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Surah 25. Al-Furqan

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25:36
فَقُلْنَا ٱذْهَبَآ إِلَى ٱلْقَوْمِ ٱلَّذِينَ كَذَّبُوا۟ بِـَٔايَـٰتِنَا فَدَمَّرْنَـٰهُمْ تَدْمِيرًا Faquln a i th hab a il a alqawmi alla th eena ka thth aboo bi a y a tin a fadammarn a hum tadmeer a n
and We said, "Go you both unto the people who have given the lie to Our messages!"-and thereupon We broke those [sinners] to smithereens.
  - Mohammad Asad
and said to them: "Both of you should go to the people who have denied Our Revelations." But those people rejected Our Rasools, as a result We destroyed them with utter destruction.
  - Muhammad Farooq-i-Azam Malik
We had ordered 'them', 'Go to the people who would deny Our signs.' Then We annihilated the deniers entirely.
  - Mustafa Khattab
Then We said: Go together unto the folk who have denied Our revelations. Then We destroyed them, a complete destruction.
  - Marmaduke Pickthall
And We commanded: "Go ye both to the people who have rejected Our Signs": and those (people) We destroyed with utter destruction.
  - Abdullah Yusuf Ali

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25:37
وَقَوْمَ نُوحٍ لَّمَّا كَذَّبُوا۟ ٱلرُّسُلَ أَغْرَقْنَـٰهُمْ وَجَعَلْنَـٰهُمْ لِلنَّاسِ ءَايَةً ۖ وَأَعْتَدْنَا لِلظَّـٰلِمِينَ عَذَابًا أَلِيمًا Waqawma noo h in lamm a ka thth aboo a l rrusula aghraqn a hum wajaAAaln a hum li l nn a si a yatan waaAAtadn a li l thth a limeena AAa tha ban aleem a n
And [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong!
  - Mohammad Asad
Likewise, the people of Nuh (Noah) We drowned when they rejected the Rasools and made them an example for mankind; and We have prepared a painful punishment for such wrongdoers.
  - Muhammad Farooq-i-Azam Malik
And when the people of Noah rejected the messengers,1 We drowned them, making them an example to humanity. And We have prepared a painful punishment for the wrongdoers.
  - Mustafa Khattab

 lit., messengers, because denying Noah was equal to denying all of Allah’s messengers.

And Noah's folk, when they denied the messengers, We drowned them and made of them a portent for mankind. We have prepared a painful doom for evil-doers.
  - Marmaduke Pickthall
And the people of Noah when they rejected the apostles We drowned them and We made them as a Sign for mankind; and We have prepared for (all) wrongdoers a grievous Penalty 3093
  - Abdullah Yusuf Ali

The stories of Noah, of the prophets of 'Ad and Thamud (and of other prophets), in the reactions of their communities to their teaching are told in xxvi. 105-159, below. Here they are just mentioned to illustrate how little respect past ages had for their prophets and teachers of Truth. But Allah's Truth did not suffer: it was the blind rejecters of spiritual Truth who were wiped out.

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25:38
وَعَادًا وَثَمُودَا۟ وَأَصْحَـٰبَ ٱلرَّسِّ وَقُرُونًۢا بَيْنَ ذَٰلِكَ كَثِيرًا WaAA a dan wathamooda waa s ha ba a l rrassi waquroonan bayna tha lika katheer a n
And [remember how We punished the tribes ofl'Ad and Thamud, and the people of Ar-Rass,33 and many generations [of sinners] in-between:
  - Mohammad Asad

Regarding the tribes of 'Ad and Thamud, see surah {7}, notes [48] and [56]. As for Ar-Rass, a town of that name exists to this day in the Central-Arabian province of Al-Qasim; in the ancient times referred to it seems to have been inhabited by descendants of the Nabataean tribe of Thamud (Tabari). There is, however, no agreement among the commentators as to the real meaning of this name or designation; Razi cites several of the current, conflicting interpretations and rejects all of them as purely conjectural.

The nations of `Ad and Thamud were also destroyed, and so were the dwellers of Ar-Rass, and many generations between them.
  - Muhammad Farooq-i-Azam Malik
Also 'We destroyed' 'Ȃd, Thamûd, and the people of the Water-pit,1 as well as many peoples in between.
  - Mustafa Khattab

 Ar-Rass means “well” or “water-pit”. This refers to a pagan people, along with Midian, to whom Allah sent Prophet Shu’aib.

