بسم الله الرحمان الرحيم
Bismi Allahi alrrahmani alrraheemi
In the name of God, the Gracious, the Compassionate.
In the name of God, the Almighty, the Merciful.
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of GOD, Most Gracious, Most Merciful. ,
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Bismillâhir rahmânir rahîm.
Rahman, Rahim Allah'ın ismiyle
Rahman ve Rahim Allah'ın adıyla...
RAHMÂN, RAHÎM ALLAH ADINA
Rahman ve Rahim olan Allah'ın adıyla
25:1 تبارك الذى نزل الفرقان علىا عبده ليكون للعالمين نذيرا
25:1 Tabaraka allathee nazzalaalfurqana AAala AAabdihi liyakoona lilAAalameenanatheeran
25:1 Blessed is the One who sent down the Statute Book to His servant, so he can be a warner to the world.
25:1 Blessed is the One who sent down the Criterion to His servant, so it can be a warner to the world.
25:1 Hallowed is He who from on high, step by step, has bestowed upon His servant the standard by which to discern the true from the false,1 so that to all the world it might be a warning:
Almost all the commentators give this meaning to the term al-furqan. In the above context it denotes the Qur'an as well as the phenomenon of divine revelation as such. (For an amplified interpretation of this term by Muhammad Abduh see note 38 on 2:53.) The verbal form nazzala implies gradualness both in time ("successively") and in method ("step by step").
25:1 Most blessed is the One who revealed the Statute Book to His servant, so he can serve as a warner to the whole world.,
25:1 Most Blessed He is Who has revealed to His servant, the Criterion of right and wrong so that it might be a warning to the entire world.1
This is the 25th Surah of the Qur’an. It has 77 verses. God and His Messenger warn us against ignoring the Qur’an, for our own good. Al-Furqan, another name for the Qur’an means the "Criterion between Right and Wrong." The Messenger will say to his Lord that his people had abandoned the Qur’an. ‘His people’ applies to all Muslims at all times.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
The Prophet, with his conduct well preserved in the Qur’an, shall be a warner to all people anywhere and at all times 6:19, 7:158, 21:107. Therefore, no Prophet, Messenger or Apostle will come after him
25:2 الذى له ملك السماوات والارض ولم يتخذ ولدا ولم يكن له شريك فى الملك وخلق كل شىء فقدره تقديرا
25:2 Allathee lahu mulku alssamawatiwaal-ardi walam yattakhith waladan walamyakun lahu shareekun fee almulki wakhalaqa kulla shay-infaqaddarahu taqdeeran
25:2 The One who has the sovereignty of the heavens and the earth; He did not take a son, and He does not have any partner in kingship. He created everything and measured it precisely.1
The planet earth is a self-contained spaceship and each of us astronauts were beamed down here into the bodies with our memories erased. Everything we need for life: food, water, and oxygen is provided for us. We are also provided with hundreds of elements to tinker with, underground fossils to use, and we are rewarded with technological candies each time we learn a letter or sentence from the book of nature. Everything is interconnected with a complex network according to a well calculated plan.
25:2 The One to whom belongs the sovereignty of the heavens and the earth, and He did not take a son, and He does not have any partner in kingship. And He created everything and measured it precisely.
25:2 He to whom the dominion over the heavens and the earth belongs, and who begets no offspring,2 and has no partner in His dominion: for it is He who creates every thing and determines its nature in accordance with [His own] design.3
See note 133 on 17:111.
I.e., in accordance with the function assigned by Him to each individual thing or phenomenon: cf. the oldest formulation of this idea in 87:2.
25:2 The One to whom belongs all sovereignty of the heavens and the earth. He never had a son, nor does He have any partners in sovereignty. He created everything in exact measure; He precisely designed everything.,1
When we launch astronauts into space, we measure precisely the amount of food, water, oxygen, and other needs throughout the journey. Similarly,God has launched us into space-on board spaceship Earth-and He has designedall kinds of renewable provisions for us and other creatures, a perfect design.Think, for example, of the symbiotic relationship between us and the plants;we use the oxygen they produce in photosynthesis, while they use the carbondioxide we produce in respiration.
