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Surah 39. Az-Zumar

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39:1
تَنزِيلُ ٱلْكِتَـٰبِ مِنَ ٱللَّهِ ٱلْعَزِيزِ ٱلْحَكِيمِ Tanzeelu alkit a bi mina All a hi alAAazeezi al h akeem i
THE BESTOWAL from on high of this divine writ issues from God, the Almighty, the Wise:
  - Mohammad Asad
The revelation of this Book (AL-Qur'an) is from Allah, the Almighty, the Wise.
  - Muhammad Farooq-i-Azam Malik
The revelation of this Book is from Allah- the Almighty, All-Wise.
  - Mustafa Khattab
The revelation of the Scripture is from Allah, the Mighty, the Wise.
  - Marmaduke Pickthall
The revelation of this Book is from Allah the Exalted in Power Full of Wisdom. 4242
  - Abdullah Yusuf Ali

In connection with Revelation two qualities of Allah are mentioned: (1) that He is All-Powerful and can carry out His Will in spite of all opposition; and (2) that He is full of knowledge and wisdom. The first answers those who question how Allah can send Revelation to man; the second explains that true wisdom consists in carrying out Allah's Will as revealed to us.

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39:2
إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ فَٱعْبُدِ ٱللَّهَ مُخْلِصًا لَّهُ ٱلدِّينَ Inn a anzaln a ilayka alkit a ba bi a l h aqqi fa o AAbudi All a ha mukhli s an lahu a l ddeen a
for, behold, it is We who have bestowed this revelation upon thee from on high, setting forth the truth: so worship Him, sincere in thy faith in Him alone!
  - Mohammad Asad
Certainly We have revealed to you the Book with the Truth: therefore worship Allah, offering Him your sincere obedience.
  - Muhammad Farooq-i-Azam Malik
Indeed, We have sent down the Book to you 'O Prophet' in truth, so worship Allah 'alone', being sincerely devoted to Him.
  - Mustafa Khattab
Lo! We have revealed the Scripture unto thee (Muhammad) with truth; so worship Allah, making religion pure for Him (only).
  - Marmaduke Pickthall
Verily it is We Who have revealed the Book to thee in Truth: so serve Allah offering Him sincere devotion.
  - Abdullah Yusuf Ali

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39:3
أَلَا لِلَّهِ ٱلدِّينُ ٱلْخَالِصُ ۚ وَٱلَّذِينَ ٱتَّخَذُوا۟ مِن دُونِهِۦٓ أَوْلِيَآءَ مَا نَعْبُدُهُمْ إِلَّا لِيُقَرِّبُونَآ إِلَى ٱللَّهِ زُلْفَىٰٓ إِنَّ ٱللَّهَ يَحْكُمُ بَيْنَهُمْ فِى مَا هُمْ فِيهِ يَخْتَلِفُونَ ۗ إِنَّ ٱللَّهَ لَا يَهْدِى مَنْ هُوَ كَـٰذِبٌ كَفَّارٌ Al a lill a hi a l ddeenu alkh a li s u wa a lla th eena ittakha th oo min doonihi awliy a a m a naAAbuduhum ill a liyuqarriboon a il a All a hi zulf a inna All a ha ya h kumu baynahum fee m a hum feehi yakhtalifoona inna All a ha l a yahdee man huwa k ath ibun kaff a r un
Is it not to God alone that all sincere faith is due? And yet, they who take for their protectors aught beside Him [are wont to say], "We worship them for no other reason than that they bring us nearer to God."1 Behold, God will judge between them2 [on Resurrection Day] with regard to all wherein they differ [from the truth]: for, verily, God does not grace with His guidance anyone who is bent on lying [to himself3 and is] stubbornly ingrate!
  - Mohammad Asad

This relates not only to the worship of saints, angels and "deified" persons as such, but also to that of their symbolic representations (statues, pictures, relics, etc.) and, in the case of defunct human personalities, of their real or reputed tombs. Since all such practices are based on the worshipper's hope of "mediation" between himself and God, they obviously conflict with the concept of His omniscience and justice, and are, therefore - notwithstanding their widespread occurrence - utterly rejected by the Qur'an.

I.e., between those worshippers and the spiritual leaders who have led them astray (cf. {34:31-33})

Cf. {6:22-24} and the corresponding notes.

Beware! Sincere true obedience is due to Allah Alone! As for those who take other guardians (worship the saints) besides Him and justify their conduct, saying: "We worship them only that they may bring us nearer to Allah." Surely Allah will judge between them concerning all that in which they differ. Allah does not guide him who is a liar and a disbeliever.
  - Muhammad Farooq-i-Azam Malik
Indeed, sincere devotion is due 'only' to Allah. As for those who take other lords besides Him, 'saying,' 'We worship them only so they may bring us closer to Allah,' surely Allah will judge between all1 regarding what they differed about. Allah certainly does not guide whoever persists in lying and disbelief.
  - Mustafa Khattab

 Those who are devoted to Allah alone and those who associate other gods with Him.

Surely Pure religion is for Allah only. And those who choose protecting friends beside Him (say): We worship them only that they may bring us near unto Allah. Lo! Allah will judge between them concerning that wherein they differ. Lo! Allah guideth not him who is a liar, an ingrate.
  - Marmaduke Pickthall
Is it not to Allah that sincere devotion is due? But those who take for protectors other than Allah (say): "We only serve them in order that they may bring us nearer to Allah." Truly Allah will judge between them in that wherein they differ. But Allah guides not such as are false and ungrateful. 4243 4244 4245
  - Abdullah Yusuf Ali

In the many Signs in Creation as described below, there yet is a clear indication of the unity of Plan, pointing to the Unity of the Creator. Worship or service is due to none but Him. And He wants exclusive and sincere devotion.

