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Surah 59. Al-Hashr

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59:11
أَلَمْ تَرَ إِلَى ٱلَّذِينَ نَافَقُوا۟ يَقُولُونَ لِإِخْوَٰنِهِمُ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَـٰبِ لَئِنْ أُخْرِجْتُمْ لَنَخْرُجَنَّ مَعَكُمْ وَلَا نُطِيعُ فِيكُمْ أَحَدًا أَبَدًا وَإِن قُوتِلْتُمْ لَنَنصُرَنَّكُمْ وَٱللَّهُ يَشْهَدُ إِنَّهُمْ لَكَـٰذِبُونَ Alam tara il a alla th eena n a faqoo yaqooloona liikhw a nihimu alla th eena kafaroo min ahli alkit a bi lain okhrijtum lanakhrujanna maAAakum wal a nu t eeAAu feekum a h adan abadan wain qootiltum lanan s urannakum wa A ll a hu yashhadu innahum lak ath iboon a
ART THOU NOT aware of how those who would always dissemble [their real feelings]16 speak to their truth-denying brethren from among the followers of earlier revelation:17 "If you are driven away, we shall most certainly go forth with you, and shall never pay heed to anyone against you; and if war is waged against you, we shall most certainly come to your succour." But God bears witness that they are most flagrantly lying:
  - Mohammad Asad

I.e., the hypocrites of Medina (see introductory note as well as next note).

The Banu 'n-Nadir. From the construction of the next verse it appears that the whole of this passage (verses {11-14}) was revealed before the actual advance of the Muslims against the Nadir strongholds: verses {12-14} might be of a prophetic nature, predicting what was yet to happen (Zamakhshari). Alternatively, the passage may be understood in a wider, timeless sense, applying to the falsity and futility inherent in all "alliances" between, on the one hand, people who openly deny the truth and, on the other, half-hearted waverers who have neither the will to commit themselves to a spiritual proposition nor the moral courage to declare openly their lack of belief.

Have you not observed the hypocrites? They say to their fellow unbelievers among the people of the Book: "If they drive you out, we will go with you. We will never obey anyone who seeks to harm you. If you are attacked we will certainly help you." Allah bears witness that they are lying.
  - Muhammad Farooq-i-Azam Malik
Have you 'O Prophet' not seen the hypocrites who say to their fellow disbelievers from the People of the Book,1 'If you are expelled, we will certainly leave with you, and We will never obey anyone against you. And if you are fought against, we will surely help you.'? But Allah bears witness that they are truly liars.
  - Mustafa Khattab

 Meaning, Banu An-Naḍîr.

Hast thou not observed those who are hypocrites, (how) they tell their brethren who disbelieve among the People of the Scripture: If ye are driven out, we surely will go out with you, and we will never obey anyone against you, and if ye are attacked we verily will help you. And Allah beareth witness that they verily are liars.
  - Marmaduke Pickthall
Hast thou not observed the Hypocrites say to their misbelieving brethren among the People of the Book? "If ye are expelled We too will go out with you and we will never hearken to anyone in your affair; and if ye are attacked (in fight) we will help you." But Allah is witness that they are indeed liars. 5386 5387
  - Abdullah Yusuf Ali

The Jews of the Banu Nadhir had been assured by the Hypocrites of Madinah of their support to their cause. They had thought that their defection from the Prophet's Cause would so weaken that cause that they would save their friends. But they never intended to undertake any act involving self-sacrifice on their part; if they had helped their Jewish friends, it was not likely that they would have succeeded; and if they had actually gone to the fight; they had neither valour nor fervour to support them, and they would have fled ignominiously before the discipline, earnestness, and Faith of the men of Islam.

For this actually happened. They never stirred a finger for the Jews, and they never intended to do so. And Allah knows all their motives and secrets: cf. xlvii. 26, n. 4850.

