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Surah 25. Al-Furqan

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25:21
وَقَالَ ٱلَّذِينَ لَا يَرْجُونَ لِقَآءَنَا لَوْلَآ أُنزِلَ عَلَيْنَا ٱلْمَلَـٰٓئِكَةُ أَوْ نَرَىٰ رَبَّنَا ۗ لَقَدِ ٱسْتَكْبَرُوا۟ فِىٓ أَنفُسِهِمْ وَعَتَوْ عُتُوًّا كَبِيرًا Waq a la alla th eena l a yarjoona liq a an a lawl a onzila AAalayn a almal a ikatu aw nar a rabban a laqadi istakbaroo fee anfusihim waAAataw AAutuwwan kabeer a n
But those who do not believe that they are destined to meet Us18 are wont to say, "Why have no angels been sent down to us?" - or, "Why do we not see our Sustainer?" Indeed, they are far too proud of themselves, hav-ing rebelled [against God's truth] with utter disdain!
  - Mohammad Asad

Lit., "who do not hope for [i.e., expect] a meeting with Us": the implication being that they do not believe in resurrection and, consequently, do not expect to be judged by God in after-life.

Those who do not expect to meet Us on the Day of Judgement say: "Why are not the angels sent down to us or why do we not see our Rabb?" Certainly they are too proud of themselves, and have revolted in a great revolt.
  - Muhammad Farooq-i-Azam Malik
Those who do not expect to meet Us say, 'If only the angels were sent down to us, or we could see our Lord!' They have certainly been carried away by their arrogance and have entirely exceeded all limits.
  - Mustafa Khattab
And those who look not for a meeting with Us say: Why are angels not sent down unto us and (why) do we not see our Lord? Assuredly they think too highly of themselves and are scornful with great pride.
  - Marmaduke Pickthall
Such as fear not the meeting with Us (for Judgment) say: "Why are not the angels sent down to us or (why) do we not see our Lord?" Indeed they have an arrogant conceit of themselves and mighty is the insolence of their impiety! 3077 3078
  - Abdullah Yusuf Ali

The blasphemers who have given up all Faith and laugh at the Hereafter: nothing is sacred to them: their arrogance and insolence are beyond all bounds.

Cf. ii. 55. The Israelites in the time of Moses demanded to see Allah. But they were struck with thunder and lightning even as they looked on. Indeed death would have been their fate, had it not been for the mercy of Allah.

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25:22
يَوْمَ يَرَوْنَ ٱلْمَلَـٰٓئِكَةَ لَا بُشْرَىٰ يَوْمَئِذٍ لِّلْمُجْرِمِينَ وَيَقُولُونَ حِجْرًا مَّحْجُورًا Yawma yarawna almal a ikata l a bushr a yawmai th in lilmujrimeena wayaqooloona h ijran ma h joor a n
[Yet] on that Day - the Day on which they shall see the angels19 - there will be no glad tiding for those who were lost in sin; and they will exclaim, "By a forbidding ban [are we from God's grace debarred]!"-
  - Mohammad Asad

I.e., on Judgment Day, when "all will have been decided" (cf. 6:8 ).

On the Day when they see the angels, it will not be a Day of rejoicing for the criminal; rather they will cry: "May there be a stone barrier between us and the angels of punishment."
  - Muhammad Farooq-i-Azam Malik
'But' on the Day they will see the angels, there will be no good news for the wicked, who will cry, 'Keep away! Away 'from us'!'1
  - Mustafa Khattab

 Another possible translation: “And the angels will say, ‘All good is forbidden to you!’”

On the day when they behold the angels, on that day there will be no good tidings for the guilty; and they will cry: A forbidding ban!
  - Marmaduke Pickthall
The Day they see the angels no joy will there be to the sinners that Day: the (angels) will say: "There is a barrier forbidden (to you) altogether!" 3079
  - Abdullah Yusuf Ali

They will not be allowed to enjoy any of the felicity or peace which will be the normal state of the new world of Reality. Their own past will stand as a barrier to shut them off .

