Surah 15. Al-Hijr

verily, thy Sustainer is the all-knowing Creator of all things!⁶¹

  - Mohammad Asad

I.e., "He has created all human beings with full knowledge of their natural differentiation and the disparity in their respective conditions" (Razi) - and this, of course, includes their failings and errors. (Cf. 7:199 - "Make due allowance for man's nature" - and the corresponding note [162].)

Surely your Rabb is the All-Knowing Creator.

  - Muhammad Farooq-i-Azam Malik

Surely your Lord is the Master Creator, All-Knowing.

  - Mustafa Khattab

Lo! Thy Lord! He is the All Wise Creator.

  - Marmaduke Pickthall

For verily it is thy Lord Who is the Master-Creator knowing all things. ²⁰⁰⁷

  - Abdullah Yusuf Ali

Khallaq: the emphatic intensive form, as meaning the Creator, Who is perfect in His skill and knowledge, and Whose creation answers perfectly to His design. Therefore no one should think that anything has gone wrong in Allah's creation. What may seem out of joint is merely the result of our short-sighted standards. It often happens that what appears to us to be evil or imperfect or unjust is a reflection of our own imperfect minds. See the next two verses and notes.

AND, INDEED, We have bestowed upon thee seven of the oft-repeated [verses], and [have, thus, laid open before thee] this sublime Qur'an:⁶²

  - Mohammad Asad

With these words, the discourse returns to the theme enunciated at the beginning of this surah and indirectly alluded to in verse {85} as well: namely, the revelation of the divine writ, destined to serve as a moral guidance to man, who cannot, as yet, discern the meaning and purpose of God's creation. - According to most of the authorities, including some of the foremost Companions of the Prophet, "The Seven Oft-Repeated [Verses]" is a designation given by Muhammad himself to the first surah of the Qur'an, which has also been described by him as "The Essence of the Divine Writ" (Umm al-Kitab) inasmuch as it alludes to all the ethical and metaphysical principles set forth in the Qur'an (Bukhari, Kitab at-Tafsir). See also my introductory note to Al-Fatihah ("The Opening").

We have given you the Seven Verses that are worthy of recitation over and over again (Surah Al-Fatiha) and the Glorious Qur'an.

  - Muhammad Farooq-i-Azam Malik

We have certainly granted you the seven often-repeated verses¹ and the great Quran.

  - Mustafa Khattab

 Sûrah 1 of the Quran.

We have given thee seven of the oft repeated (verses) and the great Quran.

  - Marmaduke Pickthall

And We have bestowed upon thee the Seven Oft-Repeated (verses) and the Grand Qur'an. ²⁰⁰⁸

  - Abdullah Yusuf Ali

The Seven Oft-repeated Verses are usually understood to be the Opening Sura, the Fatiha. They sum up the whole teaching of the Qur-an. What can be a more precious gift to a Muslim than the glorious Qur-an or any Sura of it? Worldly wealth, honour, possessions, or anything else, sinks into insignificance in comparison with it.

[so] turn not shine eyes [longingly] towards the worldly benefits which We have granted unto some⁶³ of those [that deny the truth]. And neither grieve over those [who refuse to heed thee], but spread the wings of thy tenderness over the believers,⁶⁴

  - Mohammad Asad

The philological authorities are unanimous in that the plural noun azwaj denotes here"kinds" of people, or "some" of them, and not - as certain modern translators of the Qur'an have assumed - "pairs".

Lit., "lower thy wing for the believers": an idiomatic metaphor for loving tenderness and humility (see 17:24 and the corresponding note [28]).

Do not look at the worldly wealth which We have given to different people among them, nor grieve at their condition. Leave them alone, attend to the believers in kindness,

  - Muhammad Farooq-i-Azam Malik

Do not let your eyes crave the 'fleeting' pleasures We have provided for some of the disbelievers, nor grieve for them. And be gracious to the believers.

  - Mustafa Khattab

Strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, and be not grieved on their account, and lower thy wing (in tenderness) for the believers.

  - Marmaduke Pickthall

Strain not thine eyes (wistfully) at what We have bestowed on certain classes of them nor grieve over them: but lower thy wing (in gentleness) to the Believers. ^{2009 2010 2011}

  - Abdullah Yusuf Ali

It may be that other people have worldly goods which worldly men envy. Do they necessarily bring happiness? Even the temporary pleasure that they may give is not unmixed with spiritual poisons, and even so, will not last. The man of God looks with wistful eyes at other things,-the favour and countenance of Allah.

