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Surah 50. Qaf

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50:16
وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ Walaqad khalaqn a alins a na wanaAAlamu m a tuwaswisu bihi nafsuhu wana h nu aqrabu ilayhi min h abli alwareed i
NOW, VERILY, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein.
  - Mohammad Asad
We created man, We know the prompting of his soul, and We are closer to him than his jugular vein.
  - Muhammad Farooq-i-Azam Malik
Indeed, 'it is' We 'Who' created humankind and 'fully' know what their souls whisper to them, and We are closer to them than 'their' jugular vein.
  - Mustafa Khattab
We verily created a man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.
  - Marmaduke Pickthall
It was We who created man and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein. 4952
  - Abdullah Yusuf Ali

Allah created man, and gave him his limited free-will. Allah knows the inmost desires and motives of man even better than man does himself. He is nearer to a man than the man's own jugular vein. The jugular vein is the big trunk vein, one on each side of the neck, which brings the blood back from the head to the heart. The two jugular veins correspond to the two carotid arteries which carry the blood from the heart to the head. As the blood-stream is the vehicle of life and consciousness, the phrase "nearer than the jugular vein" implies that Allah knows more truly the innermost state of our feeling and consciousness than does our own ego.

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50:17
إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ I th yatalaqq a almutalaqqiy a ni AAani alyameeni waAAani a l shshim a li qaAAeed un
[And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left,11
  - Mohammad Asad

The first part of the above sentence - i.e., the phrase yatalaqqa al-mutalaqqiyan - may be understood in either of two senses: "the two that are meant to receive do receive", or "the two that aim at meeting each other do meet". The classical commentators adopt, as a rule, the first sense and, consequently, interpret the passage thus: "...the two angels that are charged with recording man's doings do record them, sitting on his right and on his left". In my opinion, however, the second of the two possible meanings ("the two that aim at meeting each other") corresponds better with the preceding verse, which speaks of what man's innermost self (nafs) "whispers within him", i.e., voices his subconscious desires. Thus, "the two that aim at meeting" are, I believe, the two demands of, or, more properly, the two fundamental motive forces within man's nature: his primal, instinctive urges and desires, both sensual and non-sensual (all of them comprised in the modern psychological term "libido"), on the one side, and his reason, both intuitive and reflective, on the other. The "sitting (qa'id) on the right and on the left" is, to my mind, a metaphor for the conflicting nature of these dual forces which strive for predominance within every human being: hence, my rendering of qa'id as "contending". This interpretation is, moreover, strongly supported by the reference, in verse {21}, to man's appearing on Judgment Day with "that which drives and that which bears witness" - a phrase which undoubtedly alludes to man's instinctive urges as well as his conscious reason (see note [14] below).

Besides this direct knowledge ,We have assigned to every one two scribes (guardian angels), the one seated on his right and the other on his left,
  - Muhammad Farooq-i-Azam Malik
As the two recording-angels- 'one' sitting to the right, and 'the other to' the left- note 'everything',
  - Mustafa Khattab
When the two Receivers receive (him), seated on the right hand and on the left,
  - Marmaduke Pickthall
Behold two (guardian angels) appointed to learn (his doings) learn (and note them) one sitting on the right and one on the left. 4953
  - Abdullah Yusuf Ali

Two angels are constantly by him to note his thoughts, words, and actions. One sits on the right side and notes his good deeds and the other on the left, to note his bad deeds; corresponding to the Companions of the Right and the Companions of the Left mentioned in lvi. 27 and 41.

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50:18
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ M a yalfi th u min qawlin ill a ladayhi raqeebun AAateed un
not even a word can he utter but there is a watcher with him, ever-present.12
  - Mohammad Asad

I.e., his conscience. The "uttering of a word" is conceptually connected with the "whispering" within man's psyche spoken of in the preceding verse.

not a single word does he utter but there is a vigilant guardian ready to note it down.
  - Muhammad Farooq-i-Azam Malik
not a word does a person utter without having a 'vigilant' observer ready 'to write it down'.1
  - Mustafa Khattab

 The angel to the right records the good deeds of each person, while the one to the left records every evil deed. They always accompany the person at all times, except when one uses the toilet or is intimate with their spouse.