25:2 (The Sender of this Criterion is) He to Whom belongs the Kingship of the heavens and earth. He has chosen no son, nor does He have a partner in His Kingship. He is the One Who creates all things in precise design and gives them the potential to become what they are meant to be.
25:3 واتخذوا من دونه ءالهة لا يخلقون شيا وهم يخلقون ولا يملكون لانفسهم ضرا ولا نفعا ولا يملكون موتا ولا حيواة ولا نشورا
25:3 Waittakhathoo min doonihi alihatanla yakhluqoona shay-an wahum yukhlaqoona walayamlikoona li-anfusihim darran wala nafAAan walayamlikoona mawtan wala hayatan walanushooran
25:3 They took besides Him gods who do not create anything and are themselves created! They do not possess for themselves any harm or benefit, nor do they possess death or life, nor resurrection.2
The majority of humans on earth, carve idols from dead prophets, saints, cult leaders, historical heroes, and founding fathers. The living leaders of polytheistic societies gain more power and authority by exploiting the exaggerated power of dead idols that are monopolized and used as the trademark of a particular ruling class. Turning the tombs or relics of dead idols into shrines or memorials are characteristics of polytheistic societies. Around the names of common idols, certain doctrines and practices are baptized and transformed into religious or political dogmas, thereby turning them into taboos. This might provide short-term security, unity and tranquility in the society, but in the long run, when circumstances change and old realities are replaced with new realties, the society that has turned fallible humans, institutions, and teachings into absolute facts, start having problems with the new realities. The tension between new and old, between religion and science, between reality and fiction, between the pragmatic and symbolic, occasionally may lead to a clash and revolution.
25:3 And they took besides Him gods that do not create anything and are themselves created! And they do not possess for themselves any harm or benefit, nor do they possess death or life, nor resurrection.
25:3 And yet, some choose to worship, instead of Him, imaginary deities that cannot create anything but are themselves created,4 and have it not within their power to avert harm from, or bring benefit to, themselves, and have no power over death, nor over life, nor over resurrection!
I.e., whether they be inanimate "representations" of imaginary deities, or personified forces of nature, or deified human beings, or simply figments of the imagination.
25:3 Yet, they set up beside Him gods who do not create anything - they themselves are created - and who possess no power to even harm or benefit themselves, nor do they possess any power to control life, or death, or resurrection.,
25:3 And yet, there are those who, instead of Him, choose gods that can create nothing and are themselves created. And they do not have the power to avert harm or cause benefit even to themselves. They have no control over death and life, nor can they raise the dead (people and nations).
25:4 وقال الذين كفروا ان هاذا الا افك افترىاه واعانه عليه قوم ءاخرون فقد جاءو ظلما وزورا
25:4 Waqala allatheena kafaroo in hathailla ifkun iftarahu waaAAanahu AAalayhiqawmun akharoona faqad jaoo thulmanwazooran
The Secret Evidence25:4 Those who rejected said, "This is but a falsehood that he invented and other people have helped him with it; for they have come with what is wrong and fabricated."
25:4 And those who rejected said: "This is but a falsehood that he invented and other people have helped him with it." Certainly, they have come with what is unjust and fabricated.
25:4 Moreover, those who are bent on denying the truth are wont to say, This [Qur'an] is nothing but a lie, which he [himself] has devised with the help of other people,5 who thereupon have perverted the truth and brought a falsehood into being."6
Implying that the Qur'an, or most of it, is based on Judaeo-Christian teachings allegedly communicated to Muhammad by some unnamed foreigners (cf. 16:103 and the corresponding notes, especially note 130) or, alternatively, by various Arab converts to Judaism or Christianity; furthermore, that Muhammad had either deceived himself into believing that the Qur'an was a divine revelation, or had deliberately - knowing that it was not so - attributed it to God.
Lit., "and thus, indeed, have they come with [or "brought"] a perversion of the truth" [which obviously is the meaning of zulm in this context] "and a falsehood''. Whereas it is generally assumed that this clause constitutes a Quranic rebuttal of the malicious allegation expressed in the preceding clause, I am of the opinion that it forms part of that allegation, making the mythical "helpers" of Muhammad co-responsible, as it were, for the "invention" of the Qur'an.