And (the tribes of) Aad and Thamud, and the dwellers in Ar-Rass, and many generations in between.
  - Marmaduke Pickthall
As also `Ad and Thamud and the Companions of the Rass and many a generation between them. 3094
  - Abdullah Yusuf Ali

Commentators are not clear as to who the "Companions of the Rass" were. The root meaning of "rass" is an old well or shallow water-pit. Another root connects it with the burial of the dead. But it is probably the name of a town or place. The "Companions of the Rass" may well have been the people of Shu'aib, as they are here mentioned with the 'Ad, the Thamud, and Lot's people, and the people of Shu'aib are mentioned in a similar connection in xxvi. 176-190 and in xi. 84-95. Shu'aib was the prophet of the Madyan people in the north-west of Arabia, where many old wells are found. There is however an oasis town al-Rass in the district of Qasim in Middle Najd, about thirty-five miles south-west of the town of 'Unaiza, reputed to be the central point of the Arabian Peninsula, and situated midway between Makkah and Basra. See Doughty's Arabia Deserts, thin-paper one-volume edition, London 1926, 11, 435 and Map, Lat. 26*N., and Long. 43*E.

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25:39
وَكُلًّا ضَرَبْنَا لَهُ ٱلْأَمْثَـٰلَ ۖ وَكُلًّا تَبَّرْنَا تَتْبِيرًا Wakullan d arabn a lahu alamth a la wakullan tabbarn a tatbeer a n
and unto each of them did We proffer lessons,34 and each of them did We destroy with utter destruction.
  - Mohammad Asad

Sc., "which they failed to heed". For my rendering of mathal, in this context, as "lesson", see note [104] on 17:89 .

We admonished each of them by citing examples of those who were destroyed before them, even then they rejected Our revelations, so We exterminated each one of them.
  - Muhammad Farooq-i-Azam Malik
For each We set forth 'various' lessons, and We ultimately destroyed each.
  - Mustafa Khattab
Each (of them) We warned by examples, and each (of them) We brought to utter ruin.
  - Marmaduke Pickthall
To teach one We set forth parables and examples; and each one We broke to utter annihilation (for their sins).
  - Abdullah Yusuf Ali

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25:40
وَلَقَدْ أَتَوْا۟ عَلَى ٱلْقَرْيَةِ ٱلَّتِىٓ أُمْطِرَتْ مَطَرَ ٱلسَّوْءِ ۚ أَفَلَمْ يَكُونُوا۟ يَرَوْنَهَا ۚ بَلْ كَانُوا۟ لَا يَرْجُونَ نُشُورًا Walaqad ataw AAal a alqaryati allatee om t irat ma t ara a l ssawi afalam yakoonoo yarawnah a bal k a noo l a yarjoona nushoor a n
And they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil:35 have they, then, never beheld it [with their mind's eye]? But nay, they would not believe in resurrection!36
  - Mohammad Asad

A reference to Sodom and its destruction by a rain of "stone-hard blows of chastisement pre-ordained" (see 11:82 and the corresponding note [114]). The phrase "they have come across" may be understood in either of two ways: (a) in its literal sense of "chancing upon" or "passing by", in which case it applies to the Prophet's contemporaries and opponents, the pagan Meccans, whose customary caravan route to Syria passed close by the Dead Sea and the probable site of Sodom and Gomorrah; or (b) in the tropical sense of "becoming aware [of something]" through reading or hearsay - in which case it may be taken to refer to people of all times, and to the fact that the story of Sodom and Gomorrah is part and parcel of mankind's moral heritage.

Lit., "they were wont not to look forward to [i.e., to expect or believe in] resurrection".

These unbelievers must have passed by that town which was destroyed by a fatal rain; had they not seen its ruins? But the fact of the matter is they do not believe in the life hereafter.
  - Muhammad Farooq-i-Azam Malik
They have certainly passed by the city 'of Sodom', which had been showered with a dreadful rain 'of stones'. Have they not seen its ruins? But they do not expect to be resurrected.
  - Mustafa Khattab
And indeed they have passed by the township whereon was rained the fatal rain. Can it be that they have not seen it? Nay, but they hope for no resurrection.
  - Marmaduke Pickthall
And the (Unbelievers) must indeed have passed by the town on which was rained a shower of evil: did they not then see it (with their own eyes)? But they fear not the Resurrection. 3095
  - Abdullah Yusuf Ali

This refers to Lut's story and the destruction of Sodom and Gomorrah, the wicked cities of the plain near the Dead Sea, by a shower of brimstone. The site lies on the highway between Arabia and Syria. Cf. xv. 74, 76, and n. 1998.

