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Surah 40. Ghafir

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40:11
قَالُوا۟ رَبَّنَآ أَمَتَّنَا ٱثْنَتَيْنِ وَأَحْيَيْتَنَا ٱثْنَتَيْنِ فَٱعْتَرَفْنَا بِذُنُوبِنَا فَهَلْ إِلَىٰ خُرُوجٍ مِّن سَبِيلٍ Q a loo rabban a amattan a ithnatayni waa h yaytan a ithnatayni fa i AAtarafn a bi th unoobin a fahal il a khuroojin min sabeel in
[Whereupon] they will exclaim: "O our Sustainer! Twice hast Thou caused us to die, just as twice Thou hast brought us to life!9 But now that we have acknowledged our sins, is there any way out [of this second death]?"
  - Mohammad Asad

I.e., "Thou hast brought us to life on earth, and then hast caused us to die; thereupon Thou hast resurrected us, and now hast condemned us to spiritual death in consequence of our wilful spiritual blindness on earth."

They will say: "Our Rabb! Twice have You made us die and twice have You given us life. We now confess our sins. Is there any way out?"
  - Muhammad Farooq-i-Azam Malik
They will plead, 'Our Lord! You made us lifeless twice, and gave us life twice.1 Now we confess our sins. So is there any way out?'
  - Mustafa Khattab

 You created us from nothing, then gave us life in the wombs of our mothers, then caused us to die at the end of our worldly lives, and finally resurrected us after our death (see 2:28).

They say: Our Lord! Twice hast Thou made us die, and twice hast Thou made us live. Now we confess our sins. Is there any way to go out?
  - Marmaduke Pickthall
They will say:" Our Lord! twice hast Thou made us without life and twice hast Thou given us Life! Now have we recognized our sins: is there any way out (of this)?" 4371
  - Abdullah Yusuf Ali

Cf. ii. 28: "How can ye reject the faith in Allah?-seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return." Non-existence, or existence as clay without life was equivalent to death. Then came true Life on this earth; then came physical death or the cessation of our physical life; and now at the Resurrection, is the second life.

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40:12
ذَٰلِكُم بِأَنَّهُۥٓ إِذَا دُعِىَ ٱللَّهُ وَحْدَهُۥ كَفَرْتُمْ ۖ وَإِن يُشْرَكْ بِهِۦ تُؤْمِنُوا۟ ۚ فَٱلْحُكْمُ لِلَّهِ ٱلْعَلِىِّ ٱلْكَبِيرِ Tha likum biannahu i tha duAAiya All a hu wa h dahu kafartum wain yushrak bihi tuminoo fa a l h ukmu lill a hi alAAaliyyi alkabeer i
[And they will be told:] "This [has befallen you] because, whenever the One God was invoked, you denied this truth; whereas, when divinity was ascribed to aught beside Him, you believed [in it]! But all judgment rests with God, the Exalted, the Great!"10
  - Mohammad Asad

An answer to the sinners' question at the end of the preceding verse may be found in the following extremely well-authenticated, parabolic saying of the Prophet: "[On the Day of Judgment,] those who deserve paradise will enter paradise, and those who deserve the fire, the fire. Thereupon God, the Sublimely Exalted, will say, 'Take out [of the fire] everyone in whose heart there was as much of faith [or, in some versions, "as much of good"] as a grain of mustard seed!' And so they will be taken out of it, already blackened, and will be thrown into the River of Life; and then they will come to life [lit., 'sprout'] as a herb sprouts by the side of a stream: and didst thou not see how it comes out, yellow and budding?" (Bukhari, on the authority of Abu Sa'id al-Khudri, in Kitab al-Iman and Kitab Bad' al-Khalq; also Muslim, Nasai and Ibn Hanbal.) The characterization as "yellow and budding" - i.e., tender and of light colour - indicates the freshness of new life in the pardoned sinner. This, of course, has nothing to do with the sinners' futile - because meaningless - request on Judgment Day to be given a "second chance" on earth (Cf. {6:27-28} or 32:12 ). See also last but one sentence of 6:128 and the corresponding note [114].