The Disbelievers Rebutted by the Quran's Mathematical Code25:4 Those who disbelieved said, "This is a fabrication that he produced, with the help of some other people." They have uttered a blasphemy and a falsehood.,
25:4 Those who oppose the truth say, “This (Qur’an) is a lie that he has devised with the help of other people.” Wrong is what they do and falsehood is what they utter.
25:5 وقالوا اساطير الاولين اكتتبها فهى تملىا عليه بكرة واصيلا
25:5 Waqaloo asateeru al-awwaleenaiktatabaha fahiya tumla AAalayhi bukratan waaseelan
25:5 They said, "Mythologies of the ancient people; he wrote them down while they were being dictated to him morning and evening."3
25:5 And they said: "Fictional tales of old! He wrote them down while they were being dictated to him morning and evening."
25:5 And they say, Fables of ancient times which he has caused to be written down, so that they might be read out to him at morn and evening!"7
Because his contemporaries knew it that he was unlettered (ummi) and could not read and write.
25:5 They also said, "Tales from the past that he wrote down; they were dictated to him day and night.",2
Muhammad's contemporaries knew that he was a literate man who could read and write; he wrote God's revelations with his own hand (see Appendix 28).
25:5 And they say, “Fables of ancient times which he has written down as they are dictated to him morning and evening.”
25:6 قل انزله الذى يعلم السر فى السماوات والارض انه كان غفورا رحيما
25:6 Qul anzalahu allathee yaAAlamu alssirrafee alssamawati waal-ardiinnahu kana ghafooran raheeman
25:6 Say, "It was sent down by the One who knows the secrets in the heavens and the earth. He is always Forgiving, Compassionate."4
The answer contains a secret or a hidden word, an implication of the hidden code of the mathematical structure, which was unveiled in 1974, that is, 1406 lunar years after the revelation of the Quran. See 74:1.
25:6 Say: "It was sent down by the One who knows the secrets in the heavens and the earth. He is always Forgiving, Merciful."
25:6 Say [O Muhammad]: He who knows all the mysteries of the heavens and the earth has bestowed from on high this [Qur'an upon me]! Verily, He is much-forgiving, a dispenser of grace!"
25:6 Say, "This was revealed by the One who knows the Secret in the heavens and the earth. He is Forgiving, Most Merciful.",3
The Quran's miraculous mathematical code, the incontrovertible answer to the disbelievers' claims, remained a divinely guardedsecret for 1400 years. God's Messenger of the Covenant was destined to unveil itby God's leave (Appendices1,2, &26).
25:6 Say, “He Who knows all the mysteries of the heavens and earth has revealed it to me. He is Forgiving, Merciful.” (May He forgive you for slandering me!)
25:7 وقالوا مال هاذا الرسول ياكل الطعام ويمشى فى الاسواق لولا انزل اليه ملك فيكون معه نذيرا
25:7 Waqaloo mali hatha alrrasooliya/kulu alttaAAama wayamshee fee al-aswaqilawla onzila ilayhi malakun fayakoona maAAahu natheeran
25:7 They said, "What is with this messenger that he eats the food and walks in the market places? If only a controller were sent down to him so that he would jointly be a warner."
25:7 And they said: "What is with this messenger that he eats the food and walks in the market places? If only an angel were sent down to him so that he would jointly be a warner."
25:7 Yet they say: What sort of apostle is this [man] who eats food [like all other mortals] and goes about in the market places? Why has not an angel [visibly] been sent down unto him, to act as a warner together with him?"
Typical Utterances of Disbelievers25:7 And they said, "How come this messenger eats the food and walks in the markets? If only an angel could come down with him, to serve with him as a preacher!",
25:7 Yet they say, “What sort of a Messenger is this who eats food and goes about in the market-places? Why is not an angel sent down to him to act as a warner together with him?”
25:8 او يلقىا اليه كنز او تكون له جنة ياكل منها وقال الظالمون ان تتبعون الا رجلا مسحورا
25:8 Aw yulqa ilayhi kanzun aw takoonu lahujannatun ya/kulu minha waqala alththalimoonain tattabiAAoona illa rajulan mashooran
25:8 "Or that a treasure is given to him, or that he has a paradise that he eats from." The wicked said, "You are but following a man bewitched!"
25:8 "Or that a treasure is given to him, or that he has a paradise that he eats from." And the wicked said: "You are but following a man bewitched!"