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25:41
وَإِذَا رَأَوْكَ إِن يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَـٰذَا ٱلَّذِى بَعَثَ ٱللَّهُ رَسُولًا Wai tha raawka in yattakhi th oonaka ill a huzuwan ah atha alla th ee baAAatha All a hu rasool a n
Hence, whenever they consider thee, [O Muhammad,] they but make thee a target of their mockery, [saying:] "Is this the one whom God has sent as an apostle?
  - Mohammad Asad
Whenever they see you, they scoff at you, saying: "Is this the man whom Allah has sent as a Rasool?
  - Muhammad Farooq-i-Azam Malik
When they see you 'O Prophet', they only make fun of you, 'saying,' 'Is this the one that Allah has sent as a messenger?
  - Mustafa Khattab
And when they see thee (O Muhammad) they treat thee only as a jest (saying): Is this he whom Allah sendeth as a messenger?
  - Marmaduke Pickthall
When they see thee they treat thee no otherwise than in mockery: "Is this the one whom Allah has sent as an apostle?"
  - Abdullah Yusuf Ali

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25:42
إِن كَادَ لَيُضِلُّنَا عَنْ ءَالِهَتِنَا لَوْلَآ أَن صَبَرْنَا عَلَيْهَا ۚ وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ ٱلْعَذَابَ مَنْ أَضَلُّ سَبِيلًا In k a da layu d illun a AAan a lihatin a lawl a an s abarn a AAalayh a wasawfa yaAAlamoona h eena yarawna alAAa tha ba man a d allu sabeel a n
Indeed, he would well-nigh have led us astray from our deities, had we not been [so] steadfastly attached to them!" But in time, when they see the suffering [that awaits them], they will come to know who it was that went farthest astray from the path [of truth]!
  - Mohammad Asad
Had we not stood firm, he (Muhammad) would have turned us away from our gods." Very soon, when they face the punishment, they will realize who actually went off the Right Path.
  - Muhammad Farooq-i-Azam Malik
He would have almost tricked us away from our gods, had we not been so devoted to them.' 'But' soon they will know, when they face the punishment, who is far astray from the 'Right' Way.
  - Mustafa Khattab
He would have led us far away from our gods if we had not been staunch to them. They will know, when they behold the doom, who is more astray as to the road.
  - Marmaduke Pickthall
"He indeed would well-nigh have misled us from our gods had it not been that we were constant to them!" Soon will they know when they see the Penalty who it is that is most misled in Path! 3096
  - Abdullah Yusuf Ali

"Path" (Sabil) is almost equivalent here to conduct, way of life.

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25:43
أَرَءَيْتَ مَنِ ٱتَّخَذَ إِلَـٰهَهُۥ هَوَىٰهُ أَفَأَنتَ تَكُونُ عَلَيْهِ وَكِيلًا Araayta mani ittakha th a il a hahu haw a hu afaanta takoonu AAalayhi wakeel a n
Hast thou ever considered [the kind of man] who makes his own desires his deity? Couldst thou, then, [O Prophet,] be held responsible for him?
  - Mohammad Asad
Have you ever seen the one who has taken his own desires as his god? Would you take the responsibility of guiding him?
  - Muhammad Farooq-i-Azam Malik
Have you seen 'O Prophet' the one who has taken their own desires as their god? Will you then be a keeper over them?
  - Mustafa Khattab
Hast thou seen him who chooseth for his god his own lust? Wouldst thou then be guardian over him?
  - Marmaduke Pickthall
Seest thou such a one as taketh for his god his own passion (or impulse)? Couldst thou be a disposer of affairs for him? 3097
  - Abdullah Yusuf Ali

The man who worships his own passions or impulses or desires is the most hopeless to teach or lead or guide. If it were anything else the matter with him, the Prophet could argue with him. But Reason cannot prevail over blind passion. It is vain to hope that such a man could be led, until his mad desires are killed. No one could undertake any responsibility for him, for he obeys no law and follows no advice. He is worse than brute beasts, which may not understand, but at least follow the wholesome instincts implanted in them by Allah. The lawless man has killed his instincts and is unwilling to submit to guidance.