They shall be answered: "You are facing this fate because when you were asked to believe in Allah, the One and Only, you disbelieved; but when you were asked to commit shirk (associate other partners with Him), you believed. Today judgement rests with Allah, the Supreme, the Great."
  - Muhammad Farooq-i-Azam Malik
'They will be told,' ''No!' This is because when Allah alone was invoked, you 'staunchly' disbelieved. But when others were associated with Him 'in worship', you 'readily' believed. So 'Today' judgment belongs to Allah 'alone'- the Most High, All-Great.'
  - Mustafa Khattab
(It is said unto them): This is (your plight) because, when Allah only was invoked, ye disbelieved, but when some partner was ascribed to Him ye were believing. But the command belongeth only to Allah, the Sublime, the Majestic.
  - Marmaduke Pickthall
(The answer will be:) "This is because when Allah was invoked as the only (object of worship) ye did reject Faith but when partners were joined to Him ye believed! The command is with Allah Most High Most Great!" 4372 4373
  - Abdullah Yusuf Ali

Cf. xxxix. 45, and n. 4313. When exclusive devotion is not rendered to Allah, there is no true understanding, in the mind of a creature, of his own true position, or of the working of the Divine Will and Purpose. How can he then hope to achieve the purpose of his life, or obtain Allah's Mercy, which is the only way to obtain release from the consequences of Sin?

At the Judgment, the matter will have passed out of the stage at which further chances could have been hoped for. But in any case Allah is High above all things, Great above all that we can conceive of, both in Mercy and in Justice. The Decision will be with Him, and Him alone.

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40:13
هُوَ ٱلَّذِى يُرِيكُمْ ءَايَـٰتِهِۦ وَيُنَزِّلُ لَكُم مِّنَ ٱلسَّمَآءِ رِزْقًا ۚ وَمَا يَتَذَكَّرُ إِلَّا مَن يُنِيبُ Huwa alla th ee yureekum a y a tihi wayunazzilu lakum mina a l ssam a i rizqan wam a yata th akkaru ill a man yuneeb u
HE IT IS who shows you His wonders [in all nature], and sends down sustenance for you from the sky: but none bethinks himself [thereof] save those who are wont to turn to God.
  - Mohammad Asad
It is He Who shows you His signs and sends down sustenance from the heavens for you. Yet, none learns a lesson, from the observation of these signs, except those who turn to Him.
  - Muhammad Farooq-i-Azam Malik
He is the One Who shows you His signs and sends down 'rain as' a provision for you from the sky. 'But' none will be mindful except those who turn 'to Him'.
  - Mustafa Khattab
He it is who showeth you His portents, and sendeth down for you provision from the sky. None payeth heed save him who turneth (unto Him) repentant.
  - Marmaduke Pickthall
He it is Who showeth you His Signs and sendeth down sustenance for you from the sky: but only those receive admonition who turn (to Allah). 4374
  - Abdullah Yusuf Ali

Lest it should be thought that Allah's Grace did not meet the Sinner again and again and offer Allah's Mercy again and again, it is pointed out that Allah's Signs were freely vouchsafed everywhere and continuously, and that every kind of means was provided for man's "Sustenance" or growth and development, physical, mental, and spiritual. But only those could take advantage of it who turned their attention to Allah, who submitted their will to Him.

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40:14
فَٱدْعُوا۟ ٱللَّهَ مُخْلِصِينَ لَهُ ٱلدِّينَ وَلَوْ كَرِهَ ٱلْكَـٰفِرُونَ Fa o dAAoo All a ha mukhli s eena lahu a l ddeena walaw kariha alk a firoon a
Invoke, then, God, sincere in your faith in Him alone, however hateful this may be to those who deny the truth!
  - Mohammad Asad
So invoke Allah with sincere devotion to Him (worship none but Him) however much the unbelievers may dislike it.
  - Muhammad Farooq-i-Azam Malik
So call upon Allah with sincere devotion, even to the dismay of the disbelievers.
  - Mustafa Khattab
Therefor (O believers) pray unto Allah, making religion pure for Him (only), however much the disbelievers be averse--
  - Marmaduke Pickthall
Call ye then upon Allah with sincere devotion to Him even though the Unbelievers may detest it. 4375
  - Abdullah Yusuf Ali

Cf. ix. 33.