25:8 Or: [Why has not] a treasure been granted to him [by God]?" Or: He should [at least] have a [bountiful] garden, so that he could eat thereof [without effort]!"8 And so these evildoers say [unto one another], If you were to follow [Muhammad, you would follow] but a man bewitched!"
25:8 Or, "If only a treasure could be given to him!" Or, "If only he could possess an orchard from which he eats!" The transgressors also said, "You are following a bewitched man.",
25:8 “Or why has not a treasure been bestowed on him, or why has he not a garden for enjoyment?” The wicked say, “You are but following a man bewitched!” [17:47]
25:9 انظر كيف ضربوا لك الامثال فضلوا فلا يستطيعون سبيلا
25:9 Onthur kayfa daraboolaka al-amthala fadalloo fala yastateeAAoonasabeelan
25:9 See how they cited the examples for you, for they have strayed, and they cannot find a path.
25:9 See how they put forth the examples for you; they have strayed, and they cannot find a path.
25:9 See to what they liken thee, [O Prophet, simply] because they have gone astray and are now unable to find a way to the truth]!
25:9 Note how they called you all kinds of names, and how this led them astray, never to find their way back.,
25:9 See what sort of examples they apply to you! They have strayed too far to find a way.
25:10 تبارك الذى ان شاء جعل لك خيرا من ذالك جنات تجرى من تحتها الانهار ويجعل لك قصورا
25:10 Tabaraka allathee in shaajaAAala laka khayran min thalika jannatin tajreemin tahtiha al-anharu wayajAAal laka qusooran
25:10 Blessed is the One who if He wishes can make for you better than that. Paradises with rivers flowing beneath them, and He will make for you palaces.
25:10 Blessed is the One who if He wishes can make for you better than that. Gardens with rivers flowing beneath them, and He will make for you palaces.
25:10 Hallowed is He who, if it be His will, shall give thee something better than that [whereof they speak] - gardens through which running waters flow - and shall assign to thee mansions [of bliss in the life to come].
25:10 Most blessed is the One who can, if He wills, give you much better than their demands - gardens with flowing streams, and many mansions.,
25:10 Blessed is the One Who can, if He so wills, give you far better than all that, Gardens with flowing rivers and He could give you beautiful palaces.
25:11 بل كذبوا بالساعة واعتدنا لمن كذب بالساعة سعيرا
25:11 Bal kaththaboo bialssaAAatiwaaAAtadna liman kaththaba bialssaAAatisaAAeeran
25:11 But they have denied the moment, and We have prepared for those who deny the moment a flaming fire.
25:11 Butthey have denied the Hour, and We have prepared for those who deny the Hour a flaming Fire.
25:11 But nay! It is [the very coming of] the Last Hour to which they give the lie! However, for such as give the lie to [the announcement of] the Last Hour We have readied a blazing flame:
The Real Reason25:11 In fact, they have disbelieved in the Hour (Day of Resurrection), and we have prepared for those who disbelieve in the Hour a flaming Hell.,
25:11 Nay, but they deny the oncoming Hour, and for those who deny the oncoming Hour, We have readied a Flame.
25:12 اذا راتهم من مكان بعيد سمعوا لها تغيظا وزفيرا
25:12 Itha raat-hum min makaninbaAAeedin samiAAoo laha taghayyuthanwazafeeran
25:12 When it sees them from a far place, they hear its raging and roaring.
25:12 When it sees them from a far place, they hear it raging and roaring.
25:12 when it shall face them from afar, they will hear its angry roar and its hiss;9
Lit., "When it shall see them from a far-off place": a metaphorical allusion, it would seem, to the moment of their death on earth. As in many other instances, we are given here a subtle verbal hint of the allegorical nature of the Quranic descriptions of conditions in the life to come by a rhetorical "transfer" of man's faculty of seeing to the object of his seeing: a usage which Zamakhshari explicitly characterizes as metaphorical (ala sabil al-majaz).
Retribution for the Disbelievers25:12 When it sees them from afar, they will hear its rage and fuming.,
25:12 When the Flame sees them from afar they will hear its rage and its roar.
