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Surah 15. Al-Hijr

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15:36
قَالَ رَبِّ فَأَنظِرْنِىٓ إِلَىٰ يَوْمِ يُبْعَثُونَ Q a la rabbi faan th irnee il a yawmi yubAAathoon a
Said [Iblis]: "Then, O my Sustainer, grant me a respite till the Day when all shall be raised from the dead!"
  - Mohammad Asad
At this Iblees requested: "Rabb! Give me respite till the Day of Resurrection."
  - Muhammad Farooq-i-Azam Malik
Satan appealed, 'My Lord! Then delay my end until the Day of their resurrection.'
  - Mustafa Khattab
He said: My Lord! Reprieve me till the day when they are raised.
  - Marmaduke Pickthall
(Iblis) said: "O my Lord! give me then respite till the Day the (dead) are raised." 1973
  - Abdullah Yusuf Ali

What was this respite? The curse on Iblis remained, i.e. he was deprived of Allah's grace and became in the spiritual world what an outlaw is in a political kingdom. An earthly kingdom may not be able to catch and destroy an outlaw. But Allah is Omnipotent, and such power as Iblis may have can only come through the respite granted by Allah. The respite then is what is expressed in xv. 39 below. In Allah's grant of limited free-will to man is implied the faculty of choosing between good and evil, and the faculty is exercised through the temptations and allurements put forward by Satan, "the open enemy" of man. This is for the period of man's probation on this earth. Even so, no temptations have power over the sincere worshippers of Allah, who are purified by His grace.

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15:37
قَالَ فَإِنَّكَ مِنَ ٱلْمُنظَرِينَ Q a la fainnaka mina almun th areen a
Answered He: "Verily, so be it: thou shalt be among those who are granted respite
  - Mohammad Asad
Allah said: "All right! You are given the respite
  - Muhammad Farooq-i-Azam Malik
Allah said, 'You will be delayed
  - Mustafa Khattab
He said: Then lo! thou art of those reprieved
  - Marmaduke Pickthall
(Allah) said: "Respite is granted thee
  - Abdullah Yusuf Ali

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15:38
إِلَىٰ يَوْمِ ٱلْوَقْتِ ٱلْمَعْلُومِ Il a yawmi alwaqti almaAAloom i
till the Day the time whereof is known [to Me alone]."
  - Mohammad Asad
till the Day of appointed time."
  - Muhammad Farooq-i-Azam Malik
until the appointed Day.'
  - Mustafa Khattab
Till an appointed time.
  - Marmaduke Pickthall
"Till the Day of the Time Appointed."
  - Abdullah Yusuf Ali

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15:39
قَالَ رَبِّ بِمَآ أَغْوَيْتَنِى لَأُزَيِّنَنَّ لَهُمْ فِى ٱلْأَرْضِ وَلَأُغْوِيَنَّهُمْ أَجْمَعِينَ Q a la rabbi bim a aghwaytanee laozayyinanna lahum fee alar d i walaoghwiyannahum ajmaAAeen a
[Whereupon Iblis] said: "O my Sustainer! Since Thou hast thwarted me,29 I shall indeed make [all that is evil] on earth seem goodly to them, and shall most certainly beguile them into grievous error -
  - Mohammad Asad

See surah {7}, note [11].

Iblees said: "Rabb! Since You let me go astray, I will make evil fair-seeming to them on earth and I will seduce them all
  - Muhammad Farooq-i-Azam Malik
Satan responded, 'My Lord! For allowing me to stray I will surely tempt them on earth and mislead them all together,
  - Mustafa Khattab
He said: My Lord, Because Thou has sent me astray, I verily shall adorn the path of error for them in the earth, and shall mislead them every one.
  - Marmaduke Pickthall
(Iblis) said: "O my Lord! because Thou hast put me in the wrong I will make (wrong) fair-seeming to them on the earth and I will put them all in the wrong 1974 1975
  - Abdullah Yusuf Ali

Agwaitani: 'thrown me out of the way, put me in the wrong': Cf. vii. 16. Satan cannot be straight or truthful even before Allah. By his own arrogance and rebellion he fell; he attributes this to Allah. Between Allah's righteous judgment and Satan's snares and temptations there cannot be the remotest comparison. Yet he presumes to put them on an equal footing. He is taking advantage of the respite.

