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Surah 32. As-Sajdah

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32:6
ذَٰلِكَ عَـٰلِمُ ٱلْغَيْبِ وَٱلشَّهَـٰدَةِ ٱلْعَزِيزُ ٱلرَّحِيمُ Tha lika AA a limu alghaybi wa al shshah a dati alAAazeezu a l rra h eem u
Such is He who knows all that is beyond the reach of a created being's perception, as well as all that can be witnessed by a creature's senses or mind:5 the Almighty, the Dispenser of Grace,
  - Mohammad Asad

See surah {6}, note [65].

Such is He, the Knower of all the hidden and the open, the Almighty, the Merciful.
  - Muhammad Farooq-i-Azam Malik
That is the Knower of the seen and unseen- the Almighty, Most Merciful,
  - Mustafa Khattab
Such is the Knower of the invisible and the visible, the Mighty, the Merciful,
  - Marmaduke Pickthall
Such as He the knower of all things hidden and open the Exalted (in power) the Merciful; 3635
  - Abdullah Yusuf Ali

Allah's attributes, then, may be summed up with reference to Knowledge, Power, and Mercy. Where our knowledge is partial and uncertain, His is complete and certain. Where our power often falls short of the carrying out of our will, or needs the help of Time, His is complete and conterminous with His Will. Where our mercy seems to be bounded by or opposed to justice, His is absolute and unconditioned.

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32:7
ٱلَّذِىٓ أَحْسَنَ كُلَّ شَىْءٍ خَلَقَهُۥ ۖ وَبَدَأَ خَلْقَ ٱلْإِنسَـٰنِ مِن طِينٍ Alla th ee a h sana kulla shayin khalaqahu wabadaa khalqa alins a ni min t een in
who makes most excellent everything that He creates.6 Thus, He begins the creation of man out of clay;7
  - Mohammad Asad

I.e., He fashions every detail of His creation in accordance with the functions intended for it, irrespective of whether those functions can be understood by us or are beyond the reach of our perception. In the text, the passage comprising verses {7-9} is in the past tense; but since it relates to a continuous act of creation, it signifies the present and the future as well as the past, and may, therefore, be suitably rendered in the present tense.

Cf. note [4] on 23:12 . In view of the next verse, this "beginning" of man's creation seems to allude to the basic composition of the human body as such, as well as to each individual's pre-natal existence in the separate bodies of his parents.

It is He Who has given the best form to everything that He has created. He originated the creation of man from clay;
  - Muhammad Farooq-i-Azam Malik
Who has perfected everything He created. And He originated the creation of humankind from clay.1
  - Mustafa Khattab

 Adam (ﷺ).

Who made all things good which He created, and He began the creation of man from clay;
  - Marmaduke Pickthall
He Who has made everything which He has created most Good. He began the creation of man with (nothing more than) clay 3636 3637
  - Abdullah Yusuf Ali

Allah's creation in itself is good: it is beautiful, in proper proportions, and adapted for the functions it has to perform. There is no evil or disorder in it. Such evil or disorder as creeps in is due to man's will (as far as the world of man is concerned), and spiritual Teaching is directed to train and cure that will and bring it into conformity with the Universal Order and Plan.

Man is asked to contemplate his own humble beginning. His material body (apart from life) is a piece of earth or clay, which is another term for primeval matter. Matter is therefore the first stage, but even matter was not self-created. It was created by Allah.

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32:8
ثُمَّ جَعَلَ نَسْلَهُۥ مِن سُلَـٰلَةٍ مِّن مَّآءٍ مَّهِينٍ Thumma jaAAala naslahu min sul a latin min m a in maheen in
then He causes him to be begotten8 out of the essence of a humble fluid;
  - Mohammad Asad

Lit., "He caused [i.e., as pointed out in note [6] above, "He causes"] his procreation [or "his begetting"] to be out of...", etc.

then automated the creation of his progeny by an extract of a despicable water;
  - Muhammad Farooq-i-Azam Malik
Then He made his descendants from an extract of a humble fluid,
  - Mustafa Khattab
Then He made his seed from a draught of despised fluid;
  - Marmaduke Pickthall
And made his progeny from a quintessence of the nature of a fluid despised: 3638
  - Abdullah Yusuf Ali

Then comes life and the reproduction of life. We are still looking at the purely physical aspect, but it is now a stage higher; it is an animal. Its reproduction is through the sperm or semen, which is a quintessence of every part of the body of man. Yet it issues from the same part of his body as the urine, and is therefore despicable in man's sight. It is a living cell or cells, summing up so much ancestral life-history. Cf. xxiii. 12, and n. 2872.