Worshippers of Idols or of deities other than Allah, e.g., saints or perhaps Wealth and Power, Science or Selfish Desire, may pretend that these are symbols that may get them nearer to their self-development, nearer to the goal of their life, nearer to Allah, but they are altogether on the wrong track.

This departure of theirs from true worship, this divergence from the right way, produces endless disputations and sects. Allah will judge between them. But if they are determined to go after falsehoods and forget the gratitude and service which they owe to Allah, and Allah alone, they are putting themselves on a Path where they will get no guidance. They are cutting themselves off from revealed Truth.

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39:4
لَّوْ أَرَادَ ٱللَّهُ أَن يَتَّخِذَ وَلَدًا لَّٱصْطَفَىٰ مِمَّا يَخْلُقُ مَا يَشَآءُ ۚ سُبْحَـٰنَهُۥ ۖ هُوَ ٱللَّهُ ٱلْوَٰحِدُ ٱلْقَهَّارُ Law ar a da All a hu an yattakhi th a waladan la i st af a mimm a yakhluqu m a yash a o sub ha nahu huwa All a hu alw ah idu alqahh a r u
Had God willed to take unto Himself a son, He could have chosen anyone that He wanted out of whatever He has created - [butl limitless is He in His glory!4 He is the One God, the One who holds absolute sway over all that exists!
  - Mohammad Asad

The implication is this: Since God is almighty, He can have or do anything that He wills; and so, if He wanted, He could "take unto Himself a son" (which is an allusion to the Christian doctrine of Jesus as "the son of God"). Since, however, He is "limitless in His glory" - i.e., complete in His excellence and utterly remote from all imperfection - He is ipso facto remote from the incompleteness inherent in the need of, or desire for, progeny, which logically precludes the possibility of His having a "son". (Cf. the last sentence of 6:100 and the corresponding note [88].)

If Allah had intended to take a son, He could have chosen anyone He pleased out of His creation: Glory be to Him! (He is above such things.) He is Allah, the One, the Irresistible.
  - Muhammad Farooq-i-Azam Malik
Had it been Allah's Will to have offspring, He could have chosen whatever He willed of His creation. Glory be to Him! He is Allah- the One, the Supreme.
  - Mustafa Khattab
If Allah had willed to choose a son, he could have chosen what he would of that which He hath created. Be He glorified! He is Allah, the One, the Absolute.
  - Marmaduke Pickthall
Had Allah wished to take to Himself a son He could have chosen whom He pleased out of those whom He doth create: but Glory be to Him! (He is above such things.) He is Allah the One the Irresistible. 4246
  - Abdullah Yusuf Ali

It is blasphemy to say that Allah begot a son. If that were true, He should have had a wife (vi. 101), and His son would have been of the same kind as Himself; whereas Allah is one, with no one else like unto Him (cxii. 4). Begetting is an animal act which goes with sex. How can it be consistent with our conception of One Who is above all Creatures? If such a blasphemous thought were possible, as that Allah wanted some one else to help Him, He could have chosen the best of His creatures instead of lowering Himself to an animal act. But glory to Allah! He is above such things! His Unity is the first thing that we have to learn about Him. As He is Omnipotent, He requires no creatures to help Him or bring other creatures to Him.

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39:5
خَلَقَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضَ بِٱلْحَقِّ ۖ يُكَوِّرُ ٱلَّيْلَ عَلَى ٱلنَّهَارِ وَيُكَوِّرُ ٱلنَّهَارَ عَلَى ٱلَّيْلِ ۖ وَسَخَّرَ ٱلشَّمْسَ وَٱلْقَمَرَ ۖ كُلٌّ يَجْرِى لِأَجَلٍ مُّسَمًّى ۗ أَلَا هُوَ ٱلْعَزِيزُ ٱلْغَفَّـٰرُ Khalaqa a l ssam a w a ti wa a lar d a bi a l h aqqi yukawwiru allayla AAal a a l nnah a ri wayukawwiru a l nnah a ra AAal a allayli wasakhkhara a l shshamsa wa a lqamara kullun yajree liajalin musamman al a huwa alAAazeezu alghaff a r u
He it is who has created the heavens and the earth in accordance with [an inner] truth.5 He causes the night to flow into the day, and causes the day to flow into the night; and He has made the sun and the moon subservient [to His laws], each running its course for a term set [by Him].6 Is not He the Almighty, the All-Forgiving?
  - Mohammad Asad

See note [I] I on the last but one sentence of 10:5 .

See note [5] on 13:2 .

He created the heavens and the earth to manifest the Truth. He causes the night to succeed the day and the day to overtake the night. He has subjected the sun and the moon to His law, each one following a course for an appointed term. Is not He the All-Mighty, the All-Forgiving?
  - Muhammad Farooq-i-Azam Malik
He created the heavens and the earth for a purpose. He wraps the night around the day, and wraps the day around the night. And He has subjected the sun and the moon, each orbiting for an appointed term. He is truly the Almighty, Most Forgiving.
  - Mustafa Khattab
He hath created the heavens and the earth with truth. He maketh night to succeed day, and He maketh day to succeed night, and He constraineth the sun and the moon to give service, each running on for an appointed term. Is not He the Mighty, the Forgiver?
  - Marmaduke Pickthall
He created the heavens and the earth in true (proportions): He makes the Night overlap the Day and the Day overlap the Night: He has subjected the sun and the moon (to His law) each one follows a course for a time appointed. Is not He the Exalted in Power He Who forgives again and again? 4247 4248
  - Abdullah Yusuf Ali

Cf. vi. 73, and n. 896.

His Power is equalled by His Mercy. Who can there be like unto Him?