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59:12
لَئِنْ أُخْرِجُوا۟ لَا يَخْرُجُونَ مَعَهُمْ وَلَئِن قُوتِلُوا۟ لَا يَنصُرُونَهُمْ وَلَئِن نَّصَرُوهُمْ لَيُوَلُّنَّ ٱلْأَدْبَـٰرَ ثُمَّ لَا يُنصَرُونَ Lain okhrijoo l a yakhrujoona maAAahum walain qootiloo l a yan s uroonahum walain na s aroohum layuwallunna aladb a ra thumma l a yun s aroon a
[for] if those [to whom they have pledged themselves] are indeed driven away, they will not go forth with them; and if war is waged against them, they will not come to their succour; and even if they [try to] succour them, they will most certainly turn their backs [in flight], and in the end will [themselves] find no succour.
  - Mohammad Asad
If the People of the Book are driven out, they will never go with them, nor, if the people of the Book are attacked, will they help them, and even if they help them, they will turn their backs; leaving them with no help at all.
  - Muhammad Farooq-i-Azam Malik
Indeed, if they are expelled, the hypocrites will never leave with them. And if they are fought against, the hypocrites will never help them. And even if the hypocrites did so, they would certainly flee, then the disbelievers would be left with no help.
  - Mustafa Khattab
(For) indeed if they are driven out they go not out with them, and indeed if they are attacked they help not, and indeed if they had helped them they would have turned and fled, and then they would not have been victorious.
  - Marmaduke Pickthall
If they are expelled never will they go out with them; and if they are attacked (in fight) they will never help them; and if they do help them they will turn their backs; so they will receive no help. 5388
  - Abdullah Yusuf Ali

All hopes founded on iniquity and treachery are vain and illusory. There may be honour among thieves. But there is no honour as between dishonest intriguers, and they are not likely to get any real help from any quarter.

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59:13
لَأَنتُمْ أَشَدُّ رَهْبَةً فِى صُدُورِهِم مِّنَ ٱللَّهِ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَفْقَهُونَ Laantum ashaddu rahbatan fee s udoorihim mina All a hi tha lika biannahum qawmun l a yafqahoon a
Nay, [O believers,] you arouse in their bosoms a fear more intense than [even their fear of] God: this, because they are people who fail to grasp the truth.18
  - Mohammad Asad

Inasmuch as they do not - or, at best, only half-heartedly - believe in God, the tangible, material dangers facing them in this world arouse in them a far greater fear than the thought of His ultimate judgment.

In their hearts there is greater dread of you than of Allah, because they are a people devoid of understanding.
  - Muhammad Farooq-i-Azam Malik
Indeed, there is more fear in their hearts for you 'believers' than for Allah. That is because they are a people who do not comprehend.
  - Mustafa Khattab
Ye are more awful as a fear in their bosoms than Allah. That is because they are a folk who understand not.
  - Marmaduke Pickthall
Of a truth ye are stronger (than they) because of the terror in their hearts (sent) by Allah. This is because they are men devoid of understanding. 5389
  - Abdullah Yusuf Ali

Being Unbelievers they fear you more than they fear Allah, because your valour they see, but in Allah they do not believe.

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59:14
لَا يُقَـٰتِلُونَكُمْ جَمِيعًا إِلَّا فِى قُرًى مُّحَصَّنَةٍ أَوْ مِن وَرَآءِ جُدُرٍۭ ۚ بَأْسُهُم بَيْنَهُمْ شَدِيدٌ ۚ تَحْسَبُهُمْ جَمِيعًا وَقُلُوبُهُمْ شَتَّىٰ ۚ ذَٰلِكَ بِأَنَّهُمْ قَوْمٌ لَّا يَعْقِلُونَ L a yuq a tiloonakum jameeAAan ill a fee quran mu h a ss anatin aw min war a i judurin basuhum baynahum shadeedun ta h sabuhum jameeAAan waquloobuhum shatt a tha lika biannahum qawmun l a yaAAqiloon a
Never will they fight you, [even] in unison, otherwise than from within fortified strongholds or from behind walls.19 Severe is their warlike discord among themselves: thou wouldst think that they are united, whereas [in fact] their hearts are at odds [with one another]: this, because they are people who will not use their reason.20
  - Mohammad Asad

The meaning is: "Even if they were able - which they are not - to put forth against you a truly unified front, they will always fight you only from what they regard as well-established 'positions of strength'."

