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Surah 45. Al-Jathiya

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45:6
تِلْكَ ءَايَـٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۖ فَبِأَىِّ حَدِيثٍۭ بَعْدَ ٱللَّهِ وَءَايَـٰتِهِۦ يُؤْمِنُونَ Tilka a y a tu All a hi natlooh a AAalayka bi a l h aqqi fabiayyi h adeethin baAAda All a hi wa a y a tihi yuminoon a
These messages of God do We convey unto thee, setting forth the truth. In what other tiding, if not in God's messages,5 will they, then, believe?
  - Mohammad Asad

Lit., "in what tiding after God and His messages".

These are the revelations of Allah, which We are reciting to you in all truth. Then, in what report will they believe if not Allah and His revelations?
  - Muhammad Farooq-i-Azam Malik
These are Allah's revelations which We recite to you 'O Prophet' in truth. So what message will they believe in after 'denying' Allah and His revelations?
  - Mustafa Khattab
These are the portents of Allah which We recite unto thee (Muhammad) with truth. Then in what fact, after Allah and His portents, will they believe?
  - Marmaduke Pickthall
Such are the Signs of Allah which We rehearse to thee in truth: then in what exposition will they believe after (rejecting) Allah and His Signs? 4741
  - Abdullah Yusuf Ali

If there are any to whom the Signs from Nature, from within their own heart and conscience, and from the voice of Revelation, are not enough to convince them, what possible kind of exposition will they accept?

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45:7
وَيْلٌ لِّكُلِّ أَفَّاكٍ أَثِيمٍ Waylun likulli aff a kin atheem in
Woe unto every sinful self-deceiver6
  - Mohammad Asad
Woe to each lying sinner
  - Muhammad Farooq-i-Azam Malik
Woe to every sinful liar.
  - Mustafa Khattab
Woe unto each sinful liar,
  - Marmaduke Pickthall
Woe to each sinful Dealer in Falsehoods: 4742
  - Abdullah Yusuf Ali

A soul so dead, as described in the last note, is indeed wretched. It will resort to falsehoods, in worship, in conduct, and in its attitude towards Allah. It will be obstinate, and pretend to be 'above such things'. It will hear the most beautiful Message but not profit by it. The loss or punishment is its own, and grievous it is!

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45:8
يَسْمَعُ ءَايَـٰتِ ٱللَّهِ تُتْلَىٰ عَلَيْهِ ثُمَّ يُصِرُّ مُسْتَكْبِرًا كَأَن لَّمْ يَسْمَعْهَا ۖ فَبَشِّرْهُ بِعَذَابٍ أَلِيمٍ YasmaAAu a y a ti All a hi tutl a AAalayhi thumma yu s irru mustakbiran kaan lam yasmaAAh a fabashshirhu biAAa tha bin aleem in
who hears God's messages when they are conveyed to him, and yet, as though he had not heard them, persists in his haughty disdain! Hence, announce unto him grievous suffering -
  - Mohammad Asad
before whom the revelations of Allah are recited: he hears them, yet he arrogantly persists as though he never heard them; announce to him a painful punishment.
  - Muhammad Farooq-i-Azam Malik
They hear Allah's revelations recited to them, then persist 'in denial' arrogantly as if they did not hear them. So give them good news of a painful punishment.
  - Mustafa Khattab
Who heareth the revelations of Allah receive unto him, and then continueth in pride as though he heard them not. Give him tidings of a painful doom.
  - Marmaduke Pickthall
He hears the Signs of Allah rehearsed to him yet is obstinate and lofty as if he had not heard them: then announce to him a Penalty Grievous!
  - Abdullah Yusuf Ali

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45:9
وَإِذَا عَلِمَ مِنْ ءَايَـٰتِنَا شَيْـًٔا ٱتَّخَذَهَا هُزُوًا ۚ أُو۟لَـٰٓئِكَ لَهُمْ عَذَابٌ مُّهِينٌ Wai tha AAalima min a y a tin a shayan ittakha th ah a huzuwan ol a ika lahum AAa tha bun muheen un
for when he does become aware of any of Our messages, he makes them a target of his mockery! For all such there is shameful suffering in store.
  - Mohammad Asad
And when something of Our revelations come to his knowledge, he takes them as a joke; for all such people there will be a humiliating punishment.
  - Muhammad Farooq-i-Azam Malik
And whenever they learn anything of Our revelations, they make a mockery of it. It is they who will suffer a humiliating punishment.
  - Mustafa Khattab
And when he knoweth aught of Our revelations he maketh it a jest. For such there is a shameful doom.
  - Marmaduke Pickthall
And when he learns something of Our Signs he takes them in jest: for such there will be a humiliating Penalty. 4743
  - Abdullah Yusuf Ali