25:13 واذا القوا منها مكانا ضيقا مقرنين دعوا هنالك ثبورا
25:13 Wa-itha olqoo minha makanandayyiqan muqarraneena daAAaw hunalika thubooran
25:13 When they are cast into it from a tight crevice, in chains, they call out their remorse.
25:13 Andwhen they are cast into it from a tight crevice, in chains, they call out their remorse.
25:13 and when they are flung, linked [all] together, into a tight space within, they will pray for extinction there and then!10
For a tentative explanation of the allegory of the sinners' being "linked together" in hell, see my note 64 on 14:49. As regards the "tight space" into which they will be flung, Zamakhshari remarks: "Distress is accompanied by [a feeling of] constriction, just as happiness is accompanied by [feeling of] spaciousness; and because of this, God has described paradise as being 'as vast as the heavens and the earth' [3:133]."
25:13 And when they are thrown into it, through a narrow place, all shackled, they will declare their remorse.,
25:13 And when they are flung into a narrow space linked together in chains, they will pray for extinction there and then. (Distress of Hell is constricting while the bliss of Paradise is Spacious. [3:133]
25:14 لا تدعوا اليوم ثبورا واحدا وادعوا ثبورا كثيرا
25:14 La tadAAoo alyawma thubooran wahidanwaodAAoo thubooran katheeran
25:14 Do not call out one remorse today, but call out many remorses.
25:14 Do not call out one remorse today, but call out many a remorse.
25:14 [But they will be told:] Pray not today for one single extinction, but pray for many extinctions!"11
Although the concept of "extinction" (thubur) implies finality and is, therefore, unrepeatable, the sinners' praying for "many extinctions" is used here as a metonym for their indescribable suffering and a corresponding, indescribable desire for a final escape.
25:14 You will not declare just a single remorse, on that day; you will suffer through a great number of remorses.,
25:15 قل اذالك خير ام جنة الخلد التى وعد المتقون كانت لهم جزاء ومصيرا
25:15 Qul athalika khayrun am jannatualkhuldi allatee wuAAida almuttaqoona kanat lahum jazaanwamaseeran
25:15 Say, "Is that better or the Paradise of eternity that the righteous have been promised?" It is their reward and destiny.
25:15 Say: "Is that better or the garden of eternity that the righteous have been promised?" It is their reward and destiny.
25:15 Say: Which is better - that, or the paradise of life abiding which has been promised to the God-conscious as their reward and their journey's end
Reward for the Righteous25:15 Say, "Is this better or the eternal Paradise that is promised for the righteous? It is their well deserved reward; a well deserved destiny.",
25:15 Say, “Is this better or the Garden of Immortality which is promised to the upright? That is their reward and the ultimate destination.”
25:16 لهم فيها ما يشاءون خالدين كان علىا ربك وعدا مسولا
25:16 Lahum feeha ma yashaoonakhalideena kana AAala rabbika waAAdanmas-oolan
25:16 In it they will have what they wish eternally. It is upon your Lord an obligated promise.
25:16 In it they will have what they wish eternally. It is upon your Lord an obligated promise.
25:16 a promise given by thy Sustainer, [always] to be prayed for?"
25:16 They get anything they wish therein, forever. This is your Lord's irrevocable promise.,
25:16 Therein abiding, they have all that they desire. A promise from your Lord that must be fulfilled and it is worth coveting.
25:17 ويوم يحشرهم وما يعبدون من دون الله فيقول ءانتم اضللتم عبادى هاؤلاء ام هم ضلوا السبيل
25:17 Wayawma yahshuruhum wamayaAAbudoona min dooni Allahi fayaqoolu aantum adlaltumAAibadee haola-i am hum dalloo alssabeela
The Answer of the Idolized Heroes25:17 On the day when We gather them together with what they served besides God; then He will say, "Did you misguide My servants here, or did they stray from the path?"
25:17 Andon the Day when We gather them together with what they served besides God; then He will say: "Did you misguide My servants here, or did they stray from the path?"
25:17 BUT [as for people who are oblivious of thy Sustainer's oneness -]12 one Day He will gather them together with all that they [now] worship instead of God, and will ask [those to whom divinity was falsely ascribed]:13 Was it you who led these My creatures astray, or did they by themselves stray from the right path?"
This passage connects elliptically with verse 3 above.