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25:44
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ إِنْ هُمْ إِلَّا كَٱلْأَنْعَـٰمِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا Am ta h sabu anna aktharahum yasmaAAoona aw yaAAqiloona in hum ill a ka a lanAA a mi bal hum a d allu sabeel a n
Or cost thou think that most of them listen [to thy message] and use their reason? Nay, they are but like cattle - nay, they are even less conscious of the right way!37
  - Mohammad Asad

Lit., "they are farther astray from the path [of truth]": see note [144] on 7:179 .

Or do you think that most of them listen or try to understand? They are nothing but animals - nay, they are even further off track!
  - Muhammad Farooq-i-Azam Malik
Or do you think that most of them listen or understand?1 They are only like cattle- no, more than that, they are astray from the 'Right' Way!2
  - Mustafa Khattab

 They neither pay attention, nor think for themselves. They only follow others blindly.

 Generally, animals are obedient and loyal to their masters who care for them and they seem to know their way, whereas Meccan pagans are disobedient and ungrateful to their Lord and Sustainer, choosing to stray from the right path.

Or deemest thou that most of them hear or understand? They are but as the cattle, nay, but they are farther astray!
  - Marmaduke Pickthall
Or thinkest thou that most of them listen or understand? They are only like cattle; nay they are worse astray in Path.
  - Abdullah Yusuf Ali

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25:45
أَلَمْ تَرَ إِلَىٰ رَبِّكَ كَيْفَ مَدَّ ٱلظِّلَّ وَلَوْ شَآءَ لَجَعَلَهُۥ سَاكِنًا ثُمَّ جَعَلْنَا ٱلشَّمْسَ عَلَيْهِ دَلِيلًا Alam tara il a rabbika kayfa madda a l thth illa walaw sh a a lajaAAalahu s a kinan thumma jaAAaln a a l shshamsa AAalayhi daleel a n
ART THOU NOT aware of thy Sustainer [through His works]? - how He causes the shadow to lengthen [towards the night] when, had He so willed, He could indeed have made it stand still: but then, We have made the sun its guide;
  - Mohammad Asad
Have you not seen how your Rabb extends a shadow? If He wanted, He could make it constant. Then We made the sun an indication of it;
  - Muhammad Farooq-i-Azam Malik
Have you not seen how your Lord extends the shade- He could have simply made it 'remain' still if He so willed- then We make the sun its guide,
  - Mustafa Khattab
Hast thou not seen how thy Lord hath spread the shade. And if He willed He could have made it still, then We have made the sun its pilot;
  - Marmaduke Pickthall
Hast thou not turned thy vision to thy Lord? how He doth prolong the Shadow! If He willed He could make it stationary! Then do We make the sun its guide: 3098 3099 3100
  - Abdullah Yusuf Ali

We saw in xxiv. 35 that Allah is the Light of the heavens and the earth. We have now another sublime passage, in which we are asked to contemplate the Glory of Allah by a parable of the subtle play of Light and Shade in Allah's creation.

In our artificial life and surroundings we fail to see some of the finest mysteries of Light and Shade. We praise, and rightly, the wonderful colors of sunset. We see, particularly in climates more northerly than that of India, the subtle play of Light and Shade in the twilights succeeding sunsets. If we were as assiduous in seeing sunrises and the play of Light and Shade preceding them, we should see phenomena even more impressive, as the early moming seems to us more holy than any other time in the twenty-four hours of the sun's daily journey. There is first the false dawn, with its curious uncertain light and the curious long uncertain shadows which it casts. Then there are the streaks of black in the East, succeeded by the true dawn, with its delicate tones of colours and light and shade. The light of this true or false Dawn is not given by the direct rays of the sun. In a sense it is not light, but the shadows or reflections of light. And they gradually merge into actual sunrise, with its more substantial or more defined shadows, which we can definitely connect with the sun.

The morning shadows are long but more definite, and their length and direction are seen to be guided by the sun. But they change insensibly every second or fraction of a second.

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25:46
ثُمَّ قَبَضْنَـٰهُ إِلَيْنَا قَبْضًا يَسِيرًا Thumma qaba d n a hu ilayn a qab d an yaseer a n
and then, [after having caused it to lengthen,] We draw it in towards Our-selves38 with a gradual drawing-in.
  - Mohammad Asad

I.e., "We cause it to contract in accordance with the 'laws of nature' which We Ourselves have instituted." As in so many other instances in the Qur'an, the abrupt change from the third-person pronoun "He" to "We" is meant to illustrate the fact that God is undefinable, and that it is only the inadequacy of human speech - and, hence, of the human mind - that makes it necessary to refer to the Supreme Being by pronouns which in relaity are applicable only to finite, created "persons" (cf. Foreword, note [2]).

as the sun climbs up, We draw it in little by little towards Ourselves.
  - Muhammad Farooq-i-Azam Malik
causing the shade to retreat gradually?1
  - Mustafa Khattab

 This means that one of the great miracles of Allah is that He allows the sun to rise in the morning, causing darkness to retreat. He could have stopped the sun and the earth from rotating, so half of the world would be engulfed in complete darkness, leading to an imbalance in the earth’s eco-systems and endangering life on the planet.