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39:6
خَلَقَكُم مِّن نَّفْسٍ وَٰحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا وَأَنزَلَ لَكُم مِّنَ ٱلْأَنْعَـٰمِ ثَمَـٰنِيَةَ أَزْوَٰجٍ ۚ يَخْلُقُكُمْ فِى بُطُونِ أُمَّهَـٰتِكُمْ خَلْقًا مِّنۢ بَعْدِ خَلْقٍ فِى ظُلُمَـٰتٍ ثَلَـٰثٍ ۚ ذَٰلِكُمُ ٱللَّهُ رَبُّكُمْ لَهُ ٱلْمُلْكُ ۖ لَآ إِلَـٰهَ إِلَّا هُوَ ۖ فَأَنَّىٰ تُصْرَفُونَ Khalaqakum min nafsin w ah idatin thumma jaAAala minh a zawjah a waanzala lakum mina alanAA a mi tham a niyata azw a jin yakhluqukum fee bu t ooni ommah a tikum khalqan min baAAdi khalqin fee th ulum a tin thal a thin tha likumu All a hu rabbukum lahu almulku l a il a ha ill a huwa faann a tu s rafoon a
He has created you [all] out of one living entity, and out of it fashioned its mate;7 and he has bestowed upon you four kinds of cattle of either sex;8 [and] He creates you in your mothers' wombs, one act of creation after another, in threefold depths of darkness.9 Thus is God, your Sustainer: unto Him belongs all dominion: there is no deity save Him: how, then, can you lose sight of the truth?10
  - Mohammad Asad

See 4:1 and the corresponding note [1].

Lit., "eight [in] pairs", i.e., the male and the female of four kinds of cattle (sheep, goats, camels and bovine cattle). For an explanation of my rendering, see note [130] on {6:143-144}, where the same kinds of domesticated cattle are spoken of in connection with certain meaningless, superstitious taboos of pre-Islamic times, whereas here they are mentioned as "bestowed upon you" by God, and therefore lawful. Beyond this, the mention of cattle in this context is meant to remind man that it is God who provides his sustenance and that, therefore, man is utterly dependent on Him.

Lit., "by creation after creation, in three darknesses": an allusion to the successive stages of embryonic development, repeatedly spoken of in the Qur'an (cf. 22:5 and {23:12-14}), and to the darkness of the womb, the membrane enveloping the embryo, and its pre-natal blindness.

Lit., "how, then, are you turned away?" - i.e., from the truth.

He created you all from a single person, then from that person He created his mate. He also created for you eight head of cattle in pairs. He creates you in the wombs of your mothers in stages, one after another, in three layers of darkness. This is Allah, your Rabb. To Him belongs the sovereignty. There is no god but Him. How can you then turn away from Him?
  - Muhammad Farooq-i-Azam Malik
He created you 'all' from a single soul,1 then from it He made its mate.2 And He produced for you four pairs of cattle.3 He creates you in the wombs of your mothers 'in stages', one development after another, in three layers of darkness.4 That is Allah- your Lord! All authority belongs to Him. There is no god 'worthy of worship' except Him. How can you then be turned away?
  - Mustafa Khattab

 i.e., Adam (ﷺ).

 i.e., Eve.

 The four pairs (males and females), as listed in 6:143-144, are: a pair of sheep, a pair of goats, a pair of camels, and a pair of oxen.

 The three layers of darkness are: the belly, the womb, and the amniotic sac.

He created you from one being, then from that (being) He made its mate; and He hath provided for you of cattle eight kinds. He created you in the wombs of your mothers, creation after creation, in a threefold gloom. Such is Allah, your Lord. His is the Sovereignty. There is no God save Him. How then are ye turned away?
  - Marmaduke Pickthall
He created you (all) from a single person: then created of like nature his mate; and He sent down for you eight head of cattle in pairs: He makes you in the wombs of your mothers in stages one after another in three veils of darkness. Such is Allah your Lord and Cherisher: to Him belongs (all) dominion. There is no god but He: then how are ye turned away (from your true Center)? 4249 4250 4251 4252 4253
  - Abdullah Yusuf Ali

Cf. iv. 1, and n. 504.

See vi. 143-4, where four kinds of cattle are mentioned in pairs in connection with certain Arab superstitions which are there condemned. Here the, same four kinds are mentioned as representative of domesticated cattle given by Allah as useful to man. These are sheep, goats, camels, and oxen. In Arab idiom the horse is not included among "cattle". For the wisdom and goodness of Allah in granting man dominion over cattle, see xxxvi. 71-73.

See xxii. 5, where the gradual physical growth of man in several successive stages is mentioned as one of the Signs of Allah's creative Power and cherishing care.

The three veils of darkness which cover the unborn child are: the caul or membrane, the womb, and the hollow in which the womb is enclosed.

It is clear that you owe your very existence and your maintenance, growth, and preservation, to Allah; How is it that you are turned away by chance things from Him?

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39:7
إِن تَكْفُرُوا۟ فَإِنَّ ٱللَّهَ غَنِىٌّ عَنكُمْ ۖ وَلَا يَرْضَىٰ لِعِبَادِهِ ٱلْكُفْرَ ۖ وَإِن تَشْكُرُوا۟ يَرْضَهُ لَكُمْ ۗ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ ۗ ثُمَّ إِلَىٰ رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ ۚ إِنَّهُۥ عَلِيمٌۢ بِذَاتِ ٱلصُّدُورِ In takfuroo fainna All a ha ghaniyyun AAankum wal a yar da liAAib a dihi alkufra wain tashkuroo yar d ahu lakum wal a taziru w a ziratun wizra okhr a thumma il a rabbikum marjiAAukum fayunabbiokum bim a kuntum taAAmaloona innahu AAaleemun bi tha ti a l ss udoor i
If you are ingrate11 - behold, God has no need of you; none the less, He does not approve of ingratitude in His servants: whereas, if you show gratitude, He approves it in you. And no bearer of burdens shall be made to bear another's hurden.12 In time, unto your Sustainer you all must return, and then He will make you [truly] understand all that you were doing [in life]: for, verily, He has full knowledge of what is in the hearts [of men].
  - Mohammad Asad

Or: "If you deny the truth".