Sc., "with a view to achieving what is good for themselves": implying that people who have no real faith and no definite moral convictions can never attain to true unity among themselves, but are always impelled to commit acts of aggression against one another.

They will never fight against you together except in fortified townships and from behind walls. Strong is their valor amongst themselves; you think of them united whereas their hearts are divided. This is because they are a people devoid of wisdom.
  - Muhammad Farooq-i-Azam Malik
Even united, they would not 'dare' fight against you except 'from' within fortified strongholds or from behind walls. Their malice for each other is intense: you think they are united, yet their hearts are divided. That is because they are a people with no 'real' understanding.
  - Mustafa Khattab
They will not fight against you in a body save in fortified villages or from behind walls. Their adversity among themselves is very great. Ye think of them as a whole whereas their hearts are divers. That is because they are a folk who have no sense.
  - Marmaduke Pickthall
They will not fight you (even) together except in fortified townships or from behind walls. Strong is their fighting (spirit) amongst themselves: thou wouldst think they were united but their hearts are divided: that is because they are a people devoid of wisdom. 5390 5391
  - Abdullah Yusuf Ali

They have not sufficient self-confidence or clan to sustain them in a fight except under material advantages or defences. Even if they join forces, they have not sufficient trust in each other to expose themselves to open fighting.

'It may be that they have a strong fighting spirit among themselves, but they have no Cause to fight for and no common objective to achieve. The Makkan Pagans want to keep their own unjust autocracy; the Madinah Hypocrites wish for their own domination in Madinah; and the Jews want their racial superiority established over the Arabs, of whose growing union and power they are jealous.' Their pretended alliance could not stand the strain of either a defeat or a victory. If they had been wise, they would have accepted the Cause of Unity, Faith, and Truth.

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59:15
كَمَثَلِ ٱلَّذِينَ مِن قَبْلِهِمْ قَرِيبًا ۖ ذَاقُوا۟ وَبَالَ أَمْرِهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ Kamathali alla th eena min qablihim qareeban tha qoo wab a la amrihim walahum AAa tha bun aleem un
[To both kinds of your enemies,21 O believers, is bound to happen] the like of [what happened to] those who, a short while before them, had to taste the evil that came from their own doings,22 with [yet more] grievous suffering awaiting them [in the life to come]:
  - Mohammad Asad

This interpolation - relating as it does to both the outright deniers of the truth and the hypocrites - is justified by the occurrence of the dual form in verse {17}.

In the first instance, this is apparently an allusion to the fate of the pagan Quraysh at the battle of Badr (Zamakhshari) or, according to some authorities (quoted by Tabari), to the treachery and subsequent expulsion from Medina, in the month of Shawwal, 2 H., of the Jewish tribe of Banu Qaynuqa'. But in a wider perspective - strongly suggested by the next two verses - the meaning is general and not restricted to any particular time or historical occurrence.

Their example is like those who have tasted, a short while before them, the evil consequences of their deeds. They shall have a painful punishment.
  - Muhammad Farooq-i-Azam Malik
They are 'both just' like those who recently went down before them:1 they tasted the evil consequences of their doings. And they will suffer a painful punishment.
  - Mustafa Khattab

 This either refers to the defeat of the Meccan pagans at the Battle of Badr or the exile of Banu Qainuqâ’.

On the likeness of those (who suffered) a short time before them, they taste the ill effects of their conduct, and theirs is painful punishment.
  - Marmaduke Pickthall
Like those who lately preceded them they have tasted the evil result of their conduct and (in the Hereafter there is) for them a grievous Penalty 5392
  - Abdullah Yusuf Ali

The immediate reference was probably to the Jewish goldsmith tribe of the Qainuqa, who were also settled in a fortified township near Madinah. They were also punished and banished for their treachery, about a month after the battle of Badr, in which the Makkan Pagans had suffered a signal defeat, in Shawwal, A.H. 2. The Nadhir evidently did not take that lesson to heart. The general meaning is that we must learn to be on our guard against the consequences of treachery and sin. No fortuitous alliances with other men of iniquity will save us.