Then We withdraw it unto Us, a gradual withdrawal?
  - Marmaduke Pickthall
Then We draw it in towards Ourselves a contraction by easy stages. 3101 3102
  - Abdullah Yusuf Ali

As the sun rises higher and higher, the shadows contract. In regions where the sun gets actually to the zenith at noon, there is no shadow left at that time. Where does it go to? It was but a shadow cast by a substance and it gets absorbed by the substance which produced it.

The shadows are constantly in a state of flux; so are all things in Creation, all things we see or covet in this life. Allah, if He wills, can give some of them greater fixity or comparative stability.

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25:47
وَهُوَ ٱلَّذِى جَعَلَ لَكُمُ ٱلَّيْلَ لِبَاسًا وَٱلنَّوْمَ سُبَاتًا وَجَعَلَ ٱلنَّهَارَ نُشُورًا Wahuwa alla th ee jaAAala lakumu allayla lib a san wa al nnawma sub a tan wajaAAala a l nnah a ra nushoor a n
And He it is who makes the night a garment for you, and [your] sleep a rest, and causes every [new] day to be a resurrection.
  - Mohammad Asad
He is the One Who has made the night a mantle for you, and sleep a rest, and made the day to rise up again.
  - Muhammad Farooq-i-Azam Malik
He is the One Who has made the night for you as a cover, and 'made' sleep for resting, and the day for rising.
  - Mustafa Khattab
And He it is Who maketh night a covering for you, and sleep repose, and maketh day a resurrection.
  - Marmaduke Pickthall
And He it is Who makes the Night as a Robe for you; and Sleep as Repose and makes the Day (as it were) a Resurrection. 3103
  - Abdullah Yusuf Ali

It is still the contrast between Light and Shade; but the shade of Night is as a Robe to cover and screen us and give us Repose from activity; and the Light of Day is for striving, work, activity. Or again, the Night is like Death, our temporary Death before Judgment, the time during which our senses are as sealed in Sleep; and the Day is like the renewal of Life at the Resurrection.

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25:48
وَهُوَ ٱلَّذِىٓ أَرْسَلَ ٱلرِّيَـٰحَ بُشْرًۢا بَيْنَ يَدَىْ رَحْمَتِهِۦ ۚ وَأَنزَلْنَا مِنَ ٱلسَّمَآءِ مَآءً طَهُورًا Wahuwa alla th ee arsala a l rriy ah a bushran bayna yaday ra h matihi waanzaln a mina a l ssam a i m a an t ahoor a n
And He it is who sends forth the winds as a glad tiding of His coming grace; and [thus, too,] We cause pure water to descend from the skies,
  - Mohammad Asad
He is the One Who sends the winds as heralds announcing His Mercy and sends down pure water from the sky,
  - Muhammad Farooq-i-Azam Malik
And He is the One Who sends the winds ushering in His mercy, and We send down pure rain from the sky,
  - Mustafa Khattab
And He it is Who sendeth the winds, glad tidings heralding His mercy, and We send down purifying water from the sky.
  - Marmaduke Pickthall
And He it is Who sends the Winds as heralds of glad tidings going before His Mercy and We send down purifying water from the sky 3104 3105
  - Abdullah Yusuf Ali

Cf. vii. 57. The Winds are heralds of Joy, ushering in Rain, which is one form of Allah's Mercy. Again, the symbolism presents a fresh point of view. Heat (which is connected with light) sets up currents in the atmosphere, besides sucking up moisture from the seas, and distributing it by means of Winds over wide surfaces of the earth. In the physical world we know the beneficent action of heat on life, and by contrast, we also know how intolerable high temperatures may become, and how the cloud-bearing Winds come as welcome heralds of rain.

Rain water (in pure air) is not only pure water distilled in air and sky, but it is the best purifying and sanitating agent on the largest scale known to US.

