Surah 50. Qaf

who has set up another deity beside God:¹⁸ cast him, then, cast him into suffering severe!"

  - Mohammad Asad

This relates not merely to the veneration of real or imaginary beings or forces to which one ascribes divine qualities, but also to the "worship" of false values and immoral concepts to which people often adhere with an almost religious fervour.

who set up other gods besides Allah. Throw him into severe punishment."

  - Muhammad Farooq-i-Azam Malik

who set up another god with Allah. So cast them into the severe punishment.'

  - Mustafa Khattab

Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom.

  - Marmaduke Pickthall

"Who set up another god besides Allah: throw him into a severe Penalty."

  - Abdullah Yusuf Ali

Man's other self¹⁹ will say: "O our Sustainer! It was not I that led his conscious mind²⁰ into evil [nay,] but it had gone far astray [of its own accord]!"²¹

  - Mohammad Asad

Lit., as in verse {23}, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason (cf. note [15] above), in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetitites summarized in the term sa'iq ("that which drives") and often symbolized as shaytan ("satan" or "satanic force": see Razi's remarks quoted in note [31] on 14:22 .) In this sense, the term qarin has the same connotation as in 41:25 and 43:36 .

Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).

I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses {24-25} above.

His companion will say: "Our Rabb! I did not mislead him. He himself had gone far astray."

  - Muhammad Farooq-i-Azam Malik

One's 'devilish' associate will say, 'Our Lord! I did not make them transgress. Rather, they were far astray 'on their own'.'

  - Mustafa Khattab

His comrade saith: Our Lord! I did not cause him to rebel, but be was (himself) far gone in error.

  - Marmaduke Pickthall

His companion will say: "Our Lord! I did not make him transgress but he was (himself) far astray." ^{4961 4962 4963}

  - Abdullah Yusuf Ali

See last note. But some people understand by "Companion" here an evil associate in the world, an evil one who misled.

Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun in saying, "Our Lord". This is beautifully appropriate, as he is speaking so as to include the person to be judged: as if he were to say. "Thou art my Lord, or the Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst cherish him and warn him, and he owed duties to Thee."

Neither the Recording Angels nor the misused limbs and faculties, nor anything else whatever was responsible for the Evil: it was the personal responsibility of the Doer himself, with his free-will.

[And] He will say: "Contend not before Me, [O you sinners,] for I gave you a forewarning [of this Day of Reckoning].

  - Mohammad Asad

Allah will say: "Do not dispute with each other in My presence. I gave you warning beforehand.

  - Muhammad Farooq-i-Azam Malik

Allah will respond, 'Do not dispute in My presence, since I had already given you a warning.

  - Mustafa Khattab

He saith: Contend not in My presence, when I had already proffered unto you the warning.

  - Marmaduke Pickthall

He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning. ^{4964 4965}

  - Abdullah Yusuf Ali

It is suggested that sinners whose Record is black, driven into a comer, accuse others of misleading them: the others may be the Recorders, or their faculties or opportunities or surroundings or their associates in the world, or anything but themselves. Such recriminations are not allowed in the Court of Judgment.

Besides, personal responsibility had already been clearly preached to them in Allah's Message, and they had been warned of the consequences. "You" is in the plural number: 'all of you who are before the Judgment-Seat had clear warning of the consequences of your conduct.'

The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!"

  - Mohammad Asad

My words cannot be changed, nor am I unjust to My servants."

  - Muhammad Farooq-i-Azam Malik

My Word cannot be changed,¹ nor am I unjust to 'My' servants.'

  - Mustafa Khattab

 Meaning, the decree to punish wicked humans and jinn (see 11:119 and 32:13).

The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves.

  - Marmaduke Pickthall

"The Word changes not before Me and I do not the least injustice to My Servants." ⁴⁹⁶⁶

  - Abdullah Yusuf Ali

"'Abd" has two plurals: (1) 'Abid, as here, means all Servants of Allah, i.e., all his creatures; (2) 'Ibad has the further connotation of Servants of Allah, devoted to his service; I have translated it in many cases by the word "devotees". The Sentence before the Judgment-Seat is pronounced with perfect justice; it does not change, and requires no change; the inevitable consequences of sin must follow; the time for Mercy is past.