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32:9
ثُمَّ سَوَّىٰهُ وَنَفَخَ فِيهِ مِن رُّوحِهِۦ ۖ وَجَعَلَ لَكُمُ ٱلسَّمْعَ وَٱلْأَبْصَـٰرَ وَٱلْأَفْـِٔدَةَ ۚ قَلِيلًا مَّا تَشْكُرُونَ Thumma saww a hu wanafakha feehi min roo h ihi wajaAAala lakumu a l ssamAAa wa a lab sa ra wa a lafidata qaleelan m a tashkuroon a
and then He forms him in accordance with what he is meant to be, and breathes into him of His spirit:9 and [thus, O men,] He endows you with hearing, and sight, and feelings as well as minds:10 [yet] how seldom are you grateful!
  - Mohammad Asad

As in 15:29 and 38:72 , God's "breathing of His spirit into man" is a metaphor for the divine gift of life and consciousness, or of a "soul" (which, as pointed out in surah {4}, note [181], is one of the meanings of the term ruh). Consequently, "the soul of every human being is of the spirit of God" (Razi). Regarding the verb sawwahu - rendered by me as "He forms him in accordance with what he is meant to be" - see note [1] on 87:2 and note [5] on 91:7 .

Lit., "hearts" (af'idah), which in classical Arabic is a metonym for both "feelings" and minds"; hence my composite rendering of this term.

then He fashioned him in due proportion and breathed into him of His spirit. He gave you ears, eyes and heart; yet you are seldom thankful.
  - Muhammad Farooq-i-Azam Malik
then He fashioned them and had a spirit of His Own 'creation' breathed into them. And He gave you hearing, sight, and intellect. 'Yet' you hardly give any thanks.
  - Mustafa Khattab
Then He fashioned him and breathed into him of His spirit; and appointed for you hearing and sight and hearts. Small thanks give ye!
  - Marmaduke Pickthall
But He fashioned him in due proportion and breathed into him something of His spirit. And He gave you (the faculties of) hearing and sight and feeling (and understanding): little thanks do ye give! 3639 3640
  - Abdullah Yusuf Ali

The third stage is indicated by "fashioned him in due proportion". Cf. xv. 29. After fertilisation of ovum by the sperm, an individual life comes into existence, and it is gradually fashioned into shape, its limbs are formed; its animal life begins to function; all the beautiful adaptations come into play. The fourth stage here mentioned is that of distinctive Man, into whom Allah's spirit is breathed. Then he rises higher than animals.

As a complete man he gets the higher faculties. The five animal senses I understand to be included in the third stage. But in the fourth stage he rises higher, and is addressed in the second person, "you," instead of the third person "him". He has now the spiritual counterpart of hearing (i.e., the capacity of hearing Allah's Message) and seeing (i.e., the inner vision), and feeling the nobler heights of love and understanding the bearings of the inner life (both typified by the Heart). Yet with all these gifts, what thanks does unregenerate or corrupted man give to Allah?

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32:10
وَقَالُوٓا۟ أَءِذَا ضَلَلْنَا فِى ٱلْأَرْضِ أَءِنَّا لَفِى خَلْقٍ جَدِيدٍۭ ۚ بَلْ هُم بِلِقَآءِ رَبِّهِمْ كَـٰفِرُونَ Waq a loo ai tha d al a ln a fee alar d i ainn a lafee khalqin jadeedin bal hum biliq a i rabbihim k a firoon a
For, [many are] they [who] say, "What! After we have been [dead and] lost in the earth, shall we indeed be [restored to life] in a new act of creation?" Nay, but [by saying this] they deny the truth that they are destined to meet their Sustainer!11
  - Mohammad Asad

Sc., "and thus, by implication, they deny His existence". (Cf. notes [11] and [12] on 13:5 .)

They say: "What! Once we are lost in the earth, shall we be created afresh?" Nay! They deny the fact that they will ever meet their Rabb.
  - Muhammad Farooq-i-Azam Malik
'Still' they ask 'mockingly', 'When we are disintegrated into the earth, will we really be raised as a new creation?' In fact, they are in denial of the meeting with their Lord.
  - Mustafa Khattab
And they say: When we are lost in the earth, how can we then be recreated? Nay but they are disbelievers in the meeting with their Lord.
  - Marmaduke Pickthall
And they say: "What! when we lie hidden and lost in the earth shall we indeed be in a creation renewed?" Nay they deny the meeting with their Lord! 3641
  - Abdullah Yusuf Ali

Cf. xiii. 5. It has been the cry of Materialists and Sceptics through the ages not only to bound their horizon with this brief life, but to deny dogmatically that there can be a future life. Though this is against the professed principles of Sceptics, in practice they take up that attitude. Here "they" refers to those "who give little thanks" to Allah, mentioned in the last verse. The argument used against them is: if Allah can produce such a wonderful creation the first time, why can He not make it again? That points to the possibility: our own general inner hope and expectation of a future life, coupled with Faith in Allah's work, is the ground of our certainty.