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25:23
وَقَدِمْنَآ إِلَىٰ مَا عَمِلُوا۟ مِنْ عَمَلٍ فَجَعَلْنَـٰهُ هَبَآءً مَّنثُورًا Waqadimn a il a m a AAamiloo min AAamalin fajaAAaln a hu hab a an manthoor a n
for We shall have turned towards all the [supposedly good] deeds they ever wrought, and shall have transformed them into scattered dust-
  - Mohammad Asad
Then We shall turn to the deeds which they did, based on their wrong opinions, and render them vain like blown dust.
  - Muhammad Farooq-i-Azam Malik
Then We will turn to whatever 'good' deeds they did, reducing them to scattered dust.1
  - Mustafa Khattab

 The good deeds of the disbelievers (like charity) will have no weight on Judgment Day.

And We shall turn unto the work they did and make it scattered motes.
  - Marmaduke Pickthall
And We shall turn to whatever deeds they did (in this life) and We shall make such deeds as floating dust scattered about. 3080
  - Abdullah Yusuf Ali

The false hopes they built on in this life, and the deeds did under the shadow of such false hopes will be dissipated as if they were dust flying about in the wind. They will have no value whatever.

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25:24
أَصْحَـٰبُ ٱلْجَنَّةِ يَوْمَئِذٍ خَيْرٌ مُّسْتَقَرًّا وَأَحْسَنُ مَقِيلًا A s ha bu aljannati yawmai th in khayrun mustaqarran waa h sanu maqeel a n
[whereas] on that same Day those who are destined for paradise will be graced with the best of abodes and the fairest place of repose.20
  - Mohammad Asad

Lit.. "will be happiest as regards their abode, and best as regards their place of repose".

In contrast, the heirs of paradise shall have the best residence and finest lodging on that Day.
  - Muhammad Farooq-i-Azam Malik
'But' on that Day the residents of Paradise will have the best settlement and the finest place to rest.
  - Mustafa Khattab
Those who have earned the Garden on that day will be better in their home and happier in their place of noonday rest;
  - Marmaduke Pickthall
The Companions of the Garden will be well that Day in their abode and have the fairest of places for repose. 3081
  - Abdullah Yusuf Ali

The barrier which will shut out the evil ones will not exist for the righteous, who will have an abode of bliss and repose, for they will be in the Garden of bliss.

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25:25
وَيَوْمَ تَشَقَّقُ ٱلسَّمَآءُ بِٱلْغَمَـٰمِ وَنُزِّلَ ٱلْمَلَـٰٓئِكَةُ تَنزِيلًا Wayawma tashaqqaqu a l ssam a o bi a lgham a mi wanuzzila almal a ikatu tanzeel a n
And on the Day on which the skies, together with the clouds, shall burst asunder, and the angels are made to descend in a mighty descent-
  - Mohammad Asad
On that Day when the heavens shall burst asunder with clouds and the angels will be sent down ranks after ranks,
  - Muhammad Farooq-i-Azam Malik
'Watch for' the Day the heavens will burst with clouds, and the angels will be sent down in successive ranks.
  - Mustafa Khattab
A day when the heaven with the clouds will be rent asunder and the angels will be sent down, a grand descent.
  - Marmaduke Pickthall
The Day the heaven shall be rent asunder with clouds and angels shall be sent down descending (in ranks) 3082
  - Abdullah Yusuf Ali

It will be a new world, and the way to describe it must necessarily draw upon our present experience of the finest things in nature. The sky, which now appears remote and unpeopled will be rent asunder. There will appear clouds of glory-angels and spiritual Lights of all grades and ranks-and the true majesty and goodness of Allah will be visible as it should be in reality, and as it is not now, on account of "our muddy vesture of decay".

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25:26
ٱلْمُلْكُ يَوْمَئِذٍ ٱلْحَقُّ لِلرَّحْمَـٰنِ ۚ وَكَانَ يَوْمًا عَلَى ٱلْكَـٰفِرِينَ عَسِيرًا Almulku yawmai th in al h aqqu li l rra h m a ni wak a na yawman AAal a alk a fireena AAaseer a n
on that Day [it will become obvious to all that] true sover-eignty belongs to the Most Gracious [alone]: hence, a Day of distress will it be for all who deny the truth,
  - Mohammad Asad
the real Kingdom on that Day will belong only to the Compassionate (Allah), a hard Day shall it be for the unbelievers.
  - Muhammad Farooq-i-Azam Malik
True authority on that Day will belong 'only' to the Most Compassionate.1 And it will be a hard day for the disbelievers.
  - Mustafa Khattab

 Some people (like kings and rulers) have some sort of authority in this world. But on Judgment Day Allah will be the sole authority.