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59:16
كَمَثَلِ ٱلشَّيْطَـٰنِ إِذْ قَالَ لِلْإِنسَـٰنِ ٱكْفُرْ فَلَمَّا كَفَرَ قَالَ إِنِّى بَرِىٓءٌ مِّنكَ إِنِّىٓ أَخَافُ ٱللَّهَ رَبَّ ٱلْعَـٰلَمِينَ Kamathali a l shshay ta ni i th q a la lilins a ni okfur falamm a kafara q a la innee bareeon minka innee akh a fu All a ha rabba alAA a lameen a
the like of [what happens] when Satan says unto man, "Deny the truth!" - but as soon as [man] has denied the truth, [Satan] says, "Behold, I am not responsible for thee: behold, I fear God, the Sustainer of all the worlds!"23
  - Mohammad Asad

Cf. 8:48 ; also 14:22 and the corresponding notes.

Their parable is like the Shaitan who says to man disbelieve, but when man becomes a disbeliever, he says: "I have nothing to do with you; I fear Allah, the Rabb of the worlds."
  - Muhammad Farooq-i-Azam Malik
'They are' like Satan when he lures someone to disbelieve. Then after they have done so, he will say 'on Judgment Day', 'I have absolutely nothing to do with you. I truly fear Allah- the Lord of all worlds.'1
  - Mustafa Khattab

 See 14:22.

(And the hypocrites are) on the likeness of the devil when he telleth man to disbelieve, then, when be disbelieveth saith: Lo! I am quit of thee. Lo! I fear Allah, the Lord of the Worlds.
  - Marmaduke Pickthall
(Their allies deceived them) like the Evil One when he says to man "Deny Allah"; but when (man) denies Allah (the Evil One) says "I am free of thee: I do fear Allah the Lord of the Worlds!" 5393
  - Abdullah Yusuf Ali

An apt simile. Evil tempts man in all sort of ways, and presents seductive promises and alliances to delude him into the belief that he will be saved from the consequences. Satan says, "Deny Allah": which means not merely denial in words, but denial in acts, disobedience of Allah's Law, deviation from the path of rectitude. When the sinner gets well into the mire, Satan says cynically: "How can I help you against Allah? Don't you see I am afraid of Him? All our alliances and understandings were moonshine. You must bear the consequences of your own folly."

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59:17
فَكَانَ عَـٰقِبَتَهُمَآ أَنَّهُمَا فِى ٱلنَّارِ خَـٰلِدَيْنِ فِيهَا ۚ وَذَٰلِكَ جَزَٰٓؤُا۟ ٱلظَّـٰلِمِينَ Fak a na AA a qibatahum a annahum a fee a l nn a ri kh a lidayni feeh a wa tha lika jaz a o a l thth a limeen a
Thus, in the end, both [the deniers of the truth and the hypocrites]24 will find themselves in the fire, therein to abide: for such is the recompense of evildoers.
  - Mohammad Asad

Lit., "the end ('aqibah) of both will be that both...", etc.

The end of both will be that they will be tossed in hell and remain there forever. Thus shall be the reward of the wrongdoers.
  - Muhammad Farooq-i-Azam Malik
So they will both end up in the Fire, staying there forever. That is the reward of the wrongdoers.
  - Mustafa Khattab
And the consequence for both will be that they are in the Fire, therein abiding. Such is the reward of evil-doers.
  - Marmaduke Pickthall
The end of both will be that they will go into the Fire dwelling therein for ever. Such is the reward of wrong-doers.
  - Abdullah Yusuf Ali

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59:18
يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ Y a ayyuh a alla th eena a manoo ittaqoo All a ha waltan th ur nafsun m a qaddamat lighadin wa i ttaqoo All a ha inna All a ha khabeerun bim a taAAmaloon a
O YOU who have attained to faith! Remain conscious of God; and let every human being look to what he sends ahead for the morrow! And [once again]: Remain conscious of God, for God is fully aware of all that you do;
  - Mohammad Asad
O believers! Fear Allah and let every soul see what it is sending for the morrow (Hereafter). Fear Allah, surely Allah is aware of all your actions.
  - Muhammad Farooq-i-Azam Malik
O believers! Be mindful of Allah and let every soul look to what 'deeds' it has sent forth for tomorrow.1 And fear Allah, 'for' certainly Allah is All-Aware of what you do.
  - Mustafa Khattab

 i.e., the Hereafter.