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32:11
قُلْ يَتَوَفَّىٰكُم مَّلَكُ ٱلْمَوْتِ ٱلَّذِى وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ Qul yatawaff a kum malaku almawti alla th ee wukkila bikum thumma il a rabbikum turjaAAoon a
Say: "[One day,] the angel of death who has been given charge of you will gather you, and then unto your Sustainer you will be brought back."
  - Mohammad Asad
Say: "The angel of death (Izra'il) is assigned for you will carry off your souls and bring you back to your Rabb."
  - Muhammad Farooq-i-Azam Malik
Say, 'O Prophet,' 'Your soul will be taken by the Angel of Death, who is in charge of you. Then to your Lord you will 'all' be returned.'
  - Mustafa Khattab
Say: The angel of death, who hath charge concerning you, will gather you, and afterward unto your Lord ye will be returned.
  - Marmaduke Pickthall
Say: "The Angel of Death put in charge of you will (duly) take your souls: then shall ye be brought back to your Lord." 3642
  - Abdullah Yusuf Ali

If death is certain, as it is, and this life by itself in no way satisfies our instincts and expectations, we may be sure that the agency which separates our soul from our body will bring us into the new world. If we believe in a soul at all-the very foundation of Religion-we must believe in a Future, without which the soul has no meaning.

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32:12
وَلَوْ تَرَىٰٓ إِذِ ٱلْمُجْرِمُونَ نَاكِسُوا۟ رُءُوسِهِمْ عِندَ رَبِّهِمْ رَبَّنَآ أَبْصَرْنَا وَسَمِعْنَا فَٱرْجِعْنَا نَعْمَلْ صَـٰلِحًا إِنَّا مُوقِنُونَ Walaw tar a i th i almujrimoona n a kisoo ruoosihim AAinda rabbihim rabban a ab s arn a wasamiAAn a faarjiAAn a naAAmal sa li h an inn a mooqinoon a
If thou couldst but see [how it will be on Judgment Day], when those who are lost in sin will hang their heads before their Sustainer, [saying:] "O our Sustainer! [Now] we have seen, and we have heard! Return us, then, [to our earthly life] that we may do good deeds: for [now], behold, we are certain [of the truth]!"
  - Mohammad Asad
If only you could visualize when the criminals will hang their heads before their Rabb saying: "Our Rabb! We have seen and we have heard; please send us back to the world and we will do good deeds: we are now convinced."
  - Muhammad Farooq-i-Azam Malik
If only you could see the wicked hanging their heads 'in shame' before their Lord, 'crying:' 'Our Lord! We have now seen and heard, so send us back and we will do good. We truly have sure faith 'now'!'
  - Mustafa Khattab
Couldst thou but see when the guilty hang their heads before their Lord, (and say): Our Lord! We have now seen and heard, so send us back; we will do right, now we are sure.
  - Marmaduke Pickthall
If only thou couldst see when the guilty ones will bend low their heads before their Lord (saying:) "Our Lord! We have seen and we have heard: now then send us back (to the world): we will work righteousness: for we do indeed (now) believe." 3643
  - Abdullah Yusuf Ali

In life on the new plane, there will be no room for deception or self-deception. The most hardened sinner will see the truth and the justice of the Day of Account. He will wish he could be sent back, but it will be too late. The world as we know it will have already passed away.

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32:13
وَلَوْ شِئْنَا لَـَٔاتَيْنَا كُلَّ نَفْسٍ هُدَىٰهَا وَلَـٰكِنْ حَقَّ ٱلْقَوْلُ مِنِّى لَأَمْلَأَنَّ جَهَنَّمَ مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ أَجْمَعِينَ Walaw shin a la a tayn a kulla nafsin hud a h a wal a kin h aqqa alqawlu minnee laamlaanna jahannama mina aljinnati wa al nn a si ajmaAAeen a
Yet had We so willed, We could indeed have imposed Our guidance upon every human being:12 but [We have not willed it thus-and so] that word of Mine has come true: "Most certainly will I fill hell with invisible beings as well as with humans, all together!" 13
  - Mohammad Asad

Lit., "We could indeed have given unto every human being (nafs) his guidance", i.e., forcibly: but since this would have deprived man of his ability to choose between right and wrong - and, thus, of all moral responsibility - God does not "impose" His guidance upon anyone (cf. 26:4 and the corresponding note).