The rhetorical "question" which follows is obviously addressed to wrongfully deified rational beings - i.e., prophets or saints - and not, as some commentators assume, to lifeless idols which, as it were, "will be made to speak".
25:17 On the day when He summons them, together with the idols they had set up beside GOD, He will say, "Have you misled these servants of Mine, or did they go astray on their own?",
25:17 And on the Day when He summons them, together with the idols they had set up besides God, He will say to the idols, "Did you mislead these servants of Mine, or did they go astray from the way on their own?"
25:18 قالوا سبحانك ما كان ينبغى لنا ان نتخذ من دونك من اولياء ولاكن متعتهم وءاباءهم حتىا نسوا الذكر وكانوا قوما بورا
25:18 Qaloo subhanaka ma kanayanbaghee lana an nattakhitha min doonika min awliyaawalakin mattaAAtahum waabaahum hattanasoo alththikra wakanoo qawman booran
25:18 They said, "Glory be to You, it was not for us to take besides You any allies; indeed You gave them and their fathers luxury until they forgot the remembrance, and they were a lost people."
25:18 They said: "Glory be to You, it was not for us to take besides You any allies; indeed You gave them and their fathers luxury until they forgot the remembrance, and they were a lost people."
25:18 They will answer: Limitless art Thou in Thy glory! It was inconceivable for us to take for our masters anyone but Thyself!14 But [as for them -] Thou didst allow them and their forefathers to enjoy [the pleasures of] life to such an extent that15 they forgot all remembrance [of Thee]: for they were people devoid of all good."
Sc., "and so it would have been morally impossible for us to ask others to worship us". On the other hand, Ibn Kathir understands the expression "for us" (lana) as denoting "us human beings" in general, and not merely the speakers - in which case the sentence could be rendered thus: "It is not right for us [human beings] to take ", etc. In either case, the above allegorical "question-and-answer" - repeated in many variations throughout the Qur'an - is meant to stress, in a dramatic manner, the moral odiousness and intellectual futility of attributing divine qualities to any being other than God.
This is the meaning of hatta (lit., "till" or "until") in the present context.
25:18 They will say, "Be You glorified, it was not right for us to set up any lords beside You. But You allowed them to enjoy, together with their parents. Consequently, they disregarded the message and thus became wicked people.",
25:18 They will say, “Glory to You! It was not befitting for us that we should take for protecting masters other than You alone. But You did bestow on them and their ancestors, good things in life to the extent that they disregarded the Reminder and became a lost people.”
25:19 فقد كذبوكم بما تقولون فما تستطيعون صرفا ولا نصرا ومن يظلم منكم نذقه عذابا كبيرا
25:19 Faqad kaththabookum bimataqooloona fama tastateeAAoona sarfan walanasran waman yathlim minkum nuthiqhuAAathaban kabeeran
25:19 They have refuted what you claimed, so you will not find any excuse nor any victor. Whosoever has done wrong among you, We will let him taste a great retribution.
25:19 They have refuted what you claimed, so you will not find any excuse nor any victor. And whoever has done wrong among you, We will let him taste a great retribution.
25:19 [Thereupon God will say:] And now, they [whom you regarded as divine] have given the lie to all your [past] assertions, and you can neither ward off [your punishment] nor obtain any succour! For, whoever of you has committed [such] evil, him shall We cause to taste great suffering!"
25:19 They have disbelieved in the message you have given them, and, consequently, you can neither protect them from the retribution they have incurred, nor can you help them in any way. Anyone among you who commits evil, we will commit him to severe retribution.,
25:19 It will be said to the idolaters, “Now your idols have proved you liars in what you say. So you cannot avert your penalty nor get help.” And whoever among you wrongs others and thus wrongs himself, We shall make him taste of the great torment!
25:20 وما ارسلنا قبلك من المرسلين الا انهم لياكلون الطعام ويمشون فى الاسواق وجعلنا بعضكم لبعض فتنة اتصبرون وكان ربك بصيرا
25:20 Wama arsalna qablaka minaalmursaleena illa innahum laya/kuloona alttaAAamawayamshoona fee al-aswaqi wajaAAalna baAAdakumlibaAAdin fitnatan atasbiroona wakanarabbuka baseeran
Messengers: Humans Like Us25:20 We have not sent before you any messengers except that they ate the food and walked in the market places. We have made some of you as a trial for others to see if you will have patience. Your Lord was ever seeing.
