Translation of the HOLY QUR’AN – 50.Surat Qāf (The Letter Qaf) – سورة ق

Surat Qāf (The Letter “Qaf”) – سورة ق

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[In the Name of ALLAH, the ENTIRELY MERCIFUL, the ESPECIALLY MERCIFUL]

 

50:1

ق ۚ وَالْقُرْآنِ الْمَجِيدِ

Pronunciation

Qaf walqur-ani almajeed

Translation

Qaf. By the honored Qur’an…

Tafsir al-Jalalayn

Qāf: God knows best what He means by this [letter]. By the glorious Qur’ān, [by] the noble [Qur’ān], the disbelievers of Mecca have [certainly] not believed in Muhammad (s).

50:2

بَلْ عَجِبُوا أَن جَاءَهُم مُّنذِرٌ مِّنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ

Pronunciation

Bal AAajiboo an jaahum munthirunminhum faqala alkafiroona hatha shay-onAAajeeb

Translation

But they wonder that there has come to them a warner from among themselves, and the disbelievers say, “This is an amazing thing.

Tafsir al-Jalalayn

Nay, but they consider it odd that there should have come to them a warner from among themselves, a messenger who is one of them, to threaten them with [the punishment of] the Fire after resurrection. So the disbelievers say, ‘This, warning, is an odd thing!

50:3

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ۖ ذَٰلِكَ رَجْعٌ بَعِيدٌ

Pronunciation

A-itha mitna wakunna turabanthalika rajAAun baAAeed

Translation

When we have died and have become dust, [we will return to life]? That is a distant return.”

Tafsir al-Jalalayn

What! (read a-idhā pronouncing both hamzas, or not pronouncing the second, but inserting an alif between the two in both cases) When we are dead and have become dust?, shall we return [to life]? That is a far-fetched return!’, [an event that is] extremely remote.

50:4

قَدْ عَلِمْنَا مَا تَنقُصُ الْأَرْضُ مِنْهُمْ ۖ وَعِندَنَا كِتَابٌ حَفِيظٌ

Pronunciation

Qad AAalimna ma tanqusual-ardu minhum waAAindana kitabun hafeeth

Translation

We know what the earth diminishes of them, and with Us is a retaining record.

Tafsir al-Jalalayn

We know what the earth diminishes, consumes, of them, and with Us is a preserving Book, namely, the Preserved Tablet (al-lawh al-mahfūz), which contains everything that has been ordained [by God].

50:5

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَّرِيجٍ

Pronunciation

Bal kaththaboo bilhaqqilamma jaahum fahum fee amrin mareej

Translation

But they denied the truth when it came to them, so they are in a confused condition.

Tafsir al-Jalalayn

Nay, but they denied the truth, the Qur’ān, when it came to them and so they, with regard to the Prophet (s) and the Qur’ān, are [now] in a confounded situation, a troubled [one]. [For] on one occasion they said [that he was], ‘A sorcerer!’ [cf. Q. 38:4] and [that his statements were] ‘[Nothing but manifest] sorcery!’ [cf. Q. 37:15], on another, ‘A poet!’ [cf. Q. 21:5] and ‘Poetry!’ [cf. Q. 36:69], and still on another, ‘A soothsayer!’ [cf. Q. 52:29] and [that his statements were nothing more than] soothsaying [cf. Q. 69:42].

50:6

أَفَلَمْ يَنظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِن فُرُوجٍ

Pronunciation

Afalam yanthuroo ila assama-ifawqahum kayfa banaynaha wazayyannahawama laha min furooj

Translation

Have they not looked at the heaven above them – how We structured it and adorned it and [how] it has no rifts?

Tafsir al-Jalalayn

Have they not then looked, with their own eyes, at the heaven, being, above them, in order to take heed by their own minds [of the consequences for them] when they deny the Resurrection, how We have built it, without supports, and adorned it, with planets, and how there are no cracks in it?, no fissures blemishing it.