See 7:18 as well as the last paragraph of 11:119 . As regards the "invisible beings" (jinn), see Appendix III.

In response to that, it will be said: "Had We so willed, We could have given every soul its guidance. But My word which I had said has been fulfilled, that I shall fill hell with jinns and men all together."
  - Muhammad Farooq-i-Azam Malik
Had We willed, We could have easily imposed guidance on every soul. But My Word will come to pass: I will surely fill up Hell with jinn and humans all together.
  - Mustafa Khattab
And if We had so willed, We could have given every soul its guidance, but the word from Me concerning evil doers took effect: that I will fill hell with the jinn and mankind together.
  - Marmaduke Pickthall
If We had so willed We could certainly have brought every soul its true guidance: but the Word from Me will come true. "I will fill Hell with Jinns and men all together." 3644 3645
  - Abdullah Yusuf Ali

Could evil have been avoided? Certainly everything is in Allah's power. If it had been His Will and Plan, He could have created a world in which there would have been no choice or will in any of His creatures. But that was not His Will and Plan. In the world as we see it, man has a certain amount of choice and free-will. That being so, He has provided Signs and means of instruction for man, in order that man's will may be straight and pure. A necessary corollary will be Punishment for the infraction of His Law. That Punishment must come to pass, for Allah's Word is true and must be fulfilled.

Cf. xi. 119. n. 1623, and vii. 18, and see last note. Jinns are the evil spirits that tempt men, and the men who will suffer punishment will be those who have succumbed to their temptations.

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32:14
فَذُوقُوا۟ بِمَا نَسِيتُمْ لِقَآءَ يَوْمِكُمْ هَـٰذَآ إِنَّا نَسِينَـٰكُمْ ۖ وَذُوقُوا۟ عَذَابَ ٱلْخُلْدِ بِمَا كُنتُمْ تَعْمَلُونَ Fa th ooqoo bim a naseetum liq a a yawmikum h atha inn a naseen a kum wa th ooqoo AAa tha ba alkhuldi bim a kuntum taAAmaloon a
[And He will say unto the sinners:] "Taste, then, [the recompense] for your having been obli-vious of the coming of this your Day [of Judgment]-for, verily, We are [now] oblivious of you: taste, then, [this] abiding suffering for all [the evil] that you were wont to do!"
  - Mohammad Asad
Now taste the reward for your forgetting the meeting of this Day - We too have forgotten you now - taste the everlasting punishment in consequence of your misdeeds."
  - Muhammad Farooq-i-Azam Malik
So taste 'the punishment' for neglecting the meeting of this Day of yours. We 'too' will certainly neglect you. And taste the torment of eternity for what you used to do!
  - Mustafa Khattab
So taste (the evil of your deeds). Forasmuch as ye forgot the meeting of this your day, lo! We forget you. Taste the doom of immortality because of what ye used to do.
  - Marmaduke Pickthall
"Taste ye then for ye forgot the meeting of this day of yours and We too will forget you taste ye the Penalty of Eternity for your (evil) deeds!" 3646
  - Abdullah Yusuf Ali

"Forgot": Cf. n. 1029 to vii. 51. "Forget" is here in the sense of "to ignore deliberately, to reject with scorn". In the sense of mistake or defect of knowledge it is inapplicable to the All-Perfect Being, for we are expressly told: "My Lord never errs, nor forgets": xx. 52.

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32:15
إِنَّمَا يُؤْمِنُ بِـَٔايَـٰتِنَا ٱلَّذِينَ إِذَا ذُكِّرُوا۟ بِهَا خَرُّوا۟ سُجَّدًا وَسَبَّحُوا۟ بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩ Innam a yuminu bi a y a tin a alla th eena i tha th ukkiroo bih a kharroo sujjadan wasabba h oo bi h amdi rabbihim wahum l a yastakbiroon a
ONLY THEY [truly] believe in Our messages who, whenever they are conveyed to them, fall down, prostrating themselves in adoration, and extol their Sustainer's limitless glory and praise; and who are never filled with false pride;
  - Mohammad Asad
Only those people believe in Our revelations, who, when they are reminded of them, prostrate themselves in adoration and celebrate the praises of their Rabb and are not puffed up with pride.
  - Muhammad Farooq-i-Azam Malik
The only 'true' believers in Our revelation are those who- when it is recited to them- fall into prostration and glorify the praises of their Lord and are not too proud.
  - Mustafa Khattab
Only those believe in Our revelations who, when they are reminded of them, fall down prostrate and hymn the praise of their Lord, and they are not scornful,
  - Marmaduke Pickthall
Only those believe in Our Signs who when they are recited to them fall down in adoration and celebrate the praises of their Lord nor are they (ever) puffed up with pride. 3647
  - Abdullah Yusuf Ali