25:20 AndWe have not sent before you any messengers except that they ate the food and walked in the market places. And We have made some of you as a test for others to see if you will have patience. And your Lord was ever seeing.
25:20 AND [even] before thee, [O Muhammad,] We never sent as Our message-bearers any but [mortal men] who indeed ate food [like other human beings] and went about in the market places: for [it is thus that] We cause you [human beings] to be a means of testing one another.16 Are you17 able to endure [this test] with patience? For [remember, O man,] thy Sustainer is truly all-seeing!
This elliptic passage undoubtedly alludes to the fact that the appearance of each new prophet had, as a rule, a twofold purpose: firstly, to convey a divinely-inspired ethical message to man, and thus to establish a criterion of right and wrong or a standard by which to discern the true from the false al-furqan, as stated in the first verse of this surah; and, secondly, to be a means of testing men's moral perceptions and dispositions as manifested in their reactions to the prophets message - that is, their willingness or unwillingness to accept it on the basis of its intrinsic merit, without demanding or even expecting any "supernatural" proof of its divine origin. Indirectly, in its deepest sense, this passage implies that not only a prophet but every human being is, by virtue of his social existence, a means whereby the moral qualities of his fellow-men are put to a test: hence, some of the earliest commentators (among then, Tabari) give to the above phrase the connotation of "We caused you human beings to be a means of testing one another".
I.e., "you men" or, more specifically, "you whom the message of the Qur'an has reached".
Messengers Are Just Human Beings25:20 We did not send any messengers before you who did not eat food and walk in the markets. We thus test you by each other; will you steadfastly persevere? Your Lord is Seer.,
25:20 And the Messengers whom We sent before you (O Prophet) were all mortals who ate food and walked in the markets. We thus test you by means of each other (as to who recognizes and conveys the truth). Will you have patience (to reflect)? Your Lord is Seer of all.3
Human beings must evaluate the message by way of reason and not through blind faith, physical miracles or supernatural phenomena. 12:108
25:21 وقال الذين لا يرجون لقاءنا لولا انزل علينا الملائكة او نرىا ربنا لقد استكبروا فى انفسهم وعتو عتوا كبيرا
25:21 Waqala allatheena layarjoona liqaana lawla onzila AAalaynaalmala-ikatu aw nara rabbana laqadiistakbaroo fee anfusihim waAAataw AAutuwwan kabeeran
25:21 Those who do not expect to meet Us said, "If only the controllers were sent down upon him, or that we see our Lord." They have become arrogant in themselves, and they have produced a great blasphemy!
25:21 Andthose who do not expect to meet Us said: "If only the angels were sent down upon us, or that we see our Lord." They have become arrogant in their souls, and they have produced a great blasphemy!
25:21 But those who do not believe that they are destined to meet Us are wont to say,18 Why have no angels been sent down to us?" or, Why do we not see our Sustainer?" Indeed, they are far too proud of themselves, having rebelled [against God's truth] with utter disdain!
lit., "who do not hope for [i.e., expect] a meeting with Us": the implication being that they do not believe in resurrection and consequently, do not expect to be judged by God in after-life.
25:21 Those who do not expect to meet us said, "If only the angels could come down to us, or we could see our Lord (we would then believe)!" Indeed, they have committed a gross arrogance, and have produced a gross blasphemy.,
25:21 Those who do not believe that they are destined to meet Us, say, "Why do not angels come down to us, or why do we not see our Lord?" They think too highly of themselves and they are uttering a gross insult.
25:22 يوم يرون الملائكة لا بشرىا يومئذ للمجرمين ويقولون حجرا محجورا
25:22 Yawma yarawna almala-ikata labushra yawma-ithin lilmujrimeena wayaqooloona hijranmahjooran
25:22 On the day they see the controllers, that is not good news for the criminals. They will say, "Away to a place that is sealed off."
25:22 On the Day they see the angels, that is not good news for the criminals. And they will be saying: "An inviolable enclosure!"
