya th a limatun inna akh th ahu aleemun shadeed un
And such is thy Sustainer's punishing grasp whenever He takes to task any community that is given to evildoing: verily, His punishing grasp is grievous, severe!
  - Mohammad Asad
Such is the scourge of your Rabb when He seizes a sinful town; indeed, His seizure is terrible and painful.
  - Muhammad Farooq-i-Azam Malik
Such is the 'crushing' grip of your Lord when He seizes the societies entrenched in wrongdoing. Indeed, His grip is 'terribly' painful and severe.
  - Mustafa Khattab
Even thus is the grasp of thy Lord when he graspeth the townships while they are doing wrong. Lo! His grasp is painful, very strong.
  - Marmaduke Pickthall
Such is the chastisement of thy Lord when He chastises communities in the midst of their wrong: grievous indeed and severe is His chastisement.
  - Abdullah Yusuf Ali

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11:103
إِنَّ فِى ذَٰلِكَ لَـَٔايَةً لِّمَنْ خَافَ عَذَابَ ٱلْـَٔاخِرَةِ ۚ ذَٰلِكَ يَوْمٌ مَّجْمُوعٌ لَّهُ ٱلنَّاسُ وَذَٰلِكَ يَوْمٌ مَّشْهُودٌ Inna fee tha lika la a yatan liman kh a fa AAa tha ba al a khirati tha lika yawmun majmooAAun lahu a l nn a su wa tha lika yawmun mashhoodun
Herein, behold, lies a message indeed for all who fear the suffering [which may befall them] in the life to come, [and are conscious of the coming of] that Day on which all mankind shall be gathered together - that Day [of Judgment] which shall be witnessed [by all that ever lived],
  - Mohammad Asad
In fact, there is a sign in this for those who fear the punishment of the hereafter; that is a Day in which mankind will be gathered together and that will be a Day of Testimony.
  - Muhammad Farooq-i-Azam Malik
Surely in this is a sign for those who fear the torment of the Hereafter. That is a Day for which humanity will be gathered and a Day 'that will be' witnessed 'by all'.
  - Mustafa Khattab
Lo! herein verily there is a portent for those who fear the doom of the Hereafter. That is a day unto which mankind will be gathered, and that is a day that will be witnessed.
  - Marmaduke Pickthall
In that is a Sign for those who fear the Penalty of the Hereafter: that is a Day for which mankind will be gathered together: that will be a Day of Testimony. 1604
  - Abdullah Yusuf Ali

Yaumun mashhud: To suggest the comprehensive meaning of the Arabic I have translated, "a Day of Testimony". I proceed to explain the various shades of meaning implied: (1) a Day to which all testimony points from every quarter; (2) a Day when testimony will be given before Allah's Judgment-seat, by all who are relevant witnesses, e.g., the Prophets that preached, the men or women we benefited or injured, the angels who recorded our thoughts and deeds, or our thoughts and deeds personified; (3) a Day which will be witnessed, i.e., seen by all, no matter how or where they died.

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11:104
وَمَا نُؤَخِّرُهُۥٓ إِلَّا لِأَجَلٍ مَّعْدُودٍ Wam a nuakhkhiruhu ill a liajalin maAAdood in
and which We shall not delay beyond a term set [by Us].133
  - Mohammad Asad

Lit., "except till a term computed [by Us]".

We do not delay it but to the appointed deadline.
  - Muhammad Farooq-i-Azam Malik
We only delay it for a fixed term.
  - Mustafa Khattab
And We defer it only as a term already reckoned.
  - Marmaduke Pickthall
Nor shall We delay it but for a term appointed.
  - Abdullah Yusuf Ali

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11:105
يَوْمَ يَأْتِ لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِۦ ۚ فَمِنْهُمْ شَقِىٌّ وَسَعِيدٌ Yawma yati l a takallamu nafsun ill a bii th nihi faminhum shaqiyyun wasaAAeed in
When that Day comes, not a soul will speak, unless it be by His leave; and of those [that are gathered together], some will be wretched and some, happy.
  - Mohammad Asad
When the Day will come, no one shall dare to speak except with His permission. Of them, some will be damned and some will be blessed.
  - Muhammad Farooq-i-Azam Malik
When that Day arrives, no one will dare speak except with His permission. Some of them will be miserable, others joyful.
  - Mustafa Khattab
On the day when it cometh no soul will sneak except by His permission; some among them will be wretched, (others) glad.
  - Marmaduke Pickthall
The day it arrives no soul shall speak except by His leave: of those (gathered) some will be wretched and some will be blessed. 1605 1606
  - Abdullah Yusuf Ali

Speak i.e., either in self-defence or in accusation of others or to intercede for others, or to enter into conversation or ask questions, one with another. It will be a solemn Day, before the Great Judge of all, to whom everything will be known and whose authority will be unquestioned. There will be no room for quibbling or equivocation or subterfuge of any kind, nor can any one lay the blame on another or take the responsibility of another. Personal responsibility will be enforced strictly.