This statement occurs in the Qur'an five times in exactly the same formulation (apart from the above instance, in 6:164 , 17:15 , 35:18 and 53:38 - this last being the earliest in the chronology of revelation). In the present instance, it contains an allusion to (and rejection of) the Christian doctrine of "vicarious atonment" and, indirectly, to the worship of saints. etc., spoken of in verse {3} ahove and referred to in note [1]. (See also note [31] on 53:38 .)

If you disbelieve, then you should know that Allah does not need you. He does not like ingratitude from His servants. Therefore, if you are grateful He is pleased with you. On the Day of Judgement, no bearer of burdens will bear the burden of another. Ultimately, all of you have to return to your Rabb. Then He will tell you the truth of all that you did in this life. Surely He knows even the secrets of your hearts.
  - Muhammad Farooq-i-Azam Malik
If you disbelieve, then 'know that' Allah is truly not in need of you, nor does He approve of disbelief from His servants. But if you become grateful 'through faith', He will appreciate that from you. No soul burdened with sin will bear the burden of another. Then to your Lord is your return, and He will inform you of what you used to do. He certainly knows best what is 'hidden' in the heart.
  - Mustafa Khattab
If ye are thankless, yet Allah is Independent of you, though He is not pleased with thanklessness for His bondmen; and if ye are thankful He is pleased therewith for you. No laden soul will bear another's load. Then unto your Lord is your return; and He will tell you what ye used to do. Lo! He knoweth what is in the breasts (of men).
  - Marmaduke Pickthall
It ye reject (Allah) truly Allah has no need of you; but He liketh not ingratitude from His servants: if ye are grateful He is pleased with you. No bearer of burdens can bear the burden of another. In the end to your Lord is your return when He will tell you the truth of all that ye did (in this life). For He knoweth well all that is in (men's) hearts. 4254 4255
  - Abdullah Yusuf Ali

Allah is independent of all wants, and therefore man's ingratitude does not affect Allah. But Allah cares for man, and therefore man's gratitude and service earn Allah's Good Pleasure, and man's ingratitude and rebellion are displeasing to Allah.

Cf. vi. 164. The account is between you and Allah. No one else can take your burdens or carry your sins. Vicarious atonement would be unjust. You have to return to Allah in the Hereafter. You will find that He knows all that you did in this life, and its full significance. He will explain to you even better than you can understand yourself; because all your secret hidden motives, which you sometimes tried to ignore yourself, are fully known to Him.

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39:8
وَإِذَا مَسَّ ٱلْإِنسَـٰنَ ضُرٌّ دَعَا رَبَّهُۥ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُۥ نِعْمَةً مِّنْهُ نَسِىَ مَا كَانَ يَدْعُوٓا۟ إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَادًا لِّيُضِلَّ عَن سَبِيلِهِۦ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَـٰبِ ٱلنَّارِ Wai tha massa alins a na d urrun daAA a rabbahu muneeban ilayhi thumma i tha khawwalahu niAAmatan minhu nasiya m a k a na yadAAoo ilayhi min qablu wajaAAala lill a hi and a dan liyu d illa AAan sabeelihi qul tamattaAA bikufrika qaleelan innaka min a s ha bi a l nn a r i
NOW [thus it is:] when affliction befalls man, he is likely to cry out13 to his Sustainer, turning unto Him [for help]; but as soon as He has bestowed upon him a boon by His grace, he forgets Him whom he invoked before, and claims that there are other powers that could rival God14 - and thus leads [others] astray from His path. Say [unto him who sins in this way]: "Enjoy thyself for a while in this thy denial of the truth; [yet,] verily, thou art of those who are destined for the fire!
  - Mohammad Asad

Lit., "he cries out", i.e., instinctively, and as a rule.

Lit., "and gives God compeers (andad, sing. nidd)". Cf. the last sentence of 2:22 and the corresponding note [13].

When some trouble befalls man, he cries to his Rabb and turns to Him in repentance; but no sooner does He bestow on him His favor than he forgets what he has prayed for and sets up rivals to Allah, thus misleading others from His Way. Tell such people: "Enjoy your unbelief for a little while; certainly you will be of the inmates of hellfire."
  - Muhammad Farooq-i-Azam Malik
When one is touched with hardship, they cry out to their Lord, turning to Him 'alone'. But as soon as He showers them with blessings from Him, they 'totally' forget the One they had cried to earlier, and set up equals to Allah to mislead 'others' from His Way. Say, 'O Prophet,' 'Enjoy your disbelief for a little while! You will certainly be one of the inmates of the Fire.'
  - Mustafa Khattab
And then some hurt toucheth man, he crieth unto his Lord, turning unto Him (repentant). Then, when He granteth him a boon from Him he forgetteth that for which he cried unto Him before, and setteth up rivals to Allah that he may beguile (men) from His way. Say (O Muhammad, unto such an one): Take pleasure in thy disbelief a while. Lo! thou art of the owners of the Fire.
  - Marmaduke Pickthall
When some trouble toucheth man he crieth unto his Lord turning to Him in repentance: but when He bestoweth a favor upon him as from Himself (man) doth forget what he cried and prayed for before and he doth set up rivals unto Allah thus misleading others from Allah's Path. Say "Enjoy thy blasphemy for a little while: verily thou art (one) of the Companions of the Fire!" 4256 4257
  - Abdullah Yusuf Ali

Cf. x. 12. Trouble and adversity often bring a man to his bearings. But if he is not firm and constant, he forgets the lessons which life is meant to teach him. As soon as he gets a little prosperity, he forgets that it is from Allah, and attributes it to something which may only be a secondary cause, e.g., his own efforts or the Powers of Nature, or something which he has invented and made into a god, e.g., idols or fate. Allah is the Ultimate Cause of all things. To set up rivals to him in this way is not only wrong and degrading to the false worshipper himself, but misleads countless ignorant people, who may not be able to make allowances for the figures of speech or the symbolism by which subtler minds can explain away falsehoods.