The Prophet of Allah, in his human love and sympathy, may grieve over certain classes of people who are puffed up with false notions and callous to the Message of Allah. But he should not make himself unhappy. There is no flaw in Allah's Plan, and it must prevail. This was addressed in the first instance to Al-Mustafa, but in a minor degree, it applies to all righteous men.

The metaphor is from a bird who lowers her wing in tender solicitude for her little ones. Cf. xvii. 24, where it is applied to "lowering the wing" to aged parents.

and say: "Behold, I am indeed the plain warner [promised by God]!"⁶⁵

  - Mohammad Asad

The above interpolated phrase offers, to my mind, the only satisfactory explanation of the definite articles prefixed to the words an-nadhir al-mubin ("the plain warner"). This construction possibly alludes to the Biblical prediction of the advent of the Prophet Muhammad appearing in Deuteronomy xviii, {15} and {18}, which has been discussed by me in surah {2}, note [33].

and tell the unbelievers: "Surely I am only a plain Warner."

  - Muhammad Farooq-i-Azam Malik

And say, 'I am truly sent with a clear warning'-

  - Mustafa Khattab

And say: Lo! I, even I, am a plain warner,

  - Marmaduke Pickthall

And say: "I am indeed he that warneth openly and without ambiguity" ²⁰¹²

  - Abdullah Yusuf Ali

In the ministry of Al-Mustafa there was no mincing of matters, no compromises with evil. Evil was denounced in unambiguous terms. Mubin implies both openness and clearness, i.e. freedom from ambiguity.

[For, thou art the bearer of a divine writ⁶⁶] such as We have bestowed from on high upon those who [afterwards] broke it up into parts,⁶⁷

  - Mohammad Asad

Thus Zamakhshari, explaining the elliptic beginning of this sentence and its logical connection with the preceding verse as well as with verse {87}.

This is apparently a reference to the followers of the Bible, who "believe in some parts of the divine writ and deny the truth of other parts" (cf. 2:85 ) - i.e., who act in accordance with those principles of the Bible which suit their inclinations and the prevailing social trends, and disregard the others, thus denying, by implication, their validity.

This warning is like the warning which We sent down to the schismatics,

  - Muhammad Farooq-i-Azam Malik

'a warning' similar to what We sent to those who divided 'the Scriptures',

  - Mustafa Khattab

Such as We send down for those who make division,

  - Marmaduke Pickthall

(Of just such wrath) as We sent down on those who divided (Scripture into arbitrary parts) ²⁰¹³

  - Abdullah Yusuf Ali

The Commentators differ as to the precise signification of verses 90 and 91. Are the persons referred to in the two verses the same, or different? And who were they? I adopt the view, for which there is good authority, that the two classes of persons were different but similar. Verse 90, I think, refers to the Jews and Christians, who took out of Scripture what suited them, and ignored or rejected the rest: ii. 85, 101. For verse 91 see next note.

[and] who [now] declare this Qur'an to be [a tissue of] falsehoods!⁶⁸

  - Mohammad Asad

This, according to the Taj al-'Arus (art. 'adiha and 'adawa) is the meaning of 'idin in the above context: an interpretation also advanced by Tabari and Razi (in the last paragraph of the latter's commentary on this verse). Another interpretation - equally acceptable from the purely linguistic point of view - is "[those] who cut up the Qur'an into separate parts": i.e., accept (on the analogy of the Jews and the Christians) some of it as true and regard the rest as Muhammad's invention. But since - as Tabari points out - those who refuse to believe in the divine origin of the Quran do not accept any of it as true, the first interpretation is by far the preferable.

the one who divided their Qur'an into separate parts, believing in some and denying others.

  - Muhammad Farooq-i-Azam Malik

who 'now' accept parts of the Quran, rejecting others.

  - Mustafa Khattab

Those who break the Quran into parts.

  - Marmaduke Pickthall

(So also on such) as have made the Qur'an into shreds (as they please). ²⁰¹⁴

  - Abdullah Yusuf Ali

The Makkan Pagans, in the early days of Islam, in order to dishonour and ridicule the Qur-an, divided what was so far revealed, into bits, and apportioned them to people coming on pilgrimage to Makkah by different routes, slandering and abusing the Prophet of Allah.

But, by thy Sustainer! [On the Day of Judgment] We shall indeed call them to account, one and all,

  - Mohammad Asad

So by your Rabb! We will question them all

  - Muhammad Farooq-i-Azam Malik

So by your Lord! We will certainly question them all

  - Mustafa Khattab

Them, by thy Lord, We shall question, every one,

  - Marmaduke Pickthall

Therefore by thy Lord We will of a surety call them to account

  - Abdullah Yusuf Ali

for whatever they have done!