On that Day We will ask hell, "Art thou filled?" - and it will answer, "[Nay,] is there yet more [for me]?"

  - Mohammad Asad

On that Day, We shall ask hell: "Are you full?" And hell will answer: "Are there any more?"

  - Muhammad Farooq-i-Azam Malik

'Beware of' the Day We will ask Hell, 'Are you full 'yet'?' And it will respond, 'Are there any more?'

  - Mustafa Khattab

On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come?

  - Marmaduke Pickthall

One Day We will ask Hell "art thou filled to the full?" It will say "are there any more (to come)?" ⁴⁹⁶⁷

  - Abdullah Yusuf Ali

As the capacity of Reward is unlimited, so is the capacity of Punishment-unlimited. Hell is personified and asked, "Art thou sated to the full?" It replies, "If there are more to come, let them come. " It is not satisfied.

And [on that Day] paradise will be brought within the sight of²² the God-conscious, and will no longer be far away; [and they will be told:]

  - Mohammad Asad

Lit., "brought near to".

Paradise shall be brought close to the righteous, which will be no more a thing distant,

  - Muhammad Farooq-i-Azam Malik

And Paradise will be brought near to the righteous, not far off.

  - Mustafa Khattab

And the Garden is brought nigh for those who kept from evil, no longer distant.

  - Marmaduke Pickthall

And the Garden will be brought nigh to the righteous no more a thing distant. ⁴⁹⁶⁸

  - Abdullah Yusuf Ali

In this life, the ideas of the spirit, the accomplishment of the things in our hearts and our hopes, seem to be ever so far, seem even to recede as we think we come nearer. Not so in the Hereafter. The fruits of righteousness will no longer be in the distance. They will be realised. They will seem themselves to approach the Righteous.

"This is what you were promised - [promised] unto everyone who was wont to turn unto God and to keep Him always in mind -

  - Mohammad Asad

and it will be said: "Here is what you were promised. It is for every penitent faithful person,

  - Muhammad Farooq-i-Azam Malik

'And it will be said to them,' 'This is what you were promised, for whoever 'constantly' turned 'to Allah' and kept up 'His commandments'-

  - Mustafa Khattab

(And it is said): That is that which ye were promised. (It is) for every penitent and heedful one,

  - Marmaduke Pickthall

(A voice will say:) "This is what was promised for you for everyone who turned (to Allah) in sincere repentance who kept (his law). ⁴⁹⁶⁹

  - Abdullah Yusuf Ali

The description of the Righteous is given in four masterly clauses: (1) those who turned away from Evil in sincere repentance; (2) those whose new life was good and righteous; (3) those who in their innermost hearts and in their most secret doings were actuated by Allah-fearing love, the fear that is akin to love in remembering Allah under His title of "Most Gracious"; and (4) who gave up their whole heart and being to Him.

[everyone] who stood in awe of the Most Gracious although He is beyond the reach of human perception, and who has come [unto Him] with a heart full of contrition.²³

  - Mohammad Asad

See last sentence of 24:31 and the corresponding note [41].

who feared the Compassionate (Allah) without seeing Him and come before Him with a devoted heart."

  - Muhammad Farooq-i-Azam Malik

who were in awe of the Most Compassionate without seeing 'Him',¹ and have come with a heart turning 'only to Him'.

  - Mustafa Khattab

 This can also mean that they are in awe of their Lord as much in private as they are in public.

Who feareth the Beneficent in secret and cometh with a contrite heart.

  - Marmaduke Pickthall

"Who feared (Allah) Most Gracious unseen and brought a heart turned in devotion (to Him): ⁴⁹⁷⁰

  - Abdullah Yusuf Ali

Cf. xxxvi. 11 and n. 3952; and xxxv. 18, and n. 3902.

Enter this [paradise] in peace; this is the Day on which life abiding begins!"²⁴

  - Mohammad Asad

Lit., "the Day of Abiding".

Allah will say: "Enter it in peace; this is the Day of Eternal Life!"

  - Muhammad Farooq-i-Azam Malik

Enter it in peace. This is the Day of eternal life!'

  - Mustafa Khattab

Enter it in peace. This is the day of immortality.

