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Surah 52. At-Tur

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52:11
فَوَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ Fawaylun yawmai th in lilmuka thth ibeen a
Woe, then, on that Day to all who give the lie to the truth -
  - Mohammad Asad
On that Day, woe be to the deniers of truth,
  - Muhammad Farooq-i-Azam Malik
Then woe on that Day to the deniers-
  - Mustafa Khattab
Then woe that day unto the deniers
  - Marmaduke Pickthall
Then woe that Day to those that treat (truth) as Falsehood 5045
  - Abdullah Yusuf Ali

That Day will be a Day of Woe to the wrong doers described in two aspects, the rebels against Allah and Allah's Truth, just as it will be a Day of Joy and Thanksgiving to the Righteous, who are described in three aspects in verses 17 to 28. The rebels are here described as being those who openly defied Truth and plunged into wrong-doing, or who trifled with truth, who jested with serious matters, who had not the courage to plunge openly into wrong-doing but who secretly took profit out of it, who wasted their life in doubts and petty quibbles. It is difficult to say which attitude did more harm to themselves and to others. Both are aspects of deep-seated rebellion. But the mercy of Allah was open to all if they had repented and amended their lives.

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52:12
ٱلَّذِينَ هُمْ فِى خَوْضٍ يَلْعَبُونَ Alla th eena hum fee khaw d in yalAAaboon a
all those who [throughout their lives] but idly played with things vain -
  - Mohammad Asad
who are engaged in their useless sports.
  - Muhammad Farooq-i-Azam Malik
those who amuse themselves with falsehood!
  - Mustafa Khattab
Who play in talk of grave matters;
  - Marmaduke Pickthall
That play (and paddle) in shallow trifles.
  - Abdullah Yusuf Ali

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52:13
يَوْمَ يُدَعُّونَ إِلَىٰ نَارِ جَهَنَّمَ دَعًّا Yawma yudaAAAAoona il a n a ri jahannama daAAAA a n
on the Day when they shall be thrust into the fire with [an irresistible] thrust, [and will be told:]
  - Mohammad Asad
On that Day they shall be driven to the fire of hell with violence,
  - Muhammad Farooq-i-Azam Malik
'It is' the Day they will be fiercely shoved into the Fire of Hell.
  - Mustafa Khattab
The day when they are thrust with a (disdainful) thrust, into the fire of hell.
  - Marmaduke Pickthall
That Day shall they be thrust down to the Fire of Hell irresistibly.
  - Abdullah Yusuf Ali

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52:14
هَـٰذِهِ ٱلنَّارُ ٱلَّتِى كُنتُم بِهَا تُكَذِّبُونَ H ath ihi a l nn a ru allatee kuntum bih a tuka thth iboon a
"This is the fire which you were wont to call a lie!
  - Mohammad Asad
and it will be said to them: "This is the fire which you denied.
  - Muhammad Farooq-i-Azam Malik
'They will be told,' 'This is the Fire which you used to deny.
  - Mustafa Khattab
(And it is said unto them): This is the Fire which ye were wont to deny.
  - Marmaduke Pickthall
"This" it will be said "is the Fire which ye were wont to deny! 5046
  - Abdullah Yusuf Ali

In face of the Realities, it will be borne in on them how wrong it was for them in this life to deny or forget that every wicked thought or deed had its own retributive chain of consequences.

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52:15
أَفَسِحْرٌ هَـٰذَآ أَمْ أَنتُمْ لَا تُبْصِرُونَ Afasi h run h atha am antum l a tub s iroon a
Was it, then, a delusion5 - or is it that you failed to see [its truth]?
  - Mohammad Asad

This is obviously the meaning of the term sihr in the present context (see surah {74}. note [12]).

Is this a magic, or do you not see?
  - Muhammad Farooq-i-Azam Malik
Is this magic, or do you not see?
  - Mustafa Khattab
Is this magic, or do ye not see?
  - Marmaduke Pickthall
"Is this then a fake or is it ye that do not see? 5047
  - Abdullah Yusuf Ali

Perhaps they had said that the Hereafter was a fake, mere old wives' tales! If they had given serious thought to the Signs of Allah, they would have been saved from that serious spiritual blindness: then they will see that the fault was their own, and that the warnings of the messengers of Truth were nothing but pure Truth.

