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 the verses of the Quran; the clear Book.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Ta Sin. These are verses of the Qur'an a Book that makes (things) clear; ³²⁴⁰

  - Abdullah Yusuf Ali

See n. 3137 to xxvi. 1.

a guidance and a glad tiding to the believers

  - Mohammad Asad

a guide and good news for the believers,

  - Muhammad Farooq-i-Azam Malik

'It is' a guide and good news for the believers:

  - Mustafa Khattab

A guidance and good tidings for believers

  - Marmaduke Pickthall

A Guide; and Glad Tidings for the Believers ³²⁴¹

  - Abdullah Yusuf Ali

Revelation is here presented in three aspects: (1) it explains things, the attributes of Allah, our own position, and the world around; (2) it directs us to right conduct and keeps us from evil; and (3) to those who have Faith and accept its guidance, it gives the good news of forgiveness, purification, and the achievement of salvation.

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

'those' who establish prayer, pay alms-tax, and have sure faith in the Hereafter.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Those who establish regular prayers and give in regular charity and also have (full) assurance of the Hereafter.

  - Abdullah Yusuf Ali

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

As for those who do not believe in the Hereafter, We have certainly made their 'evil' deeds appealing to them, so they wander blindly.

  - Mustafa Khattab

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

As to those who believe not in the Hereafter We have made their deeds pleasing in their eyes; and so they wander about in distraction. ³²⁴²

  - Abdullah Yusuf Ali

Those who reject Allah and follow Evil have a good conceit of themselves. Their deeds are pleasing to no one else. As they have rejected Allah's guidance, they are allowed to hug their own self-conceit, and given further respite for repentance. But they follow their own whims and wander about in distraction, as they have no standards such as guide the godly.

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

It is they who will suffer a dreadful torment, and in the Hereafter they will 'truly' be the greatest losers.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

Such are they for whom a grievous Penalty is (waiting): and in the Hereafter theirs will be the greatest loss. ³²⁴³

  - Abdullah Yusuf Ali

The account will then be made up, and they will be found to be terribly in loss. They will be the worst in loss, for all their self-complacency.

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

And indeed, you 'O Prophet' are receiving the Quran from the One 'Who is' All-Wise, All-Knowing.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

As to thee the Qur'an is bestowed upon thee from the presence of One Who is Wise and All-Knowing.

  - Abdullah Yusuf Ali

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 to his family, 'I have spotted a fire. I will either bring you some directions¹ from there, or a burning torch so you may warm yourselves.'

  - Mustafa Khattab

 lit., information. Moses and his family lost their way in the dark while they were travelling from Midian to Egypt.

(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

Behold! Moses said to his family: "I perceive a fire; soon will I bring you from there some information or I will bring you a burning brand to light our fuel that ye may warm yourselves." ³²⁴⁴

  - Abdullah Yusuf Ali

Cf. xx. 9-24. Both there and here there is a reference to the dawn of Revelation in the heart of Moses. The points there emphasised will be found in the notes to that passage. Here the emphasis is on the wonderful nature of the Fire and the wonderful way in which Moses was transformed at the touch of the Light. He was travelling in the Sinai desert with his family. Seeking ordinary light, he came upon a Light which took him to the highest signs of Allah. No doubt all his inner history had prepared him for his great destiny. It is the inner history that matters, and not the place or position of a man in the eyes of his ordinary fellows.

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 came to it, he was called 'by Allah', 'Blessed is the one at the fire, and whoever is around it!¹ Glory be to Allah, the Lord of all worlds.

  - Mustafa Khattab

 This refers to the angels who were present around the light.

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

But when he came to the (Fire) a voice was heard: "Blessed are those in the Fire and those around: and Glory to Allah the Lord of the Worlds! ³²⁴⁵

  - Abdullah Yusuf Ali

Those: in the original the pronoun is in the singular, "man", which is often used with a plural meaning.

[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! It is truly I. I am Allah- the Almighty, All-Wise.

  - Mustafa Khattab

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

  - Marmaduke Pickthall

"O Moses! verily I am Allah the Exalted in Might the Wise!...

  - Abdullah Yusuf Ali

[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

Now, throw down your staff!' But when he saw it slithering like a snake, he ran away without looking back. 'Allah reassured him,' 'O Moses! Do not be afraid! Messengers should have no fear in My presence.

  - Mustafa Khattab

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

"Now do thou throw thy rod!" But when he saw it moving (of its own accord) as if it had been a snake he turned back in retreat and retraced not his steps: "O Moses" (it was said) "fear not: truly in My presence those called as apostles have no fear ^{3246 3247}

  - Abdullah Yusuf Ali

Moses was now transported into an entirely new world. What he had taken to be an ordinary fire was a gleam of the heavenly light. His own rod or staff was no longer the dead piece of wood that had hitherto supported him. It became instinct with life, a life that moved, and had the power of offence and defence in it, as all living Good must have in its fight with Evil. His own transformation is described in the next note.

In this great, new, wonderful world, that was opening out to Moses, he had to get his vision adjusted to his new surroundings, as an ordinary man has to adjust his sight before he can see in any very strong light that is new to him. The staff which had become alive as a snake frightened him: yet it was to be his own instrument of work in his new mission. All fear was to be cast out of his mind, as befitted a man chosen by Allah.