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40:15
رَفِيعُ ٱلدَّرَجَـٰتِ ذُو ٱلْعَرْشِ يُلْقِى ٱلرُّوحَ مِنْ أَمْرِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ لِيُنذِرَ يَوْمَ ٱلتَّلَاقِ RafeeAAu a l ddaraj a ti th oo alAAarshi yulqee a l rroo h a min amrihi AAal a man yash a o min AAib a dihi liyun th ira yawma a l ttal a q i
High above all orders [of being] is He, in almightiness enthroned.11 By His Own will does He bestow inspiration upon whomever He wills of His servants, so as to warn [all human beings of the coming] of the Day when they shall meet Him12
  - Mohammad Asad

Lit., He of the throne of almightiness". For the meaning of the term 'arsh, see note [43] on 7:54 .

Lit., the Day of the Meeting". - For my rendering of ar-ruh as inspiration, see note [2] on 16:2 , as well as note [71] on 2:87 .

Possessor of the Highest Rank, the Master of the Throne of Authority sends down the Spirit by His command on those of His servants whom He chooses, that he (the Prophet who received the revelations) may warn mankind of the Day when they shall meet Him.
  - Muhammad Farooq-i-Azam Malik
'He is' Highly Exalted in rank, Lord of the Throne. He sends down the revelation by His command to whoever He wills of His servants to warn 'all' of the Day of Meeting-
  - Mustafa Khattab
The Exalter of Ranks, the Lord of the Throne. He casteth the Spirit of His command upon whom He will of His slaves, that He may warn of the Day of Meeting--
  - Marmaduke Pickthall
Raised high above ranks (or degrees) (He is) the Lord of the Throne (of authority): by his command doth He send the spirit (of inspiration) to any of His servants He pleases that it may warn (men) of the Day of Mutual Meeting 4376 4377 4378
  - Abdullah Yusuf Ali

He is raised far above any rank or degree which we can imagine. It is possible also to treat Rafi as equivalent to Rafi', meaning that He can raise His creatures to the highest ranks and degrees for He is the fountain of all honour.

The choosing of a man to be the recipient of inspiration-to be the standard bearer of Allah's Truth-is the highest honour possible in the Kingdom of Allah. And Allah bestows that honour according to His own most perfect Will and Plan, which no one can question, for He is the fountain of all honour, dignity, and authority.

All men will meet together and meet their Lord at the Resurrection, no matter how far scattered they may have been in life or in death.

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40:16
يَوْمَ هُم بَـٰرِزُونَ ۖ لَا يَخْفَىٰ عَلَى ٱللَّهِ مِنْهُمْ شَىْءٌ ۚ لِّمَنِ ٱلْمُلْكُ ٱلْيَوْمَ ۖ لِلَّهِ ٱلْوَٰحِدِ ٱلْقَهَّارِ Yawma hum b a rizoona l a yakhf a AAal a All a hi minhum shayon limani almulku alyawma lill a hi alw ah idi alqahh a r i
the Day when they shall come forth [from death], with nothing of themselves hidden from God. With whom will sovereignty rest on that Day? With god, the One who holds absolute sway over all that exists!
  - Mohammad Asad
The Day when they all shall come forth from their graves with nothing hidden from Allah. It will be asked: "Whose is the Kingdom today?" No one shall dare to speak, and Allah Himself will say: "It is Allah's, the One, the Irresistible.
  - Muhammad Farooq-i-Azam Malik
the Day all will appear 'before Allah'. Nothing about them will be hidden from Him. 'He will ask,' 'Who does all authority belong to this Day? To Allah- the One, the Supreme!1
  - Mustafa Khattab

 It is reported in a ḥadîth collected by Imâm Muslim that everyone and everything that has ever existed will die on that Day, except for Allah—the Eternal. He will then ask, “Who does all authority belong to this Day? Where are the kings of the world? I am the King.” Since no one will be there to answer, Allah will answer Himself, “˹All authority belongs˺ to Allah—the One, the Supreme!”

The day when they come forth, nothing of them being hidden from Allah. Whose is the sovereignty this day? It is Allah's, the One, the Almighty.
  - Marmaduke Pickthall
The Day whereon they will (all) come forth: Not a single thing concerning them is hidden from Allah. Whose will be the dominion that Day? That of Allah the One the Irresistible! 4379
  - Abdullah Yusuf Ali

The Kingdom of Allah-of Justice, Truth, and Righteousness-will then be fully established. Evil can then no more come into competition with Good, even in the subjective consciousness of man.