He uttereth no word but there is with him an observer ready.
  - Marmaduke Pickthall
Not a word does he utter but there is a sentinel by him ready (to note it). 4954
  - Abdullah Yusuf Ali

Then each "word" spoken is taken down by a guardian (raqib). This has been construed to mean that the guardian only records words, not thoughts which are not uttered. Thoughts may be forgiven if not uttered, and still more if they do not issue in action. At the stage at which we clothe a thought in words, we have already done an action. The Recorders mentioned in the last verse make a complete Record, in order to supply motives and springs of action, which will affect the degrees or status in the Hereafter. The three together, individuals or kinds, make the honourable Recorders, Kiraman Katibin, (plural, not dual number) mentioned in lxxii. 11.

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50:19
وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ Waj a at sakratu almawti bi a l h aqqi tha lika m a kunta minhu ta h eed u
And [then,] the twilight of death brings with it the [full] truth13 - that [very thing, O man,] from which thou wouldst always look away! -
  - Mohammad Asad

I.e., full insight into one's own self.

When the agony of death will bring the truth before his eyes, they will say: "This is what you were trying to escape!"
  - Muhammad Farooq-i-Azam Malik
'Ultimately,' with the throes of death will come the truth.1 This is what you were trying to escape!
  - Mustafa Khattab

 When a denier dies, they will realize that resurrection, judgment, Paradise, and Hell are all true.

And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun.
  - Marmaduke Pickthall
And the stupor of death will bring truth (before his eyes): "This was the thing which thou wast trying to escape!" 4955
  - Abdullah Yusuf Ali

What is stupor or unconsciousness to this probationary life will be the opening of the eyes to the next world: for Death is the Gateway between the two. Once through that Gateway man will realise how the things which he neglected or looked upon as remote are the intimate Realities, and the things which seemed to loom large in his eyes in this world were shadows that have fled. The things he wanted to avoid are the things that have really come to pass. Both Good and Evil will realise the Truth now in its intensity.

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50:20
وَنُفِخَ فِى ٱلصُّورِ ۚ ذَٰلِكَ يَوْمُ ٱلْوَعِيدِ Wanufikha fee a l ss oori tha lika yawmu alwaAAeed i
and [in the end] the trumpet [of resurrection] will be blown: that will be the Day of a warning fulfilled.
  - Mohammad Asad
And the Trumpet shall be blown; that will be the Day of which you were threatened!
  - Muhammad Farooq-i-Azam Malik
And the Trumpet will be blown.1 This is the Day 'you were' warned of.
  - Mustafa Khattab

 This is the second blow which will cause all to come back to life for judgment.

And the trumpet is blown. This is the threatened Day.
  - Marmaduke Pickthall
And the Trumpet shall be blown: that will be the Day whereof warning (had been given). 4956
  - Abdullah Yusuf Ali

The next stage will be the Judgment, heralded with the blowing of the Trumpet. Every soul will then come forth.

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50:21
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ Waj a at kullu nafsin maAAah a s a iqun washaheed un
And every human being will come forward with [his erstwhile] inner urges and [his] conscious mind,14
  - Mohammad Asad

Lit., "with that which drives (sa'iq) and that which bears witness (shahid)". While the former term evidently circumscribes man's primal urges - and particularly those which drive him into unrestrained self-indulgence and, thus, into sin - the term shahid (rendered by me as "conscious mind") alludes here to the awakening of the deeper layers of man's consciousness, leading to a sudden perception of his own moral reality - the "lifting of the veil" referred to in the next verse - which forces him to "bear witness" against himself (cf. 17:14 , 24:24 , 36:65 , 41:20 ff.).