Shaqi (wretched) and Said (blessed) have become almost technical theological terms. They are explained in the four following verses.

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11:106
فَأَمَّا ٱلَّذِينَ شَقُوا۟ فَفِى ٱلنَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ Faamm a alla th eena shaqoo fafee a l nn a ri lahum feeh a zafeerun washaheeq un
Now as for those who [by their deeds] will have brought wretchedness upon themselves, [they shall live] in the fire, where they will have [nothing but] moans and sobs [to relieve their pain],
  - Mohammad Asad
Those who are damned shall be in the fire; in there, they will have only sighs and sobs.
  - Muhammad Farooq-i-Azam Malik
As for those bound for misery, they will be in the Fire, where they will be sighing and gasping,
  - Mustafa Khattab
As for those who will be wretched (on that day) they will be in the Fire; sighing and wailing will be their portion therein.
  - Marmaduke Pickthall
Those who are wretched shall be in the Fire: there will be for them therein (nothing but) the heaving of sighs and sobs: 1607
  - Abdullah Yusuf Ali

The first word, Zafir, translated "sighs", is applied to one part in the process of the braying of an ass, when he emits a deep breath. The second, Shahiq, translated, "sobs", is the other process in the braying of an ass, when he draws in a long breath. This suggestion of an animal proverbial for his folly implies that the wicked, in spite of their arrogance and insolence in this world below, will at last realise that they have been fools after all, throwing away their own chances whenever they got them. In lxvii. 7 the word Shahiq is applied to the tremendous roaring in-take or devouring of Hell-fire.

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11:107
خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُ Kh a lideena feeh a m a d a mati a l ssam a w a tu wa a lar d u ill a m a sh a a rabbuka inna rabbaka faAAAA a lun lim a yureed u
therein to abide as long as the heavens and the earth endure - unless thy Sustainer wills it otherwise:134 for, verily, thy Sustainer is a sovereign doer of whatever He wills.
  - Mohammad Asad

I.e., unless God wills to reprieve them (cf. the last paragraph of 6:128 and the corresponding note [114], as well as note [10] on 40:12 ). The phrase "as long as the heavens and the earth endure" has caused some perplexity to most of the classical commentators in view of the many Qur'anic statements to the effect that the world as we know it will come to an end on the Last Day, which is synonymous with the Day of Resurrection. This difficulty, however, can be resolved if we remember - as Tabari points out in his commentary on the above verse - that in ancient Arabic usage the expressions "as long as the heavens and the earth endure", or "as long as night and day alternate", etc., were used metonymically in the sense of "time beyond count" (abad). See also {20:105-107} and the corresponding note [90], as well as note [63] on 14:48 .

They will dwell therein as long as the heavens and the earth shall last, unless your Rabb ordain otherwise; surely your Rabb is the mighty doer of what He intends.
  - Muhammad Farooq-i-Azam Malik
staying there forever, as long as the heavens and the earth will endure, except what your Lord wills.1 Surely your Lord does what He intends.
  - Mustafa Khattab

 Sinful believers will eventually be removed from Hell after receiving their punishment.

Abiding there so long as the heavens and the earth endure save for that which thy Lord willeth. Lo! thy Lord is Doer of what He will.
  - Marmaduke Pickthall
They will dwell therein for all the time that the heavens and the earth endure except as thy Lord willeth: for thy Lord is the (sure) Accomplisher of what He planneth. 1608
  - Abdullah Yusuf Ali

Khalidin: This is the word which is usually translated "dwell for ever" or "dwell for aye". Here it is definitely connected with two conditions, viz: (1) as long as the heavens and the earth endure, and (2) except as Allah wills. Some Muslim theologians deduce from this the conclusion that the penalties referred to are not eternal, because the heavens and the earth as we see them are not eternal, and the punishments for the deeds of a life that will end should not be such as will never end. The majority of Muslim theologians reject this view. They hold that the heavens and the earth here referred to are not those we see now, but others that will be eternal. They agree that Allah's Will is unlimited in scope and power, but that It has willed that the rewards and punishments of the Day of Judgment will be eternal.

