Surah 27. An-Naml

Ta. Sin.¹ THESE ARE MESSAGES of the Qur'an - a divine writ clear in itself and clearly showing the truth:²

  - Mohammad Asad

See Appendix II.

For an explanation of this composite rendering of the adjective mubin, see note [2] on 12:1 . In the present instance, the term kitab ("divine writ") is preceded by the conjunction Wa, which primarily signifies "and", but in this case has a function more or less similar to the expression "namely"; hence, it may be replaced in translation by a dash without affecting the meaning of the sentence.

Tua Sin. These are verses of the Qur'an, the Glorious Book;

  - Muhammad Farooq-i-Azam Malik

Ta. Sin. These are revelations of the Qur'an and a Scripture that maketh plain;

  - Marmaduke Pickthall

a guidance and a glad tiding to the believers

  - Mohammad Asad

a guide and good news for the believers,

  - Muhammad Farooq-i-Azam Malik

A guidance and good tidings for believers

  - Marmaduke Pickthall

who are constant in prayer and spend in charity: ³ for it is they, they who in their innermost are certain of the life to come!

  - Mohammad Asad

This is obviously the meaning of the term zakah in the above context, since at the time of the revelation of this surah it had not yet received its later, specific connotation of a tax incumbent upon Muslims (cf. surah {2}, note [34]).

who establish the Salah (prayer) and pay the Zakah (charity) and firmly believe in the hereafter.

  - Muhammad Farooq-i-Azam Malik

Who establish worship and pay the poor due and are sure of the Hereafter.

  - Marmaduke Pickthall

As for those who will not believe in the life to come - behold, goodly have We made their own doings appear unto them, and so they stumble blindly to and fro.⁴

  - Mohammad Asad

The implication is that people who do not believe in life after death concentrate all their endeavours, as a rule, on material gains alone, and cannot think of anything worthwhile beyond "their own doings". See also note [7] on 2:7 , which explains why the "causing" of this spiritual blindness and confusion - in itself but a consequence of man’s own behaviour - is attributed to God.

As for those who do not believe in the hereafter, We make their deeds seem fair to them, therefore they blunder about in their folly.

  - Muhammad Farooq-i-Azam Malik

Lo! as for those who believe not in the Hereafter, We have made their works fair seeming unto them so that they are all astray.

  - Marmaduke Pickthall

It is they whom the worst of suffering awaits: for it is they, they who in the life to come shall be the greatest losers!

  - Mohammad Asad

They are the ones for whom there is an evil punishment, and in the hereafter, they will be the greatest losers.

  - Muhammad Farooq-i-Azam Malik

Those are they for whom is the worst of punishment, and in the Hereafter they will be the greatest losers.

  - Marmaduke Pickthall

But [as for thee, O believer,] verily, thou hast received this Qur'an out of the grace of One who is wise. all-knowine.⁵

  - Mohammad Asad

This stress on the spiritual illumination offered to man through divine revelation not only connects with the opening verses of this surah, but also forms a link between this passage and the following one, which calls to mind the sudden illumination of Moses, symbolized by the vision of the burning bush.

And O Muhammad, most surely you are receiving this Qur'an from the One Who is wise and All-Knowing.

  - Muhammad Farooq-i-Azam Malik

Lo! as for thee (Muhammad), thou verily receivest the Quran from the presence of One Wise, Aware.

  - Marmaduke Pickthall

LO! [While lost in the desert,⁶ ] Moses said to his family: "Behold, I perceive a fire [far away]; I may bring you from there some tiding [as to which way we are to pursue], or bring you [at least] a burning brand so that you might warm yourselves.";

  - Mohammad Asad

Cf. 20:9 ff., and particularly note [7] on verse [10] of that surah.

Relate to them the story of Musa (Moses), when he said to his family: "I have seen a fire; soon I may either bring you some information from there or a lighted torch to warm yourselves with."

  - Muhammad Farooq-i-Azam Malik

(Remember) when Moses said unto his household: Lo! I spy afar off a fire; I will bring you tidings thence, or bring to you a borrowed flame that ye may warm yourselves.

  - Marmaduke Pickthall

But when he came close to it, a call was sounded: "Blessed are all who are within [reach of] this fire, and all who are near it!⁷ And limitless in His glory is God, the Sustainer of all the worlds!"

  - Mohammad Asad

Thus Zamakhshari explains the expression hawlaha (lit., "around it"). According to some of the earliest commentators, quoted by Tabari, the "fire" (nar) is in this context synonymous with "light" (nur), namely, the illumination which God bestows on His prophets, who - one may presume-are a priori "near it" by virtue of their inborn spiritual sensitivity. Alternatively, the phrase man fi 'n-nar wa-man hawlaha may be understood as referring to God's Own light, which encompasses, and is the core of, all spiritual illumination.

When he came to it, a voice called out to him: "Blessed be He Who is in this fire and all around it! Glory be to Allah the Rabb of the Worlds!

  - Muhammad Farooq-i-Azam Malik

But when he reached it, he was called, saying: Blessed is whosoever is in the fire and whosoever is round about it! And glorified be Allah, the Lord of the Worlds!

  - Marmaduke Pickthall

[And God spoke thus:] "O Moses! Verily, I alone am God, the Almighty, the Wise!"

  - Mohammad Asad

O Musa, this is Me, Allah, the All-Mighty, the Wise.

  - Muhammad Farooq-i-Azam Malik

O Moses! Lo! it is I, Allah, the Mighty, the Wise.

  - Marmaduke Pickthall

[And then He said:] "Now throw down thy staff!"⁸ But when he saw it move rapidly, as if it were a serpent, he drew back [in terror], and did not [dare to] return.⁹ [And God spoke to him again:] "O Moses! Fear not - for, behold, no fear need the message-bearers have in My Presence,

  - Mohammad Asad

Cf. {20:17-20}.

For a tentative explanation of the symbolism underlying the miracle of the staff, see note [14] on {20:20-21}.

Throw down your staff." When he saw it moving like a snake, he turned back and fled and without even looking behind. "O Musa, do not be afraid," said Allah, "My Rasool need not be afraid in My presence,

  - Muhammad Farooq-i-Azam Malik

And throw down thy staff! But when he saw it writhing as it were a demon, he turned to flee headlong; (but it was said unto him): O Moses! Fear not! Lo! the emissaries fear not in My presence,

  - Marmaduke Pickthall