Note that in each of the verses 8-11 the Penalty is characterised by a certain description, which accords with the crime. (1) In verse 8, the man is arrogant about the Signs of Allah's love and care all around him, and his Penalty is "grievous". (2) In verse 9, he ridicules Allah's Signs, and his Penalty is "humiliating": he makes himself a ridiculous fool, (3) and (4) are described in the two following notes.

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45:10
مِّن وَرَآئِهِمْ جَهَنَّمُ ۖ وَلَا يُغْنِى عَنْهُم مَّا كَسَبُوا۟ شَيْـًٔا وَلَا مَا ٱتَّخَذُوا۟ مِن دُونِ ٱللَّهِ أَوْلِيَآءَ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ Min war a ihim jahannamu wal a yughnee AAanhum m a kasaboo shayan wal a m a ittakha th oo min dooni All a hi awliy a a walahum AAa tha bun AAa th eem un
Hell is ahead of them; and all that they may have gained [in this world] shall be of no avail whatever to them, and neither shall any of those things which, instead of God, they have come to regard as their protectors:7
  - Mohammad Asad

I.e., anything to which they may attribute a quasi-divine influence on their lives, whether it be false deities or false values, e.g., wealth, power, social status, etc.

Beyond them there lies hell, and nothing of what they have earned in this world will be of any benefit to them, nor those whom they have taken as their protectors besides Allah, and they shall have grievous punishment.
  - Muhammad Farooq-i-Azam Malik
Awaiting them is Hell. Their 'worldly' gains will not be of any benefit to them whatsoever, nor will those protectors they have taken besides Allah. And they will suffer a tremendous punishment.
  - Mustafa Khattab
Beyond them there is hell, and that which they have earned will naught avail them, nor those whom they have chosen for protecting friends beside Allah. Theirs will be an awful doom.
  - Marmaduke Pickthall
In front of them is Hell: and of no profit to them is anything they may have earned nor any protectors they may have taken to themselves besides Allah: for them is a tremendous Penalty. 4744
  - Abdullah Yusuf Ali

(3) In verse 10 the sinner has piled up the good things of this life, and thinks he has got plenty of helpers and protectors, but all these things are of no use. On the contrary, his Penalty will be "tremendous", to correspond with the great pains which he has taken to multiply the gods of his worship.

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45:11
هَـٰذَا هُدًى ۖ وَٱلَّذِينَ كَفَرُوا۟ بِـَٔايَـٰتِ رَبِّهِمْ لَهُمْ عَذَابٌ مِّن رِّجْزٍ أَلِيمٌ H atha hudan wa a lla th eena kafaroo bi a y a ti rabbihim lahum AAa tha bun min rijzin aleem in
[To pay heed to God's signs and messages:] this is [the meaning of] guidance; on the other hand,8 for those who are bent on denying the truth of their Sustainer's messages there is grievous suffering in store as an outcome of [their] vileness.9
  - Mohammad Asad

Lit., "and or "but".

For an explanation of this rendering of the phrase min rijzin, see note [4] on 34:5 .

This Qur'an is the true Guidance. As for those who deny the revelations of their Rabb, there will be a terribly painful punishment.
  - Muhammad Farooq-i-Azam Malik
This 'Quran' is 'true' guidance. And those who deny their Lord's revelations will suffer the 'worst' torment of agonizing pain.
  - Mustafa Khattab
This is guidance. And those who disbelieve the revelations of their Lord, for them there is a painful doom of wrath.
  - Marmaduke Pickthall
This is (true) Guidance: and for those who reject the Signs of their Lord is a grievous Penalty of abomination. 4745
  - Abdullah Yusuf Ali

(4) In verse 11, he has flouted and rejected the specific guidance that came to him from the Word of Allah, or from the admonition of a prophet of Allah. His Penalty is a penalty of abomination: he earns unspeakable horror and abomination from all the Righteous, and is an unclean object in the Kingdom of Heaven.