Each soul will come forth; with it there will be a an angel to drive and an angel to bear witness.
  - Muhammad Farooq-i-Azam Malik
Each soul will come forth with an angel to drive it and another to testify.
  - Mustafa Khattab
And every soul cometh, along with it a driver and a witness
  - Marmaduke Pickthall
And there will come forth every soul: with each will be an (angel) to drive and an (angel) to bear witness. 4957
  - Abdullah Yusuf Ali

Several interpretations are possible, leading to the same truth, that the Judgment will be set up; the Record will be produced; the good and bad deeds will speak for and against; and complete justice will be done, each act leading to its own due fruit. (1) The (angel) to drive and the (angel) to bear witness may be the Recording Angels of the left and the right (verse 17); or (2) it may not be angels, but the evil deeds will drive like task-masters, and the good deeds will bear witness for the soul on trial; or (3) his misused limbs and faculties will drive him to his doom, while his well-used limbs and faculties will witness for him.

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50:22
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ Laqad kunta fee ghaflatin min h atha fakashafn a AAanka ghi ta aka faba s aruka alyawma h adeed un
[and will be told:] "Indeed, unmindful hast thou been of this [Day of Judgement]; but now We have lifted from thee thy veil, and sharp is thy sight today!"
  - Mohammad Asad
It will be said: "You were heedless of this, but now We have removed your veil, so your eyesight is sharp today!"
  - Muhammad Farooq-i-Azam Malik
'It will be said to the denier,' 'You were totally heedless of this. Now We have lifted this veil of yours, so Today your sight is sharp!'
  - Mustafa Khattab
(And unto the evil doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day.
  - Marmaduke Pickthall
(It will be said:) "Thou wast heedless of this; now have We removed thy veil and sharp is thy sight this Day!" 4958
  - Abdullah Yusuf Ali

The clearness of vision will now be even greater: see n. 4955 above.

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50:23
وَقَالَ قَرِينُهُۥ هَـٰذَا مَا لَدَىَّ عَتِيدٌ Waq a la qareenuhu h atha m a ladayya AAateed un
And one part15 of him will say: "This it is that has been ever-present with me!"16
  - Mohammad Asad

Lit., "his intimate companion" (qarinuhu). The term qarin denotes something that is "connected", "linked" or "intimately associated" with another thing (cf. 41:25 and 43:36 , where qarin is rendered as "[one's] other self"). In the present instance - read together with verse {21} - the term apparently denotes "one part" of man, namely, his awakened moral consciousness.

I.e., the sinner's reason will plead that he had always been more or less conscious, and perhaps even critical, of the urges and appetites that drove him into evildoing: but, as is shown in the sequence, this belated and, therefore, morally ineffective rational cognition does not diminish but, rather, enhances the burden of man's guilt.

His companion will say: "Here is my testimony ready with me."
  - Muhammad Farooq-i-Azam Malik
And one's accompanying-angel will say, 'Here is the record ready with me.'
  - Mustafa Khattab
And (unto the evil doer) his comrade saith: This is that which I have ready (as testimony).
  - Marmaduke Pickthall
And his companion will say: "Here is (his record) ready with me!" 4959
  - Abdullah Yusuf Ali

Qarin: Companion. If we take No. 1 of the constructions suggested in n. 4957, the Companion will be one of the Recording Angels mentioned above, in verse 21, perhaps the one that drives; or perhaps the third one mentioned in verse 18, for he has the Record ready with him. If we take any of the other constructions mentioned in n. 4957, it will be the evil deeds or the misused faculties. In any case it will be the factors on whose testimony his conviction will be based.

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50:24
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ Alqiy a fee jahannama kulla kaff a rin AAaneed in
[Whereupon God will command:] "Cast, cast17 into hell every [such] stubborn enemy of the truth,
  - Mohammad Asad

In this instance, as well as in verse {26}, the imperative "cast" has the dual form (alqiya). As many classical philologists (and almost all of the commentators) point out, this is linguistically permissable for the sake of special stress, and is equivalent to an emphatic repetition of the imperative in question. Alternatively, the dual form may be taken as indicative of an actual duality thus addressed: namely, the two manifestations within man's psyche alluded to in verse {17} and described in verse {21} as sa'iq and shahid (see note [14] above), both of which, in their interaction, are responsible for his spiritual downfall and, hence, for his suffering in the life to come.