"In adoration": Sujjadan, or in a posture of prostration, expressive of deep humility and faith. This is the keyword of the Sura, which bears the title of Sajda. All the Signs of Allah lead our thoughts upwards towards Him, and when they are expounded, our attitude should be one of humble gratitude to Allah. At this passage it is usual to make a prostration.

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32:16
تَتَجَافَىٰ جُنُوبُهُمْ عَنِ ٱلْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَـٰهُمْ يُنفِقُونَ Tataj a f a junoobuhum AAani alma da jiAAi yadAAoona rabbahum khawfan wa t amaAAan wamimm a razaqn a hum yunfiqoon a
[and] who are im-pelled to rise14 from their beds [at night] to call out to their Sustainer in fear and hope; and who spend on others out of what We provide for them as sus-tenance.
  - Mohammad Asad

Lit., "whose sides [i.e., bodies] restlessly rise".

Who forsake their beds and invoke their Rabb with fear and hope; and they spend in charity out of the sustenance which We have given them.
  - Muhammad Farooq-i-Azam Malik
They abandon their beds, invoking their Lord with hope and fear, and donate from what We have provided for them.
  - Mustafa Khattab
Who forsake their beds to cry unto their Lord in fear and hope, and spend of what we have bestowed on them.
  - Marmaduke Pickthall
Their limbs do forsake their beds of sleep the while they call on their Lord in Fear and Hope: and they spend (in charity) out of the sustenance which We have bestowed on them. 3648 3649
  - Abdullah Yusuf Ali

Men and women "breathless with adoration" shun soft, comfortable beds, and luxurious sleep. Their limbs are better exercised in offices of devotion and prayer, especially by night. Commentators specially refer this to Prayers called Tahajjud, which are offered after midnight in the small hours of the morning.

In Fear and Hope: in spiritual fear lest their dedication to Allah should not be sufficiently worthy to be accepted, and a spiritual longing or hope that their shortcomings will be overlooked by the Mercy of Allah. And their adoration is not shown only in Prayer, but also in practical Service and Charity, out of whatever gifts they may have received from Allah.

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32:17
فَلَا تَعْلَمُ نَفْسٌ مَّآ أُخْفِىَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَآءًۢ بِمَا كَانُوا۟ يَعْمَلُونَ Fal a taAAlamu nafsun m a okhfiya lahum min qurrati aAAyunin jaz a an bim a k a noo yaAAmaloon a
And [as for all such believers,] no human being can imagine what blissful delights, as yet hidden, await them [in the life to come]15 as a reward for all that they did.
  - Mohammad Asad

Lit., "what is kept hidden for them [by way] of a joy of the eyes", i.e., of blissful delights, irrespective of whether seen, heard or felt. The expression "what is kept hidden for them" clearly alludes to the unknowable - and, therefore, only allegorically describable - quality of life in the hereafter. The impossibility of man's really "imagining" paradise has been summed up by the Prophet in the well-authenticated hadith: "God says: 'I have readied for My righteous servants what no eye has ever seen, and no ear has ever heard, and no heart of man has ever conceived'" (Bukhari and Muslim, on the authority of Abu Hurayrah; also Tirmidhi). This hadith has always been regarded by the Companions as the Prophet's own comment on the above verse (cf. Fath al-Bari VIII, 418 f.).

No one knows what delights of the eye have been kept hidden for them as a reward for their good deeds.
  - Muhammad Farooq-i-Azam Malik
No soul can imagine what delights are kept in store for them as a reward for what they used to do.
  - Mustafa Khattab
No soul knoweth what is kept hid for them of joy, as a reward for what they used to do.
  - Marmaduke Pickthall
Now no person knows what delights of the eye are kept hidden (in reserve) for them as a reward for their (good) Deeds. 3650
  - Abdullah Yusuf Ali

Delights of the eye: an idiom for that which pleases most and gives most satisfaction. In our present state we can scarcely imagine the real Bliss that will come to us in the Future.