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45:12
ٱللَّهُ ٱلَّذِى سَخَّرَ لَكُمُ ٱلْبَحْرَ لِتَجْرِىَ ٱلْفُلْكُ فِيهِ بِأَمْرِهِۦ وَلِتَبْتَغُوا۟ مِن فَضْلِهِۦ وَلَعَلَّكُمْ تَشْكُرُونَ All a hu alla th ee sakhkhara lakumu alba h ra litajriya alfulku feehi biamrihi walitabtaghoo min fa d lihi walaAAallakum tashkuroon a
IT IS GOD who has made the sea subservient [to His laws, so that it be of use] to you10 so that ships might sail through it at His behest, and that you might seek to obtain [what you need] of His bounty, and that you might have cause to be grateful.
  - Mohammad Asad

For the reason of the above interpolation, see surah {14}, note [46].

It is Allah Who has subjected the sea to you, so that ships may sail upon it by His command, and that you may seek His bounty and be grateful to Him.
  - Muhammad Farooq-i-Azam Malik
Allah is the One Who has subjected the sea for you so that ships may sail upon it by His command, and that you may seek His bounty, and that perhaps you will be grateful.
  - Mustafa Khattab
Allah it is Who hath made the sea of service unto you that the ships may run thereon by His command, and that ye may seek of His bounty, and that haply ye may be thankful;
  - Marmaduke Pickthall
It is Allah Who has subjected the sea to you that ships may sail through it by His command that ye may seek of His Bounty and that ye may be grateful. 4746
  - Abdullah Yusuf Ali

Cf. xvi. 14 and notes thereon, especially n. 2037. The one encircling ocean of our globe is one of the most significant facts in our physical geography. Its salt water is an agent of global sanitation. The salubrious effects of sea-air, with its ozone, are well known to everyone who has recouped his health by its means. Thanks to ships, the sea unites rather than divides: communications are, and have always been, more active between sea-coast towns than further inland. They thus further human intercourse, and help us to seek the "Bounty of Allah", not only in a commercial but in an intellectual and spiritual sense. All this is through "Allah's command" i.e., by His beneficent ordering of the universe, and we should be grateful.

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45:13
وَسَخَّرَ لَكُم مَّا فِى ٱلسَّمَـٰوَٰتِ وَمَا فِى ٱلْأَرْضِ جَمِيعًا مِّنْهُ ۚ إِنَّ فِى ذَٰلِكَ لَـَٔايَـٰتٍ لِّقَوْمٍ يَتَفَكَّرُونَ Wasakhkhara lakum m a fee a l ssam a w a ti wam a fee alar d i jameeAAan minhu inna fee tha lika la a y a tin liqawmin yatafakkaroon a
And He has made subservient to you, [as a gift] from Himself, all that is in the heavens and on earth:11 in this, behold, there are messages indeed for people who think!
  - Mohammad Asad

I.e., by endowing man, alone among all living beings, with a creative mind and, thus, with the ability to make conscious use of the nature that surrounds him and is within him.

He also subjected to you whatever is between the heavens and the earth; all from Himself. Surely there are signs in this for those who think.
  - Muhammad Farooq-i-Azam Malik
He 'also' subjected for you whatever is in the heavens and whatever is on the earth- all by His grace. Surely in this are signs for people who reflect.
  - Mustafa Khattab
And hath made of service unto you whatsoever is in the heavens and whatsoever is in the earth; it is all from Him. Lo! herein verily are portents for people who reflect.
  - Marmaduke Pickthall
And He has subjected to you as from Him all that is in the heavens and on earth: behold in that are Signs indeed for those who reflect. 4747
  - Abdullah Yusuf Ali

Cf. xxxi. 20, and n. 3605. The sea was only one example of Allah's cherishing care in making all things in nature available for the use of man, through the genius and faculties which He has given to man. Man should never forget that it is all "as from Him", i.e., from Allah.

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45:14
قُل لِّلَّذِينَ ءَامَنُوا۟ يَغْفِرُوا۟ لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ ٱللَّهِ لِيَجْزِىَ قَوْمًۢا بِمَا كَانُوا۟ يَكْسِبُونَ Qul lilla th eena a manoo yaghfiroo lilla th eena l a yarjoona ayy a ma All a hi liyajziya qawman bim a k a noo yaksiboon a
Tell all who have attained to faith that they should forgive those who do not believe in the coming of the Days of God,12 [since it is] for Him [alone] to requite people for whatever they may have earned.
  - Mohammad Asad

Lit., "who do not hope for [i.e., expect] the Days of God", implying that they do not believe in them. As regards the meaning of "the Days of God", see surah {14}.