Those who practise and those who teach evil and blasphemy may seem to flourish in this world. But their satisfaction will be of very short duration. They are treading all the while the Path that leads to the Fire of Perdition.

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39:9
أَمَّنْ هُوَ قَـٰنِتٌ ءَانَآءَ ٱلَّيْلِ سَاجِدًا وَقَآئِمًا يَحْذَرُ ٱلْـَٔاخِرَةَ وَيَرْجُوا۟ رَحْمَةَ رَبِّهِۦ ۗ قُلْ هَلْ يَسْتَوِى ٱلَّذِينَ يَعْلَمُونَ وَٱلَّذِينَ لَا يَعْلَمُونَ ۗ إِنَّمَا يَتَذَكَّرُ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ Amman huwa q a nitun a n a a allayli s a jidan waq a iman ya hth aru al a khirata wayarjoo ra h mata rabbihi qul hal yastawee alla th eena yaAAlamoona wa a lla th eena l a yaAAlamoona innam a yata th akkaru oloo alalb a b i
Or [dost thou deem thyself equal to] one who devoutly worships [God] throughout the night, prostrating himself or standing [in prayer], evermindful of the life to come, and hoping for his Sustainer's grace?"15 Say: "Can they who know and they who do not know be deemed equal?" [But] only they who are endowed with insight keep this in mind!
  - Mohammad Asad

Alternatively, the above verse could be rendered thus: "Is, perchance, he who worships . . hoping for his Sustainer's grace, [equal to one who denies the truth]?"

Can he who is obedient, pass the hours of night prostrating in worship or standing in adoration, fearing the hereafter and hope to earn the Mercy of his Rabb, be compared to the man who does not? Are the knowledgeable and the ignorant equal? In fact, none will take heed except the people of understanding.
  - Muhammad Farooq-i-Azam Malik
'Are they better' or those who worship 'their Lord' devoutly in the hours of the night, prostrating and standing, fearing the Hereafter and hoping for the mercy of their Lord? Say, 'O Prophet,' 'Are those who know equal to those who do not know?' None will be mindful 'of this' except people of reason.
  - Mustafa Khattab
Is he who payeth adoration in the watches of the night, prostrate and standing, bewaring of the Hereafter and hoping for the mercy of his Lord, (to be accounted equal with a disbeliever)? Say (unto them, O Muhammad): Are those who know equal with those who know not? But only men of understanding will pay heed.
  - Marmaduke Pickthall
Is one who worships devoutly during the hours of the night prostrating himself or standing (in adoration) who takes heed of the Hereafter and who places his hope in the Mercy of his Lord (like one who does not)? Say: "Are those equal those who know and those who do not know? It is those who are endued with understanding that receive admonition." 4258 4259
  - Abdullah Yusuf Ali

Cf. iii. 113-117. It is a great thing when a man gets into the attitude of humble devotion to Allah. To him the hereafter is a real thing, and he prepares for it with good works. He does not build his hopes on the vanities of this world, but on Allah's Grace and Mercy. Such a man is "endued with understanding" and receives Allah's Message with fervour and alacrity. He is not to be compared with the cynic or the unbeliever, who knows nothing of the real value of the inner life.

Cf. iii. 19.

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39:10
قُلْ يَـٰعِبَادِ ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ رَبَّكُمْ ۚ لِلَّذِينَ أَحْسَنُوا۟ فِى هَـٰذِهِ ٱلدُّنْيَا حَسَنَةٌ ۗ وَأَرْضُ ٱللَّهِ وَٰسِعَةٌ ۗ إِنَّمَا يُوَفَّى ٱلصَّـٰبِرُونَ أَجْرَهُم بِغَيْرِ حِسَابٍ Qul y a AAib a di alla th eena a manoo ittaqoo rabbakum lilla th eena a h sanoo fee h ath ihi a l dduny a h asanatun waar d u All a hi w a siAAatun innam a yuwaff a a l ssa biroona ajrahum bighayri h is a b in
Say: "[Thus speaks God:16 ] 'O you servants of Mine who have attained to faith! Be conscious of your Sustainer! Ultimate good awaits those who persevere in doing good in this world. And [remember:] wide is God's earth,17 [and,] verily, they who are patient in adversity will be given their reward in full, beyond all reckoning!'"
  - Mohammad Asad

This interpolation is justified by the fact that the possessive pronoun in the subsequent phrase "servants of Mine" obviously relates to God.

I.e., there is always a possibility of doing good and "migrating from evil unto God" - which is the permanent, spiritual connotation of the concept of hijrah implied here: see note [124] on 4:97 .

Say: "O My servants who have truly believed, fear your Rabb; those who will do good deeds in this world shall receive a good reward. If it has become difficult to follow the Right Way where you live, then migrate, you will find that Allah's earth is spacious. Those who endure with patience will be rewarded without measure."
  - Muhammad Farooq-i-Azam Malik
Say 'O Prophet, that Allah says', 'O My servants who believe! Be mindful of your Lord. Those who do good in this world will have a good reward. And Allah's earth is spacious. Only those who endure patiently will be given their reward without limit.'
  - Mustafa Khattab
Say: O My bondmen who believe! Observe your duty to your Lord. For those who do good in this world there is good, and Allah's earth is spacious. Verily the steadfast will be paid their wages without stint.
  - Marmaduke Pickthall
Say: "O ye my servants who believe! Fear your Lord: good is (the reward) for those who do good in this world. Spacious is Allah's earth! Those who patiently persevere will truly receive a reward without measure!" 4260 4261
  - Abdullah Yusuf Ali

The "fear of Allah" (Taqwa) is explained in n. 26 to ii. 2. Sec also n. 2912 to xxiii. 60. The fear of Allah is akin to love, for it means that we are afraid to displease Him.