O ye who believe! Observe your duty to Allah. And let every soul look to that which it sendeth on before for the morrow. And observe your duty to Allah! Lo! Allah is informed of what ye do.
  - Marmaduke Pickthall
O ye who believe! Fear Allah and let every soul look to what (provision) he has sent forth for the morrow. Yea fear Allah: for Allah is well-acquainted with (all) that ye do. 5394 5395
  - Abdullah Yusuf Ali

The "fear of Allah" is akin to love; for it means the fear of offending Him or doing anything wrong that will forfeit His Good Pleasure. This is Taqwa, which implies self restraint, guarding ourselves from all sin, wrong, and injustice, and the positive doing of good. See ii. 2, and n. 26.

The positive side of Taqwa, or "fear of Allah" (see last note) is here emphasised. It is not merely a feeling or an emotion: it is an act, a doing of things which become a preparation and provision for the Hereafter,-the next life, which may be described as "the morrow" in relation to the present Life, which is "to-day". A) The repetition emphasises both sides of Taqwa: "let your soul fear to do wrong and let it do every act of righteousness; for Allah observes both your inner motives and your acts, and in His scheme of things everything will have its due consequences."

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59:19
وَلَا تَكُونُوا۟ كَٱلَّذِينَ نَسُوا۟ ٱللَّهَ فَأَنسَىٰهُمْ أَنفُسَهُمْ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْفَـٰسِقُونَ Wal a takoonoo ka a lla th eena nasoo All a ha faans a hum anfusahum ol a ika humu alf a siqoon a
and be not like those who are oblivious of God, and whom He therefore causes to be oblivious of [what is good for] their own selves: [for] it is they, they who are truly depraved!25
  - Mohammad Asad

I.e., by having made a deliberately wrong use of the faculty of reason with which God has endowed man, and - by remaining oblivious of Him - having wasted their own spiritual potential.

Be not like those who forgot Allah, as a result Allah caused them to forget themselves, it is they who are the transgressors.
  - Muhammad Farooq-i-Azam Malik
And do not be like those who forgot Allah, so He made them forget themselves. It is they who are 'truly' rebellious.
  - Mustafa Khattab
And be not ye as those who forgot Allah, therefore He caused them to forget their souls. Such are the evil-doers.
  - Marmaduke Pickthall
And be ye not like those who forget Allah; and He made them forget their own souls! such are the rebellious transgressors! 5396
  - Abdullah Yusuf Ali

To forget Allah is to forget the only Eternal Reality.

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59:20
لَا يَسْتَوِىٓ أَصْحَـٰبُ ٱلنَّارِ وَأَصْحَـٰبُ ٱلْجَنَّةِ ۚ أَصْحَـٰبُ ٱلْجَنَّةِ هُمُ ٱلْفَآئِزُونَ L a yastawee a s ha bu a l nn a ri waa s ha bu aljannati a s ha bu aljannati humu alf a izoon a
Not equal are those who are destined for the fire and those who are destined for paradise: those who are destined for paradise - it is they, they [alone] who shall triumph [on Judgment Day]!
  - Mohammad Asad
The companions of hell and the companions of paradise are not equals, of course the companions of paradise are far superior.
  - Muhammad Farooq-i-Azam Malik
The residents of the Fire cannot be equal to the residents of Paradise. 'Only' the residents of Paradise will be successful.
  - Mustafa Khattab
Not equal are the owners of the Fire and the owners of the Garden. The owners of the Garden, they are the victorious.
  - Marmaduke Pickthall
Not equal are the Companions of the Fire and the Companions of the Garden: it is the Companions of the Garden that will achieve Felicity. 5397
  - Abdullah Yusuf Ali

The others, the Companions of the Fire, will find their lives wasted and nullified. Their capacities will be rendered inert and their wishes will end in futility.

