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Surah 46. Al-Ahqaf

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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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46:1
حمٓ Ha meem
Ha. Mim.1
  - Mohammad Asad

See Appendix II.

Ha M'im.
  - Muhammad Farooq-i-Azam Malik
Ha-Mim.
  - Mustafa Khattab
Ha. Mim.
  - Marmaduke Pickthall
Ha Mim. 4774
  - Abdullah Yusuf Ali

See Introduction to S. xi.

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46:2
تَنزِيلُ ٱلْكِتَـٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ Tanzeelu alkit a bi mina All a hi alAAazeezi al h akeem i
THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise.
  - Mohammad Asad
This Book is revealed by Allah, the All-Mighty, the All-Wise.
  - Muhammad Farooq-i-Azam Malik
The revelation of this Book is from Allah- the Almighty, All-Wise.
  - Mustafa Khattab
The revelation of the Scripture from Allah the Mighty, the Wise.
  - Marmaduke Pickthall
The revelation of the Book is from Allah the Exalted in Power Full of Wisdom. 4775
  - Abdullah Yusuf Ali

This verse is the same as the second verse of the last Sura, but the theme is worked out differently in the two Sura. In S. xlv. was shown how deniers of Revelation will at last be humbled until they can no longer deny its truth and power. In this Sura is shown how Truth and Revelation will be vindicated by patience and constancy (xlvi. 35).

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46:3
مَا خَلَقْنَا ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ وَمَا بَيْنَهُمَآ إِلَّا بِٱلْحَقِّ وَأَجَلٍ مُّسَمًّى ۚ وَٱلَّذِينَ كَفَرُوا۟ عَمَّآ أُنذِرُوا۟ مُعْرِضُونَ M a khalaqn a a l ssam a w a ti wa a lar d a wam a baynahum a ill a bi a l h aqqi waajalin musamman wa a lla th eena kafaroo AAamm a on th iroo muAAri d oon a
We have not created the heavens and the earth and all that is between them otherwise than in accordance with [an inner] truth, and for a term set [by Us]:2 and yet, they who are bent on denying the truth turn aside from the warnlng which has been conveyed unto them.3
  - Mohammad Asad

Regarding the expression "in accordance with [an inner] truth", see note [11] on 10:5 . The reference to the "term" set by God to all creation is meant to stress the fact of its finality in time as well as in space, in contrast with His Own timelessness and infinity.

Lit., "from that whereof they have been warned": i.e., they refuse to heed the warning not to attribute divine qualities to any being or force beside God.

We created the heavens and the earth and all that lies between them to manifest the truth and to last for an appointed term. Yet the disbelievers give no heed to Our warning.
  - Muhammad Farooq-i-Azam Malik
We only created the heavens and the earth and everything in between for a purpose and an appointed term. Yet the disbelievers are turning away from what they have been warned about.
  - Mustafa Khattab
We created not the heavens and the earth and all that is between them save with truth, and for a term appointed. But those who disbelieve turn away from that whereof they are warned.
  - Marmaduke Pickthall
We created not the heavens and the earth and all between them but for just ends and for a term appointed: but those who reject Faith turn away from that whereof they are warned. 4776
  - Abdullah Yusuf Ali

Cf. xlv. 22. Many things may appear to us in the present world as strange and inexplicable. But everything made by Allah has a just purpose which must be fulfilled. Nothing in this world is permanent: everything is for an appointed term. The Word of Allah alone abides. All else will pass away after it has fulfilled its purpose. But Unbelievers refuse to face the danger of which they are warned.

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46:4
قُلْ أَرَءَيْتُم مَّا تَدْعُونَ مِن دُونِ ٱللَّهِ أَرُونِى مَاذَا خَلَقُوا۟ مِنَ ٱلْأَرْضِ أَمْ لَهُمْ شِرْكٌ فِى ٱلسَّمَـٰوَٰتِ ۖ ٱئْتُونِى بِكِتَـٰبٍ مِّن قَبْلِ هَـٰذَآ أَوْ أَثَـٰرَةٍ مِّنْ عِلْمٍ إِن كُنتُمْ صَـٰدِقِينَ Qul araaytum m a tadAAoona min dooni All a hi aroonee m atha khalaqoo mina alar d i am lahum shirkun fee a l ssam a w a ti eetoonee bikit a bin min qabli h atha aw ath a ratin min AAilmin in kuntum sa diqeen a
Say: "Have you [really] given thought to what it is that you invoke instead of God? Show me what these [beings or forces] have created anywhere on earth! Or had they, perchance, a share in [creating] the heavens? [If so,] bring me any divine writ preceding this one, or any [other] vestige of knowledge4 - if what you claim is true!"
  - Mohammad Asad

Sc., "in support of your claim that there are other divine powers besides God".