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52:16
ٱصْلَوْهَا فَٱصْبِرُوٓا۟ أَوْ لَا تَصْبِرُوا۟ سَوَآءٌ عَلَيْكُمْ ۖ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُونَ I s lawh a fa i s biroo aw l a ta s biroo saw a on AAalaykum innam a tujzawna m a kuntum taAAmaloon a
Endure it [now]! But [whether you] bear yourselves with patience or without patience, it will be the same to you: you are but being requited for what you were wont to do."6
  - Mohammad Asad

I.e., "you will have to endure it in either case, for it is but a consequence of your own doings and attitudes": a subtle allusion to the fact that the "punishments" and "rewards" in the life to come are but allegories of the logical consequences of the manner in which one acts or behaves in this life.

Now burn therein; it will be the same for you, whether you bear it patiently or do not bear it patiently. You are being rewarded according to your deeds."
  - Muhammad Farooq-i-Azam Malik
Burn in it! It is the same whether you endure 'it' patiently or not.1 You are only rewarded for what you used to do.'
  - Mustafa Khattab

 One gets the reward for being patient in difficult times in this world. As for the Hereafter, those who suffer patiently in Hell will not be rewarded for their patience.

Endure the heat thereof, and whether ye are patient of it or impatient of it is all one for you. Ye are only being paid for what ye used to do.
  - Marmaduke Pickthall
"Burn ye therein: the same is it to you whether ye bear it with patience or not: Ye but receive the recompense of your (own) deeds." 5048
  - Abdullah Yusuf Ali

At that stage they will have no justification for anger or impatience; for their whole position will have been due to their own conduct and their rejection of Allah's Grace. Nor will there be time then for patience or repentance, for their period of probation will then have been over.

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52:17
إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍ وَنَعِيمٍ Inna almuttaqeena fee jann a tin wanaAAeem in
[But,] verily, the God-conscious will find themselves [on that Day] in gardens and in bliss,
  - Mohammad Asad
As for the righteous, they will be in Gardens and bliss,
  - Muhammad Farooq-i-Azam Malik
Indeed, the righteous will be in Gardens and bliss,
  - Mustafa Khattab
Lo! those who kept their duty dwell in gardens and delight,
  - Marmaduke Pickthall
As to the Righteous they will be in Gardens and in Happiness 5049
  - Abdullah Yusuf Ali

The Righteous will be in Bliss far beyond their merits: their sins and faults will be forgiven by the grace of Allah, which will save them from the penalties which they may have incurred from human frailty. It will be their own effort or striving which will win them Allah's grace: see verse 19 below. But the fruits will be greater than they could strictly have carned.

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52:18
فَـٰكِهِينَ بِمَآ ءَاتَىٰهُمْ رَبُّهُمْ وَوَقَىٰهُمْ رَبُّهُمْ عَذَابَ ٱلْجَحِيمِ F a kiheena bim a a t a hum rabbuhum wawaq a hum rabbuhum AAa tha ba alja h eem i
rejoicing in all that their Sustainer will have granted them: for their Sustainer will have warded off from them all suffering through the blazing fire.
  - Mohammad Asad
rejoicing in what their Rabb has given them and their Rabb shall shield them from the torment of hell.
  - Muhammad Farooq-i-Azam Malik
enjoying whatever their Lord will have granted them. And their Lord will have protected them from the torment of the Hellfire.
  - Mustafa Khattab
Happy because of what thee Lord hath given them, and (because) their Lord hath warded off from them the torment of hell fire.
  - Marmaduke Pickthall
Enjoying the (Bliss) which their Lord hath bestowed on them and their Lord shall deliver them from the Penalty of the Fire.
  - Abdullah Yusuf Ali