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25:49
لِّنُحْـِۧىَ بِهِۦ بَلْدَةً مَّيْتًا وَنُسْقِيَهُۥ مِمَّا خَلَقْنَآ أَنْعَـٰمًا وَأَنَاسِىَّ كَثِيرًا Linu h yiya bihi baldatan maytan wanusqiyahu mimm a khalaqn a anAA a man waan a siyya katheer a n
so that We may bring dead land to life thereby, and give to drink thereof to many [beings] of Our creation, beasts as well as humans.
  - Mohammad Asad
so that with it We may give life to a dead land, and quench the thirst of countless animals and men that We have created.
  - Muhammad Farooq-i-Azam Malik
giving life to a lifeless land, and providing water for countless animals and humans of Our Own creation.
  - Mustafa Khattab
That We may give life thereby to a dead land, and We give many beasts and men that We have created to drink thereof.
  - Marmaduke Pickthall
That with it We may give life to a dead land and slake the thirst of things We have created cattle and men in great numbers. 3106
  - Abdullah Yusuf Ali

The whole cycle of water,-sea, clouds, rain or hail or snow, rivers, and sea again,-is a remarkable illustration of the processes of nature making Allah's providence visible to us. The salts of the sea sanitate and purify all the filth that pours into it. Water action, in the form of rain, frost, glaciers, rivers, lakes, etc., is responsible for the building up and configuration of the crust of the earth, and is the chief agent in physical geography. A parched desert quickly comes to life under the action of water. All drinking water, whether derived from rivers, canals, lakes, reservoirs, springs, wells, or water-works of any kind, are ultimately traceable to rain. The connection of life with water is intimate. The physical basis of life itself, protoplasm, is in great part water; see xxv. 54 below.

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25:50
وَلَقَدْ صَرَّفْنَـٰهُ بَيْنَهُمْ لِيَذَّكَّرُوا۟ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًا Walaqad s arrafn a hu baynahum liya thth akkaroo faab a aktharu a l nn a si ill a kufoor a n
And, indeed, many times have We repeated [all] this unto men,39 so that they might take it to heart: but most men refuse to be aught but ingrate.
  - Mohammad Asad

Lit., "have We turned it over (sarrafnahu) among them": a reference to the frequent many-faceted reiteration, in the Qur'an as well as in earlier revelations, of all the evidence unmistakably pointing to the existence of a conscious Creator (Zamakhshari).

We distribute this water among them so that they may glorify Us, yet most people refuse to do anything except show ingratitude.
  - Muhammad Farooq-i-Azam Malik
We certainly disperse it among them so they may be mindful, but most people persist in ungratefulness.
  - Mustafa Khattab
And verily We have repeated it among them that they may remember, but most of mankind begrudge aught save in gratitude.
  - Marmaduke Pickthall
And We have distributed the (water) amongst them in order that they may celebrate (Our) praises but most men are averse (to aught) but (rank) ingratitude. 3107 3108
  - Abdullah Yusuf Ali

The water is distributed all over the world, in order that all life may receive its support according to its needs. In xxv. 48-50, we have the argument of contrasts stated in another way. Water is life, and is made available to sustain life all over the world; this is a physical fact which all can see. But water is also the symbol of spiritual life, whose sustaining principle is the Will of Allah as made known to us through Revelation. It sometimes comes to us in our inward or spiritual storms. Many violent unsettlements of the spirit are but heralds of the refreshing showers of spiritual understanding that come in their wake. They purify our souls, and produce spiritual Life even where there was a parched spiritual desert before. They continue to sustain us in our normal spiritual Life out of the reservoirs of Allah's Revelation, which are open to all, and well distributed in time and space. The universality of distribution is again referred to in the following verse.

In contrast to Allah's abounding Mercy is man's base ingratitude.

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25:51
وَلَوْ شِئْنَا لَبَعَثْنَا فِى كُلِّ قَرْيَةٍ نَّذِيرًا Walaw shin a labaAAathn a fee kulli qaryatin na th eer a n
Now had We so willed, We could have [con-tinued as before and] raised up a [separate] warner in every single community:40
  - Mohammad Asad

Sc., "but We have willed instead that Muhammad be Our last prophet and, hence, a warner unto all people for all times to come".

Had it been Our Will, We could have sent a Warner to every town,
  - Muhammad Farooq-i-Azam Malik
Had We willed, We could have easily sent a warner to every society.
  - Mustafa Khattab
If We willed, We could raise up a warner in every village.
  - Marmaduke Pickthall
Had it been Our Will We could have sent a warner to every center of population 3109
  - Abdullah Yusuf Ali

Allah's Message has been distributed to all nations. If it had been necessary, a Prophet could have been sent to every town and village. But Allah's Plan is different. He has sent His Light to every heart, through His Signs in man's conscience, in Nature, and in Revelation.