Cf. xxix. 56 and n. 3489. We must always do right. We cannot plead that the circumstances in which we find ourselves force our hands. If our home conditions do not allow us to act according to the Faith that is in us, we must be prepared to suffer ostracism or even exile.

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39:11
قُلْ إِنِّىٓ أُمِرْتُ أَنْ أَعْبُدَ ٱللَّهَ مُخْلِصًا لَّهُ ٱلدِّينَ Qul innee omirtu an aAAbuda All a ha mukhli s an lahu a l ddeen a
Say [O Muhammad]: "Behold, I am bidden to worship God, sincere in my faith in Him alone;
  - Mohammad Asad
Say: "I am commanded to worship Allah and serve none but Him
  - Muhammad Farooq-i-Azam Malik
Say, 'I am commanded to worship Allah, being sincerely devoted to Him 'alone'.
  - Mustafa Khattab
Say (O Muhammad): Lo! I am commanded to worship Allah, making religion pure for Him (only).
  - Marmaduke Pickthall
Say: "Verily I am commanded to serve Allah with sincere devotion;
  - Abdullah Yusuf Ali

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39:12
وَأُمِرْتُ لِأَنْ أَكُونَ أَوَّلَ ٱلْمُسْلِمِينَ Waomirtu lian akoona awwala almuslimeen a
and I am bidden to be foremost among those who surrender themselves unto God."
  - Mohammad Asad
and I am commanded to be the first of those who submit to Allah in Islam."
  - Muhammad Farooq-i-Azam Malik
And I am commanded to be the first of those who submit 'to His Will'.'
  - Mustafa Khattab
And I am commanded to be the first of those who surrender (unto Him).
  - Marmaduke Pickthall
"And I am commanded to be the first of those who bow to Allah in Islam." 4262
  - Abdullah Yusuf Ali

Cf. vi. 14. "The first" need not necessarily be chronological: it may also refer to the first rank in zeal, and in readiness to suffer for the Cause.

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39:13
قُلْ إِنِّىٓ أَخَافُ إِنْ عَصَيْتُ رَبِّى عَذَابَ يَوْمٍ عَظِيمٍ Qul innee akh a fu in AAa s aytu rabbee AAa tha ba yawmin AAa th eem in
Say: "Behold, I would dread, were I to rebel against my Sustainer, the suffering [which would befall me] on that awesome Day [of Judgment]."
  - Mohammad Asad
Say: "Surely, I am afraid if I disobey my Rabb, the punishment of a mighty Day."
  - Muhammad Farooq-i-Azam Malik
Say, 'I truly fear- if I were to disobey my Lord- the torment of a tremendous Day.'
  - Mustafa Khattab
Say: Lo! if I should disobey my Lord, I fear the doom of a tremendous Day.
  - Marmaduke Pickthall
Say: "I would if I disobeyed my Lord indeed have fear of the Penalty of a Mighty Day." 4263
  - Abdullah Yusuf Ali

Cf. vi. 15. The worst penalty in a spiritual sense is the Displeasure of Allah, just as the highest achievement, the fulfilment of all desire, is the attainment of Allah's Good Pleasure: vi. 16.

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39:14
قُلِ ٱللَّهَ أَعْبُدُ مُخْلِصًا لَّهُۥ دِينِى Quli All a ha aAAbudu mukhli s an lahu deenee
Say: "God alone do I worship, sincere in my faith in Him alone
  - Mohammad Asad
Say: "Allah Alone I worship, and Him Alone I serve.
  - Muhammad Farooq-i-Azam Malik
Say, 'It is 'only' Allah that I worship, being sincere in my devotion to Him.
  - Mustafa Khattab
Say: Allah I worship, making my religion pure for Him (only).
  - Marmaduke Pickthall
Say: "It is Allah I serve with my sincere (and exclusive) devotion:
  - Abdullah Yusuf Ali

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39:15
فَٱعْبُدُوا۟ مَا شِئْتُم مِّن دُونِهِۦ ۗ قُلْ إِنَّ ٱلْخَـٰسِرِينَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُمْ وَأَهْلِيهِمْ يَوْمَ ٱلْقِيَـٰمَةِ ۗ أَلَا ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ Fa o AAbudoo m a shitum min doonihi qul inna alkh a sireena alla th eena khasiroo anfusahum waahleehim yawma alqiy a mati al a tha lika huwa alkhusr a nu almubeen u
and [it is up to you, O sinners, to] worship whatever you please instead of Him!" Say: "Behold, the [true] losers will be they who shall have lost their own selves and their kith and kin on Resurrection Day:18 for is not this, this, the [most] obvious loss?
  - Mohammad Asad

Implying that on Resurrection Day they will be irretrievably separated from all whom they had loved, and all who had been close to them in this world. The "loss of one's own self" signifies, I think, the destruction of one's true identity and uniqueness as a human being, which is described in the next clause as "the most obvious loss" that man may be made to suffer in the life to come.

As for yourselves, I have conveyed to you the Truth and if you do not believe, then worship what you want besides Him." Say: "The real losers are those who will lose their souls as well their families on the Day of Resurrection. Ah! That will indeed be an open Loss."
  - Muhammad Farooq-i-Azam Malik
Worship then whatever 'gods' you want instead of Him.' Say, 'The 'true' losers are those who will lose themselves and their families on Judgment Day. That is indeed the clearest loss.'
  - Mustafa Khattab
Then worship what ye will beside Him. Say: The losers will be those who lose themselves and their housefolk on the Day of Resurrection. Ah, that will be the manifest loss!
  - Marmaduke Pickthall
"Serve ye what ye will besides Him." Say: "Truly those in loss are those who lose their own souls and their People on the Day of Judgement: Ah! that is indeed the (real and) evident Loss!" 4264 4265
  - Abdullah Yusuf Ali

This is not a command or permission but a reproach and warning. The address of the Prophet of Allah may be paraphrased thus: 'Whatever happens I will follow the command of Allah. He has revealed Himself, and I know that He is One, supreme over all creatures. Him alone will I serve. Is there any so ignorant as to seek anyone else? Let him do so and see the result. The loss will be his own. For he falls from Grace into Evil.'