  - Marmaduke Pickthall

"Enter ye therein in Peace and Security; this is a Day of Eternal Life!" ⁴⁹⁷¹

  - Abdullah Yusuf Ali

The true meaning of Islam: peace, security, salutation, and accord with Allah's Plan in all Eternity.

In that [paradise] they shall have whatever they may desire - but there is yet more with Us.

  - Mohammad Asad

There they shall have all that they wish, and We shall have yet more to give.

  - Muhammad Farooq-i-Azam Malik

There they will have whatever they desire, and with Us is 'even' more.¹

  - Mustafa Khattab

 i.e., looking at the Face of the Almighty (see 10:26 and 75:22-23).

There they have all that they desire, and there is more with Us.

  - Marmaduke Pickthall

There will be for them therein all that they wish and more besides in Our Presence. ⁴⁹⁷²

  - Abdullah Yusuf Ali

To get all that our purified wishes and desires comprehend may seem to sum up final Bliss; but there is something still wanting, which is supplied by the sight of Allah, the Light of His Countenance.

AND HOW MANY a generation have We destroyed before those [who now deny the truth]²⁵ - people of greater might than theirs -: but [when Our chastisement befell them,] they became wanderers on the face of the earth, seeking no more than a place of refuge.²⁶

  - Mohammad Asad

This connects with verses {12-14} above. It should be borne in mind that in ancient Arabic usage the term - qarn - here rendered as "generation" - often denotes "a period of time succeeding another": hence, a "century", or "people of one and the same period" and, finally, a "civilization" in the historical sense of this word. That this last significance is intended here becomes evident from the sequence.

Lit., "they wandered searching (naqqabu) in the lands: Is there any place of refuge?" - implying that after the destruction of their civilization they could do no more than strive for bare survival.

How many generations, far stronger in power, have We destroyed before them! They searched the entire land: but could they find any refuge?

  - Muhammad Farooq-i-Azam Malik

'Imagine' how many peoples We destroyed before them, who were far mightier than them. Then 'when the torment came,' they 'desperately' sought refuge in the land. 'But' was there any escape?

  - Mustafa Khattab

And how many a generation We destroyed before them, who were mightier than these in prowess so that they overran the lands! Had they any place of refuge (when the judgment came)?

  - Marmaduke Pickthall

But how many generations before them did We destroy (for their Sins) stronger in power than they? Then did they wander through the land: Was there any place of escape (for them)? ⁴⁹⁷³

  - Abdullah Yusuf Ali

While virtue and righteousness will accomplish their final goal, what will be the End of Sin? Let the past tell its story. Many powerful and arrogant generations were swept away, to stray in the paths of misery, without any way of escape from the consequences of their sin. This was already seen in the life of this world. In the world to come, it will be worse, as already stated in verses 24-26 above.

In this, behold, there is indeed a reminder for everyone whose heart is wide-awake²⁷ that is, [everyone who] lends ear with a conscious mind²⁸ -

  - Mohammad Asad

Thus Zamakhshari; literally, the phrase reads, "who has a heart".

Lit., "or lends ear and is withal a witness (wa-huwa shahid)", which latter phrase Zamakhshari explains as meaning "is present with his intellect", i.e., with a conscious mind. (Cf. the same use of the term shahid in verse {21}.) The conjunctive particle "or" (aw) which precedes the above clause does not signify an alternative but has - as is often the case in Qur'anic usage - an explanatory function, similar to phrases like "that is" or "in other words", followed by an amplification of what was said before.

Surely in this there is a lesson for every person who has a heart, and can hear and witness.

  - Muhammad Farooq-i-Azam Malik

Surely in this is a reminder for whoever has a 'mindful' heart and lends an attentive ear.

  - Mustafa Khattab

Lo! therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence.