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11:108
وَأَمَّا ٱلَّذِينَ سُعِدُوا۟ فَفِى ٱلْجَنَّةِ خَـٰلِدِينَ فِيهَا مَا دَامَتِ ٱلسَّمَـٰوَٰتُ وَٱلْأَرْضُ إِلَّا مَا شَآءَ رَبُّكَ ۖ عَطَآءً غَيْرَ مَجْذُوذٍ Waamm a alla th eena suAAidoo fafee aljannati kh a lideena feeh a m a d a mati a l ssam a w a tu wa a lar d u ill a m a sh a a rabbuka AAa ta an ghayra maj th oo th in
But as for those who [by virtue of their past deeds] will have been blest with happiness, [they shall live] in paradise, therein to abide as long as the heavens and the earth endure - unless thy Sustainer wills it otherwise135 - as a gift unceasing.
  - Mohammad Asad

I.e., unless God wills to bestow on them a yet greater reward (Razi; also Manar XII, 161); or - which to my mind is more probable - unless He opens up to man a new, yet higher stage of evolution.

As for those who are blessed, they shall be in paradise. They will dwell therein as long as the heavens and the earth shall last, unless your Rabb ordain otherwise; an award which shall never be taken away.
  - Muhammad Farooq-i-Azam Malik
And as for those destined to joy, they will be in Paradise, staying there forever, as long as the heavens and the earth will endure, except what your Lord wills1- a 'generous' giving, without end.
  - Mustafa Khattab

 Except the time they spend on earth and in the grave, or except the time the sinful believers spend in Hell before being transferred to Paradise.

And as for those who will be glad (that day) they will be in the Garden, abiding there so long as the heavens and the earth endure save for that which thy Lord willeth: a gift unfailing.
  - Marmaduke Pickthall
And those who are blessed shall be in the Garden: they will dwell therein for all the time that the heavens and the earth endure except as thy Lord willeth: a gift without break. 1609 1610
  - Abdullah Yusuf Ali

Exactly the same arguments apply as in the last note.

The felicity will be uninterrupted, unlike any joy or happiness which we can imagine in this life and which is subject to chances and changes, as our daily experience shows.

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11:109
فَلَا تَكُ فِى مِرْيَةٍ مِّمَّا يَعْبُدُ هَـٰٓؤُلَآءِ ۚ مَا يَعْبُدُونَ إِلَّا كَمَا يَعْبُدُ ءَابَآؤُهُم مِّن قَبْلُ ۚ وَإِنَّا لَمُوَفُّوهُمْ نَصِيبَهُمْ غَيْرَ مَنقُوصٍ Fal a taku fee miryatin mimm a yaAAbudu h a ol a i m a yaAAbudoona ill a kam a yaAAbudu a b a ohum min qablu wainn a lamuwaffoohum na s eebahum ghayra manqoo s in
AND SO, [O Prophet,] be not in doubt about anything that those [misguided people] worship:136 they but [thoughtlessly] worship as their forefathers worshipped aforetime; and, behold, We shall most certainly give them their full due [for whatever good or evil they have earned], without diminishing aught thereof.137
  - Mohammad Asad

I.e., "do not think that their beliefs are based on reason": a reference, primarily, to the pagan Arabs who - like the wrongdoers spoken of in the preceding passages - rejected God's message on the plea that it conflicted with their ancestral beliefs, and more generally, to all people who are accustomed to worship (in the widest sense of this word) false values handed down from their ancestors and who, consequently, observe false standards of morality: an attitude which must unavoidably - as the last sentence of this verse shows - result in future suffering, be it in this world or in the hereafter, or in both.

Lit., "We shall repay them their portion in full, undiminished". For an explanation of this sentence, see note [27] on verses {15-16} of this surah.