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32:18
أَفَمَن كَانَ مُؤْمِنًا كَمَن كَانَ فَاسِقًا ۚ لَّا يَسْتَوُۥنَ Afaman k a na muminan kaman k a na f a siqan l a yastawoon a
Is, then, he who [in his earthly life] was a believer to be compared with one who was in-iquitous? [Nay,] these two are not equal!
  - Mohammad Asad
Can he who is a believer be like the one who is a transgressor? Of course, they are not alike.
  - Muhammad Farooq-i-Azam Malik
Is the one who is a believer equal 'before Allah' to the one who is rebellious? They are not equal!
  - Mustafa Khattab
Is he who is a believer like unto him who is an evil liver? They are not alike.
  - Marmaduke Pickthall
Is then the man who believes no better than the man who is rebellious and wicked? No equal are they. 3651
  - Abdullah Yusuf Ali

The Future of the two classes-the Blessed and the Wicked-is described in verses 19-22.

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32:19
أَمَّا ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ فَلَهُمْ جَنَّـٰتُ ٱلْمَأْوَىٰ نُزُلًۢا بِمَا كَانُوا۟ يَعْمَلُونَ Amm a alla th eena a manoo waAAamiloo a l ssa li ha ti falahum jann a tu almaw a nuzulan bim a k a noo yaAAmaloon a
As for those who attain to faith and do right-eous deeds - gardens of rest await them, as a wel-come [from God], in result of what they did;
  - Mohammad Asad
As for those who believe and do good deeds, they shall be awarded the gardens of paradise as a reward of their labors.
  - Muhammad Farooq-i-Azam Malik
As for those who believe and do good, they will have the Gardens of 'Eternal' Residence- as an accommodation for what they used to do.
  - Mustafa Khattab
But as for those who believe and do good works, for them are the Gardens of Retreat, a welcome (in reward) for what they used to do.
  - Marmaduke Pickthall
For those who believe and do righteous deeds are Gardens as hospitable homes for their (good) deeds. 3652
  - Abdullah Yusuf Ali

A home brings before our minds a picture of peace and happiness. When to it are added honour and hospitality, it adds further to the idea of happiness.

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32:20
وَأَمَّا ٱلَّذِينَ فَسَقُوا۟ فَمَأْوَىٰهُمُ ٱلنَّارُ ۖ كُلَّمَآ أَرَادُوٓا۟ أَن يَخْرُجُوا۟ مِنْهَآ أُعِيدُوا۟ فِيهَا وَقِيلَ لَهُمْ ذُوقُوا۟ عَذَابَ ٱلنَّارِ ٱلَّذِى كُنتُم بِهِۦ تُكَذِّبُونَ Waamm a alla th eena fasaqoo famaw a humu a l nn a ru kullam a ar a doo an yakhrujoo minh a oAAeedoo feeh a waqeela lahum th ooqoo AAa tha ba a l nn a ri alla th ee kuntum bihi tuka thth iboon a
but as for those who are lost in iniquity - their goal is the fire: as oft as they will try to come out of it, they will be thrown back into it; and they will be told, "Taste [now] this suffering through fire which you were wont to call a lie!"
  - Mohammad Asad
But those who transgress shall be cast into the fire. Whenever they try to escape from it, they shall be pushed back into it, and it will be said to them: "Taste the punishment of the fire which you used to deny."
  - Muhammad Farooq-i-Azam Malik
But as for those who are rebellious, the Fire will be their home. Whenever they try to escape from it, they will be forced back into it, and will be told, 'Taste the Fire's torment, which you used to deny.'
  - Mustafa Khattab
And as for those who do evil, their retreat is the Fire. Whenever they desire to issue forth from thence, they are brought hack thither. Unto them it is said: Taste the torment of the Fire which ye used to deny.
  - Marmaduke Pickthall
As to those who are rebellious and wicked their abode will be the Fire: every time they wish to get away therefrom they will be forced thereinto and it will be said to them: "taste ye the Penalty of the Fire the which ye were wont to reject as false. 3653
  - Abdullah Yusuf Ali

Cf. xxii. 22. Just as the gardens is the type of Bliss, so is the Fire the type of Penalty and suffering. There will be no getting away from it. What will be the thoughts of those who had earned it? "We used to reject the idea of the Consequences as a mere chimera: and now we find it to be true!" What will be their feelings then? How will they like it!