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59:21
لَوْ أَنزَلْنَا هَـٰذَا ٱلْقُرْءَانَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُۥ خَـٰشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ ٱللَّهِ ۚ وَتِلْكَ ٱلْأَمْثَـٰلُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ Law anzaln a h atha alqur a na AAal a jabalin laraaytahu kh a shiAAan muta s addiAAan min khashyati All a hi watilka alamth a lu na d ribuh a li l nn a si laAAallahum yatafakkaroon a
HAD WE bestowed this Qur'an from on high upon a mountain, thou wouldst indeed see it humbling itself, breaking asunder for awe of God.26 And [all] such parables We propound unto men, so that they might [learn to] think.
  - Mohammad Asad

I.e., in contrast with those who, by remaining oblivious of God and all moral imperatives, are spiritually more dead than an inert mountain.

If We had sent down this Qur'an on a mountain, you would have seen it humble itself and split asunder from the fear of Allah, We are citing this example for mankind, so that they may take heed.
  - Muhammad Farooq-i-Azam Malik
Had We sent down this Quran upon a mountain, you would have certainly seen it humbled and torn apart in awe of Allah. We set forth such comparisons for people, 'so' perhaps they may reflect.1
  - Mustafa Khattab

 Meaning, that the hearts of the disbelievers are harder than the mountains concerning the Quran.

If We had caused this Qur'an to descend upon a mountain, thou (O Muhammad) verily hadst seen it humbled, rent asunder by the fear of Allah. Such similitudes coin We for mankind that haply they may reflect.
  - Marmaduke Pickthall
Had We sent down this Qur'an on a mountain verily thou would have seen it humble itself and cleave asunder for fear of Allah such are the similitudes which We propound to men that they may reflect. 5398 5399
  - Abdullah Yusuf Ali

There are two ideas associated in men's minds with a mountain: one is its height, and the other that it is rocky, stony, hard, Now comes the metaphor. The Revelation of Allah is so sublime that even the highest mountains humble themselves before it. The Revelation is so powerful and convincing that even the hard rock splits asunder under it. Will man then be so arrogant as to consider himself superior to it, or so hard-hearted as not to be affected by its powerful Message? The answer is "No" for unspoilt man; "Yes" for man when degraded by sin to be the vilest of creatures.

Cf. vii. 143, and n. 1103, where, in the story of Moses, the Mount became as dust "when the Lord manifested His Glory". Also cf. xxxiii. 72, and n. 3778, where the mountains are mentioned as an emblem of stability, but as refusing to accept the Trust (Amanat) because they felt themselves to be too humble to be equal to such a tremendous Trust.

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59:22
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ۖ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ۖ هُوَ ٱلرَّحْمَـٰنُ ٱلرَّحِيمُ Huwa All a hu alla th ee l a il a ha ill a huwa AA a limu alghaybi wa al shshah a dati huwa a l rra h m a nu a l rra h eem u
GOD IS HE save whom there is no deity: the One who knows all that is beyond the reach of a created being's perception, as well as all that can be witnessed by a creature's senses or mind:27 He, the Most Gracious, the Dispenser of Grace.
  - Mohammad Asad

See note [65] on the second paragraph of 6:73 .

Allah is He, besides Whom there is no god, the Knower of the unseen and the seen. He is the Compassionate, the Merciful.
  - Muhammad Farooq-i-Azam Malik
He is Allah- there is no god 'worthy of worship' except Him: Knower of the seen and unseen. He is the Most Compassionate, Most Merciful.
  - Mustafa Khattab
He is Allah, than whom there is no other God, the Knower of the invisible and the visible. He is the Beneficent, the Merciful.
  - Marmaduke Pickthall
Allah is He than whom there is no other god Who knows (all things) both secret and open; He Most Gracious Most Merciful. 5400
  - Abdullah Yusuf Ali

Here follows a passage of great sublimity, summing up the attributes of Allah. In this verse, we have the general attributes, which give us the fundamental basis on which we can form some idea of Allah. We start with the proposition that there is nothing else like Him. We think of His Unity; all the varying and conflicting forces in Creation are controlled by Him and look to Him, and we can never get a true idea of Him unless we understand the meaning of Unity. His knowledge extends to everything seen and unseen, present and future, near and far, in being and not in being: in fact these contrasts, which apply to our knowledge, do not apply to Him. His Grace and His Mercy are unbounded: see i. 1, and n. 19; and unless we realise these, we can have no true conception of our position in the working of His Will and Plan.