Therefore, have no doubt concerning the deities they worship, for they blindly imitate the worship of those deities whom their forefathers used to worship before them; and surely, We shall give them their share of punishment in full without any abatement.
  - Muhammad Farooq-i-Azam Malik
So do not be in doubt 'O Prophet' about what those 'pagans' worship. They worship nothing except what their forefathers worshipped before 'them'. And We will certainly give them their share 'of punishment' in full, without any reduction.
  - Mustafa Khattab
So be not thou in doubt concerning that which these (folk) worship. They worship only as their fathers worshipped aforetime. Lo! We shall pay them their whole due unabated.
  - Marmaduke Pickthall
Be not then in doubt as to what these men worship. They worship nothing but what their fathers worshipped before (them): but verily We shall pay them back (in full) their portion without (the least) abatement. 1611 1612
  - Abdullah Yusuf Ali

Their worship is not based on any spiritual attitude of mind. They merely follow the ways of their fathers.

Allah will take fully into account all their motives in such mummery as they call worship, and they will have their full spiritual consequences in the future.

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11:110
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ فَٱخْتُلِفَ فِيهِ ۚ وَلَوْلَا كَلِمَةٌ سَبَقَتْ مِن رَّبِّكَ لَقُضِىَ بَيْنَهُمْ ۚ وَإِنَّهُمْ لَفِى شَكٍّ مِّنْهُ مُرِيبٍ Walaqad a tayn a moos a alkit a ba fa i khtulifa feehi walawl a kalimatun sabaqat min rabbika laqu d iya baynahum wainnahum lafee shakkin minhu mureeb un
And, indeed, [similar was the case when] We vouchsafed the divine writ unto Moses, and some of his people set their own views against it;138 and had it not been for a decree that had already gone forth from thy Sustainer, judgment would indeed have been passed on them [then and there]:139 for, behold, they were in grave doubt, amounting to suspicion, about him [who called them unto God].140
  - Mohammad Asad

Lit., "and it was disagreed upon", or "discordant views came to be held about it": meaning that, like Muhammad's early contemporaries, some of Moses' people accepted the divine writ, whereas others refused to submit to its guidance.

Lit., "it would indeed have been decided between them" - i.e., they would have been punished, like those communities of old, by utter destruction, had it not been for God's decree (kalimah, lit., "word") that their punishment should be deferred until the Day of Resurrection (cf. the last sentence of 10:93 and the corresponding note [114]).

Cf. 2:55 - "O Moses, indeed we shall not believe thee until we see God face to face!"

We certainly gave the Book to Musa (Moses), but differences arose about it; had not a Word gone forth from your Rabb, the matter would have been decided between them regarding those differences. It is a fact that they are in suspicious doubt about this,
  - Muhammad Farooq-i-Azam Malik
Indeed, We had given Moses the Scripture, but differences arose regarding it. Had it not been for a prior decree from your Lord,1 their differences would have been settled 'at once'. They are truly in alarming doubt about it.
  - Mustafa Khattab

 That He will delay their judgment until the Hereafter.

And We verily gave unto Moses the Scripture, and there was strife thereupon; and had it not been for a Word that had already gone forth from thy Lord, the case would have been judged between them, and Lo! they are in grave doubt concerning it.
  - Marmaduke Pickthall
We certainly gave the Book to Moses but differences arose therein: had it not been that a Word had gone forth before from thy Lord the matter would have been decided between them: but they are in suspicious doubt concerning it. 1613 1614
  - Abdullah Yusuf Ali

Cf. x. 19. Previous revelations are not to be denied or dishonoured because those who nominally go by them have corrupted and deprived them of spiritual value by their vain controversies and disputes. It was possible to settle such disputes under the flag, as it were, of the old Revelations, but Allah's Plan was to revive and rejuvenate His Message through Islam, amongst a newer and younger people, unhampered by the burden of age long prejudices.

Cf. xi. 62. There is always in human affairs the conflict between the old and the new,-the worn-out system of our ancestors, and the fresh living spring of Allah's inspiration fitting in with new times and new surroundings. The advocates of the former look upon this latter not only with intellectual doubt but with moral suspicion, as did the People of the Book upon Islam, with its fresh outlook and vigorous realistic way of looking at things.