O Prophet, tell the believers to bear with those who do not fear the coming of the bad days from Allah, so that He may Himself recompense those people according to what they have earned.
  - Muhammad Farooq-i-Azam Malik
'O Prophet!' Tell the believers to forgive those who do not fear Allah's days 'of torment', so that He will reward each group for what they used to commit.
  - Mustafa Khattab
Tell those who believe to forgive those who hope not for the days of Allah; in order that He may requite folk what they used to earn.
  - Marmaduke Pickthall
Tell those who believe to forgive those who do not look forward to the Days of Allah: it is for Him to recompense (for good or ill) each People according to what they have earned. 4748 4749 4750
  - Abdullah Yusuf Ali

Cf. xiv: 5.

Allah will give due recompense for good or evil according to His own full Knowledge and righteous Plan, and in His own good time.

"People" here may be taken to be a group of common characteristics, e.g., the righteous in contrast with the unrighteous, the oppressed in contrast with the oppressors, and so on.

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45:15
مَنْ عَمِلَ صَـٰلِحًا فَلِنَفْسِهِۦ ۖ وَمَنْ أَسَآءَ فَعَلَيْهَا ۖ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ Man AAamila sa li h an falinafsihi waman as a a faAAalayh a thumma il a rabbikum turjaAAoon a
Whoever does what is just and right, does so for his own good; and whoever does evil, does so to his own hurt; and in the end unto your Sustainer you all will be brought back.
  - Mohammad Asad
He that does a righteous deed, does it for his own good; and he that commits evil, does so at his own peril. In the end, you all will be brought back to your Rabb.
  - Muhammad Farooq-i-Azam Malik
Whoever does good, it is to their own benefit. And whoever does evil, it is to their own loss. Then to your Lord you will 'all' be returned.
  - Mustafa Khattab
Whoso doeth right, it is for his soul, and whoso doeth wrong, it is against it. And afterward unto your Lord ye will be brought back.
  - Marmaduke Pickthall
If anyone does a righteous deed it is to his own benefit; if he does evil it works against (His own soul). In the end will ye (all) be brought back to your Lord. 4751
  - Abdullah Yusuf Ali

Ordinarily good and evil come to their own even in this world; but in any case there is the final Judgment before Allah.

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45:16
وَلَقَدْ ءَاتَيْنَا بَنِىٓ إِسْرَٰٓءِيلَ ٱلْكِتَـٰبَ وَٱلْحُكْمَ وَٱلنُّبُوَّةَ وَرَزَقْنَـٰهُم مِّنَ ٱلطَّيِّبَـٰتِ وَفَضَّلْنَـٰهُمْ عَلَى ٱلْعَـٰلَمِينَ Walaqad a tayn a banee isr a eela alkit a ba wa a l h ukma wa al nnubuwwata warazaqn a hum mina a l tt ayyib a ti wafa dd aln a hum AAal a alAA a lameen a
AND, INDEED, [already] unto the children of Israel did We vouchsafe revelation, and wisdom, and prophethood;13 and We provided for them sustenance out of the good things of life, and favoured them above all other people [of their time].14
  - Mohammad Asad

Sc., "in the same way and for the same purpose as We now bestow this revelation of the Qur'an" - thus stressing the fact of continuity in all divine revelation.

I.e., inasmuch as at that time they were the only truly monotheistic community (cf. 2:47 ).

We gave the Book to the Children of Israel and bestowed on them rulership and Prophethood. We provided them with good thing of life, exalted them above the nations,
  - Muhammad Farooq-i-Azam Malik
Indeed, We gave the Children of Israel the Scripture, wisdom, and prophethood; granted them good, lawful provisions; and favoured them above the others.1
  - Mustafa Khattab

 By sending many prophets, and showing them unique miracles such as the splitting of the sea.

And verily We gave the Children of Israel the Scripture and the Command and the Prophethood, and provided them with good things and favored them above (all) peoples;
  - Marmaduke Pickthall
We did aforetime grant to the Children of Israel the Book the Power of Command and Prophethood; We gave them for Sustenance things good and pure; and We favored them above the nations. 4752 4753
  - Abdullah Yusuf Ali

The argument here is similar to that in xliv. 32-33 but; it is more particularised here. Israel had the Revelation given through Moses, the power of judgment and command through the Kingdom of David and Solomon, and numerous prophetic warnings through such men as Isaiah and Jeremiah.