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59:23
هُوَ ٱللَّهُ ٱلَّذِى لَآ إِلَـٰهَ إِلَّا هُوَ ٱلْمَلِكُ ٱلْقُدُّوسُ ٱلسَّلَـٰمُ ٱلْمُؤْمِنُ ٱلْمُهَيْمِنُ ٱلْعَزِيزُ ٱلْجَبَّارُ ٱلْمُتَكَبِّرُ ۚ سُبْحَـٰنَ ٱللَّهِ عَمَّا يُشْرِكُونَ Huwa All a hu alla th ee l a il a ha ill a huwa almaliku alquddoosu a l ssal a mu almuminu almuhayminu alAAazeezu aljabb a ru almutakabbiru sub ha na All a hi AAamm a yushrikoon a
God is He save whom there is no deity: the Sovereign Supreme, the Holy, the One with whom all salvation rests,28 the Giver of Faith, the One who determines what is true and false,29 the Almighty, the One who subdues wrong and restores right,30 the One to whom all greatness belongs! Utterly remote is God, in His limitless glory, from anything to which men may ascribe a share in His divinity!
  - Mohammad Asad

Lit., "the Salvation" (as-salam): see surah {5}, note [29].

For this rendering of muhaymin, see 5:48 - where this term is applied to the Qur'an - and the corresponding note [64].

Since the verb jabara - from which the noun jabbar is derived - combines the concepts of "setting right" or "restoring" (e.g., from a state of brokenness, ill-health, or misfortune) and of "compelling" or "subduing [someone or something] to one's will", I believe that the term al-jabbar, when applied to God, is best rendered as above.

Allah is He, besides Whom there is no god, the King, the Holy, the Giver of peace, the Granter of security, the Guardian, the Almighty, the Irresistible, the Supreme: Glory be to Allah! He is far above the shirk they commit (by associating other gods with Him).
  - Muhammad Farooq-i-Azam Malik
He is Allah- there is no god except Him: the King, the Most Holy, the All-Perfect, the Source of Serenity, the Watcher 'of all', the Almighty, the Supreme in Might,1 the Majestic. Glorified is Allah far above what they associate with Him 'in worship'!
  - Mustafa Khattab

 Jabbâr comes from the root word ja-ba-ra which means to impose, support, or console. For example, Jabîrah means the cast that supports a broken bone. Hence, Allah is the One Whose Will cannot be resisted, and Who comforts those who are broken or oppressed.

He is Allah, than whom there is no other God, the Sovereign Lord the Holy One, Peace, the Keeper of Faith, the Guardian, the Majestic, the Compeller, the Superb. Glorified be Allah from all that they ascribe as partner (unto Him).
  - Marmaduke Pickthall
Allah is He other than whom there is no other god the sovereign the Holy One the Source of Peace (and Perfection). The Guardian of Faith the Preserver of Safety the Exalted in Might the Irresistible the Supreme: Glory to Allah! (high is He) above the partners they attribute to Him. 5401 5402 5403 5404
  - Abdullah Yusuf Ali

This phrase is repeated from the last verse in order to lead us to the contemplation of some other attributes of Allah, after we have realised those which form our fundamental conceptions of Allah. See the preceding and the following note.

How can a translator reproduce the sublimity and the comprehensiveness of the magnificent Arabic words, which mean so much in a single symbol? (1) "The Sovereign" in our human language implies the one undisputed authority which is entitled to give commands and to receive obedience, and which in fact receives obedience; the power which enforces law and justice. (2) Human authority may be misused, but in the title "the Holy One", we postulate a Being free from all stain or evil, and replete with the highest Purity. (3) "Salam" has not only the idea of Peace as opposed to Conflict, but wholeness as opposed to defects: hence our paraphrase "Source of Peace and Perfection". (4) Mu-min, one who entertains Faith, who gives Faith to others, who is never false to the Faith that others place in him: hence our paraphrase "Guardian of Faith". (5) "Preserver of Safety"; guarding all from danger, corruption, loss, etc.; the word is used for the Qur-an in v. 51. These are the attributes of kindness and benevolence: in the next note are described the attributes of power.