Iblis (the Satan) is powerless against Allah. He turns therefore against man.

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15:40
إِلَّا عِبَادَكَ مِنْهُمُ ٱلْمُخْلَصِينَ Ill a AAib a daka minhumu almukhla s een a
[all] save such of them as are truly Thy servants!"30
  - Mohammad Asad

Lit., "Thy sincere servants": i.e., those who are so deeply conscious of God that no "blandishment of Satan" can lead them astray. (See also note [32] below.)

except those of them who are Your sincere devotees."
  - Muhammad Farooq-i-Azam Malik
except Your chosen servants among them.'
  - Mustafa Khattab
Save such of them as are Thy perfectly devoted slaves.
  - Marmaduke Pickthall
"Except Thy servants among them sincere and purified (by Thy grace)."
  - Abdullah Yusuf Ali

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15:41
قَالَ هَـٰذَا صِرَٰطٌ عَلَىَّ مُسْتَقِيمٌ Q a la h atha s ir at un AAalayya mustaqeem un
Said He: "This is, with Me, a straight way:31
  - Mohammad Asad

I.e., "this is what I have willed" - namely, that Iblis (or Satan) should tempt man, but should have no power to seduce those who are truly conscious of God. Thus, the Qur'an makes it clear that despite his ostensible "rebellion" against his Creator, Satan fulfils a definite function in God's plan: he is the eternal tempter who enables man to exercise his God-given freedom of choice between good and evil and, thus, to become a being endowed with moral free will. (See in this connection 19:83 , as well as note [26] on 2:34 and note [16] on 7:24 .)

Allah said: "This course of action is all right with Me
  - Muhammad Farooq-i-Azam Malik
Allah said, 'This is the Way, binding on Me:
  - Mustafa Khattab
He said: This is a right course incumbent upon Me:
  - Marmaduke Pickthall
(Allah) said: "This (Way of My sincere servants) is indeed a Way that leads straight to Me. 1976
  - Abdullah Yusuf Ali

To be sincere in the worship of Allah is to obtain purification from all stain of evil and exemption from all influence of evil. It changes the whole nature of man. After that, evil cannot touch him. Evil will acknowledge him to be beyond its power and will not even tempt him. Apart from such purified souls, everyone who worships Allah invites Allah's grace to protect him. But if he puts himself in the way of wrong and deliberately chooses evil, he must take the consequences. The blame is not even on Satan, the power of evil, it is on the sinner himself, who puts himself into his power; xiv. 22: xv. 42.

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15:42
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَـٰنٌ إِلَّا مَنِ ٱتَّبَعَكَ مِنَ ٱلْغَاوِينَ Inna AAib a dee laysa laka AAalayhim sul ta nun ill a mani ittabaAAaka mina algh a ween a
verily, thou shalt have no power over My creatures - unless it be such as are [already] lost in grievous error and follow thee [of their own will]:32
  - Mohammad Asad

Lit., "except him who shall follow thee from among those who are lost in grievous error". (Cf. 14:22 , according to which Satan will thus address his erstwhile followers on Judgment Day: "I had no power at all over you: I but called you - and you responded unto me.") This phrase constitutes the essential difference between the above passage and the similar one in {7:11-18}.

- you will not have any authority over My devotees except those misguided ones who follow you.
  - Muhammad Farooq-i-Azam Malik
you will certainly have no authority over My servants, except the deviant who follow you,
  - Mustafa Khattab
Lo! as for My slaves, thou hast no power over any of them save such of the froward as follow thee,
  - Marmaduke Pickthall
"For over My servants no authority shalt thou have except such as put themselves in the wrong and follow thee."
  - Abdullah Yusuf Ali

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15:43
وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ Wainna jahannama lamawAAiduhum ajmaAAeen a
and for all such, behold, hell is the promised goal,
  - Mohammad Asad
They will be all destined for Hell,
  - Muhammad Farooq-i-Azam Malik
and surely Hell is their destined place, all together.
  - Mustafa Khattab
And lo! for all such, hell will be the promised place.
  - Marmaduke Pickthall
And verily Hell is the promised abode for them all!
  - Abdullah Yusuf Ali