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11:111
وَإِنَّ كُلًّا لَّمَّا لَيُوَفِّيَنَّهُمْ رَبُّكَ أَعْمَـٰلَهُمْ ۚ إِنَّهُۥ بِمَا يَعْمَلُونَ خَبِيرٌ Wainna kullan lamm a layuwaffiyannahum rabbuka aAAm a lahum innahu bim a yaAAmaloona khabeer un
And, verily, unto each and all will thy Sustainer give their full due for whatever [good or evil] they may have done: behold, He is aware of all that they do!
  - Mohammad Asad
and it is also a fact that your Rabb will give them full measure for their deeds, for He is fully aware of what they do.
  - Muhammad Farooq-i-Azam Malik
And surely your Lord will fully pay all for their deeds. He is certainly All-Aware of what they do.
  - Mustafa Khattab
And lo! unto each thy Lord will verily repay his works in full. Lo! He is Informed of what they do.
  - Marmaduke Pickthall
And of a surety to all will your Lord pay back (in full the recompense) of their deeds: for He knoweth well all that they do. 1615
  - Abdullah Yusuf Ali

Cf. xi. 109 above, with which the argument is now connected up by recalling the characteristic word ("pay back") and leading to the exhortation (in the verses following) to stand firm in the right path freshly revealed.

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11:112
فَٱسْتَقِمْ كَمَآ أُمِرْتَ وَمَن تَابَ مَعَكَ وَلَا تَطْغَوْا۟ ۚ إِنَّهُۥ بِمَا تَعْمَلُونَ بَصِيرٌ Fa i staqim kam a omirta waman t a ba maAAaka wal a ta t ghaw innahu bim a taAAmaloona ba s eer un
Pursue, then, the right course, as thou hast been bidden [by God], together with all who, with thee, have turned unto Him; and let none of you behave in an overweening manner:141 for, verily, He sees all that you do.
  - Mohammad Asad

Explaining this injunction, expressed in the second person plural, Ibn Kathir points out that it is addressed to all believers, and that it refers to their behaviour towards everyone, be he believer or unbeliever; in this he obviously relies on the interpretation advanced by Ibn 'Abbas (and quoted by Razi): "It means, 'Be humble before God and do not behave with false pride towards anyone'." According to some later commentators (e.g., Tabari, Zamakhshari, Baghawi, Razi), the meaning is wider, namely, "do not overstep the bounds of what God has ordained", or "do not exceed the limits of equity".

Therefore, stand firm on the Right Way as you are commanded, together with those who have turned from unbelief to belief in Allah, and do not transgress; surely, He is watching all that you do.
  - Muhammad Farooq-i-Azam Malik
So be steadfast as you are commanded 'O Prophet', along with those who turn 'in submission to Allah' with you. And do not transgress. Surely He is All-Seeing of what you 'believers' do.
  - Mustafa Khattab
So tread thou the straight path as thou art commanded, and those who turn (unto Allah) with thee, and transgress not. Lo! He is Seer of what ye do.
  - Marmaduke Pickthall
Therefore stand firm (in the straight path) as thou art commanded thou and those who with thee turn (unto Allah); and transgress not (from the Path): for He seeth well all that ye do.
  - Abdullah Yusuf Ali

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11:113
وَلَا تَرْكَنُوٓا۟ إِلَى ٱلَّذِينَ ظَلَمُوا۟ فَتَمَسَّكُمُ ٱلنَّارُ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِنْ أَوْلِيَآءَ ثُمَّ لَا تُنصَرُونَ Wal a tarkanoo il a alla th eena th alamoo fatamassakumu a l nn a ru wam a lakum min dooni All a hi min awliy a a thumma l a tun s aroon a
And do not incline towards, nor rely upon, those who are bent on evildoing142 lest the fire [of the hereafter] touch you: for [then] you would have none to protect you from God, nor would you ever be succoured [by Him].143
  - Mohammad Asad

The verb rakana comprises the concepts of inclining (in one's feelings or opinions) towards, as well as of relying on, someone or something, and cannot be translated by a single word; hence my composite rendering of the phrase la tarkanu. The use of the past tense in alladhina zalamu indicates - as is often the case in the Qur'an - deliberate and persistent evildoing; this term is, therefore, suitably rendered as "those who are bent on evildoing".

According to Zamakhshari, the particle thumma at the beginning of this last clause does not signify a sequence in time ("and then" or "afterwards") but, rather, a stress on the impossibility (istib'ad) of their ever being succoured by God.