"Sustenance". The Mosaic Law laid down rules of diet, excluding things unclean, and it laid down rules for a pure and honourable life. In this way Israel became the standard-bearer of Allah's law, thus "favoured above the nations".

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45:17
وَءَاتَيْنَـٰهُم بَيِّنَـٰتٍ مِّنَ ٱلْأَمْرِ ۖ فَمَا ٱخْتَلَفُوٓا۟ إِلَّا مِنۢ بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْيًۢا بَيْنَهُمْ ۚ إِنَّ رَبَّكَ يَقْضِى بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ Wa a tayn a hum bayyin a tin mina alamri fam a ikhtalafoo ill a min baAAdi m a j a ahumu alAAilmu baghyan baynahum inna rabbaka yaq d ee baynahum yawma alqiy a mati feem a k a noo feehi yakhtalifoon a
And We gave them clear indications of the purpose [of faith];15 and it was only after all this knowledge had been vouchsafed to them that they began, out of mutual jealousy, to hold divergent views:16 [but,] verily, thy Sustainer will judge between them on Resurrection Day regarding all whereon they were wont to differ.
  - Mohammad Asad

This, I believe, is the meaning of the phrase min al-amr in the above context, although most of the classical commentators are of the opinion that amr signifies here "religion" (din), and interpret the whole phrase, accordingly, as "of what pertains to religion". Since, however, the common denominator in all the possible meanings of the term amr - e.g., "command", "injunction", "ordinance", "matter [of concern]", "event", "action", etc. - is the element of purpose, whether implied or explicit, we may safely assume that this is the meaning of the term in the above elliptic phrase, which obviously alludes to the purpose underlying all divine revelation and, consequently, man's faith in it. Now from the totality of the Qur'anic teachings it becomes apparent that the innermost purpose of all true faith is, firstly, a realization of the existence of God and of every human being's responsibility to Him; secondly, man's attaining to a consciousness of his own dignity as a positive element - a logically necessary element - in God's plan of creation and, thus, achieving freedom from all manner of superstitions and irrational fears; and, lastly, making man aware that whatever good or evil he does is but done for the benefit, or to the detriment, of his own self (as expressed in verse {15} above).

See 23:53 and the corresponding note [30].

and gave them clear instructions relating to the matters of religion through revealing to them the Torah. Then they differed among themselves, not because of ignorance but, after the knowledge had come to them, out of envy among themselves. Surely your Rabb will judge between them on the Day of Resurrection concerning the matters in which they have set up differences.
  - Muhammad Farooq-i-Azam Malik
We 'also' gave them clear commandments regarding 'their' faith. But it was not until knowledge came to them that they differed out of mutual envy.1 Surely your Lord will judge between them on the Day of Judgment regarding their differences.
  - Mustafa Khattab

 No community split into believers and disbelievers until they received the knowledge given by their prophet.

And gave them plain commandments. And they differed not until after the knowledge came unto them, through rivalry among themselves. Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
  - Marmaduke Pickthall
And We granted them clear Signs in affairs (of Religion): it was only after knowledge had been granted to them that they fell into schisms through insolent envy among themselves. Verily thy Lord will judge between them on the Day of Judgement as to those matters in which they set up differences. 4754 4755
  - Abdullah Yusuf Ali

Cf. x. 93. The Jews were the more to blame that they fell from Grace after all the divine favours which they had enjoyed. Their schisms and differences arose from mutual envy, which was rebellious insolence against Allah. As the next verse shows, some of them (not all) rejected the mission of the holy Prophet, also through envy that a Prophet had come among the Arabians.

Cf. ii. 90, and that whole passage, with its notes.

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45:18
ثُمَّ جَعَلْنَـٰكَ عَلَىٰ شَرِيعَةٍ مِّنَ ٱلْأَمْرِ فَٱتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَآءَ ٱلَّذِينَ لَا يَعْلَمُونَ Thumma jaAAaln a ka AAal a shareeAAatin mina alamri fa i ttabiAAh a wal a tattabiAA ahw a a alla th eena l a yaAAlamoon a
And, finally,17 [O Muhammad,] We have set thee on a way by which the purpose [of faith] may be fulfilled:18 so follow thou this [way], and follow not the likes and dislikes of those who do not know [the truth].19
  - Mohammad Asad

Lit., "thereafter" or "in the end" (thumma) - i.e., after the failure of the earlier communities to realize the ideal purpose of faith in their actual mode of life.