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15:44
لَهَا سَبْعَةُ أَبْوَٰبٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ Lah a sabAAatu abw a bin likulli b a bin minhum juzon maqsoom un
with seven gates leading into it, each gate receiving its allotted share of sinners."33
  - Mohammad Asad

Lit., "it has seven gates, [with] an allotted share of them for each gate". This probably means "seven degrees" of hell, i.e., of the suffering which, in the life to come, awaits the "followers of Satan" in accordance with the gravity of their sins (Razi; a similar explanation is given by Qatadah, as quoted by Tabari). It should also be remembered that the concept of "hell" as such is referred to in the Qur'an under seven different names, all of them metaphorical (necessarily so, because they relate to what the Qur'an describes as al-ghayb, "something that is beyond the reach of human perception"): namely nar ("fire, which is the general term), jahannam ("hell"), jahim ("blazing fire"), sa'ir ("blazing flame"), saqar ("hell-fire"), laza ("raging flame"), and hutamah ("crushing torment"). Since, as I have mentioned, these designations of other-worldly suffering are obviously allegorical, we may also assume that the "seven gates of hell" have the same character, and signify "seven approaches [or "ways"] to hell". Furthermore, it is well known that in the Semitic languages - and most particularly in classical Arabic - the number "seven" is often used in the sense of "several" or "various" (cf. Lisan al-'Arab, Taj al -Arus, etc.): and so the above Qur'anic phrase may well have the meaning of "various ways leading to hell" - in other words, many ways of sinning.

which has seven gates, each gate will be assigned to a separate group from among them."
  - Muhammad Farooq-i-Azam Malik
It has seven gates, to each a group of them is designated.'
  - Mustafa Khattab
It hath seven gates, and each gate hath an appointed portion.
  - Marmaduke Pickthall
To it are seven Gates: for each of those Gates is (special) class (of sinners assigned). 1977
  - Abdullah Yusuf Ali

The ways of sin are numerous, and if they are classified into seven, each of them points to a Gate that leads to Hell.

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15:45
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍ وَعُيُونٍ Inna almuttaqeena fee jann a tin waAAuyoon in
VERILY, those who are conscious of God [shall find themselves in the hereafter] amidst gardens and springs,
  - Mohammad Asad
The righteous will be in the midst of the gardens and fountains of paradise
  - Muhammad Farooq-i-Azam Malik
Indeed, the righteous will be amid Gardens and springs.
  - Mustafa Khattab
Lo! those who ward off (evil) are among gardens and watersprings.
  - Marmaduke Pickthall
The righteous (will be) amid Gardens and fountains (of clear-flowing water).
  - Abdullah Yusuf Ali

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15:46
ٱدْخُلُوهَا بِسَلَـٰمٍ ءَامِنِينَ Odkhulooh a bisal a min a mineen a
[having been received with the greeting,] "Enter here in peace, secure!"
  - Mohammad Asad
and it will be said to them: "Enter into these in peace and security."
  - Muhammad Farooq-i-Azam Malik
'It will be said to them,' 'Enter in peace and security.'
  - Mustafa Khattab
(And it is said unto them): Enter them in peace, secure.
  - Marmaduke Pickthall
(Their greeting will be): "Enter ye here in Peace and Security."
  - Abdullah Yusuf Ali

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15:47
وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ إِخْوَٰنًا عَلَىٰ سُرُرٍ مُّتَقَـٰبِلِينَ WanazaAAn a m a fee s udoorihim min ghillin ikhw a nan AAal a sururin mutaq a bileen a
And [by then] We shall have removed whatever unworthy thoughts or feelings may have been [lingering] in their breasts, [and they shall rest] as brethren, facing one another [in love] upon thrones of happiness.34
  - Mohammad Asad

I.e., all being equal in dignity, and therefore free from envy. As Razi points out, the plural noun surur (sing. sarir), which literally denotes "couches" or, occasionally, "thrones", signifies also "seats [or "thrones"] of eminence" or "of happiness (surur)", from which latter word the noun sarir and its plural surur may be derived. The sublime quality of these "thrones of happiness" is in some instances further symbolized by expressions like "gold-encrusted" ( 56:15 ) or "raised high" ( 88:13 ).

