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Surah 38. Sad

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بِسْمِ ٱللَّهِ ٱلرَّحْمَـٰنِ ٱلرَّحِيمِ
Bismi All a hi a l rra h m a ni a l rra h eem i
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:1
  - Mohammad Asad

According to most of the authorities, this invocation (which occurs at the beginning of every surah with the exception of surah 9) constitutes an integral part of "The Opening" and is, therefore, numbered as verse {1}. In all other instances, the invocation "in the name of God" precedes the surah as such, and is not counted among its verses. - Both the divine epithets rahman and rahim are derived from the noun rahmah, which signifies "mercy", "compassion", "loving tenderness" and, more comprehensively, "grace". From the very earliest times, Islamic scholars have endeavoured to define the exact shades of meaning which differentiate the two terms. The best and simplest of these explanations is undoubtedly the one advanced by Ibn al-Qayyim (as quoted in Manar I,48): the term rahman circumscribes the quality of abounding grace inherent in, and inseparable from, the concept of God's Being, whereas rahim expresses the manifestation of that grace in, and its effect upon, His creation - in other words, an aspect of His activity.

In the name of Allah, the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
In the Name of Allah- the Most Compassionate, Most Merciful.
  - Mustafa Khattab
In the name of Allah, the Beneficent, the Merciful
  - Marmaduke Pickthall
In the name of Allah Most Gracious Most Merciful. 19
  - Abdullah Yusuf Ali

The Arabic words "Rahman" and "Rahim" translated "Most Gracious" and "Most Merciful" are both intensive forms referring to different aspects of God's attribute of Mercy. The Arabic intensive is more suited to express God's attributes than the superlative degree in English. The latter implies a comparison with other beings, or with other times or places, while there is no being like unto God, and He is independent of Time and Place. Mercy may imply pity, long-suffering, patience, and forgiveness, all of which the sinner needs and God Most Merciful bestows in abundant measure. But there is a Mercy that goes before even the need arises, the Grace which is ever watchful, and flows from God Most Gracious to all His creatures, protecting the, preserving them, guiding them, and leading them to clearer light and higher life. For this reason the attribute Rahman (Most Gracious) is not applied to any but God, but the attribute Rahim (Merciful), is a general term, and may also be applied to Men. To make us contemplate these boundless gifts of God, the formula: "In the name of God Most Gracious, Most Merciful": is placed before every Sura of the Qur-an (except the ninth), and repeated at the beginning of every act by the Muslim who dedicates his life to God, and whose hope is in His Mercy.

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38:1
صٓ ۚ وَٱلْقُرْءَانِ ذِى ٱلذِّكْرِ Sa d wa a lqur a ni th ee a l thth ikr i
Sad.1 CONSIDER2 this Qur'an, endowed with all that one ought to remember!3
  - Mohammad Asad

See Appendix II.

For an explanation of this rendering of the adjurative particle wa, see first half of note [23] on 74:32 .

Or: "endowed with eminence" (Zamakhshari), since the term dhikr (lit., "reminder" or "remembrance") has also the connotation of "that which is remembered", i.e., "renown", "fame" and, tropically, "eminence". As regards the rendering preferred by me, see i 1:10 , where the phrase fihi dhikrukum (relating, as above, to the Qur'an) has been translated as "wherein is found all that you ought to bear in mind", i.e., in order to attain to dignity and happiness.

Suad.
  - Muhammad Farooq-i-Azam Malik
Ṣãd. By the Quran, full of reminders!
  - Mustafa Khattab
Sad. By the renowned Quran,
  - Marmaduke Pickthall
Sad. By the Qur'an full of Admonition: (this is the Truth). 4146 4147
  - Abdullah Yusuf Ali

Sad is a letter of the Arabic alphabet. It is used here as an Abbreviated Letter, for which see Appendix I (at the end of Sura ii.). See also the second para, of n. 989 to vii. I for this particular letter. No dogmatism is permissible in trying to interpret Abbreviated Letters. This Sura is concerned mainly with the stories of David and Solomon as illustrative of the relative positions of spiritual and worldly power. Sale's note: "it may stand for Solomon": is a real howler; for in Arabic the letter Sad does not occur at all in the name of Solomon.

Full of admonition: the word zikr is far more comprehensive than any single word or phrase that I can think of in English: it implies (1) remembrance in a spirit of reverence; (2) recital, celebrating the praises of Allah; (3) teaching, admonition, warning; (4) Message, Revelation, as in Ah-luz-zikr, "those who possess the Message" (xvi. 43, and n. 2069). Devotional exercises are also called zikr, with reference to meaning (2) above.

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38:2
بَلِ ٱلَّذِينَ كَفَرُوا۟ فِى عِزَّةٍ وَشِقَاقٍ Bali alla th eena kafaroo fee AAizzatin washiq a q in
But nay - they who are bent on denying the truth are lost in [false] pride, and [hence] deeply in the wrong.4
  - Mohammad Asad

I.e., they refuse to acknowledge the fact of divine revelation because such an acknowledgment would imply an admission of man's responsibility to God - and this their false pride, manifested in their arrogant belief in man's "self-sufficiency", does not allow them to do. The same idea is expressed in 16:22 and, in a more general way, in 2:206 . Cf. also {96:6-7}.

