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Surah 23. Al-Muminun

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23:101
فَإِذَا نُفِخَ فِى ٱلصُّورِ فَلَآ أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَآءَلُونَ Fai tha nufikha fee a l ss oori fal a ans a ba baynahum yawmai th in wal a yatas a aloon a
Then, when the trumpet [of resurrection] is blown, no ties of kinship will on that Day prevail among them, and neither will they ask about one another.
  - Mohammad Asad
On the Day when the Trumpet will be blown, they will neither have worldly relations between them any more, nor will they ask about each other.
  - Muhammad Farooq-i-Azam Malik
Then, when the Trumpet will be blown,1 there will be no kinship between them on that Day, nor will they 'even care to' ask about one another.2
  - Mustafa Khattab

 On the Day of Judgment, the Trumpet will be blown by an angel—causing all to die. When it is blown a second time, everyone will be raised from the dead for judgment (see 39:68).

 Everyone will be busy with their own situation.

And when the trumpet is blown there will be no kinship among them that day, nor will they ask of one another.
  - Marmaduke Pickthall
Then when the Trumpet is blown there will be no more relationships between them that day nor will one ask after another! 2941
  - Abdullah Yusuf Ali

The old relationships of the world will then be dissolved. Each soul will stand on its merits.

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23:102
فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ Faman thaqulat maw a zeenuhu faol a ika humu almufli h oon a
And they whose weight [of righteousness] is heavy in the balance - it is they, they who will have attained to a happy state,
  - Mohammad Asad
Then only those whose weight of good deeds is heavy, will attain salvation.
  - Muhammad Farooq-i-Azam Malik
As for those whose scale is heavy 'with good deeds', it is they who will be successful.
  - Mustafa Khattab
Then those whose scales are heavy, they are the successful.
  - Marmaduke Pickthall
Then those whose balance (of good deeds) is heavy they will attain salvation: 2942
  - Abdullah Yusuf Ali

Good and evil deeds will be weighed against each other. If the good deeds prevail, the soul will attain falah, i.e., prosperity, well-being, bliss, or salvation; if the contrary, there will be the misery and anguish of Hell.

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23:103
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ فِى جَهَنَّمَ خَـٰلِدُونَ Waman khaffat maw a zeenuhu faol a ika alla th eena khasiroo anfusahum fee jahannama kh a lidoon a
whereas they whose weight is light in the balance - it is they who will have squandered their own selves, [destined] to abide in hell:
  - Mohammad Asad
As for those whose weight of good deeds is light, they will be the ones who have lost their souls to live in hell forever.
  - Muhammad Farooq-i-Azam Malik
But those whose scale is light, they will have doomed themselves, staying in Hell forever.
  - Mustafa Khattab
And those whose scales are light are those who lose their souls, in hell abiding.
  - Marmaduke Pickthall
But those whose balance is light will be those who have lost their souls; in Hell will they abide. 2943
  - Abdullah Yusuf Ali

The loss or perdition will not mean that they will die and feel no more: xiv. 17. The punishment will mean nothing, if there was no sensibility, but total annihilation.

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23:104
تَلْفَحُ وُجُوهَهُمُ ٱلنَّارُ وَهُمْ فِيهَا كَـٰلِحُونَ Talfa h u wujoohahumu a l nn a ru wahum feeh a k a li h oon a
the fire will scorch their faces, and they will abide therein with their lips distorted in pain.
  - Mohammad Asad
The Fire will burn their faces and they will grin therein with their lips displaced.
  - Muhammad Farooq-i-Azam Malik
The Fire will burn their faces, leaving them deformed.
  - Mustafa Khattab
The fire burneth their faces, and they are glum therein.
  - Marmaduke Pickthall
The Fire will burn their faces and they will therein grin with their lips displaced. 2944
  - Abdullah Yusuf Ali

That is to say, their faces will be disfigured with anguish, and their lips will quiver and fall out of place, exposing their teeth.