Lit., "on a way of the purpose [of faith]": see note [15] above. It is to be borne in mind that the literal meaning of the term shariah is "the way to a watering-place", and since water is indispensable for all organic life, this term has in time come to denote a "system of laws", both moral and practical, which shows man the way towards spiritual fulfilment and social welfare: hence, "religious law" in the widest sense of the term. (See in this connection note [66] on the second part of 5:48 .

I.e., who are not - or not primarily - motivated by God-consciousness and, hence, are swayed only by what they themselves regard as "right" in accordance with worldly, changing circumstances.

O Prophet, We have put you on the Right Way (Shari'ah) concerning the religion, so follow it, and do not yield to the desires of ignorant people;
  - Muhammad Farooq-i-Azam Malik
Now We have set you 'O Prophet' on the 'clear' Way of faith. So follow it, and do not follow the desires of those who do not know 'the truth'.
  - Mustafa Khattab
And now have We set thee (O Muhammad) on a clear road of (Our) commandment; so follow it, and follow not the whims of those who know not.
  - Marmaduke Pickthall
Then We put thee on the (right) Way of Religion: so follow thou that (Way) and follow not the desires of those who know not. 4756
  - Abdullah Yusuf Ali

Shari'at is best translated the "right Way of Religion", which is wider than the mere formal rites and legal provisions, which mostly came in the Madinah period, long after this Makkan verse had been revealed.

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45:19
إِنَّهُمْ لَن يُغْنُوا۟ عَنكَ مِنَ ٱللَّهِ شَيْـًٔا ۚ وَإِنَّ ٱلظَّـٰلِمِينَ بَعْضُهُمْ أَوْلِيَآءُ بَعْضٍ ۖ وَٱللَّهُ وَلِىُّ ٱلْمُتَّقِينَ Innahum lan yughnoo AAanka mina All a hi shayan wainna a l thth a limeena baAA d uhum awliy a o baAA d in wa A ll a hu waliyyu almuttaqeen a
Behold, they could never be of any avail to thee if thou wert to defy the will of God20 for, verily, such evildoers are but friends and protectors of one another, whereas God is the Protector of all who are conscious of Him.
  - Mohammad Asad

Lit., "against [i.e., "in defiance of"] God".

for they can in no way protect you against Allah. In fact, the wrongdoers are protectors of one another, while the protector of the righteous is Allah Himself.
  - Muhammad Farooq-i-Azam Malik
They certainly can be of no benefit to you against Allah whatsoever. Surely the wrongdoers are patrons of each other, whereas Allah is the Patron of the righteous.
  - Mustafa Khattab
Lo! they can avail thee naught against Allah. And lo! as for the wrong doers, some of them are friends of others; and Allah is the Friend of those who ward off (evil).
  - Marmaduke Pickthall
They will be of no use to thee in the sight of Allah: it is only Wrongdoers (that stand as) protectors one to another: but Allah is the Protector of the Righteous. 4757
  - Abdullah Yusuf Ali

That is, in the service of Allah. Ignorant and contentious men are of no use or service to any Cause. The more you seek their help, the more do their ignorance and their contentiousness increase their own importance in their own eyes. Evil protects (or thinks it protects) evil: it has really no power of protection at all, for itself or for others. The righteous seek the protection of Allah, Who can and will protect them.

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45:20
هَـٰذَا بَصَـٰٓئِرُ لِلنَّاسِ وَهُدًى وَرَحْمَةٌ لِّقَوْمٍ يُوقِنُونَ H atha ba sa iru li l nn a si wahudan wara h matun liqawmin yooqinoon a
This [revelation, then,]21 is a means of insight for mankind, and a guidance and grace unto people who are endowed with inner certainty.
  - Mohammad Asad

l.e.. the Our'an, which unfolds to man the purpose of all faith.

These (the Qur'an and Shari'ah) are the eye openers for mankind; a guidance and a blessing to the true believers.
  - Muhammad Farooq-i-Azam Malik
This 'Quran' is an insight for humanity- a guide and mercy for people of sure faith.
  - Mustafa Khattab
This is clear indication for mankind, and a guidance and a mercy for a folk whose faith is sure.
  - Marmaduke Pickthall
These are clear evidences to men and a Guidance and Mercy to those of assured Faith. 4758
  - Abdullah Yusuf Ali

The evidences of Allah's Signs should be clear to all men: to men of Faith, who accept Allah's Grace, they are a Guide and a Mercy.

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