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32:21
وَلَنُذِيقَنَّهُم مِّنَ ٱلْعَذَابِ ٱلْأَدْنَىٰ دُونَ ٱلْعَذَابِ ٱلْأَكْبَرِ لَعَلَّهُمْ يَرْجِعُونَ Walanu th eeqannahum mina alAAa tha bi aladn a doona alAAa tha bi alakbari laAAallahum yarjiAAoon a
However, ere [We condemn them to] that supreme suffering, We shall most certainly let the taste of a suffering closer at hand,16 so that they might [repent and] mend their ways.17
  - Mohammad Asad

Lit., "nearer", i.e., in this world: for an explanation, see note [27] on 52:47 .

Lit., "so that they might return [to righteousness]".

We shall certainly make them taste the lighter torment in this life before the greater punishment of the hereafter, so that they may return to the Right Way.
  - Muhammad Farooq-i-Azam Malik
We will certainly make them taste some of the minor torment 'in this life' before the major torment 'of the Hereafter', so perhaps they will return 'to the Right Path'.
  - Mustafa Khattab
And verily We make them taste the lower punishment before the greater, that haply they may return.
  - Marmaduke Pickthall
And indeed We will make them taste of the Penalty of this (life) prior to the supreme Penalty in order that they may (repent and) return. 3654
  - Abdullah Yusuf Ali

The final Penalty is to come in the Hereafter. There is no doubt about it. But before it comes, a minor Penalty comes in this very life. It may be in some kind of misfortune, or it may be in the pangs of a tortured conscience or secret sorrow. But this minor Penalty may be really a mercy, as it gives them a chance of repentance and amendment.

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32:22
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَـٰتِ رَبِّهِۦ ثُمَّ أَعْرَضَ عَنْهَآ ۚ إِنَّا مِنَ ٱلْمُجْرِمِينَ مُنتَقِمُونَ Waman a th lamu mimman th ukkira bi a y a ti rabbihi thumma aAAra d a AAanh a inn a mina almujrimeena muntaqimoon a
And who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them? Verily, We shall inflict Our retribution on those who are [thus] lost in sin!
  - Mohammad Asad
Who could be more unjust than the one who is reminded of the revelations of his Rabb and he turns away from them? Surely We shall take vengeance on such criminals.
  - Muhammad Farooq-i-Azam Malik
And who does more wrong than the one who is reminded of Allah's revelations then turns away from them? We will surely inflict punishment upon the wicked.
  - Mustafa Khattab
And who doth greater wrong than he who is reminded of the revelations of his Lord, then turneth from them. Lo! We shall requite the guilty.
  - Marmaduke Pickthall
And who does more wrong than one to whom are recited the Signs of his Lord and who then turns away therefrom? Verily from those who transgress We shall exact (Due) Retribution. 3655
  - Abdullah Yusuf Ali

The worst and most hardened sinner is the man to whom Allah's Signs are actually brought home and who yet prefers Evil and turns away from the Light of Allah. The Signs may be in the words and guidance of a great Teacher or in some minor sorrow or warning, which he disregards with contumely. Or it may be in a catastrophic blow to his conscience, which should open his eyes, but from which he deliberately refuses to profit. The penalty-the Nemesis-must necessarily come eventually.

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32:23
وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَـٰبَ فَلَا تَكُن فِى مِرْيَةٍ مِّن لِّقَآئِهِۦ ۖ وَجَعَلْنَـٰهُ هُدًى لِّبَنِىٓ إِسْرَٰٓءِيلَ Walaqad a tayn a moos a alkit a ba fal a takun fee miryatin min liq a ihi wajaAAaln a hu hudan libanee isr a eel a
AND, INDEED, [O Muhammad,] We did vouchsafe revelation unto Moses [as well]: so be not in doubt of [thy] having met with the same [truth in the revelation vouchsafed to thee].18 And [just as] We caused that [earlier revelation] to be a guidance for the children of Israel,
  - Mohammad Asad

With this passage the discourse returns to the theme enunciated at the beginning of this surah - namely, the divine origin of the revelation granted to Muhammad, which, as the present passage points out, proceeds from the same source as that granted to Moses (the last of the great apostles of God accepted as such by all the three monotheistic religions, Judaism, Christianity and Islam). Furthermore, the identity of the fundamental truths in all divine revelations, stressed in the above verse, implies an identity of the moral demands made of the followers of those revelations irrespective of period, race or social environment.

We gave the Book to Musa - so be not in doubt for receiving this Book which meets the same criteria - and We made it a guide for the Children of Israel.
  - Muhammad Farooq-i-Azam Malik
Indeed, We gave the Scripture to Moses- so let there be no doubt 'O Prophet' that you 'too' are receiving revelations- 1and We made it a guide for the Children of Israel.
  - Mustafa Khattab

 Other possible translations: 1. “Do not be in doubt that Moses received it.” 2. “Do not be in doubt of your meeting with Moses.”