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25:52
فَلَا تُطِعِ ٱلْكَـٰفِرِينَ وَجَـٰهِدْهُم بِهِۦ جِهَادًا كَبِيرًا Fal a tu t iAAi alk a fireena waj a hidhum bihi jih a dan kabeer a n
hence, do not defer to [the likes and dislikes of] those who deny the truth, but strive hard against them, by means of this [divine writ], with utmost striving.
  - Mohammad Asad
therefore, do not yield to the unbelievers, and make Jihad (strive) against them with this Qur'an, a mighty Jihad (strenuous striving).
  - Muhammad Farooq-i-Azam Malik
So do not yield to the disbelievers, but strive diligently against them with this 'Quran'.
  - Mustafa Khattab
So obey not the disbelievers, but strive against them herewith with a great endeavor.
  - Marmaduke Pickthall
Therefore listen not to the Unbelievers but strive against them with the utmost strenuousness with the (Qur'an). 3110
  - Abdullah Yusuf Ali

The distribution of Allah's Signs being universal, the Prophet of Allah pays no heed to carping critics who reject Faith. He wages the biggest Jihad of all, with the weapon of Allah's Revelation.

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25:53
وَهُوَ ٱلَّذِى مَرَجَ ٱلْبَحْرَيْنِ هَـٰذَا عَذْبٌ فُرَاتٌ وَهَـٰذَا مِلْحٌ أُجَاجٌ وَجَعَلَ بَيْنَهُمَا بَرْزَخًا وَحِجْرًا مَّحْجُورًا Wahuwa alla th ee maraja alba h rayni h atha AAa th bun fur a tun wah atha mil h un oj a jun wajaAAala baynahum a barzakhan wa h ijran ma h joor a n
AND HE it is who has given freedom of movement to the two great bodies of water41 - the one sweet and thirst-allaying, and the other salty and bitter - and yet has wrought between them a barrier and a forbiddin ban.42
  - Mohammad Asad

The noun bahr, usually signifying "sea", is also applied to large agglomerations of sweet water, like rivers, lakes, etc.; in the above context, the dual al-bahrayn denotes "the two great bodies [or "kinds"] of water" - the salty and the sweet - existing side by side on earth.

I.e., has caused them - as if by an invisible barrier - to remain distinct in kind despite their continuous meeting and mingling in the oceans: an indirect reminder of God's planning creativeness inherent in the cyclic transformation of water - its evaporation from the salty seas, followed by a formation of clouds, their condensation into rain and snow which feed springs and rivers, and its return to the seas. Some Muslim mystics see in this stress on the two kinds of water an allegory of the gulf - and, at the same time, interaction - between man's spiritual perceptions, on the one hand, and his worldly needs and passions, on the other.

He is the One Who has made the two seas rolling, the one sweet and fresh, the other salt and bitter, and set a rampart between them, an insurmountable barrier.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who merges the two bodies of water: one fresh and palatable and the other salty and bitter, placing between them a barrier they cannot cross.1
  - Mustafa Khattab

 This refers to estuaries where salt and fresh waters meet forming brackish water. Although both waters mix together, each still keeps its distinctive qualities.

And He it is Who hath given independence to the two seas (though they meet); one palatable, sweet, and the other saltish, bitter; and hath set a bar and a forbidding ban between them.
  - Marmaduke Pickthall
It is He Who has let free the two bodies of flowing water: one palatable and sweet and the other salt and bitter; yet has He made a barrier between them a partition that is forbidden to be passed. 3111 3112
  - Abdullah Yusuf Ali

Maraja: literally, let free or let loose cattle for grazing. Bahrain: two seas, or two bodies of flowing water; for bahr is applied both to the salt sea and to rivers. In the world taken as a whole, there are two bodies of water, viz.,: (1) the great salt Ocean, and (2) the bodies of sweet water fed by rain, whether they are rivers, lakes or underground springs: their source in rain makes them one, and their drainage, whether above-ground or underground, eventually to the Ocean, also makes them one. They are free to mingle, and in a sense they do mingle, for there is a regular water-cycle: see n. 3106 above: and the rivers flow constantly to the sea, and tidal rivers get sea-water for several miles up their estuaries at high tide. Yet in spite of all this, the laws of gravitation are like a barrier or partition set by Allah, by which the two bodies of water as a whole are always kept apart and distinct. In the case of rivers carrying large quantities of water to the sea, like the Mississippi or the Yangtse-Kiang, the river-water with its silt remains distinct from sea-water for a long distance out at sea. But the wonderful Sign is that the two bodies of water, though they pass through each other, remain distinct bodies, with their distinct functions.