50:7

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنبَتْنَا فِيهَا مِن كُلِّ زَوْجٍ بَهِيجٍ

Pronunciation

Wal-arda madadnahawaalqayna feeha rawasiya waanbatnafeeha min kulli zawjin baheej

Translation

And the earth – We spread it out and cast therein firmly set mountains and made grow therein [something] of every beautiful kind,

Tafsir al-Jalalayn

And the earth (wa’l-arda, is a supplement to the position of the words ilā l-samā’i, ‘at the heaven’), how, We have spread it out, [how] We have rolled it across the face of the water, and cast in it firm mountains, to fix it in place, and caused every delightful kind, [every delightful] specimen, causing delight by its [very] beauty, to grow in it,

50:8

تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُّنِيبٍ

Pronunciation

Tabsiratan wathikralikulli AAabdin muneeb

Translation

Giving insight and a reminder for every servant who turns [to Allah].

Tafsir al-Jalalayn

as an insight (tabsiratan is a direct object denoting reason, that is to say, We did this to give an insight from Us) and a reminder for every penitent servant, who returns to obedience of Us.

50:9

وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُّبَارَكًا فَأَنبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ

Pronunciation

Wanazzalna mina assama-imaan mubarakan faanbatna bihi jannatinwahabba alhaseed

Translation

And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest

Tafsir al-Jalalayn

And We send down from the heaven blessed water, containing much blessing, with which We cause to grow gardens, orchards, and the grain that is harvested,

50:10

وَالنَّخْلَ بَاسِقَاتٍ لَّهَا طَلْعٌ نَّضِيدٌ

Pronunciation

Wannakhla basiqatinlaha talAAun nadeed

Translation

And lofty palm trees having fruit arranged in layers –

Tafsir al-Jalalayn

and the date-palms that stand tall (bāsiqātin, is an implied [future] circumstantial qualifier) with piled spathes, one [cluster of dates] sitting on top of the other,

50:11

رِّزْقًا لِّلْعِبَادِ ۖ وَأَحْيَيْنَا بِهِ بَلْدَةً مَّيْتًا ۚ كَذَٰلِكَ الْخُرُوجُ

Pronunciation

Rizqan lilAAibadi waahyaynabihi baldatan maytan kathalika alkhurooj

Translation

As provision for the servants, and We have given life thereby to a dead land. Thus is the resurrection.

Tafsir al-Jalalayn

as provision for [Our] servants (rizqan li’l-‘ibādi, is a direct object denoting reason); and with it We revive a dead land (baldatan may be followed equally by the masculine [maytan] or the feminine [adjective, maytatan]). So, like that manner of reviving, shall be the rising, from the graves: so how can you deny it? (the interrogative is meant as an affirmative; the meaning then is that they have indeed observed [all of these things] and are aware of what has been mentioned [yet they disbelieve]).

50:12

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ

Pronunciation

Kaththabat qablahum qawmu noohinwaas-habu arrassi wathamood

Translation

The people of Noah denied before them, and the companions of the well and Thamud

Tafsir al-Jalalayn

The people of Noah denied before them (kadhdhabat has a feminine person inflection because of the [feminine gender of the] import of qawm, ‘people’) and [so did] the dwellers at al-Rass — this was the name of a well around which they dwelt together with their livestock; they worshipped idols, and it is said that their prophet was one Hanzala b. Safwān; but some say that he was some other [person] — and Thamūd, the people of Sālih,

50:13

وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ

Pronunciation

WaAAadun wafirAAawnu wa-ikhwanuloot

Translation

And ‘Aad and Pharaoh and the brothers of Lot

Tafsir al-Jalalayn

and ‘Ād, the people of Hūd, and Pharaoh, the brethren of Lot,

50:14

وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍ ۚ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ

Pronunciation

Waas-habu al-aykati waqawmutubbaAAin kullun kaththaba arrusula fahaqqawaAAeed

Translation

And the companions of the thicket and the people of Tubba’. All denied the messengers, so My threat was justly fulfilled.

Tafsir al-Jalalayn

and the dwellers in the wood, a small forest — the people of Shu‘ayb — and the people of Tubba‘ — a king [who ruled] in Yemen; he had submitted [to God] and had summoned his people to [the same] submission [to God], but they denied him. Each, of those mentioned, denied the messengers, as [your tribe] Quraysh have, and so My threat became due, the sending down of chastisement on all [of them] became incumbent, so do not be anguished by Quraysh’s disbelieving in you.

50:15

أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِ ۚ بَلْ هُمْ فِي لَبْسٍ مِّنْ خَلْقٍ جَدِيدٍ

Pronunciation

AfaAAayeena bilkhalqial-awwali bal hum fee labsin min khalqin jadeed

Translation

Did We fail in the first creation? But they are in confusion over a new creation.