We shall remove all hatred from their hearts - they will become like brothers and sit on couches face to face.
  - Muhammad Farooq-i-Azam Malik
We will remove whatever bitterness they had in their hearts.1 In a friendly manner, they will be on thrones, facing one another.
  - Mustafa Khattab

 i.e., the bitterness they had in their hearts towards other believers who wronged them in the worldly life.

And We remove whatever rancor may be in their breasts. As brethren, face to face, (they rest) on couches raised.
  - Marmaduke Pickthall
And We shall remove from their hearts any lurking sense of injury: (they will be) brothers (joyfully) facing each other on thrones (of dignity). 1978
  - Abdullah Yusuf Ali

Cf. vii. 43, and n. 1021. The hearts and minds will be so purified that all past rancour, jealousy, or sense of injury will be obliterated. The true Brotherhood will be realised there, when each will have his own dignity, there will be no question of invidious comparisons; each will face the others with joy and confidence. There will be no sense of toil or fatigue, and the joy will last for ever.

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15:48
لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ L a yamassuhum feeh a na s abun wam a hum minh a bimukhrajeen a
No weariness shall ever touch them in this [state of bliss], and never shall they have to forgo it.35
  - Mohammad Asad

Lit., "never shall they be caused to depart from it".

No fatigue will touch them in there, not will they ever be asked to leave.
  - Muhammad Farooq-i-Azam Malik
No fatigue will touch them there, nor will they ever be asked to leave.
  - Mustafa Khattab
Toil cometh not unto them there, nor will they be expelled from thence.
  - Marmaduke Pickthall
There no sense of fatigue shall touch them nor shall they (ever) be asked to leave.
  - Abdullah Yusuf Ali

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15:49
نَبِّئْ عِبَادِىٓ أَنِّىٓ أَنَا ٱلْغَفُورُ ٱلرَّحِيمُ Nabbi AAib a dee annee an a alghafooru a l rra h eem u
Tell My servants that I - I alone - am truly forgiving, a true dispenser of grace;
  - Mohammad Asad
O Prophet! Tell My devotees that I am indeed the Forgiving, the Merciful;
  - Muhammad Farooq-i-Azam Malik
Inform My servants 'O Prophet' that I am truly the All-Forgiving, Most Merciful,
  - Mustafa Khattab
Announce, (O Muhammad) unto My slaves that verily I am the Forgiving, the Merciful.
  - Marmaduke Pickthall
Tell My servants that I am indeed the Oft-Forgiving Most Merciful; 1979
  - Abdullah Yusuf Ali

We must realise both sides of Allah's attributes: His mercy, grace, and forgiveness are unbounded; if we reject all this, His justice and punishment will also be beyond all that we can conceive.

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15:50
وَأَنَّ عَذَابِى هُوَ ٱلْعَذَابُ ٱلْأَلِيمُ Wa anna AAa tha bee huwa alAAa tha bu alaleem u
and [also,] that the suffering which I shall impose [on sinners] will indeed be a suffering most grievous.36
  - Mohammad Asad

In his commentary on the above two verses, Razi notes that the statement relating to God's forgiveness and grace contains a threefold emphasis - expressed by the repetition of the personal pronoun ana relating to God, and the definite article al before each of the two participial adjectives - whereas there is no such stress in the mention of His chastisement of recalcitrant sinners. (Cf. 6:12 - and the corresponding note [10] - as well as 6:54 , both of which verses state that God "has willed upon Himself the law of grace and mercy".)

but at the same time My punishment is also the most painful punishment.
  - Muhammad Farooq-i-Azam Malik
and that My torment is indeed the most painful.
  - Mustafa Khattab
And that My doom is the dolorous doom.
  - Marmaduke Pickthall
And that My Penalty will be indeed the most grievous Penalty.
  - Abdullah Yusuf Ali

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