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40:17
ٱلْيَوْمَ تُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا كَسَبَتْ ۚ لَا ظُلْمَ ٱلْيَوْمَ ۚ إِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ Alyawma tujz a kullu nafsin bim a kasabat l a th ulma alyawma inna All a ha sareeAAu al h is a b i
On that Day will every human being be requited for what he has earned: no wrong [will be done] on that Day: verily, swift in reckoning is God!
  - Mohammad Asad
Today every soul shall be rewarded for whatever it has earned; today there shall be no injustice; surely Allah is swift in settling accounts."
  - Muhammad Farooq-i-Azam Malik
Today every soul will be rewarded for what it has done. No injustice Today! Surely Allah is swift in reckoning.'
  - Mustafa Khattab
This day is each soul requited that which it hath earned; no wrong (is done) this day. Lo! Allah is swift at reckoning.
  - Marmaduke Pickthall
That Day will every soul be requited for what it earned; no injustice will there be that Day for Allah is Swift in taking account. 4380
  - Abdullah Yusuf Ali

Swift in several senses; (1) the time of the present life or of the interval before Judgment. i.e., before the restoration of true values, is so short as compared to Eternity, that it may be counted as negligible: in the next verse the Day is characterised as "(ever) drawing near"; (2) in spite of the great concourse of souls to be judged, the process of Judgment will be almost instantaneous, "in the twinkling of an eye" (xvi. 77), because everything is already known to Allah; and yet not the least injustice will be done.

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40:18
وَأَنذِرْهُمْ يَوْمَ ٱلْـَٔازِفَةِ إِذِ ٱلْقُلُوبُ لَدَى ٱلْحَنَاجِرِ كَـٰظِمِينَ ۚ مَا لِلظَّـٰلِمِينَ مِنْ حَمِيمٍ وَلَا شَفِيعٍ يُطَاعُ Waan th irhum yawma al a zifati i th i alquloobu lad a al h an a jiri k a th imeena m a li l thth a limeena min h ameemin wal a shafeeAAin yu ta AA u
Hence, warn them of that Day which draws ever nearer, when the hearts will chokingly come up to the throats: no loving friend will the evildoers have, nor any intercessor who would be he ded:13
  - Mohammad Asad

Regarding the problem of "intercession" (shafaah) and its meaning in the Qur an, see note [7] on 10:3 .

O Prophet, warn them of the Day that is drawing near, when the hearts will leap up to the throats with grief; when the wrongdoers will have neither friend nor intercessor who could be given heed to.
  - Muhammad Farooq-i-Azam Malik
Warn them 'O Prophet' of the approaching Day when the hearts will jump into the throats, suppressing distress. The wrongdoers will have neither a close friend nor intercessor to be heard.
  - Mustafa Khattab
Warn them (O Muhammad) of the Day of the approaching (doom), when the hearts will be choking the throats, (when) there will be no friend for the wrong-doers, nor any intercessor who will be heard.
  - Marmaduke Pickthall
Warn them of the Day that is (ever) drawing near when the Hearts will (come) right up to the Throats to choke (them); no intimate friend nor intercessor will the wrongdoers have who could be listened to. 4381 4382
  - Abdullah Yusuf Ali

Hearts will come right up to the Throats to choke them: an idiom implying that the whole of their life-functions will be choked up with terror. But a more subtle meaning emerges from further analysis. The heart (or the breast) is the seat of affection, emotion, and every kind of feeling, such as terror, pain, despair, etc. These things will as it were overflow right up to the throat and choke it. The throat is the vehicle for the voice; their voice will be choked, and they will be able to say nothing. The throat is the channel for food, which goes to the stomach and maintains a healthy functioning of life; the choking means that the healthy functioning will stop, and there will be nothing but woe.

In that enforcement of personal responsibility, what sympathy or intercession can the wrong-doers get?

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40:19
يَعْلَمُ خَآئِنَةَ ٱلْأَعْيُنِ وَمَا تُخْفِى ٱلصُّدُورُ YaAAlamu kh a inata alaAAyuni wam a tukhfee a l ss udoor u
[for] He is aware of the [most] stealthy glance, and of all that the hearts would conceal.14
  - Mohammad Asad

God's omniscience is shown here as the reason why there can be no intercession with Him in the commonly-accepted sense of this term (cf. surah {10}, note [27]).