Tafsir al-Jalalayn

Were We then wearied by the first creation?, that is to say, We were not wearied by it, and likewise We will not be wearied by restoring it. Nay, yet they are in doubt about a new creation, which will be [at] the Resurrection.

50:16

وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

Pronunciation

Walaqad khalaqna al-insanawanaAAlamu ma tuwaswisu bihi nafsuhu wanahnu aqrabuilayhi min habli alwareed

Translation

And We have already created man and know what his soul whispers to him, and We are closer to him than [his] jugular vein

Tafsir al-Jalalayn

And verily We created man and We know (wa-na‘lamu is a circumstantial qualifier with an implicit [preceding] nahnu) what (mā relates to the verbal action) his soul whispers to him, [what] it speaks [to him] (the bi- [of bihi, ‘him’] is extra, or it is [required] for the intransitive verb to become transitive [and take a direct object]; the [suffixed] personal pronoun [in bihi, ‘him’] refers to man); and We are nearer to him, in knowing [him], than his jugular vein (habli’l-warīdi: the genitive annexation is explicative; al-warīdān are two [principal] veins on either side of the neck).

50:17

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ

Pronunciation

Ith yatalaqqa almutalaqqiyaniAAani alyameeni waAAani ashshimali qaAAeed

Translation

When the two receivers receive, seated on the right and on the left.

Tafsir al-Jalalayn

When (idh is dependent because of an implied udhkur, ‘mention’) the two Receivers, the two angels charged with [recording] a person’s deeds, receive, [when they] observe and record, seated, that is, [while] both of them are sitting (qa‘īdun, ‘seated’, is the subject, the predicate of which is the preceding [clause]), on the right and on the left, [hand side] of him —

50:18

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ

Pronunciation

Ma yalfithu min qawlinilla ladayhi raqeebun AAateed

Translation

Man does not utter any word except that with him is an observer prepared [to record].

Tafsir al-Jalalayn

he does not utter a word but that there is beside him a watcher, a guardian, [who is] ready, present (both [raqībun, ‘watcher’, and ‘atīdun, ‘ready’] are meant to indicate the dual).

50:19

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ۖ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

Pronunciation

Wajaat sakratu almawti bilhaqqithalika ma kunta minhu taheed

Translation

And the intoxication of death will bring the truth; that is what you were trying to avoid.

Tafsir al-Jalalayn

And the agony of death, its throes and distress, arrives with the truth, of the Hereafter, such that the one who denied it sees it with his own eyes — and this is the distress itself. That, namely, death, is what you used to shun, [what you used] to flee from and be terrified by.

50:20

وَنُفِخَ فِي الصُّورِ ۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ

Pronunciation

Wanufikha fee assoori thalikayawmu alwaAAeed

Translation

And the Horn will be blown. That is the Day of [carrying out] the threat.

Tafsir al-Jalalayn

And the Trumpet will be blown, for resurrection. That, namely, the day of the blast, is the Day of the Promised Threat, of chastisement for the disbelievers.

50:21

وَجَاءَتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ

Pronunciation

Wajaat kullu nafsin maAAaha sa-iqunwashaheed

Translation

And every soul will come, with it a driver and a witness.

Tafsir al-Jalalayn

And, thereat, every soul will come, to the site for the Gathering, accompanied by a driver, an angel to drive it there, and a witness, to testify to its deeds, namely, the hands and the feet and others; and it will be said to the disbeliever:

50:22

لَّقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَٰذَا فَكَشَفْنَا عَنكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

Pronunciation

Laqad kunta fee ghaflatin min hathafakashafna AAanka ghitaaka fabasarukaalyawma hadeed

Translation

[It will be said], “You were certainly in unmindfulness of this, and We have removed from you your cover, so your sight, this Day, is sharp.”

Tafsir al-Jalalayn

‘Verily, in the world, you were oblivious of this, that has befallen you on this day; So [now] We have removed from you your covering, We have done away with your oblivion by what you witness on this day, and so your sight on this day is acute’, [it is] sharp, able to perceive what you used to reject in the world.

50:23

وَقَالَ قَرِينُهُ هَٰذَا مَا لَدَيَّ عَتِيدٌ

Pronunciation

Waqala qareenuhu hatha maladayya AAateed

Translation

And his companion, [the angel], will say, “This [record] is what is with me, prepared.”