The cult of Evil results in the destruction of all that is best and most valuable in us, as well as poisons all the affections which link us to our families, friends, and people, in the Final Adjustment, which we call the Day of Judgment.

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39:16
لَهُم مِّن فَوْقِهِمْ ظُلَلٌ مِّنَ ٱلنَّارِ وَمِن تَحْتِهِمْ ظُلَلٌ ۚ ذَٰلِكَ يُخَوِّفُ ٱللَّهُ بِهِۦ عِبَادَهُۥ ۚ يَـٰعِبَادِ فَٱتَّقُونِ Lahum min fawqihim th ulalun mina a l nn a ri wamin ta h tihim th ulalun tha lika yukhawwifu All a hu bihi AAib a dahu y a AAib a di fa i ttaqoon i
Clouds of fire will they have above them, and [similar] clouds beneath them...." In this way does God imbue His servants with fear.19 O you servants of Mine! Be, then, conscious of Me
  - Mohammad Asad

As in many other instances, the Qur'an alludes in this phrase to the allegorical nature as well as to the real purpose of all descriptions of the suffering which awaits the sinners in the hereafter; cf. {74:35-36}- "that [hell-fire] is indeed one of the great [forewarnings]: a warning to mortal man".

There shall be layers of fire above them and layers of fire beneath them. Such is the doom about which Allah wants His servants to fear, and says: "O My servants, avoid My wrath."
  - Muhammad Farooq-i-Azam Malik
They will have layers of fire above and below them. That is what Allah warns His servants with. So fear Me, O My servants!
  - Mustafa Khattab
They have an awning of fire above them and beneath them a dais (of fire). With this doth Allah appall His bondmen. O My bondmen, therefor fear Me!
  - Marmaduke Pickthall
They shall have layers of fire above them and layers (of fire) below them: with this doth Allah warn off His servants: "O my servants! Then fear ye Me!" 4266 4267
  - Abdullah Yusuf Ali

The consequences of Sin when Judgment comes are aptly figured by Layers upon Layers of Fire, which hem in the sinners above and below. It is also suggested that the Layers, though of Fire, have something dark in them-the scorching quality of Sin.

But Allah does not leave mankind without warning. Man has been granted a limited amount of free-will, and in order to help him in its right use, all the consequences of his action are clearly explained to him. To those who will listen to Reason are given arguments which can be apprehended by their own intelligence; to those who are swayed by affections and emotion, an appeal is made in the name of the love of Allah; to those who understand nothing but fear, the warning is conveyed by a portrayal of the dreadful consequences of wrong-doing.

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39:17
وَٱلَّذِينَ ٱجْتَنَبُوا۟ ٱلطَّـٰغُوتَ أَن يَعْبُدُوهَا وَأَنَابُوٓا۟ إِلَى ٱللَّهِ لَهُمُ ٱلْبُشْرَىٰ ۚ فَبَشِّرْ عِبَادِ Wa a lla th eena ijtanaboo a l tta ghoota an yaAAbudooh a waan a boo il a All a hi lahumu albushr a fabashshir AAib a d i
seeing that for those who shun the powers of evil lest they [be tempted to] worship them,20 and turn unto God instead, there is the glad tiding [of happiness in the life to come].21 Give, then, this glad tiding to [those of] My servants
  - Mohammad Asad

For my rendering of at-taghut as "powers of evil", see surah {2}, note [250]. In the present context, this term apparently circumscribes the seductive force of certain evil ambitions or desires - like striving after power for its own sake, acquisition of wealth by exploiting one's fellow-beings, social advancement by all manner of immoral means, and so forth - any of which may cause man to lose all spiritual orientation, and to be enslaved by his passions.

Cf. {10:62-64}.

As for those who refrain from worshipping Taghut (Satanic forces) and turn to Allah in repentance, there is good news. So O Prophet, give good news to My servants
  - Muhammad Farooq-i-Azam Malik
And those who shun the worship of false gods, turning to Allah 'alone', will have good news. So give good news to My servants 'O Prophet'-
  - Mustafa Khattab
And those who put away false gods lest they should worship them and turn to Allah in repentance, for them there are glad tidings. Therefor give good tidings (O Muhammad) to my bondmen
  - Marmaduke Pickthall
Those who eschew evil and fall not into its worship and turn to Allah (in repentance) for them is Good News: so announce the Good News to My Servants 4268
  - Abdullah Yusuf Ali

There is always the danger that Evil may seize us even if we approach it out of mere curiosity. If we take an interest in it we may become its worshippers or slaves. The wise man eschews it altogether, and so he enrols among the Servants of Allah, and gets the good news of His Mercy and Good Pleasure.