In Allah's overall scheme of things, bodies of salt and sweet water, which are adjoining and yet separate, have significant functions. Weaving a harmonious fabric out of these different fibres shows both Allah's power and wisdom. Incidentally, this verse points to a fact which has only recently been discovered by science. This fact relates to the oceans of the world: they meet and yet each remains separate for Allah has placed "a barrier, a partition" between them.

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25:54
وَهُوَ ٱلَّذِى خَلَقَ مِنَ ٱلْمَآءِ بَشَرًا فَجَعَلَهُۥ نَسَبًا وَصِهْرًا ۗ وَكَانَ رَبُّكَ قَدِيرًا Wahuwa alla th ee khalaqa mina alm a i basharan fajaAAalahu nasaban wa s ihran wak a na rabbuka qadeer a n
And He it is who out of this [very] water has created man,43 and has endowed him with [the con-sciousness of] descent and marriage-tie:44 for thy Sustainer is ever infinite in His power.
  - Mohammad Asad

See second half of 21:30 where the creation of "every living thing out of water" is spoken of, as well as 24:45 , which mentions in this connection the entire animal world (including, of course, man).

I.e., has enabled him to attribute spiritual value to, and to derive strength from, his organic and social relationships.

He is the One Who has created man from water, then made for him blood relationships and that of marriage relationships, your Rabb is indeed All-Powerful.
  - Muhammad Farooq-i-Azam Malik
And He is the One Who creates human beings from a 'humble' liquid,1 then establishes for them bonds of kinship and marriage. For your Lord is Most Capable.
  - Mustafa Khattab

 The mixture of sperm and egg.

And He it is Who hath created man from water, and hath appointed for him kindred by blood and kindred by marriage; for thy Lord is ever Powerful.
  - Marmaduke Pickthall
It is He Who has created man from water: then has He established relationships of lineage and marriage: for thy Lord has power (over all things). 3113 3114
  - Abdullah Yusuf Ali

The basis of all living matter in the physical world, protoplasm, is water: Cf. xxiv. 45 and xxi. 30, and notes thereon.

Water is a fluid, unstable thing: yet from it arises the highest form of life known to us, in this world, man. And man has not only the functions and characteristics of the noblest animals, but his abstract relationships are also typical of his highest nature. He can trace lineage and pedigree, and thus remember and commemorate a long line of ancestors, to whom he is bound by ties of piety, which no mere animals can do. Further, there is the union in marriage: it is not only like the physical union of animals, but it gives rise to relationships arising out of the sexes of individuals who were not otherwise related to each other. These are physical and social facts.

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25:55
وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُهُمْ وَلَا يَضُرُّهُمْ ۗ وَكَانَ ٱلْكَافِرُ عَلَىٰ رَبِّهِۦ ظَهِيرًا WayaAAbudoona min dooni All a hi m a l a yanfaAAuhum wal a ya d urruhum wak a na alk a firu AAal a rabbihi th aheer a n
And yet, some people45 worship, instead of God, things that can neither benefit them nor harm them: thus, he who denies the truth does indeed turn his back on his Sustainer!
  - Mohammad Asad

Lit., "they".

Yet they worship those deities besides Allah which can neither help nor harm them, over and above this, the unbeliever has become a helper of every rebel against his own Rabb.
  - Muhammad Farooq-i-Azam Malik
Yet they worship besides Allah what can neither benefit nor harm them. And the disbeliever always collaborates against their Lord.
  - Mustafa Khattab
Yet they worship instead of Allah that which can neither benefit them nor hurt them. The disbeliever was ever a partisan against his Lord.
  - Marmaduke Pickthall
Yet do they worship besides Allah things that can neither profit them nor harm them: and the Misbeliever is a helper (of Evil) against his own Lord! 3115
  - Abdullah Yusuf Ali

Here is the highest contrast of all-material things which are inert, and Allah, Whose goodness and power are supreme; Faith and Unfaith, meriting glad tidings and admonition; the selfish man who is self-centred, and the man of God, who works for others without reward.

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