Tafsir al-Jalalayn

And his companion, the angel charged with him, will say, ‘This is what I have ready with me [as testimony]’, whereupon it will be said to Mālik [the Keeper of the Fire]:

50:24

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ

Pronunciation

Alqiya fee jahannama kulla kaffarinAAaneed

Translation

[Allah will say], “Throw into Hell every obstinate disbeliever,

Tafsir al-Jalalayn

‘Cast into Hell (alqiyā: meaning [either] alqi alqi, ‘cast, cast …’ [to denote repetition], or [the emphatic form] alqiyan, ‘cast!’, which is the reading of al-Hasan [al-Basrī], in other words, the [final] nūn has been changed into an alif), every obdurate disbeliever, obstinate to the truth,

50:25

مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ

Pronunciation

MannaAAin lilkhayri muAAtadin mureeb

Translation

Preventer of good, aggressor, and doubter,

Tafsir al-Jalalayn

hinderer of good, such as [the payment of] alms, transgressor, wrongdoer, skeptic, a doubter of his religion,

50:26

الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ

Pronunciation

Allathee jaAAala maAAa Allahiilahan akhara faalqiyahu fee alAAathabiashshadeed

Translation

Who made [as equal] with Allah another deity; then throw him into the severe punishment.”

Tafsir al-Jalalayn

who has set up alongside God another god! (alladhī ja‘ala ma‘a’Llāhi ilāhan ākhara is the subject, with an implicitly conditional import, the predicate of which is [the following]). Cast him then into the severe chastisement’ (the explanation of this [dual form of the verb alqiyāhu, ‘cast him’] is as above).

50:27

قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِن كَانَ فِي ضَلَالٍ بَعِيدٍ

Pronunciation

Qala qareenuhu rabbana maatghaytuhu walakin kana fee dalalinbaAAeed

Translation

His [devil] companion will say, “Our Lord, I did not make him transgress, but he [himself] was in extreme error.”

Tafsir al-Jalalayn

And his companion, Satan, will say, ‘Our Lord! I did not make him a rebel, I did [not] lead him astray, but he [himself] was in extreme error’, and so when I invited him [to disobedience] he heeded my call — for this one had said, ‘he [Satan] made me a rebel’, by way of his [Satan’s] invitation to him.

50:28

قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِالْوَعِيدِ

Pronunciation

Qala la takhtasimooladayya waqad qaddamtu ilaykum bilwaAAeed

Translation

[Allah] will say, “Do not dispute before Me, while I had already presented to you the warning.

Tafsir al-Jalalayn

He, exalted be He, will say, ‘Do not dispute in My presence, in other words, disputing is of no use here, for I had already given you, in [the life of] the world, the threat, of chastisement in the Hereafter should you not believe, and so it is [now] inevitable.

50:29

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِّلْعَبِيدِ

Pronunciation

Ma yubaddalu alqawlu ladayya wamaana bithallamin lilAAabeed

Translation

The word will not be changed with Me, and never will I be unjust to the servants.”

Tafsir al-Jalalayn

The word [that comes] from Me, in this respect, cannot be altered, and I am not unjust to servants’, that I should chastise them without any guilt [on their part] (zallām means dhū zulm, ‘one of injustice’, because of His words, There will be no injustice today [Q. 40:17]);

50:30

يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍ

Pronunciation

Yawma naqoolu lijahannama hali imtala/tiwataqoolu hal min mazeed

Translation

On the Day We will say to Hell, “Have you been filled?” and it will say, “Are there some more,”

Tafsir al-Jalalayn

on the day (yawma is in the accusative because of zallām, ‘unjust’) when We will say (naqūlu, may also be read yaqūlu, ‘He will say’) to Hell, ‘Are you [now] full?’ (this interrogative is for confirmation of His promise to fill it [with mankind and jinn]), and it will say, by way of an interrogative, such as a question: ‘Are there any more?’: that is to say, ‘I [Hell] only have capacity for what I have been filled with’, in other words, ‘I am full!’.