Allah knows the furtive looks and the secret thoughts,
  - Muhammad Farooq-i-Azam Malik
Allah 'even' knows the sly glances of the eyes and whatever the hearts conceal.
  - Mustafa Khattab
He knoweth the traitor of the eyes, and that which the bosoms hide.
  - Marmaduke Pickthall
(Allah) knows of (the tricks) that deceive with the eyes and all that hearts (of men) conceal. 4383 4384
  - Abdullah Yusuf Ali

Men may be taken in by tricks that deceive with the eyes, but Allah's perfect knowledge penetrates through all mysteries. "Treachery of the eyes" may mean several things; (1) a sleight of hand (literally or figuratively) may deceive in respect of the eyes of beholders, for the things that they see do not actually happen; (2) it may be the deceiver's own eyes that play false, because, for example, they show love when hatred is meant; or (3) it may be that the eyes of the beholder play him false, in that he sees things that he should not see, and thus sins with his eyes.

Here we come into the region of evil motives and thoughts which may be concealed in the hearts, breast, or mind, but which are all perfectly known to Allah.

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40:20
وَٱللَّهُ يَقْضِى بِٱلْحَقِّ ۖ وَٱلَّذِينَ يَدْعُونَ مِن دُونِهِۦ لَا يَقْضُونَ بِشَىْءٍ ۗ إِنَّ ٱللَّهَ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ Wa A ll a hu yaq d ee bi a l h aqqi wa a lla th eena yadAAoona min doonihi l a yaq d oona bishayin inna All a ha huwa a l ssameeAAu alba s eer u
And God will judge in accordance with truth and justice, whereas those [beings] whom they invoke beside Him15 cannot judge at all: for, verily, God alone is all-hearing, all-seeing.
  - Mohammad Asad

I.e., saints, whether real or imaginary, or angels. (The pronoun alladhina is used only with reference to sentient beings endowed with reason.)

and Allah will judge with all fairness. As for those whom the unbelievers invoke besides Him, will not be in a position to judge at all. Surely it is Allah Alone Who Hears all and Sees all.
  - Muhammad Farooq-i-Azam Malik
And Allah judges with the truth, while those 'idols' they invoke besides Him cannot judge at all. Indeed, Allah 'alone' is the All-Hearing, All-Seeing.
  - Mustafa Khattab
Allah judgeth with truth, while those to whom they cry instead of Him judge not at all. Lo! Allah, He is the Nearer, the Seer.
  - Marmaduke Pickthall
And Allah will judge with (Justice and) Truth: but those whom (men) invoke besides Him will not (be in a position) to judge at all. Verily it is Allah (alone) Who hears and sees (all things). 4385
  - Abdullah Yusuf Ali

If men build their hopes or their faith in anything except the Divine Grace, they will find themselves deserted. Any pretences that they make will be known to Allah. On the other hand every single good act, or word, or motive, or aspiration of their win, will reach Allah's Throne of Mercy.

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40:21
أَوَلَمْ يَسِيرُوا۟ فِى ٱلْأَرْضِ فَيَنظُرُوا۟ كَيْفَ كَانَ عَـٰقِبَةُ ٱلَّذِينَ كَانُوا۟ مِن قَبْلِهِمْ ۚ كَانُوا۟ هُمْ أَشَدَّ مِنْهُمْ قُوَّةً وَءَاثَارًا فِى ٱلْأَرْضِ فَأَخَذَهُمُ ٱللَّهُ بِذُنُوبِهِمْ وَمَا كَانَ لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ Awa lam yaseeroo fee alar d i fayan th uroo kayfa k a na AA a qibatu alla th eena k a noo min qablihim k a noo hum ashadda minhum quwwatan wa a th a ran fee alar d i faakha th ahumu All a hu bi th unoobihim wam a k a na lahum mina All a hi min w a q in
Have they, then, never journeyed about the earth and beheld what happened in the end to those [deniers of the truth] who lived before their time? Greater were they in power than they are, and in the impact which they left on earth: but God took them to task for their sins, and they had none to defend them against God:
  - Mohammad Asad
Have they not travelled through the land and seen what was the end of those who have gone before them? They were far greater in power than these and left great traces in the land: but Allah seized them for their sins and there was none to protect them from Allah.
  - Muhammad Farooq-i-Azam Malik
Have they not travelled throughout the land to see what was the end of those 'destroyed' before them? They were far superior in might and 'richer in' monuments throughout the land. But Allah seized them for their sins, and they had no protector from Allah.
  - Mustafa Khattab
Have they not travelled in the land to see the nature of the consequence for those who disbelieved before them? They were mightier than these in power and (in the) traces (which they left behind them) in the earth. Yet Allah seized them for their sins, and they had no protector from Allah.
  - Marmaduke Pickthall
Do they not travel through the earth and see what was the End of those before them? They were even superior to them in strength and in the traces (they have left) in the land: but Allah did call them to account for their sins and none had they to defend them against Allah. 4386 4387
  - Abdullah Yusuf Ali