And by the Qur'an which is full of admonition! Surely the unbelievers are in sheer arrogance and perverseness.
  - Muhammad Farooq-i-Azam Malik
'This is the truth,' yet the disbelievers are 'entrenched' in arrogance and opposition.
  - Mustafa Khattab
Nay, but those who disbelieve are in false pride and schism.
  - Marmaduke Pickthall
But the Unbelievers (are steeped) in Self-glory and Separatism. 4148
  - Abdullah Yusuf Ali

The great root of Evil and Unbelief is Self-glory or Arrogance, as is pointed out in several places with regard to Satan; cf. below, xxxviii. 74-76. This leads to Envy and opposition or a desire to start a peculiar doctrine or sect of one's own, instead of a desire to find common grounds of belief and life, which lead to the Religion of Unity of Allah. This teaching of Unity was what the Pagans objected to in the holy Prophet (verse 5 below)!

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38:3
كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَوا۟ وَّلَاتَ حِينَ مَنَاصٍ Kam ahlakn a min qablihim min qarnin fan a daw wal a ta h eena man as in
How many a generation5 have We destroyed before their time [for this very sin]! And [how] they called [unto Us] when it was too late to escape!6
  - Mohammad Asad

It is to be noted that the term qarn signifies not merely a "generation" but also - and quite frequently in the Qur'an - "people belonging to a particular period and environment", i.e., a "civilization" in the historical connotation of this word.

Lit., "while there was no time for escaping".

How many generations have We destroyed before them? When their doom approached, they all cried out for mercy, but it was no longer the time to be saved.
  - Muhammad Farooq-i-Azam Malik
'Imagine' how many peoples We destroyed before them, and they cried out when it was too late to escape.
  - Mustafa Khattab
How many a generation We destroyed before them, and they cried out when it was no longer the time for escape!
  - Marmaduke Pickthall
How many generations before them did We destroy? In the end they cried (for mercy) when there was no longer time for being saved! 4149
  - Abdullah Yusuf Ali

Teaching, Warning, Signs have been given by Allah to all nations and at all times, and yet nations have rebelled and gone wrong and suffered destruction. If only later generations could learn that wrong-doing results in self-destruction! For the justice of Allah merely carries out the result of their own choice and actions. At any time during their probation they could repent and obtain mercy, but their "Self-glory and Separatism" stand in the way. Ultimately they do cry for a way of escape, but it is then too late.

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38:4
وَعَجِبُوٓا۟ أَن جَآءَهُم مُّنذِرٌ مِّنْهُمْ ۖ وَقَالَ ٱلْكَـٰفِرُونَ هَـٰذَا سَـٰحِرٌ كَذَّابٌ WaAAajiboo an j a ahum mun th irun minhum waq a la alk a firoona h atha s ah irun ka ththa b un
Now these [people] deem it strange that a warner should have come unto them from their own midst - and [so] the deniers of the truth are saying: "A [mere] spellbinder is he, a liar!7
  - Mohammad Asad

Although this passage describes, in the first instance, the attitude of the pagan Quraysh towards the Prophet, it touches upon the reluctance of most people, at all times, to recognize "a man from their own midst" - i.e., a human being like themselves - as God-inspired. (See note [2] on 50:2 .)

They wonder that a Warner has come to them from among themselves, and the disbelievers say: "He is a sorcerer telling lies!
  - Muhammad Farooq-i-Azam Malik
Now, the pagans are astonished that a warner has come to them from among themselves.1 And the disbelievers say, 'This is a magician, a total liar!
  - Mustafa Khattab

 The pagans demanded an angel to deliver the message, not a human being like themselves.

And they marvel that a warner from among themselves hath come unto them, and the disbelievers say: This is a wizard, a charlatan.
  - Marmaduke Pickthall
So they wonder that a Warner has come to them from among themselves! And the Unbelievers say "This is a sorcerer telling lies! 4150
  - Abdullah Yusuf Ali

Their wonder is only stimulated. They are full of envy and spite against one of themselves who has been chosen by Allah to be His Messenger, and they vent their spite by making all sorts of false accusations. The man who was pre-eminent for truth and conscientious consideration, they call "a sorcerer and a liar"!

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38:5
أَجَعَلَ ٱلْـَٔالِهَةَ إِلَـٰهًا وَٰحِدًا ۖ إِنَّ هَـٰذَا لَشَىْءٌ عُجَابٌ AjaAAala al a lihata il a han w ah idan inna h atha lashayon AAuj a b un
Does he claim that all the deities are [but] one God? Verily, a most strange thing is this!"8
  - Mohammad Asad

Divorced from its purely historical background, this criticism acquires a timeless significance, and may be thus paraphrased: "Does he claim that all creative powers and qualities are inherent exclusively in what he conceives as 'one God'?" - a paraphrase which illustrates the tendency of many people to attribute a decisive influence on human life - and, hence, a quasi-divine status - to a variety of fortuitous phenomena or circumstances (like wealth, "luck", social position, etc.) rather than to acknowledge the overwhelming evidence, in all observable nature, of God's unique existence.

Does he claim that there is only One God in place of all other gods? Surely this is a strange thing."
  - Muhammad Farooq-i-Azam Malik
Has he reduced 'all' the gods to One God? Indeed, this is something totally astonishing.'
  - Mustafa Khattab
Maketh he the gods One God? Lo! that is an astounding thing.
  - Marmaduke Pickthall
"Has he made the gods (all) into one Allah? Truly this is a wonderful thing!" 4151
  - Abdullah Yusuf Ali

And what is the offence of the Messenger of Unity? That he has made all their fantastic gods disappear; that in place of chaos he has brought harmony; that in place of conflict he brings peace! It is a wonderful thing, but not in the sarcastic sense in which the Unbelievers scoff at it!

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