Do not be inclined to those who are unjust, lest you be seized by the fire; and you will not have any protector besides Allah, nor you shall be helped.
  - Muhammad Farooq-i-Azam Malik
And do not be inclined to the wrongdoers or you will be touched by the Fire. For then you would have no protectors other than Allah, nor would you be helped.
  - Mustafa Khattab
And incline not toward those who do wrong lest the Fire touch you, and ye have no protecting friends against Allah, and afterward ye would not be helped.
  - Marmaduke Pickthall
And incline not to those who do wrong or the Fire will seize you; and ye have no protectors other than Allah nor shall ye be helped.
  - Abdullah Yusuf Ali

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11:114
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ Waaqimi a l ss al a ta t arafayi a l nnah a ri wazulafan mina allayli inna al h asan a ti yu th hibna a l ssayyi a ti tha lika th ikr a li l ththa kireen a
And be constant in praying at the beginning and the end144 of the day, as well as during the early watches of the night:145 for, verily, good deeds drive away evil deeds: this is a reminder to all who bear [God] in mind.
  - Mohammad Asad

Lit., "at the two ends".

This injunction circumscribes all the obligatory prayers without specifying either their form or the exact times of their performance, both of which are clearly laid down in the sunnah (i.e., the authenticated sayings and the practice) of the Prophet: namely, at dawn (fajr), shortly after mid-day (zuhr), in the afternoon ('asr), immediately after sunset (maghrib), and in the first part of the night ('isha'). Inasmuch as the above verse stresses the paramount importance of prayer in general, it is safe to assume that it refers not merely to the five obligatory prayers but to a remembrance of God at all times of one's wakeful life.

Establish Salah ( prayers) at the two ends of the day and in the early part of the night. Indeed virtues remove evils. This is a reminder for the mindful.
  - Muhammad Farooq-i-Azam Malik
Establish prayer 'O Prophet' at both ends of the day and in the early part of the night.1 Surely good deeds wipe out evil deeds. That is a reminder for the mindful.
  - Mustafa Khattab

 This verse talks about the five daily prayers. The prayers at the two ends of the day are the dawn prayer (Fajr) at one end and the afternoon prayers (Ẓuhr and ’Aṣr) at the other. Prayers in the early part of the night include the sunset (Maghrib) and late evening (’Ishâ') prayers.

Establish worship at the two ends of the day and in some watches of the night. Lo! good deeds annul ill deeds. This is a reminder for the mindful.
  - Marmaduke Pickthall
And establish regular prayers at the two ends of the day and at the approaches of the night: for those things that are good remove those that are evil: be that the word of remembrance to those who remember (their Lord): 1616 1617 1618
  - Abdullah Yusuf Ali

The two ends of the day: Morning and afternoon. The morning prayer is the Fajr, after the light is up but before sunrise: we thus get up betimes and begin the day with the remembrance of Allah and of our duty to Him. The early afternoon prayer, Zuhr, is immediately after noon: we are in the midst of our daily life, and again we remember Allah. There is no disagreement among scholars regarding which prayer is meant by one of these two ends of the day. They agree that it is Fajr prayer which may be performed from dawn until a little before sunrise. There is disagreement, however, regarding the prayer which ought to be performed at the other end of the day. It is said variously that the reference is to Asr or Maghrib prayer.

Approaches of the night: Zulafun, plural of Zulfatun, an approach, something near at hand. As Arabic has, like Greek, a dual number distinct from the plural, and the plural number is used here, and not the dual, it is reasonable to argue that at least three "approaches of the night" are meant. The late afternoon prayer, 'Asr, can be one of these three, and the evening prayer, Magrib, just after sunset, can be the second. The early night prayer, 'Isha, at supper time-when the glow of sunset is disappearing, would be the third of the "approaches of the night", when we commit ourselves to Allah before sleep. These are the five canonical prayers of Islam.

"Those things that are good": in this context the words refer primarily to prayers, but they include all good thoughts, good words, and good deeds. It is by them that we keep away everything that is evil, whether referring to the past, the present, or the future.

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11:115
وَٱصْبِرْ فَإِنَّ ٱللَّهَ لَا يُضِيعُ أَجْرَ ٱلْمُحْسِنِينَ Wa i s bir fainna All a ha l a yu d eeAAu ajra almu h sineen a
And be patient in adversity: for, verily, God does not fail to requite the doers of good!
  - Mohammad Asad
Be patient; for sure Allah does not let the reward of the righteous be wasted.
  - Muhammad Farooq-i-Azam Malik
And be patient! Certainly Allah does not discount the reward of the good-doers.
  - Mustafa Khattab
And have patience, (O Muhammad), for lo! Allah loseth not the wages of the good.
  - Marmaduke Pickthall
And be steadfast in patience; for verily Allah will not suffer the reward of the righteous to perish.
  - Abdullah Yusuf Ali

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