Cf. xxx. 9. and several other similar passages.

See n. 3515 to xxx. 9. We can learn from the history of previous nations. Many of them were more powerful, or have left finer and more imposing monuments and made a deeper impression on the world around them than any particular generation addressed. "Traces" in the text may be taken in that extended sense. And yet all this did not save them from the consequences of their sins. They were called to account and punished. None of the power or pomp or skill of which they boasted could for a moment ward off the punishment when it came in God's good time.

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40:22
ذَٰلِكَ بِأَنَّهُمْ كَانَت تَّأْتِيهِمْ رُسُلُهُم بِٱلْبَيِّنَـٰتِ فَكَفَرُوا۟ فَأَخَذَهُمُ ٱللَّهُ ۚ إِنَّهُۥ قَوِىٌّ شَدِيدُ ٱلْعِقَابِ Tha lika biannahum k a nat tateehim rusuluhum bi a lbayyin a ti fakafaroo faakha th ahumu All a hu innahu qawiyyun shadeedu alAAiq a b i
this, because their apostles had come to them with all evidence of the truth, and yet they rejected it: and so God took them to taskfor, verily, He is powerful, severe in retribution!
  - Mohammad Asad
That was because there came to them their Rasools with clear revelations and they denied them: so Allah seized them. Mighty is He indeed and stern is His retribution.
  - Muhammad Farooq-i-Azam Malik
That was because their messengers used to come to them with clear proofs, but they persisted in disbelief. So Allah seized them. Surely He is All-Powerful, severe in punishment.
  - Mustafa Khattab
That was because their messengers kept bringing them clear proofs (of Allah's sovereignty) but they disbelieved; so Allah seized them. Lo! He is Strong, Severe in punishment.
  - Marmaduke Pickthall
That was because there came to them their apostles with Clear (Signs) but they rejected them: So Allah called them to account: for He is full of Strength Strict in Punishment. 4388
  - Abdullah Yusuf Ali

But Allah in His Mercy always sends a Message of warning and good news through his messengers, and He gives His messengers Clear Signs and an authority that can be recognised. Among the Clear Signs are: (1) the pure and unselfish lives of the messengers; (2) the revelation of truth which they bring; (3) their influence on the course of events in their own and succeeding generations; etc. Some of these may be so remarkable that they merit the name of Miracles.

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40:23
وَلَقَدْ أَرْسَلْنَا مُوسَىٰ بِـَٔايَـٰتِنَا وَسُلْطَـٰنٍ مُّبِينٍ Walaqad arsaln a moos a bi a y a tin a wasul ta nin mubeen in
THUS, INDEED, did We send Moses with Our messages and a manifest authority [from Us]
  - Mohammad Asad
Indeed We sent Musa with Our signs and a clear authority,
  - Muhammad Farooq-i-Azam Malik
Indeed, We sent Moses with Our signs and compelling proof
  - Mustafa Khattab
And verily We sent Moses with Our revelations and a clear warrant
  - Marmaduke Pickthall
Of old We sent Moses with Our Signs and Authority manifest 4389
  - Abdullah Yusuf Ali

This is not the story of Moses himself, so much as an introduction to the story of the one just man who believed, in the court of Pharaoh: see verse 28 below. This Sura ("The Believer") is called after him.