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23:105
أَلَمْ تَكُنْ ءَايَـٰتِى تُتْلَىٰ عَلَيْكُمْ فَكُنتُم بِهَا تُكَذِّبُونَ Alam takun a y a tee tutl a AAalaykum fakuntum bih a tuka thth iboon a
[And God will say:] "Were not My messages conveyed unto you,and were [not] wont give the the lie?"
  - Mohammad Asad
We shall say to them: "Were My revelations not recited to you, and did you not deny them?"
  - Muhammad Farooq-i-Azam Malik
'It will be said,' 'Were My revelations not recited to you, but you used to deny them?'
  - Mustafa Khattab
(It will be said): Were not My revelations recited unto you, and then ye used to deny them?
  - Marmaduke Pickthall
"Were not My Signs rehearsed to you and ye did but treat them as falsehoods?"
  - Abdullah Yusuf Ali

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23:106
قَالُوا۟ رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَآلِّينَ Q a loo rabban a ghalabat AAalayn a shiqwatun a wakunn a qawman da lleen a
They will exclaim: "O our Sustainer! Our bad luck has overwhelmed us, and so we went as ray!62
  - Mohammad Asad

Lit., "we became people who go astray". This allegorical "dialogue" is meant to bring out the futile excuse characteristic of so many sinners who attribute their failings to an abstract "bad luck" (which is the meaning of shiqwah in this context); and thus, indirectly, it stresses the element of free will - and, therefore, of responsibility - in man’s actions and behaviour.

They will say: "O our Rabb! Our misfortune overwhelmed us and we became erring folk.
  - Muhammad Farooq-i-Azam Malik
They will cry, 'Our Lord! Our ill-fate took hold of us, so we became a misguided people.
  - Mustafa Khattab
They will say: Our Lord! Our evil fortune conquered us, and we were erring folk.
  - Marmaduke Pickthall
They will say: "Our Lord! our misfortune overwhelmed us and we became a people astray! 2945
  - Abdullah Yusuf Ali

'The evil in us conquered us; it was our misfortune that we surrendered to evil, and went astray.' They forget that it was by their own deliberate choice that they surrendered to evil, and they are reminded in verses 109-110 of the ridicule with which they covered godly men in their life on earth.

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23:107
رَبَّنَآ أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَـٰلِمُونَ Rabban a akhrijn a minh a fain AAudn a fainn a th a limoon a
O our Sustainer! Cause us to come out of this [suffering]-and then, if ever We revert [to sinning], may we truly be [deemed] evildoers!"
  - Mohammad Asad
Our Rabb! Get us out of here; if we ever return to sin, then we shall indeed be wrongdoers."
  - Muhammad Farooq-i-Azam Malik
Our Lord! Take us out of this 'Fire'. Then if we ever return 'to denial', we will truly be wrongdoers.'
  - Mustafa Khattab
Our Lord! Oh, bring us forth from hence! If we return (to evil) then indeed we shall be wrongdoers.
  - Marmaduke Pickthall
"Our Lord! bring us out of this: if ever we return (to evil) then shall we be wrongdoers indeed!"
  - Abdullah Yusuf Ali

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23:108
قَالَ ٱخْسَـُٔوا۟ فِيهَا وَلَا تُكَلِّمُونِ Q a la ikhsaoo feeh a wal a tukallimoon i
[But] He will say: "Away with you into this [ignominy]!63 And speak no more unto Me!
  - Mohammad Asad

My interpolation of the word "ignominy" is based on the fact that this concept is inherent in the verb khasa'a (lit., "he drove [someone or something] scornfully away"), and is, therefore, forcefully expressed in the imperative ikhsa'u.

In answer to this Allah will say: "Stay here in shame and do not plead with Me!
  - Muhammad Farooq-i-Azam Malik
Allah will respond, 'Be despised in there! Do not 'ever' plead with Me 'again'!
  - Mustafa Khattab
He saith: Begone therein, and speak not unto Me.
  - Marmaduke Pickthall
He will say: "Be ye driven into it (with ignominy)! and speak ye not to Me! 2946
  - Abdullah Yusuf Ali

After their flouting of Allah's Signs and their mockery of godly men on earth, they have forfeited their right to plead for mercy before Allah's Throne.