50:31

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ

Pronunciation

Waozlifati aljannatu lilmuttaqeena ghayrabaAAeed

Translation

And Paradise will be brought near to the righteous, not far,

Tafsir al-Jalalayn

And Paradise will be brought near for the God-fearing, to a place, not far [anymore], from them, and so they see it, whereupon it will be said to them:

50:32

هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ

Pronunciation

Hatha ma tooAAadoona likulliawwabin hafeeth

Translation

[It will be said], “This is what you were promised – for every returner [to Allah] and keeper [of His covenant]

Tafsir al-Jalalayn

‘This, that you see, is what you were promised (read tū‘adūna, or [third person plural] yū‘adūna, ‘they were promised’), in the world (and [what follows] substitutes for li’l-muttaqīna, ‘for the God-fearing’) — [it is] for every penitent one, [for every] person reverting [after sin] to obedience of God, who is mindful, mindful of the bounds [of God’s religion],

50:33

مَّنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُّنِيبٍ

Pronunciation

Man khashiya arrahmanabilghaybi wajaa biqalbin muneeb

Translation

Who feared the Most Merciful unseen and came with a heart returning [in repentance].

Tafsir al-Jalalayn

who fears the Compassionate One [while He is] in the Unseen, [the one who] fears Him without having seen Him, and comes with a penitent heart’, [a heart] eagerly applying itself to obedience of Him.

50:34

ادْخُلُوهَا بِسَلَامٍ ۖ ذَٰلِكَ يَوْمُ الْخُلُودِ

Pronunciation

Odkhulooha bisalamin thalikayawmu alkhulood

Translation

Enter it in peace. This is the Day of Eternity.”

Tafsir al-Jalalayn

It will also be said to the God-fearing: ‘Enter it in peace!, that is to say, secure from every fear, or [it means enter it] with a greeting, that is to say, greet [yourselves] and enter. That, day in which this entry takes place, is the day of immortality’, [of] everlastingness in Paradise.

50:35

لَهُم مَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

Pronunciation

Lahum ma yashaoona feehawaladayna mazeed

Translation

They will have whatever they wish therein, and with Us is more.

Tafsir al-Jalalayn

Therein they will have whatever they wish; and with Us there is yet more, as extra for what they did and for what they will request.

50:36

وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًا فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِن مَّحِيصٍ

Pronunciation

Wakam ahlakna qablahum min qarnin humashaddu minhum batshan fanaqqaboo fee albiladi halmin mahees

Translation

And how many a generation before them did We destroy who were greater than them in [striking] power and had explored throughout the lands. Is there any place of escape?

Tafsir al-Jalalayn

And how many a generation We destroyed before them, that is, before the disbelievers of Quraysh We destroyed many generations of disbelievers, who were mightier than these in prowess, and [who] then searched throughout the land [wondering]: is there any escape?, for them and others from death, but they found none.

50:37

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

Pronunciation

Inna fee thalika lathikraliman kana lahu qalbun aw alqa assamAAawahuwa shaheed

Translation

Indeed in that is a reminder for whoever has a heart or who listens while he is present [in mind].

Tafsir al-Jalalayn

Assuredly there is in that, which is mentioned, a reminder, an admonition, for him who has a heart, a mind, or gives ear, [or] listens to admonitions, in [full] witness, present in heart [and mind].

50:38

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِن لُّغُوبٍ

Pronunciation

Walaqad khalaqna assamawatiwal-arda wama baynahuma fee sittatiayyamin wama massana min lughoob

Translation

And We did certainly create the heavens and earth and what is between them in six days, and there touched Us no weariness.

Tafsir al-Jalalayn

And verily We created the heavens and the earth, and all that is between them, in six days, the first of which was Sunday and the last of which was Friday, and no weariness, no fatigue, touched Us: this was revealed as a refutation of the Jews’ claim that God rested on the Saturday and lay down upon the Throne. The preclusion of weariness in His case is [absolute] on account of His transcending of the attributes of creatures and the non-existence of any contiguity between Him and other [beings]: His command, when He wills a thing, is just to say to it ‘Be’, and it is [Q. 36:82].

50:39

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ

Pronunciation

Fasbir AAala mayaqooloona wasabbih bihamdi rabbika qabla tulooAAiashshamsi waqabla alghuroob

Translation

So be patient, [O Muhammad], over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting,

Tafsir al-Jalalayn

So endure [patiently], addressing the Prophet (s), what they, the Jews and others, say, in the way of [anthropomorphic] comparisons and denials, and glorify with praise of your Lord, perform prayers with praise [of Him], before the rising of the sun, in other words, [perform] the morning prayer, and before the sunset, that is to say, [perform] both the midday and the afternoon prayers;

50:40

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ

Pronunciation

Wamina allayli fasabbihhu waadbaraassujood

Translation

And [in part] of the night exalt Him and after prostration.