The Sovereignty on that day will be the True (Sovereignty) belonging to the Beneficent One, and it will be a hard day for disbelievers.
  - Marmaduke Pickthall
That Day the dominion as of right and truth shall be (wholly) for (Allah) Most Merciful: it will be a day of dire difficulty for the Misbelievers. 3083
  - Abdullah Yusuf Ali

See last note.

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25:27
وَيَوْمَ يَعَضُّ ٱلظَّالِمُ عَلَىٰ يَدَيْهِ يَقُولُ يَـٰلَيْتَنِى ٱتَّخَذْتُ مَعَ ٱلرَّسُولِ سَبِيلًا Wayawma yaAAa dd u a l thth a limu AAal a yadayhi yaqoolu y a laytanee ittakha th tu maAAa a l rrasooli sabeel a n
and a Day on which the evildoer will bite his hands [in despair], exclaiming: "Oh, would that I had followed the path shown to me by the apostle!21
  - Mohammad Asad

Lit., "taken a path with the apostle". The terms "the apostle" and "the evildoer" are here obviously used in their generic sense, applying to all of God's apostles and all who consciously reject their guidance. Similarly, the expression "so-and-so" (fulan) occurring in the next verse circumscribes any person or personified influence responsible for leading a human being astray.

On that Day the wrongdoer will bite his hands saying: "Oh! Would that I had only taken the pathway alongside the Rasool!
  - Muhammad Farooq-i-Azam Malik
And 'beware of' the Day the wrongdoer will bite his nails 'in regret' and say, 'Oh! I wish I had followed the Way along with the Messenger!
  - Mustafa Khattab
On the day when the wrongdoer gnaweth his hands, he will say: Ah, would that I had chosen a way together with the messenger (of Allah)!
  - Marmaduke Pickthall
The Day that the wrongdoer will bite at his hands He will say "Oh! would that I had taken a (straight) path with the Apostle! 3084
  - Abdullah Yusuf Ali

The words are general, and for us the interest is in a general sense. A man who actually receives the Truth and is on the right path is all the more culpable if he is diverted from that path by the machinations of a worldly friend. The particular person whom some Commentators mention in this connection was one 'Uqba who received the light of Islam, but was misled afterwards by a worldly friend into apostasy and blasphemy. He came to an evil end afterwards.

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25:28
يَـٰوَيْلَتَىٰ لَيْتَنِى لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا Y a waylat a laytanee lam attakhi th ful a nan khaleel a n
Oh, woe is me! Would that I had not taken so-and-so for a friend!
  - Mohammad Asad
Oh! Would that I had never chosen so-and-so for my companion.
  - Muhammad Farooq-i-Azam Malik
Woe to me! I wish I had never taken so-and-so as a close friend.
  - Mustafa Khattab
Alas for me! Ah, would that I had never taken such an one for friend!
  - Marmaduke Pickthall
"Ah! woe is me! would that I had never taken such a one for a friend!
  - Abdullah Yusuf Ali

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25:29
لَّقَدْ أَضَلَّنِى عَنِ ٱلذِّكْرِ بَعْدَ إِذْ جَآءَنِى ۗ وَكَانَ ٱلشَّيْطَـٰنُ لِلْإِنسَـٰنِ خَذُولًا Laqad a d allanee AAani a l thth ikri baAAda i th j a anee wak a na a l shshay ta nu lilins a ni kha th ool a n
Indeed, he led me astray from the remembrance [of God] after it had come unto me!" For [thus it is:] Satan is ever a betrayer of man.22
  - Mohammad Asad

For the implication of the term "Satan" as used here, see note [10] on 2:14 , first half of note [16] on 15:17 , as well as note [31] on 14:22 .