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23:109
إِنَّهُۥ كَانَ فَرِيقٌ مِّنْ عِبَادِى يَقُولُونَ رَبَّنَآ ءَامَنَّا فَٱغْفِرْ لَنَا وَٱرْحَمْنَا وَأَنتَ خَيْرُ ٱلرَّٰحِمِينَ Innahu k a na fareequn min AAib a dee yaqooloona rabban a a mann a fa i ghfir lan a wa i r h amn a waanta khayru a l rr ah imeen a
"Behold, there were among My servants such as would pray, 'O our Sustainer! We have come to believe [in Thee]; forgive, then, our sins and bestow Thy mercy on us: for Thou art the truest bestower of mercy!'64
  - Mohammad Asad

Lit., "the best of those [or "of all"] who show mercy". The same expression is found in the concluding verse of this surah.

For you are the same people, who used to make fun of some of My worshippers who prayed: 'Our Rabb, We believe in You; please forgive us and have mercy on us, for You are the Best of those who show mercy!'
  - Muhammad Farooq-i-Azam Malik
Indeed, there was a group of My servants who used to pray, 'Our Lord! We have believed, so forgive us and have mercy on us, for You are the best of those who show mercy,'
  - Mustafa Khattab
Lo! there was a party of My slaves who said: Our Lord! We believe, therefor forgive us and have mercy on us for Thou art best of all who show mercy;
  - Marmaduke Pickthall
"A part of My servants there was who used to pray `Our Lord! we believe; then do Thou forgive us and have mercy upon us: for Thou art the best of those Who show mercy!'
  - Abdullah Yusuf Ali

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23:110
فَٱتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰٓ أَنسَوْكُمْ ذِكْرِى وَكُنتُم مِّنْهُمْ تَضْحَكُونَ Fa i ttakha th tumoohum sikhriyyan h att a ansawkum th ikree wakuntum minhum ta dh akoon a
- but you made them a target of your derision to the point where it made you forget65 all remembrance of Me; and you went on and on laughing at them.
  - Mohammad Asad

Lit., "until they made you forget":i.e.,"your scoffing at them became the cause of your forgetting".

But you ridiculed them so much, that you even forgot My very existence, and went on laughing at them.
  - Muhammad Farooq-i-Azam Malik
but you were 'so busy' making fun of them that it made you forget My remembrance. And you used to laugh at them.
  - Mustafa Khattab
But ye chose them from a laughingstock until they caused you to forget remembrance of Me, while ye laughed at them.
  - Marmaduke Pickthall
"But ye treated them with ridicule so much so that (ridicule of) them made you forget My Message while ye were laughing at them! 2947
  - Abdullah Yusuf Ali

Literally, 'they made you forget My Message'. The ungodly were so occupied in the backbiting and ridicule of the godly that the godly themselves became the unconscious cause of the ungodly forgetting the warnings declared by Allah against those who do not treat His Signs seriously. Thus evil often brings about its own ruin through the instrumentality of those whom it would make its victims.

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23:111
إِنِّى جَزَيْتُهُمُ ٱلْيَوْمَ بِمَا صَبَرُوٓا۟ أَنَّهُمْ هُمُ ٱلْفَآئِزُونَ Innee jazaytuhumu alyawma bim a s abaroo annahum humu alf a izoon a
[But,] behold, today I have rewarded them for their patience in adversity: verily, it is they, they who have achieved a triumph!"
  - Mohammad Asad
Today I have rewarded them for their fortitude, and they are the ones who have achieved bliss."
  - Muhammad Farooq-i-Azam Malik
Today I have indeed rewarded them for their perseverance: they are certainly the triumphant.'
  - Mustafa Khattab
Lo! I have rewarded them this day forasmuch as they were steadfast; and they verily are the triumphant.
  - Marmaduke Pickthall
"I have rewarded them this day for their patience and constancy: they are indeed the ones that have achieved Bliss..."
  - Abdullah Yusuf Ali

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23:112
قَـٰلَ كَمْ لَبِثْتُمْ فِى ٱلْأَرْضِ عَدَدَ سِنِينَ Q a la kam labithtum fee alar d i AAadada sineen a
[And] He will ask [the doomed]: "What number of years have you spent on earth?"
  - Mohammad Asad
They will be asked: "How many years did you live on earth?"
  - Muhammad Farooq-i-Azam Malik
He will ask 'them', 'How many years did you remain on earth?'
  - Mustafa Khattab
He will say: How long tarried ye in the earth, counting by years?
  - Marmaduke Pickthall
He will say: "What number of years did ye stay on earth?" 2948
  - Abdullah Yusuf Ali

The Hafs reading is "Qala", "He will say". This follows the Kufa Qiraat. The Basra Qiraat reads "Qul", "Say" (in the imperative). The point is only one of grammatical construction. See n. 2666 to xxi. 4.