See last note. (6) Allah is not only good, but He can carry out His Will. (7) And if anything resists or opposes Him, His Will prevails. (8) For He is Supreme, above all things and creatures. Thus we come back to the Unity with which we began in verse 22.

Such being Allah's attributes of Goodness and Power, how foolish is it of men to worship anything else but Him? Who can approach His glory and goodness?

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59:24
هُوَ ٱللَّهُ ٱلْخَـٰلِقُ ٱلْبَارِئُ ٱلْمُصَوِّرُ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ يُسَبِّحُ لَهُۥ مَا فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ وَهُوَ ٱلْعَزِيزُ ٱلْحَكِيمُ Huwa All a hu alkh a liqu alb a rio almu s awwiru lahu alasm a o al h usn a yusabbi h u lahu m a fee a l ssam a w a ti wa a lar d i wahuwa alAAazeezu al h akeem u
He is God, the Creator, the Maker who shapes all forms and appearances!31 His [alone] are the attributes of perfection.32 All that is in the heavens and on earth extols His limitless glory: for He alone is almighty, truly wise!
  - Mohammad Asad

Thus Baydawi. The two terms al-bari' ("the Maker") and al-musawwir ("the Shaper", i.e., of all forms and appearances) evidently constitute here one single unit.

For this rendering of al-asma' al-husna, see surah {7}, note [145].

He is Allah, the Creator, the Evolver, the Modeler. His are the most beautiful names. All that is in the heavens and the earth declares His glory, and He is the All-Mighty, the All-Wise.
  - Muhammad Farooq-i-Azam Malik
He is Allah: the Creator, the Inventor, the Shaper. He 'alone' has the Most Beautiful Names. Whatever is in the heavens and the earth 'constantly' glorifies Him. And He is the Almighty, All-Wise.
  - Mustafa Khattab
He is Allah, the Creator, the Shaper out of naught, the Fashioner. His are the most beautiful names. All that is in the heavens and the earth glorifieth Him, and He is the Mighty, the Wise.
  - Marmaduke Pickthall
He is Allah the Creator the Evolver the Bestower of Forms (or colors). To Him belong the Most Beautiful Names: Whatever is in the heavens and on earth doth declare His Praises and Glory: and He is the exalted in Might the Wise. 5405 5406 5407 5408
  - Abdullah Yusuf Ali

Allah's attributes of Goodness and Power having been referred to, we are now told of His creative energy, of which three aspects are here mentioned, as explained in the following note. The point is emphasised that He does not merely create and leave alone; He goes on fashioning, evolving new forms and colours, and sustaining all the energies and capacities which He has put into His Creation, according to various laws which He has established.

The act or acts of creation have various aspects, and the various words used in this connection are summarised in n. 120 to ii. 117, as supplemented by n. 916 to vi. 94 and n. 923 to vi. 98. Khalaqa is the general term for creation, and the Author of all Creation is Khaliq. Baraa implies a process of evolving from previously created matter or state; the Author of this process is Bari-u, the Originator. Sawwara implies giving definite form or colour, so as to make a thing exactly suited to a given end or object: hence the title Musawwir, Fashioner for this shows the completion of the visible stage of creation.

Cf. vii. 180, n. 1154; and xvii. 110, n. 2322.

Thus the argument of the Sura is rounded off on the same note as was struck at the beginning lix. 1. The first verse and the last verse of the Sura are the same, except as regards the tense of the verb sabbaha. In the first verse it is the optative form of the preterite sabbaha: everything declares the Glory of Allah! After the illustrations given, the declaratory form of the aorist is appropriate, yusabbihu: "everything doth declare the Glory of Allah'.

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