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39:18
ٱلَّذِينَ يَسْتَمِعُونَ ٱلْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُۥٓ ۚ أُو۟لَـٰٓئِكَ ٱلَّذِينَ هَدَىٰهُمُ ٱللَّهُ ۖ وَأُو۟لَـٰٓئِكَ هُمْ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ Alla th eena yastamiAAoona alqawla fayattabiAAoona a h sanahu ol a ika alla th eena had a humu All a hu waol a ika hum oloo alalb a b i
who listen [closely] to all that is said, and follow the best of it:22 [for] it is they whom God has graced with His guidance, and it is they who are [truly] endowed with insight!
  - Mohammad Asad

According to Razi, this describes people who examine every religious proposition (in the widest sense of this term) in the light of their own reason, accepting that which their mind finds to be valid or possible, and rejecting all that does not measure up to the test of reason. In Raz~'s words, the above verse expresses "a praise and commendation of following the evidence supplied by one's reason (hujjat al-'aql), and of reaching one's conclusions in accordance with [the results of] critical examination (nazar) and logical inference (istidlal)." A somewhat similar view is advanced, albeit in simpler terms, by Tabari.

who listen to the Word and follow the best meaning of it. Such are the ones whom Allah has guided and such are the ones who are endowed with understanding.
  - Muhammad Farooq-i-Azam Malik
those who listen to what is said and follow the best of it.1 These are the ones 'rightly' guided by Allah, and these are 'truly' the people of reason.
  - Mustafa Khattab

 This verse can apply to anything that a person listens to, and it can also apply specifically to the Quran—meaning, for example, those who read verses about retaliation and other verses about forgiveness, then they opt for forgiveness.

Who hear advice and follow the best thereof. Such are those whom Allah guideth, and such are men of understanding.
  - Marmaduke Pickthall
Those who listen to the Word and follow the best (meaning) in it: those are the ones whom Allah has guided and those are the ones endued with understanding. 4269
  - Abdullah Yusuf Ali

The Commentators construe this clause in two alternative ways. (1) If "word" be taken as any word, the clause would mean that good men listen to all that is said and choose the best of it. (2) If "word" be taken to mean Allah's Word, it would mean that they should listen reverently to it, and where permissive and alternative courses are allowed for those who are not strong enough to follow the higher course, those "endued with understanding" should prefer to attempt the higher course of conduct. For example, it is permitted (within limits) to punish those who wrong us, but the nobler course is to repel evil with good (xxiii. 96): we should try to follow the nobler course. I prefer the latter construction: it accords better with my interpretation of the last verse: see n. 4268.

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39:19
أَفَمَنْ حَقَّ عَلَيْهِ كَلِمَةُ ٱلْعَذَابِ أَفَأَنتَ تُنقِذُ مَن فِى ٱلنَّارِ Afaman h aqqa AAalayhi kalimatu alAAa tha bi afaanta tunqi th u man fee a l nn a r i
On the other hand,23 could one on whom [God's] sentence of suffering has been passed [be rescued by man]? Couldst thou, perchance, save one who is [already, as it were,] in the fire?24
  - Mohammad Asad

This, to my mind, is the meaning of the prefix fa in fa-man - stressing, by implication, the contrast between the glad tiding given to those who have attained to faith and the suffering which awaits those "who shall have lost their own selves" through sinning (verses {15-16}).

In view of the repeated Qur'anic statements that God always accepts a sinner's sincere repentance, provided it is proffered before the hour of death, His ineluctable "sentence of suffering" obviously relates to such as die without repentance, and hence find themselves, as it were, "already in the fire".

Is the one against whom the sentence of punishment has been decreed equal to the one who refrains from evil? Can you rescue the one who is in the fire? Of course not.
  - Muhammad Farooq-i-Azam Malik
What about those against whom the decree of torment has been justified? Is it you 'O Prophet' who will then save those bound for the Fire?
  - Mustafa Khattab
Is he on whom the word of doom is fulfilled (to be helped), and canst thou (O Muhammad) rescue him who is in the Fire?
  - Marmaduke Pickthall
Is then one against whom the decree of Punishment is justly due (equal to one who eschews evil)? Wouldst thou then deliver one (who is) in the fire? 4270
  - Abdullah Yusuf Ali

If a man is already steeped in sin and has rejected Allah's Grace, how can we expect Revelation to work in his soul?

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39:20
لَـٰكِنِ ٱلَّذِينَ ٱتَّقَوْا۟ رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ ۖ وَعْدَ ٱللَّهِ ۖ لَا يُخْلِفُ ٱللَّهُ ٱلْمِيعَادَ L a kini alla th eena ittaqaw rabbahum lahum ghurafun min fawqih a ghurafun mabniyyatun tajree min ta h tih a alanh a ru waAAda All a hi l a yukhlifu All a hu almeeAA a d a
As against this,25 they who of their Sustainer are conscious shall [in the life to come] have mansions raised upon mansions high, beneath which running waters flow: [this is] God's promise - [and] never does God fail to fulfil His promise.
  - Mohammad Asad

Lit., "But" (lakin), indicating a return to the theme of verses {17-18}.

As for those who truly fear their Rabb, they shall be lodged in lofty mansions, built with one story upon another, beneath which the rivers flow; this is the promise of Allah; Allah does not fail in His promise.
  - Muhammad Farooq-i-Azam Malik
But those mindful of their Lord will have 'elevated' mansions, built one above the other, under which rivers flow. 'That is' the promise of Allah. 'And' Allah never fails in 'His' promise.
  - Mustafa Khattab
But those who keep their duty to their Lord, for them are lofty halls with lofty halls above them, built (for them), beneath which rivers flow. (It is) a promise of Allah. Allah faileth not His promise.
  - Marmaduke Pickthall
But it is for those who fear their Lord that lofty mansions one above another have been built: beneath them flow rivers (of delight): (such is) the promise of Allah: never doth Allah fail in (His) promise. 4271 4272
  - Abdullah Yusuf Ali

Cf. xxix. 58, and xxxiv, 37. The idea of heaven here is that of a Home of sublimity and beauty, with a picturesque outlook, such as we would describe in this life by the type of a palace by gently-flowing streams. The mansions will also suggest generous space and architectural beauty, tiers upon tiers piled one upon another.

Mi'ad: the time, place, and manner of the fulfilment of a Promise. Allah's promise will be fulfilled in all particulars better than we can possibly imagine.

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