He was the one who led me astray from the admonition even after it had reached me." Shaitan is ever treacherous to man.
  - Muhammad Farooq-i-Azam Malik
It was he who truly made me stray from the Reminder after it had reached me.' And Satan has always betrayed humanity.
  - Mustafa Khattab
He verily led me astray from the Reminder after it had reached me. Satan was ever man's deserter in the hour of need.
  - Marmaduke Pickthall
"He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Evil One is but a traitor to man! 3085
  - Abdullah Yusuf Ali

The seductive wiles of the Satan are merely meant for snares. There is fraud and treachery in them. The deceived ones are left in the lurch after the way of escape is made impossible for them.

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25:30
وَقَالَ ٱلرَّسُولُ يَـٰرَبِّ إِنَّ قَوْمِى ٱتَّخَذُوا۟ هَـٰذَا ٱلْقُرْءَانَ مَهْجُورًا Waq a la a l rrasoolu y a rabbi inna qawmee ittakha th oo h atha alqur a na mahjoor a n
AND [on that Day] the Apostle will say:23 "O my Sustainer! Behold, [some of] my people have come to regard this Qur'an as something [that ought to be] discarded!" 24
  - Mohammad Asad

My interpolation of the words "on that Day" and the (linguistically permissible) attribution of futurity to the past-tense verb qala is based on the identical interpretation of the above phrase by great commentators like Abu Muslim (as quoted by Razi) or Baghawi.

I.e., as mere wishful thinking and, therefore, of no account, or as something that in the course of time has "ceased to be relevant". Since many of those whom the message of the Qur'an has reached did and do regard it as a divine revelation and therefore as most "relevant" in every sense of the word, it is obvious that the expression "my people" cannot possibly denote here all of the Prophet's community (either in the national or in the ideological sense of this word), but signifies only such of his nominal followers as have lost all real faith in the Qur'anic message: hence the necessity of interpolating the (elliptically implied) words "some of" before "my people".

The Rasool will say: "O my Rabb! Surely my people took this Qur'an for foolish nonsense."
  - Muhammad Farooq-i-Azam Malik
The Messenger has cried, 'O my Lord! My people have indeed received this Quran with neglect.'
  - Mustafa Khattab
And the messenger saith: O my Lord! Lo! mine own folk make this Qur'an of no account.
  - Marmaduke Pickthall
Then the Apostle will say: "O my Lord! truly my people took this Qur'an for just foolish nonsense." 3086
  - Abdullah Yusuf Ali

"My people" are of course the unbelieving Quraish. They treated the Qur-an with neglect, i.e., something to be discarded. But they were only a handful of people whose vested interests were touched by the beneficent reforms initiated by Islam. They soon passed away, and all Arabic-speaking or Arabic-understanding people have considered the Qur-an as a treasury of Truths expressed in the most beautiful possible language, with a meaning that grows deeper with research.

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25:31
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا مِّنَ ٱلْمُجْرِمِينَ ۗ وَكَفَىٰ بِرَبِّكَ هَادِيًا وَنَصِيرًا Waka tha lika jaAAaln a likulli nabiyyin AAaduwwan mina almujrimeena wakaf a birabbika h a diyan wana s eer a n
For so it is that against every prophet We have set up enemies from among those who are lost in sin:25 yet none can guide and give succour as thy Sustainer does!
  - Mohammad Asad

Cf. {6: 112}, which refers in very similar terms to the evil forces (shayatin) against which every prophet has had to contend. The "glittering half-truths meant to delude the mind" spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Qur'an, having been enunciated fourteen centuries ago, must now be considered "obsolete".

That is how We made for every Rasool an enemy among the criminals, but your Rabb is sufficient for you (O Muhammad) as a Guide and Helper.
  - Muhammad Farooq-i-Azam Malik
Similarly, We made enemies for every prophet from among the wicked, but sufficient is your Lord as a Guide and Helper.
  - Mustafa Khattab
Even so have We appointed unto every Prophet an opportent from among the guilty; but Allah sufficeth for a Guide and Helper.
  - Marmaduke Pickthall
Thus have We made for every prophet an enemy among the sinners: but enough is thy Lord to guide and to help. 3087
  - Abdullah Yusuf Ali

It is the nature of sin to be hostile to truth and righteousness, but such hostility will not harm the righteous and need cause no misgiving because Allah will guide and help those who work in His cause. And what could he better or more effective than His guidance and help?