Tafsir al-Jalalayn

and glorify Him at [some part of the] night, that is to say, perform the two evening prayers, and after prostrations (read adbār, as the plural of dubur, or idbār as the verbal noun from adbara, ‘to pass’), in other words, perform supererogatory prayers as prescribed by the Sunna after the obligatory ones; it is also said to mean the actual uttering of glorifications at these times, with continuous praise.

50:41

وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِن مَّكَانٍ قَرِيبٍ

Pronunciation

WastamiAA yawma yunadi almunadimin makanin qareeb

Translation

And listen on the Day when the Caller will call out from a place that is near –

Tafsir al-Jalalayn

And listen — O addressee to My words — on the day when the caller, namely, [the archangel] Isrāfīl, calls out from a place that is near, to the heaven: this is the Rock of the Holy House [of Jerusalem], the place on earth that is the nearest to the heaven. He [Isrāfīl] will say: ‘O withered bones, severed limbs, torn flesh and scattered hairs! God verily commands you to come together for the passing of judgement’.

50:42

يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّ ۚ ذَٰلِكَ يَوْمُ الْخُرُوجِ

Pronunciation

Yawma yasmaAAoona assayhatabilhaqqi thalika yawmu alkhurooj

Translation

The Day they will hear the blast [of the Horn] in truth. That is the Day of Emergence [from the graves].

Tafsir al-Jalalayn

On the day (yawma substitutes for the previous yawma) when they, that is, all creatures, hear the Call of truth, of the Resurrection — this will be Isrāfīl’s second blast, and it may precede or follow his [initial] call — that, day of the call and the hearing, is the day of coming forth, from the graves (yawma, ‘on the day, is in the accusative because of an implied yunādī, ‘[when] he will call’), that is to say, they will come to know the consequence of their denial.

50:43

إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ

Pronunciation

Inna nahnu nuhyeewanumeetu wa-ilayna almaseer

Translation

Indeed, it is We who give life and cause death, and to Us is the destination

Tafsir al-Jalalayn

Indeed it is We Who give life and bring death, and to Us is the journey’s end.

50:44

يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًا ۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ

Pronunciation

Yawma tashaqqaqu al-ardu AAanhum siraAAanthalika hashrun AAalayna yaseer

Translation

On the Day the earth breaks away from them [and they emerge] rapidly; that is a gathering easy for Us.

Tafsir al-Jalalayn

On the day when (yawma substitutes for the previous yawma, with the intervening [statement] being a parenthetical) the earth is split asunder (read tashaqqaqu, or tashshaqqaqu, where the original second tā’ [of tatashaqqaqu] has been assimilated with it [the shīn]) from them, [they will come] hastening forth (sirā‘an: [sirā‘] the plural of sarī‘, a circumstantial qualifier referring to an implied clause, that is to say [together they would read] fa-yakhrujūna musri‘īna, ‘they come forth hastening’). That is an easy gathering for Us (dhālika hashrun ‘alaynā yasīr: there is here a separation of the noun from its adjective by what is semantically connected to it, for the purpose of specification — which is [rhetorically] unobjectionable; dhālika, ‘that’, is meant to point out the signification of the ‘gathering’, which itself is [also] predicated by this [demonstrative particle], and this signification is the bringing back to life after extinction and the assembly for the exposition and the reckoning [before God]).

50:45

نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ ۖ وَمَا أَنتَ عَلَيْهِم بِجَبَّارٍ ۖ فَذَكِّرْ بِالْقُرْآنِ مَن يَخَافُ وَعِيدِ

Pronunciation

Nahnu aAAlamu bima yaqooloonawama anta AAalayhim bijabbarin fathakkir bilqur-animan yakhafu waAAeed

Translation

We are most knowing of what they say, and you are not over them a tyrant. But remind by the Qur’an whoever fears My threat.

Tafsir al-Jalalayn

We know best what they, the disbelievers of the Quraysh, say, and you are not [to be] a coercer of them, so as to coerce them to [embrace] faith — but this was [revealed] before the command to struggle [against these disbelievers]. So admonish by the Qur’ān those who fear My threat, namely, believers.

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