The sentence will be: "Throw into hell every stubborn disbeliever,
  - Muhammad Farooq-i-Azam Malik
'It will be said to both angels,' 'Throw into Hell every stubborn disbeliever,
  - Mustafa Khattab
(And it is said): Do ye twain hurl to hell each rebel ingrate,
  - Marmaduke Pickthall
(The sentence will be:) "Throw throw into Hell every contumacious Rejector (of Allah)! 4960
  - Abdullah Yusuf Ali

The original for "throw", here and in verse 26 below, is in the dual number, which some Commentators explain by saying that the dual form is used for emphasis, as if the verb ("throw, throw") were twice repeated. Examples of this are found in Arabic. But is it possible that the dual refers to the two angels mentioned in verses 17 and 21? In that case the Companion in verse 27 will be the third one mentioned in verses 18 and 23. In any case the third one will be the one on whose Record the sentence will be passed.

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50:25
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ Mann a AAin lilkhayri muAAtadin mureeb in
[every] withholder of good [and] sinful aggressor [and] fomentor of distrust [between man and man - everyone]
  - Mohammad Asad
every opponent of good, and every doubting transgressor
  - Muhammad Farooq-i-Azam Malik
withholder of good, transgressor, and doubter,
  - Mustafa Khattab
Hinderer of good, transgressor, doubter,
  - Marmaduke Pickthall
"Who forbade what was good transgressed all bounds cast doubts and suspicions;
  - Abdullah Yusuf Ali

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50:26
ٱلَّذِى جَعَلَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَأَلْقِيَاهُ فِى ٱلْعَذَابِ ٱلشَّدِيدِ Alla th ee jaAAala maAAa All a hi il a han a khara faalqiy a hu fee alAAa tha bi a l shshadeed i
who has set up another deity beside God:18 cast him, then, cast him into suffering severe!"
  - Mohammad Asad

This relates not merely to the veneration of real or imaginary beings or forces to which one ascribes divine qualities, but also to the "worship" of false values and immoral concepts to which people often adhere with an almost religious fervour.

who set up other gods besides Allah. Throw him into severe punishment."
  - Muhammad Farooq-i-Azam Malik
who set up another god with Allah. So cast them into the severe punishment.'
  - Mustafa Khattab
Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom.
  - Marmaduke Pickthall
"Who set up another god besides Allah: throw him into a severe Penalty."
  - Abdullah Yusuf Ali

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50:27
قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَـٰكِن كَانَ فِى ضَلَـٰلٍۭ بَعِيدٍ Q a la qareenuhu rabban a m a a t ghaytuhu wal a kin k a na fee d al a lin baAAeed in
Man's other self19 will say: "O our Sustainer! It was not I that led his conscious mind20 into evil [nay,] but it had gone far astray [of its own accord]!"21
  - Mohammad Asad

Lit., as in verse {23}, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason (cf. note [15] above), in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetitites summarized in the term sa'iq ("that which drives") and often symbolized as shaytan ("satan" or "satanic force": see Razi's remarks quoted in note [31] on 14:22 .) In this sense, the term qarin has the same connotation as in 41:25 and 43:36 .

Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).

I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses {24-25} above.

His companion will say: "Our Rabb! I did not mislead him. He himself had gone far astray."
  - Muhammad Farooq-i-Azam Malik
One's 'devilish' associate will say, 'Our Lord! I did not make them transgress. Rather, they were far astray 'on their own'.'
  - Mustafa Khattab
His comrade saith: Our Lord! I did not cause him to rebel, but be was (himself) far gone in error.
  - Marmaduke Pickthall
His companion will say: "Our Lord! I did not make him transgress but he was (himself) far astray." 4961 4962 4963
  - Abdullah Yusuf Ali

See last note. But some people understand by "Companion" here an evil associate in the world, an evil one who misled.

Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun in saying, "Our Lord". This is beautifully appropriate, as he is speaking so as to include the person to be judged: as if he were to say. "Thou art my Lord, or the Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst cherish him and warn him, and he owed duties to Thee."

Neither the Recording Angels nor the misused limbs and faculties, nor anything else whatever was responsible for the Evil: it was the personal responsibility of the Doer himself, with his free-will.

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50:28
قَالَ لَا تَخْتَصِمُوا۟ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِٱلْوَعِيدِ Q a la l a takhta s imoo ladayya waqad qaddamtu ilaykum bi a lwaAAeed i
[And] He will say: "Contend not before Me, [O you sinners,] for I gave you a forewarning [of this Day of Reckoning].
  - Mohammad Asad
Allah will say: "Do not dispute with each other in My presence. I gave you warning beforehand.
  - Muhammad Farooq-i-Azam Malik
Allah will respond, 'Do not dispute in My presence, since I had already given you a warning.
  - Mustafa Khattab
He saith: Contend not in My presence, when I had already proffered unto you the warning.
  - Marmaduke Pickthall
He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning. 4964 4965
  - Abdullah Yusuf Ali

It is suggested that sinners whose Record is black, driven into a comer, accuse others of misleading them: the others may be the Recorders, or their faculties or opportunities or surroundings or their associates in the world, or anything but themselves. Such recriminations are not allowed in the Court of Judgment.

Besides, personal responsibility had already been clearly preached to them in Allah's Message, and they had been warned of the consequences. "You" is in the plural number: 'all of you who are before the Judgment-Seat had clear warning of the consequences of your conduct.'

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50:29
مَا يُبَدَّلُ ٱلْقَوْلُ لَدَىَّ وَمَآ أَنَا۠ بِظَلَّـٰمٍ لِّلْعَبِيدِ M a yubaddalu alqawlu ladayya wam a an a bi th all a min lilAAabeed i
The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!"
  - Mohammad Asad
My words cannot be changed, nor am I unjust to My servants."
  - Muhammad Farooq-i-Azam Malik
My Word cannot be changed,1 nor am I unjust to 'My' servants.'
  - Mustafa Khattab

 Meaning, the decree to punish wicked humans and jinn (see 11:119 and 32:13).

The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves.
  - Marmaduke Pickthall
"The Word changes not before Me and I do not the least injustice to My Servants." 4966
  - Abdullah Yusuf Ali

"'Abd" has two plurals: (1) 'Abid, as here, means all Servants of Allah, i.e., all his creatures; (2) 'Ibad has the further connotation of Servants of Allah, devoted to his service; I have translated it in many cases by the word "devotees". The Sentence before the Judgment-Seat is pronounced with perfect justice; it does not change, and requires no change; the inevitable consequences of sin must follow; the time for Mercy is past.

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50:30
يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ Yawma naqoolu lijahannama hali imtalati wataqoolu hal min mazeed in
On that Day We will ask hell, "Art thou filled?" - and it will answer, "[Nay,] is there yet more [for me]?"
  - Mohammad Asad
On that Day, We shall ask hell: "Are you full?" And hell will answer: "Are there any more?"
  - Muhammad Farooq-i-Azam Malik
'Beware of' the Day We will ask Hell, 'Are you full 'yet'?' And it will respond, 'Are there any more?'
  - Mustafa Khattab
On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come?
  - Marmaduke Pickthall
One Day We will ask Hell "art thou filled to the full?" It will say "are there any more (to come)?" 4967
  - Abdullah Yusuf Ali

As the capacity of Reward is unlimited, so is the capacity of Punishment-unlimited. Hell is personified and asked, "Art thou sated to the full?" It replies, "If there are more to come, let them come. " It is not satisfied.

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