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25:32
وَقَالَ ٱلَّذِينَ كَفَرُوا۟ لَوْلَا نُزِّلَ عَلَيْهِ ٱلْقُرْءَانُ جُمْلَةً وَٰحِدَةً ۚ كَذَٰلِكَ لِنُثَبِّتَ بِهِۦ فُؤَادَكَ ۖ وَرَتَّلْنَـٰهُ تَرْتِيلًا Waq a la alla th eena kafaroo lawl a nuzzila AAalayhi alqur a nu jumlatan w ah idatan ka tha lika linuthabbita bihi fu a daka warattaln a hu tarteel a n
Now they who are bent on denying the truth are wont to ask, "Why has not the Qur'an been bestowed on him from on high in one single re-velation?" 26 [It has been revealed] in this manner so that We might strengthen thy heart thereby-for We have so arranged its component parts that they from one consistent whole.27
  - Mohammad Asad

Lit., "in one piece" or "as one statement" (jumlatan wahidatan) - implying, in the view of the opponents of Islam, that the gradual, step-by-step revelation of the Qur'an points to its having been "composed" by Muhammad to suit his changing personal and political requirements.

I.e., free of all inner contradictions (cf. 4:82 ). See also 39:23 , where the Qur'an is spoken of as "fully consistent within itself". The concise phrase rattalnahu tartilan comprises the parallel concepts of "putting the component parts [of a thing] together and arranging them well" as well as "endowing it with inner consistency". Inasmuch as full consistency and freedom from contradictions in a message spread over twenty-three years of a life as full of movement and drama as that of the Prophet does give a clear indication of its God-inspired quality, it is bound to strengthen the faith of every thinking believer: and herein lies, according to the Qur'an itself, the deepest reason for its slow, gradual revelation. (When applied to the reciting of the Qur'an - as in 73:4 - the term tartil refers to the measured diction and the thoughtful manner in which it ought to be enunciated.)

The unbelievers ask: "Why is not the Qur'an revealed to him all in a single revelation?" This method of slow, well arranged, piecemeal revelations is adopted to strengthen your heart.
  - Muhammad Farooq-i-Azam Malik
The disbelievers say, 'If only the Quran had been sent down to him all at once!' 'We have sent it' as such 'in stages' so We may reassure your heart with it. And We have revealed it at a deliberate pace.
  - Mustafa Khattab
And those who disbelieve say: Why is the Qur'an not revealed unto him all at once? (It is revealed) thus that We may strengthen thy heart therewith; and We have arranged it in right order.
  - Marmaduke Pickthall
Those who reject Faith say: "Why is not the Qur'an revealed to him all at once?" Thus (is it revealed) that We may strengthen thy heart thereby and We have rehearsed it to thee in slow well-arranged stages gradually. 3088
  - Abdullah Yusuf Ali

Three reasons are given for the gradual revelation of the Qur-an. (1) "To strengthen thy heart": the tremendous task of winning the Arab nation, and, through them, the whole world, to Islam, required superhuman patience, constancy, and firmness, and these qualities were strengthened by the gradual promulgation of solutions to each difficulty as it arose. (2) "Slow, well-arranged stages": though the stages were gradual, as the occasion demanded from time to time, in the course of twenty-three years, the whole emerged, when completed, as a well-arranged scheme of spiritual instruction, as we have seen in following the arrangement of the Suras. (3) Questions put and answers given: see next note.

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25:33
وَلَا يَأْتُونَكَ بِمَثَلٍ إِلَّا جِئْنَـٰكَ بِٱلْحَقِّ وَأَحْسَنَ تَفْسِيرًا Wal a yatoonaka bimathalin ill a jin a ka bi a l h aqqi waa h sana tafseer a n
and [that] they [who deny the truth] might never taunt thee with any deceptive half-truth28 without Our conveying to thee the [full] truth and [providing thee] with the best explanation.29
  - Mohammad Asad

Lit., "come to thee with a parable (mathal)" - i.e., with all manner of seemingly plausible parabolic objections (exemplified in verses {7-8}, {21} and {32} of this surah as well as in many other places in the Qur'an) meant to throw doubt on Muhammad's claim to prophethood and, hence, on the God-inspired character of the Qur'anic message.