Ask them: "Have you pondered on those whom you invoke besides Allah? Show me anything that they have created in the earth, or do they have any share in the creation of the heavens? Bring me any Book revealed before this, or some remnant of divine knowledge in support of your beliefs if you are telling the truth."
  - Muhammad Farooq-i-Azam Malik
Ask 'them, O Prophet', 'Have you considered whatever 'idols' you invoke besides Allah? Show me what they have created on earth! Or do they have a share in 'the creation of' the heavens? Bring me a scripture 'revealed' before this 'Quran' or a shred of knowledge, if what you say is true.'
  - Mustafa Khattab
Say (unto them, O Muhammad): Have ye thought on all that ye invoke beside Allah? Show me what they have created of the earth. Or have they any Portion the heavens? Bring me a Scripture before this (Scripture), or some vestige of knowledge (in support of what ye say), if ye are truthful.
  - Marmaduke Pickthall
Say: "Do ye see what it is ye invoke besides Allah? Show me what it is they have created on earth or have they a share in the heavens? Bring me a Book (revealed) before this or any remnant of knowledge (ye may have) if ye are telling the truth!" 4777 4778
  - Abdullah Yusuf Ali

Some people may rush thoughtlessly into false worship, because it is the fashion or an ancestral custom, etc. They are asked to pause and see for themselves. Have the false gods or falsehood created anything? (They destroy much). Or have they any share or lot in the things we associate with the heavens,-spiritual well-being, etc.?

'Or is there any warrant for you from any earlier revelation, assuming that you do not believe in this Revelation? Or can you point to the least scrap or remnant of real knowledge on which you can base what We condemn as your false life?' No, you cannot.

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46:5
وَمَنْ أَضَلُّ مِمَّن يَدْعُوا۟ مِن دُونِ ٱللَّهِ مَن لَّا يَسْتَجِيبُ لَهُۥٓ إِلَىٰ يَوْمِ ٱلْقِيَـٰمَةِ وَهُمْ عَن دُعَآئِهِمْ غَـٰفِلُونَ Waman a d allu mimman yadAAoo min dooni All a hi man l a yastajeebu lahu il a yawmi alqiy a mati wahum AAan duAA a ihim gh a filoon a
And who could be more astray than one who invokes, instead of God, such as will not respond to him either now or on the Day of Resurrection,5 and are not even conscious of being invoked? -
  - Mohammad Asad

Lit., "will not respond to him till the Day of Resurrection", i.e., never.

And who could be more astray than the one who invokes those deities besides Allah who cannot answer him till the Day of Resurrection - which, in fact, are not even aware that they are being invoked?
  - Muhammad Farooq-i-Azam Malik
And who could be more astray than those who call upon others besides Allah- 'others' that cannot respond to them until the Day of Judgment, and are 'even' unaware of their calls?
  - Mustafa Khattab
And who is further astray than those who, instead of Allah, pray unto such as hear not their prayer until the Day of Resurrection, and are unconscious of their prayer,
  - Marmaduke Pickthall
And who is more astray than one who invokes besides Allah such as will not answer him to the Day of Judgement and who (in fact) are unconscious of their call (to them)? 4779
  - Abdullah Yusuf Ali

As there is no argument at all in favour of your sham worship, what sense is there in it? Either your false gods are senseless stocks and stones which will never answer you to the end of Time, being themselves devoid of understanding, or they are real objects which will disown you at the last. If you worshipped Self, your own misused faculties will witness against you at the last (xli. 20-23). If you worshipped good men or prophets, like Jesus, they will disown you (v. 119). Similarly, if you worshipped angels, they will disown you (xxxiv. 40-41).

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