  - Marmaduke Pickthall

Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth). ⁴⁹⁷⁴

  - Abdullah Yusuf Ali

As Christ said (Matt. xi. 15), "he that hath ears to hear, let him hear". These are matters of high moment. Many spiritual lessons can be learnt from these things by any one who has the heart and understanding to apply to Allah's teaching and can give genuine thought to what he sees, as a witness does who has to swear to the facts on his oath.

and [who knows that] We have indeed created the heavens and the earth and all that is between them in six aeons, and [that] no weariness could ever touch Us.²⁹

  - Mohammad Asad

The whole of this passage (verses {36-38}) stresses God's omnipotence, which can be perceived by "anyone whose heart is wide-awake". The above reference to God's having created the universe "in six aeons" is the oldest in the chronology of Qur'anic revelation. In this connection it is to be noted that in ancient Arabic usage the term yawm does not always denote the twenty-four hours of the earthly "day", but is also applied to any period of time, however long or short. In the cosmic sense in which it is used here and elsewhere in the Qur'an, the plural ayyam is best rendered as "aeons". The mention of the impossibility of God's ever being "wearied" by the process of creation connects the present passage with verse {15} of this surah and, thus, alludes to God's power to resurrect the dead.

We created the heavens and the earth and all that lies between them in six periods, and no fatigue touched Us.

  - Muhammad Farooq-i-Azam Malik

Indeed, We created the heavens and the earth and everything in between in six Days,¹ and We were not 'even' touched with fatigue.²

  - Mustafa Khattab

 See footnote for 7:54.

 Some scholars believe this verse comes in response to Exodus 31:17, which says, “The Lord made the heavens and the earth in six days, but on the seventh day He rested and was refreshed.”

And verily We created the heavens and the earth, and all that is between them, in six days, and naught of weariness touched Us.

  - Marmaduke Pickthall

We created the heavens and the earth and all between them in Six Days nor did any sense of weariness touch Us. ^{4975 4976 4977}

  - Abdullah Yusuf Ali

Allah's creation of the heavens and the earth in long stages or periods of time, as we count time, shows how things evolve in their own good time. We must therefore be patient if Good does not seem to come to its own according to our ideas. Our will should merge itself in Allah's Will, and we should praise Him, realising that He is All-Good, and that all adjustments will be in the Hereafter.

Cf. vii. 54, n. 1031; and xli. 12. n. 4477.

Cf. xxxv. 35.

HENCE, [O believer,] bear thou with patience whatever they may say,³⁰ and extol thy Sustainer's limitless glory and praise before the rising of the sun and before its setting;³¹

  - Mohammad Asad

Sc., "regarding the alleged 'impossibility' of resurrection".

I.e., "remember His almightiness at all times of day".

Therefore, O Prophet, bear with them in patience whatever they say, and keep on glorifying your Rabb before sunrise and before sunset.

  - Muhammad Farooq-i-Azam Malik

So be patient 'O Prophet' with what they say. And glorify the praises of your Lord before sunrise and before sunset.

  - Mustafa Khattab

Therefor (O Muhammad) bear with what they say: and hymn the praise of thy Lord before the rising and before the setting of the sun;

  - Marmaduke Pickthall

Bear then with patience all that they say and celebrate the praises of thy Lord before the rising of the sun and before (its) setting ⁴⁹⁷⁸

  - Abdullah Yusuf Ali

Allah should be remembered at all times. But the best time for individual adoration is early in the morning before sunrise, late in the day before sunset, and a portion of the night, when there is stillness in the air, and man's spirit loves to commune with things spiritual. Those who would connect this with the five canonical prayers, instituted at a later stage in Madinah, would take the Fajr for the prayer before sunrise, the Zuhr and, the Asr for the afternoon prayers before sunset and the Magrib and the Ishaa for the night prayers.

and in the night, too, extol His glory, and at every prayer's end.³²

  - Mohammad Asad

Lit.. "at the ends (adbar) of prostration".

And glorify Him during a part of the night and after the prostration (prayers).

  - Muhammad Farooq-i-Azam Malik

And glorify Him during part of the night¹ and after the prayers.

  - Mustafa Khattab

 This verse refers to the times of the five daily prayers.

And in the night time hymn His praise: And after the (prescribed) prostrations.

  - Marmaduke Pickthall

And during part of the night (also) celebrate His praises and (so likewise) after the postures of adoration. ⁴⁹⁷⁹

  - Abdullah Yusuf Ali

The general meaning of "after the prostration" would be the contemplation and remembrance of Allah after prayers. Those who would connect this passage with the five canonical prayers understand these further prayers "following the sujud or prostration to mean the extra or supernumerary prayers known as nafl.