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23:113
قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَسْـَٔلِ ٱلْعَآدِّينَ Q a loo labithn a yawman aw baAA d a yawmin fa i sali alAA a ddeen a
They will answer: "We have spent there a day, or part of a day; but ask those who [are able to]count [time] . "66
  - Mohammad Asad

This part of the allegorical "dialogue" between God and the doomed sinners touches (as do several other verses of the Qur’an) upon the illusory, problematical character of "time" as conceived by man, and the comparative irrelevancy of the life of this world within the context of the ultimate - perhaps timeless - reality known only to God. The disappearance, upon resurrection, of man’s earth-bound concept of time is indicated by the helpless answer, "ask those who are able to count time".

They will reply: "We lived there a day or part of a day; You may ask those who kept the count."
  - Muhammad Farooq-i-Azam Malik
They will reply, 'We remained 'only' a day or part of a day.1 But ask those who kept count.'
  - Mustafa Khattab

 Compared to the length and misery of their stay in the grave and Hell, their worldly life will seem very short to them.

They will say: We tarried but a day or part of a day. Ask of those who keep count!
  - Marmaduke Pickthall
They will say: "We stayed a day or part of a day: but ask those who keep account." 2949
  - Abdullah Yusuf Ali

The question and answer about Time imply two things. (1) The attention of the ungodly is drawn to the extremely short time of the life in this world, compared to the eternity which they face: they are made to see this, and to realise how mistaken they were in their comparative valuation of things spiritual and things material. (2) Time, as we know it now, will have faded away and appear as almost nothing. It is just a matter relative to this life of temporary probation. Cf. the experience of the Companions of the Cave: xviii. 19.

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23:114
قَـٰلَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًا ۖ لَّوْ أَنَّكُمْ كُنتُمْ تَعْلَمُونَ Q a la in labithtum ill a qaleelan law annakum kuntum taAAlamoon a
[Whereupon] He will say: "You have spent there but a short while: had you but known [how short it was to be]!
  - Mohammad Asad
It will be said: "Well, now you know that your stay was just a little while - what a pity, you did not believe it then!"
  - Muhammad Farooq-i-Azam Malik
He will say, 'You only remained for a little while, if only you knew.
  - Mustafa Khattab
He will say: Ye tarried but a little if ye only knew.
  - Marmaduke Pickthall
He will say: "Ye stayed not but a little if ye had only known!
  - Abdullah Yusuf Ali

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23:115
أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَـٰكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ Afa h asibtum annam a khalaqn a kum AAabathan waannakum ilayn a l a turjaAAoon a
Did you, then, think that We created you in mere idle play, and that you would not have to return to Us?"67
  - Mohammad Asad

Lit., "that you would not be brought back to Us", i.e., for judgment.

Did you think that We had created you without any purpose and that you would never return to Us for accountability?"
  - Muhammad Farooq-i-Azam Malik
Did you then think that We had created you without purpose, and that you would never be returned to Us?'
  - Mustafa Khattab
Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?
  - Marmaduke Pickthall
"Did ye then think that We had created you in jest and that ye would not be brought back to Us (for account)?" 2950
  - Abdullah Yusuf Ali

Allah's Creation is not without a high serious purpose. It is not vain, or for mere play or sport. As far as man is concerned, the highest issues for him hang on his behaviour in this life. "Life is real, life is earnest, And the grave is not its goal", as Longfellow truly says. We must therefore earnestly search out Allah's Truth, encouraged by the fact that Allah's Truth is also, out of His unbounded mercy, searching us out and trying to reach us.

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