Sc., "of the problem or problems involved": an allusion to the self-explanatory character of the Qur'an. Throughout this section (verses {30-34}) the personal pronoun "thou" (in the forms "thy" and "thee") relates not only to the Prophet but also to every one of his followers at all times.

The other reason for this method is that any time they come to you with an argument, We reveal to you the Truth and properly explain it.
  - Muhammad Farooq-i-Azam Malik
Whenever they bring you an argument, We come to you with the right refutation and the best explanation.
  - Mustafa Khattab
And they bring thee no similitude but We bring thee the Truth (as against it), and better (than their similitude) as argument.
  - Marmaduke Pickthall
And no question do they bring to thee but We reveal to thee the truth and the best explanation (thereof). 3089
  - Abdullah Yusuf Ali

Divine knowledge is a fathomless ocean. But glimpses of it can be obtained by any individuals sincerely searching for the Truth. Their progress will be in grades. If they ask questions, and answers are then furnished to them, they are more likely to apprehend the Truth, as they have already explored the part of the territory in which they are interested. In the same way, when concrete questions arise by the logic of events, and they are answered not only for the occasion, but from a general stand-point, the teaching has a far greater chance of penetrating the human intelligence and taking shape in practical conduct. And this is the usual way of instruction in the Qur-an.

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25:34
ٱلَّذِينَ يُحْشَرُونَ عَلَىٰ وُجُوهِهِمْ إِلَىٰ جَهَنَّمَ أُو۟لَـٰٓئِكَ شَرٌّ مَّكَانًا وَأَضَلُّ سَبِيلًا Alla th eena yu h sharoona AAal a wujoohihim il a jahannama ol a ika sharrun mak a nan waa d allu sabeel a n
[And so, tell those who are bent on denying the truth that] they who shall be gathered unto hell upon their faces30 - it is they who [in the life to come] will be worst in station and still farther astray from the path [of truth]!31
  - Mohammad Asad

I.e., in utter spiritual abasement (Razi, mentioning some other commentators as well).

Cf. 17:72 and the corresponding note [87].

Those who will be dragged headlong into hell shall have an evil place to dwell in, for they had lost the Way by taking an utterly wrong stand.
  - Muhammad Farooq-i-Azam Malik
Those who will be dragged into Hell on their faces will be in the worst place, and are 'now' farthest from the 'Right' Way.
  - Mustafa Khattab
Those who will be gathered on their faces unto Hell: such are worse in plight and further from the right road.
  - Marmaduke Pickthall
Those who will be gathered to Hell (prone) on their faces they will be in an evil plight and as to Path most astray. 3090 3091
  - Abdullah Yusuf Ali

That is, in ignominy.

This verse may be compared and contrasted with xxv. 24 above. Here the argument is rounded off about the distinction between the Good and Evil in their final Destiny. The Good are to have "the fairest of places for repose", and in contrast, the Evil are, "as to Path, most astray". They have no repose, and their wanderings lead nowhere.

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25:35
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ وَجَعَلْنَا مَعَهُۥٓ أَخَاهُ هَـٰرُونَ وَزِيرًا Walaqad a tayn a moos a alkit a ba wajaAAaln a maAAahu akh a hu h a roona wazeer a n
AND, INDEED, [long before Muhammad] We vouchsafed revelation unto Moses, and appointed his brother Aaron to help him to bear his burden;32
  - Mohammad Asad

For this rendering of the term wazlr, see note [18] on 20:29 . The mention, at this place, of Moses and Aaron - and of Noah, etc., in the following verses - is intended to remind us of the statement in verse {31} above that "against every prophet We have set up enemies from among those who are lost in sin".

We gave Musa (Moses) the Book and appointed his brother Haroon (Aaron) as a deputy with him,
  - Muhammad Farooq-i-Azam Malik
We certainly gave Moses the Book and appointed his brother Aaron as his helper.
  - Mustafa Khattab
We verily gave Moses the Scripture and placed with him his brother Aaron as henchman.
  - Marmaduke Pickthall
Before this We sent Moses the Book and appointed his brother Aaron with him as Minister; 3092
  - Abdullah Yusuf Ali

Cf. xx. 29, and the whole passage there, which is merely referred to here, to show how previous Prophets were treated, but how they stuck fast to the Criterion given, to distinguish between Good and Evil.

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