We verily gave Moses the Scripture; so be not ye in doubt of his receiving it; and We appointed it a guidance for the Children of Israel.
  - Marmaduke Pickthall
We did indeed aforetime give the Book to Moses: be not then in doubt of its reaching (thee): and We made it a guide to the Children of Israel. 3656 3657
  - Abdullah Yusuf Ali

"The Book" is not here coextensive with Revelation. Moses had, revealed to him, a Law, a shari'at, which was to guide his people in all the practical affairs of their life. Jesus, after him, was also inspired by Allah: but his Injil or Gospel contained only general principles and not a Code or shari'at. The holy Prophet was the next one to have a shari'at or "Book" in that sense: for the Qur-an contains both a Code and general principles. This Sura is a Makkan Sura. The Code came later in Madinah. But he is given the assurance that he will also have a Code, to supersede the earlier Law, and complete the Revelation of Allah.

"Its reaching (thee)" : liqa-i-hi. Commentators differ as to the construction of the pronoun hi, which may be translated either "its" or "his". I construe it to refer to "the Book", as that gives the most natural meaning, as explained in the last note.

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32:24
وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُوا۟ ۖ وَكَانُوا۟ بِـَٔايَـٰتِنَا يُوقِنُونَ WajaAAaln a minhum aimmatan yahdoona biamrin a lamm a s abaroo wak a noo bi a y a tin a yooqinoon a
and [as] We raised among them leaders who, so long as they bore themselves with patience and had sure faith in Our messages, guided [their people] in accordance with Our behest19 - [so, too, shall it be with the divine writ revealed unto thee, O Muhammad.]20
  - Mohammad Asad

I.e., in accordance with the divine ordinances enunciated in and for their time in the Torah: an allusion to the decline of faith, frequently mentioned in the Qur'an, among the children of Israel of later times, and the tendency among many of their leaders and learned men to corrupt the text of the Torah and, thus, to "overlay the truth with falsehood" (see, e.g., 2:42 , {75}, {79}, and the corresponding notes).

This interpolation reflects Zamakhshari's commentary on the above passage, to the effect that the Qur'an is destined to provide guidance and light so long as the community's religious leaders are patient in adversity and steadfast in their faith: an interpretation which implies that the Qur'an will cease to be of benefit to people who have lost their moral virtues and their faith.

When they showed patience, We appointed from among them leaders giving guidance under Our command so long as they continued to have faith in Our revelations.
  - Muhammad Farooq-i-Azam Malik
We raised from among them leaders,1 guiding by Our command, when they patiently endured and firmly believed in Our signs.
  - Mustafa Khattab

 i.e., prophets.

And when they became steadfast and believed firmly in Our revelations, We appointed from among them leaders who guided by Our command.
  - Marmaduke Pickthall
And We appointed from among them Leaders giving guidance under Our command so long as they persevered with patience and continued to have faith in Our Signs. 3658
  - Abdullah Yusuf Ali

The series of Judges, Prophets, and Kings in Israel continued to give good guidance, in accordance with Allah's Law, as long as the people continued in Faith and Constancy (persevering patience). When that condition ceased, Allah's grace was withdrawn, and the people broke up into wrangling sects and practically suffered national annihilation.

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32:25
إِنَّ رَبَّكَ هُوَ يَفْصِلُ بَيْنَهُمْ يَوْمَ ٱلْقِيَـٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ Inna rabbaka huwa yaf s ilu baynahum yawma alqiy a mati feem a k a noo feehi yakhtalifoon a
VERILY. it is God alone who will decide between men21 on Resurrection Day with regard to all on which they were wont to differ.22
  - Mohammad Asad

Lit., "between them".

See surah {2}, note [94]; also {22:67-69}. In the present instance, this difference of opinion relates to belief in resurrection, on the one hand, and its denial, on the other.

Surely your Rabb will decide between them, on the Day of Resurrection, concerning those matters wherein they differ among themselves.
  - Muhammad Farooq-i-Azam Malik
Indeed, your Lord will decide between them on the Day of Judgment regarding their differences.
  - Mustafa Khattab
Lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
  - Marmaduke Pickthall
Verily thy Lord will judge between them on the Day of Judgement in the matters wherein they differ (among themselves). 3659
  - Abdullah Yusuf Ali

These wrangles and disputes among them will continue until the Day of Judgment, but meantime a new Ummat (that of Islam) will arise and take its place, with a universal and unified Message for mankind.

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