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40:24
إِلَىٰ فِرْعَوْنَ وَهَـٰمَـٰنَ وَقَـٰرُونَ فَقَالُوا۟ سَـٰحِرٌ كَذَّابٌ Il a firAAawna wah a m a na waq a roona faq a loo s ah irun ka ththa b un
unto Pharaoh, and Haman, and Qarun;16 but they [only] said, "A spellbinder is he, a liar!"
  - Mohammad Asad

As regards Qarun, who is said to have been a follower - and subsequently an opponent - of Moses, see 28:76 ff., as well as the corresponding note [84]. For a discussion of the name Haman, see note [6] on 28:6 .

to Fir'on (Pharaoh) Haman and Qarun (Korah); but they called him 'a sorcerer, a liar'.
  - Muhammad Farooq-i-Azam Malik
to Pharaoh, Haman, and Korah. But they responded: 'Magician! Total liar!'
  - Mustafa Khattab
Unto Pharaoh and Haman and Korah, but they said: A lying sorcerer!
  - Marmaduke Pickthall
To Pharaoh Haman and Qarun; but they called (him) "a sorcerer telling lies!"... 4390
  - Abdullah Yusuf Ali

Here are three types of Unfaith, each showing a different phase, and yet all united in opposition to the Truth and Mission of Moses. (1) Pharaoh is the type of arrogance, cruelty, and reliance on brute force; cf. xxviii. 38-39. (2) Haman was Pharaoh's minister (n. 3331 to xxviii. 6; also xxviii. 38): he was the type of a sycophant who would pander to the vanity of any man in power. (3) Qarun excelled in his wealth, was selfish in its use, and overbearing to the poor (xxviii. 76-81, and n. 3404). They all came to an evil end eventually.

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40:25
فَلَمَّا جَآءَهُم بِٱلْحَقِّ مِنْ عِندِنَا قَالُوا۟ ٱقْتُلُوٓا۟ أَبْنَآءَ ٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ وَٱسْتَحْيُوا۟ نِسَآءَهُمْ ۚ وَمَا كَيْدُ ٱلْكَـٰفِرِينَ إِلَّا فِى ضَلَـٰلٍ Falamm a j a ahum bi a l h aqqi min AAindin a q a loo oqtuloo abn a a alla th eena a manoo maAAahu wa i sta h yoo nis a ahum wam a kaydu alk a fireena ill a fee d al a l in
Now [as for Pharaoh and his followers,] when he came to them, setting forth the truth from Us, they said, "Slay the sons of those who share his beliefs,17 and spare [only] their women! " - but the guile of those deniers of the truth could not lead to aught but failure.
  - Mohammad Asad

Lit., "those who have come to believe with him".

Then, when he brought them the truth from Us, they said: "Kill the sons of those who share his faith and spare only their females." But futile were the schemes of the unbelievers.
  - Muhammad Farooq-i-Azam Malik
Then, when he came to them with the truth from Us, they said, 'Kill the sons of those who believe with him and keep their women.' But the plotting of the disbelievers was only in vain.
  - Mustafa Khattab
And when he brought them the Truth from Our presence, they said: Slay the sons of those who believe with him, and spare their women. But the plot of disbelievers is in naught but error.
  - Marmaduke Pickthall
Now when he came to them in Truth from Us they said "Slay the sons of those who believe with him and keep alive their females" but the plots of Unbelievers (end) in nothing but errors (and delusions)!"... 4391 4392
  - Abdullah Yusuf Ali

Verse 24 described the opposition of three types of Unfaith, which opposed Faith, in different ways, as described in the last note. Qarun, in his overweening insolence, may well have called Moses and Aaron "sorcerers telling lies" in the Sinai desert, as he despised priests and men of God, and might cast the Egyptian reproach in their teeth as a reminiscence. Here, in verse 25, we have an episode about the time of the birth of Moses: "them" and "they" refer to Pharaoh and his Court; the "coming" of Moses here refers to the time of his birth. On that construction, "with him", lower down in their speech would be elliptical, referring to "slay the sons", as if they had said, "Kill all Israelite male children: the unknown Prophet to be born would be amongst them: so kill them all with him." In verse 26 we again skip some years and recall an episode when Moses, having got his mission, stood in Pharaoh's Court, and some of the Egyptian Commonalty were almost ready to believe in him.

That is, the Israelites, for they were the custodians of Allah's Faith then. For the slaughter of Israelite children by Pharaoh, see xxviii. 4-6, and notes.

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