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52:19
كُلُوا۟ وَٱشْرَبُوا۟ هَنِيٓـًٔۢا بِمَا كُنتُمْ تَعْمَلُونَ Kuloo wa i shraboo haneean bim a kuntum taAAmaloon a
[And they will be told:] "Eat and drink with good cheer as an outcome of what you were wont to do,
  - Mohammad Asad
It will be said to them: "Eat and drink to your hearts content, this is the reward for your good deeds."
  - Muhammad Farooq-i-Azam Malik
'They will be told,' 'Eat and drink happily for what you used to do.'
  - Mustafa Khattab
(And it is said until them): Eat and drink in health (as reward) for what ye used to do,
  - Marmaduke Pickthall
(To them will be said:) "Eat and drink ye with profit and health because of your (good) deeds." 5050 5051
  - Abdullah Yusuf Ali

The bliss of the Righteous is described in three aspects: (1) their individual bliss, verses 17-20: (2) their social bliss, verses 21-24; and (3) their satisfaction in the dissipation of past shadows, and their full understanding of the goodness of Allah, verses 25-28.

Individual satisfaction is expressed in three types or figures of speech. (1) eating and drinking (2) couches of dignity, and (3) the joy of individual companionship. But the eating and drinking will be free of all drawbacks, such as excess, aftereffects and satiety: here there will be pure health, profit, and enjoyment. So about the other two: see the notes following. Cf. with this the description of heaven in xxxvii 40-49: while the general account is the same, special phases are brought out in the two passages to correspond with the context.

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52:20
مُتَّكِـِٔينَ عَلَىٰ سُرُرٍ مَّصْفُوفَةٍ ۖ وَزَوَّجْنَـٰهُم بِحُورٍ عِينٍ Muttakieena AAal a sururin ma s foofatin wazawwajn a hum bi h oorin AAeen in
reclining on couches [of happiness] ranged in rows!"7 And [in that paradise] We shall mate them with companions pure, most beautiful of eye.8
  - Mohammad Asad

As explained by Razi in his comments on the above verse as well as on 18:31 and 55:54 , the "reclining on couches" or "on carpets" in paradise is a symbol of inner fulfilment and peace of mind; and he points out that this is also alluded to in the identity of the verbal root sarra ("he was [or "became"] happy") in both the nouns surur ("happiness") and sarir ("couch").

For an explanation of the expression hur'in, see surah {56}, note [8].

They shall recline on couches arranged in rows; and We shall wed them with beautiful Huris (damsels).
  - Muhammad Farooq-i-Azam Malik
They will be reclining on thrones, 'neatly' lined up 'facing each other'. And We will pair them to maidens with gorgeous eyes.
  - Mustafa Khattab
Reclining on ranged couches. And We wed them unto fair ones with wide, lovely eyes.
  - Marmaduke Pickthall
They will recline (with ease) on Thrones (of dignity) arranged in ranks; and We shall join them to Companions with beautiful big and lustrous eyes. 5052 5053
  - Abdullah Yusuf Ali

Every one will have a couch of dignity, but it does not follow that the dignity will be the same. Every one's Personality will be purified but it will not be merged into one general sameness.

Cf. xliv. 54, and notes 4728 and 4729, where the meaning of Hur is fully explained. This is the special sharing of individual Bliss one with another. The next verse refers to the general social satisfaction shared with all whom we loved in this earthly life.

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52:21
وَٱلَّذِينَ ءَامَنُوا۟ وَٱتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـٰنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ وَمَآ أَلَتْنَـٰهُم مِّنْ عَمَلِهِم مِّن شَىْءٍ ۚ كُلُّ ٱمْرِئٍۭ بِمَا كَسَبَ رَهِينٌ Wa a lla th eena a manoo wa i ttabaAAathum th urriyyatuhum bieem a nin al h aqn a bihim th urriyyatahum wam a alatn a hum min AAamalihim min shayin kullu imriin bim a kasaba raheen un
And as for those who have attained to faith and whose offspring will have followed them in faith We shall unite them with their offspring; and We shall not let aught of their deeds go to waste:9 [but] every human being will be held in pledge for whatever he has earned.10
  - Mohammad Asad

Implying that the righteousness of their children increases the merit of the parents.

I.e., the righteousness of the parents cannot absolve their offspring from individual responsibility.

We shall unite the true believers with those of their descendants who follow them in their faith, and shall not deny them the reward of their good deeds - everyone is responsible for his deeds
  - Muhammad Farooq-i-Azam Malik
As for those who believe and whose descendants follow them in faith, We will elevate their descendants to their rank, never discounting anything 'of the reward' of their deeds. Every person will reap only what they sowed.1
  - Mustafa Khattab

 Meaning, no one will carry the burden of another’s sins.