  - Mohammad Asad

about their doings.

  - Muhammad Farooq-i-Azam Malik

about what they used to do.

  - Mustafa Khattab

Of what they used to do.

  - Marmaduke Pickthall

For all their deeds. ²⁰¹⁵

  - Abdullah Yusuf Ali

Those who ridicule Scripture in any form will all be called to account for their insolence, for they are all alike.

Hence, proclaim openly all that thou hast been bidden [to say], and leave alone all those who ascribe divinity to aught beside God:

  - Mohammad Asad

Therefore, proclaim publicly what you are commanded and turn away from the mushrikin.

  - Muhammad Farooq-i-Azam Malik

So proclaim what you have been commanded, and turn away from the polytheists.

  - Mustafa Khattab

So proclaim that which thou art commanded, and withdraw from the idolaters.

  - Marmaduke Pickthall

Therefore expound openly what thou art commanded and turn away from those who join false gods with Allah.

  - Abdullah Yusuf Ali

verily, We shall suffice thee against all who [now] deride [this message - all]

  - Mohammad Asad

Surely We Ourself will suffice you against the scoffers;

  - Muhammad Farooq-i-Azam Malik

Surely We will be sufficient for you against the mockers,

  - Mustafa Khattab

Lo! We defend thee from the scoffers,

  - Marmaduke Pickthall

For sufficient are We unto thee against those who scoff ²⁰¹⁶

  - Abdullah Yusuf Ali

If the whole world is ranged against the Prophet of Allah, as was at one time the case with the Prophet, and scoffs at all that is sacred, the sense of Allah's presence and protection outweighs all. And after all, the scoffers are creatures of a day. Soon will they find their level, and be undeceived as to all their falsehoods. But the Truth of Allah endures for ever.

who assert that there are, side by side with God, other divine powers as well:⁶⁹ for in time they will come to know [the truth].

  - Mohammad Asad

Lit., "who postulate (yaj'alun), side by side with God, another deity (ilah)" - a term which is obviously used here in its generic sense, embracing anything that could be visualized as a "divine power": hence my use of the plural.

those who place other deities alongside Allah, will soon come to know their folly.

  - Muhammad Farooq-i-Azam Malik

who set up 'other' gods with Allah. They will soon come to know.

  - Mustafa Khattab

Who set some other god along with Allah. But they will come to know.

  - Marmaduke Pickthall

Those who adopt with Allah another god: but soon will they come to know.

  - Abdullah Yusuf Ali

And well do We know that thy bosom is constricted by the [blasphemous] things that they say:

  - Mohammad Asad

We know that your heart is distressed by what they say against you.

  - Muhammad Farooq-i-Azam Malik

We certainly know that your heart is truly distressed by what they say.

  - Mustafa Khattab

Well know We that thy bosom is at times oppressed by what they say,

  - Marmaduke Pickthall

We do indeed know how thy heart is distressed at what they say. ²⁰¹⁷

  - Abdullah Yusuf Ali

Literally, 'that thy breast is constrained.'

but extol thou thy Sustainer's limitless glory and, praise Him, and be of those who prostrate themselves [before Him] in adoration,

  - Mohammad Asad

The cure of your heart's distress is that you should celebrate the praises of your Rabb and be of those who prostrate themselves before Him,

  - Muhammad Farooq-i-Azam Malik

So glorify the praises of your Lord and be one of those who 'always' pray,

  - Mustafa Khattab

But hymn the praise of thy Lord, and be of those who make prostration (unto Him).

  - Marmaduke Pickthall

But celebrate the praises of thy Lord and be of those who prostrate themselves in adoration.

  - Abdullah Yusuf Ali

and worship thy Sustainer till death comes to thee.⁷⁰

  - Mohammad Asad

Lit., "till there comes unto thee that which is certain (al-yaqin)" - a term which in the Qur'an is often used as a metonym for "death" (Bukhari, Kitab-at-Tafsir). However, see also the earliest occurrence of this term in 74:47 .

and worship your Rabb until there come to you which is certain (death).

  - Muhammad Farooq-i-Azam Malik

and worship your Lord until the inevitable¹ comes to you.

  - Mustafa Khattab

 i.e., lit., what is certain—death.

And serve thy Lord till the inevitable cometh unto thee.

  - Marmaduke Pickthall

And serve thy Lord until there come unto thee the Hour that is Certain. ²⁰¹⁸

  - Abdullah Yusuf Ali

Yaqin: Certainty; the Hour that is Certain; death.