And they who believe and whose seed follow them in faith, We cause their seed to join them (there), and We deprive them of naught of their (life's) work. Every man is a pledge for that which he hath earned.
  - Marmaduke Pickthall
And those who believe and whose families follow them in Faith to them shall We join their families: nor shall We deprive them (of the fruit) of aught of their works: (Yet) is each individual in pledge for his deeds. 5054 5055
  - Abdullah Yusuf Ali

Zurriyat: literally, progeny, offspring, family; applied by extension to mean all near and dear ones. Love is unselfish, and works not merely, or chiefly, for Self, but for others; provided the others have Faith and respond according to their capacities or degrees, they will be joined together. Even though on individual merits their rank might be less.

As already explained in the last note, though the love poured out by Prophets, ancestors, descendants, friends, or good men and women, will secure for their loved ones the enjoyment of their society, it is an indispensable condition that the loved ones should also, according to their lights, have shown their faith and their goodness in deeds. Each individual is responsible for his conduct. In the kingdom of heaven there is no boasting of ancestors or friends. But it is part of the satisfaction of the good ones who poured out their love that those who were in any way worthy to receive their love should also be admitted to their society, and this satisfaction shall in no way be diminished to them.

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52:22
وَأَمْدَدْنَـٰهُم بِفَـٰكِهَةٍ وَلَحْمٍ مِّمَّا يَشْتَهُونَ Waamdadn a hum bif a kihatin wala h min mimm a yashtahoon a
And We shall bestow on them fruit and meat in abundance - whatever they may desire:
  - Mohammad Asad
- and We shall provide them fruits, and such meats as they desire.
  - Muhammad Farooq-i-Azam Malik
And We will 'continually' provide them with whatever fruit or meat they desire.
  - Mustafa Khattab
And We provide them with fruit and meat such as they desire.
  - Marmaduke Pickthall
And We shall bestow on them of fruit and meat anything they shall desire. 5056
  - Abdullah Yusuf Ali

That is, their eternal Punishment in the Hereafter, as well as any punishment that may come to them in this life.

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52:23
يَتَنَـٰزَعُونَ فِيهَا كَأْسًا لَّا لَغْوٌ فِيهَا وَلَا تَأْثِيمٌ Yatan a zaAAoona feeh a kasan l a laghwun feeh a wal a tatheem un
and in that [paradise] they shall pass on to one another a cup which will not give rise to empty talk, and neither incite to sin.11
  - Mohammad Asad

Cf. 37:47 - "no headiness will there be in it, and they will not get drunk thereon": and 56:19 - "by which their minds will not be clouded, and which will not make them drunk": an allegory of conscious, joyful elation. As regards the preceding reference to "fruit and meat in abundance - whatever they may desire", Razi observes that this symbolic "abundance" of sensual satisfaction will not lead to satiety but, rather, to a pleasureable desire which - contrary to what is man's lot in this world - can always be gratified.

They will pass from hand to hand a cup of wine which shall cause no idle talk, nor sinful urge;
  - Muhammad Farooq-i-Azam Malik
They will pass around to each other a drink 'of pure wine,' which leads to no idle talk or sinfulness.
  - Mustafa Khattab
There the pass from hand to hand a cup wherein is neither vanity nor cause of sin.
  - Marmaduke Pickthall
They shall there exchange one with another a (loving) cup free of frivolity free of all taint of ill. 5057
  - Abdullah Yusuf Ali

Drinking or loving cups, in our life on this earth, are apt to be misused in two ways: (1) they may be occasions for mere frivolity or the wasting of time; (2) they may lead to evil thoughts, evil suggestions, evil talk, or evil deeds.

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52:24
وَيَطُوفُ عَلَيْهِمْ غِلْمَانٌ لَّهُمْ كَأَنَّهُمْ لُؤْلُؤٌ مَّكْنُونٌ Waya t oofu AAalayhim ghilm a nun lahum kaannahum luluon maknoon un
And they will be waited upon by [immortal] youths,12 [as if they were children] of their own,13 [as pure] as if they were pearls hidden in their shells.
  - Mohammad Asad

See note [6] on {56:17-18}.

Thus Razi, explaining the selfless devotion implied in the pronoun lahum (lit., "for them" i.e., "of their own").

and there shall wait for them young boys, exclusively appointed for their service, who will be as handsome as treasured pearls.
  - Muhammad Farooq-i-Azam Malik
And they will be waited on by their youthful servants like spotless pearls.
  - Mustafa Khattab
And there go round, waiting on them menservants of their own, as they were hidden pearls.
  - Marmaduke Pickthall
Round about them will serve (devoted) to them youths (handsome) as Pearls well-guarded. 5058
  - Abdullah Yusuf Ali

Maknun: well-guarded, kept close, concealed from exposure: the beautiful nacreous lustre of Pearls is disfigured by exposure to gases, vapours, or acids; when not actually in use they are best kept in closed caskets, guarded from deteriorating agencies.

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52:25
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَآءَلُونَ Waaqbala baAA d uhum AAal a baAA d in yatas a aloon a
And they [who are thus blest] will turn to one another, asking each other [about their past lives].14
  - Mohammad Asad

This symbolic "asking one another about their past lives" is meant to bring out the fact, often stressed in the Qur'an, that man's individual consciousness invariably survives his bodily death, to continue unbroken in the life to come.

They will converse with one another about their worldly life
  - Muhammad Farooq-i-Azam Malik
They will turn to one another inquisitively.1
  - Mustafa Khattab

 It is assumed that they will ask each other about their lives in the world and what led them to Paradise.

And some of them draw near unto others, questioning,
  - Marmaduke Pickthall
They will advance to each other engaging in mutual enquiry. 5059
  - Abdullah Yusuf Ali

The third-and the highest-stage of Bliss, after individual Bliss and social Bliss, is the satisfaction of looking to the Past without its shadows and realising to the full in the Present the goodness of Allah. See n. 5050. This, again, is shared in mutual converse and confidence.

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52:26
قَالُوٓا۟ إِنَّا كُنَّا قَبْلُ فِىٓ أَهْلِنَا مُشْفِقِينَ Q a loo inn a kunn a qablu fee ahlin a mushfiqeen a
They will say: "Behold, aforetime - when we were [still living] in the midst of our kith and kin - we were full of fear [at the thought of God's displeasure]:15
  - Mohammad Asad

Thus do all classical commentators - without, to my knowledge, any exception - interpret the above verse.

and say: "When we were living among our kinfolk, we were troubled by many fears.
  - Muhammad Farooq-i-Azam Malik
They will say, 'Before 'this reward' we used to be in awe 'of Allah' in the midst of our people.
  - Mustafa Khattab
Saying: Lo! of old, when we were with our families, we were ever anxious;
  - Marmaduke Pickthall
They will say: "Aforetime We were not without fear for the sake of our people. 5060
  - Abdullah Yusuf Ali

A man may be good, and may with limits have found goodness in his own spiritual life, but may have anxieties about his family or friends whom he loves. All such shadows are removed in heaven by the Grace of Allah, and he is free to dwell on it in his confidential converse with other men similarly circumstanced.

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52:27
فَمَنَّ ٱللَّهُ عَلَيْنَا وَوَقَىٰنَا عَذَابَ ٱلسَّمُومِ Famanna All a hu AAalayn a wawaq a n a AAa tha ba a l ssamoom i
and so God has graced us with His favour, and has warded off from us all suffering through the scorching winds [of frustration].
  - Mohammad Asad
But Allah has been gracious to us; He has delivered us from the fiery scourge.
  - Muhammad Farooq-i-Azam Malik
So Allah has graced us and protected us from the torment of 'Hell's' scorching heat.
  - Mustafa Khattab
But Allah hath been gracious unto us and hath preserved us from the torment of the breath of Fire.
  - Marmaduke Pickthall
"But Allah has been good to us and has delivered us from the Penalty of the Scorching Wind. 5061
  - Abdullah Yusuf Ali

"Us" includes the good man or woman and all whom he or she cared for. This would be an ever-expanding circle, until it includes all mankind through Teachers like the Chosen One.

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52:28
إِنَّا كُنَّا مِن قَبْلُ نَدْعُوهُ ۖ إِنَّهُۥ هُوَ ٱلْبَرُّ ٱلرَّحِيمُ Inn a kunn a min qablu nadAAoohu innahu huwa albarru a l rra h eem u
Verily, we did invoke Him [alone] ere this: [and now He has shown us16] that He alone is truly benign, a true dispenser of grace!"
  - Mohammad Asad

Sc., "through our own, actual experience". This interpolation is based on the reading of the subsequent word as annahu ("that He is"), according to the Medina school, in contrast with the more conventional Kufah and Basrah reading innahu ("verily, He is"). As Tabari stresses, either of these two readings is correct; I have chosen for my rendering the former inasmuch as it points to the overwhelming, direct insight which will be granted to the blessed on resurrection.

Indeed we used to pray only to Him. Surely He is the Beneficent, the Merciful."
  - Muhammad Farooq-i-Azam Malik
Indeed, we used to call upon Him 'alone' before. He is truly the Most Kind, Most Merciful.'
  - Mustafa Khattab
Lo! we used to pray unto Him of old. Lo! He is the Benign, the Merciful.
  - Marmaduke Pickthall
"Truly we did call unto Him from of old: truly it is He the Beneficent the Merciful" 5062
  - Abdullah Yusuf Ali

'Before this, we called upon Him, in faith that He is good: now we know in our inmost souls that He is indeed good-the Beneficent, the Merciful.' This is the climax of the description of Heaven.

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52:29
فَذَكِّرْ فَمَآ أَنتَ بِنِعْمَتِ رَبِّكَ بِكَاهِنٍ وَلَا مَجْنُونٍ Fa th akkir fam a anta biniAAmati rabbika bik a hin wal a majnoon in
EXHORT, then, [O Prophet, all men:] for, by thy Sustainer's grace, thou art neither a soothsayer nor a madman.
  - Mohammad Asad
Therefore, O Prophet, keep up your mission of admonition. By the grace of your Rabb you are neither a soothsayer nor a madman.
  - Muhammad Farooq-i-Azam Malik
So 'continue to' remind 'all, O Prophet'. For you, by the grace of your Lord, are not a fortune-teller or a madman.
  - Mustafa Khattab
Therefor warn (men, O Muhammad). By the grace of Allah thou art neither soothsayer nor madman.
  - Marmaduke Pickthall
Therefore proclaim thou the praises (of thy Lord): For by the Grace of thy Lord thou art no (vulgar) soothsayer nor art thou one possessed. 5063
  - Abdullah Yusuf Ali

The greatest of the Prophets was called a soothsayer, i.e., one who tells fortunes by divination, or a madman possessed of some evil spirit, or a poet singing spiteful satires. Much more may lesser men be called by such names because they proclaim the Truth. They should go on in spite of it all.

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52:30
أَمْ يَقُولُونَ شَاعِرٌ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ Am yaqooloona sh a AAirun natarabba s u bihi rayba almanoon i
Or do they say, "[He is but] a poet - let us await what time will do unto him"?17
  - Mohammad Asad

Lit., "let us await for him the evil happenings of time", i.e., brought about by time: this is the meaning given by Jawhari and Zamakhshari (in the Asas) to the expression raybal-manun (which latter word is, according to these two authorities, a synonym of dahr, "time"). In the present context, the phrase obviously denotes the expectation of the Prophet's detractors that time would prove his teachings to have been false or, at best, a delusion.

Do they say: "He is but a poet! We are waiting for some misfortune to befall him."
  - Muhammad Farooq-i-Azam Malik
Or do they say, ''He is' a poet, for whom we 'eagerly' await an ill-fate!'?
  - Mustafa Khattab
Or say they: (he is) a poet, (one) for whom we may expect the accident of time?
  - Marmaduke Pickthall
Or do they say "A Poet! we await for him some calamity (hatched) by Time!" 5064
  - Abdullah Yusuf Ali

If a spiteful poet foretells evil calamities for men, men can afford to laugh at him, hoping that time will bring about its revenge, and spite will come to an evil end. For the various meanings of Raib, see n. 1884 to xiv. 9. Some Commentators suggest Death as the Calamity hatched by Time.

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