25:22 [Yet] on that Day - the Day on which they shall see the angels19 there will be no glad tiding for those who were lost in sin; and they will exclaim, By a forbidding ban [are we from God's grace debarred]!"
I.e., on judgment Day, when "all will have been decided" (cf. 6:8).
25:22 The day they see the angels, it will not be good news for the guilty; they will say, "Now, we are irreversibly confined.",
25:22 Yet on that Day when they see the angels, it will not be a pleasant news for violators of human rights who used to thrive on others’ labor. They will exclaim, “Can there be a barrier between the angels and us?”
25:23 وقدمنا الىا ما عملوا من عمل فجعلناه هباء منثورا
25:23 Waqadimna ila maAAamiloo min AAamalin fajaAAalnahu habaan manthooran
25:23 We turned to the works that they did, and We made it dust in the wind.
25:23 AndWe turned to the works that they did, and We made it dust in the wind.
25:23 for We shall have turned towards all the [supposedly good] deeds they ever wrought, and shall have transformed them into scattered dust
25:23 We will look at all the works they have done, and render them null and void.,
25:23 And We will look at the deeds they have done, and will make their work scatter like ashes and dust.
25:24 اصحاب الجنة يومئذ خير مستقرا واحسن مقيلا
25:24 As-habu aljannati yawma-ithinkhayrun mustaqarran waahsanu maqeelan
25:24 The dwellers of Paradise on that day are in the best abode and the best destiny.
25:24 Thedwellers of the Paradise on that Day are in the best abode and the best destiny.
25:24 [whereas] on that same Day those who are destined for paradise will be graced with the best of abodes and the fairest place of repose.20
Lit., "will be happiest as regards their abode, and best as regards their place of repose".
25:24 The dwellers of Paradise are far better on that day; they will hear better news.,
25:24 Whereas on the same Day those who have earned the Paradise, excellent is their abode with fairest places for rest and repose, and good news upon good news will be theirs.
25:25 ويوم تشقق السماء بالغمام ونزل الملائكة تنزيلا
25:25 Wayawma tashaqqaqu alssamao bialghamamiwanuzzila almala-ikatu tanzeelan
25:25 The day when the sky will be filled with clouds, and the controllers will be sent down in succession.
25:25 Andthe Day when the heaven will be filled with clouds, and the angels will be sent down in succession.
25:25 And on the Day on which the skies, together with the clouds, shall burst asunder, and the angels are made to descend in a mighty descent
25:25 The heaven will break apart, into masses of clouds, and the angels will descend in multitudes.,
25:25 The Day the heaven with the clouds will be rent asunder, angels will be sent down, a grand descent in ranks.
25:26 الملك يومئذ الحق للرحمان وكان يوما على الكافرين عسيرا
25:26 Almulku yawma-ithin alhaqqu lilrrahmaniwakana yawman AAala alkafireena AAaseeran
25:26 The true kingship on that day will be to the Gracious. It is a day which will be very hard on the ingrates.
25:26 Thetrue kingship on that Day will be to the Almighty. And it is a Day which will be very hard on the rejecters.
25:26 on that Day [it will become obvious to all that] true sovereignty belongs to the Most Gracious [alone]: hence, a Day of distress will it be for all who deny the truth,
25:26 All sovereignty on that day belongs to the Most Gracious. For the disbelievers, it will be a difficult day.,
25:26 On that Day it will become obvious to all that the Sovereignty belongs to the Most Gracious alone. So, a Day of distress it will be for all those who had been rejecting the truth.
25:27 ويوم يعض الظالم علىا يديه يقول ياليتنى اتخذت مع الرسول سبيلا
25:27 Wayawma yaAAaddu alththalimuAAala yadayhi yaqoolu ya laytanee ittakhathtumaAAa alrrasooli sabeelan
25:27 That day the wrongdoer will bite on his hand and say, "I wish I had taken the path with the messenger!"
25:27 Andthat Day the wrongdoer will bite on his hand and say: "I wish I had taken the path with the messenger!"
25:27 and a Day on which the evildoer will bite his hands [in despair], exclaiming: Oh, would that I had followed the path shown to me by the apostle!21
[Lit., "taken a path with the apostle". The terms "the apostle" and "the evildoer" are here obviously used in their generic sense, applying to all of God's apostles and all who consciously reject their guidance. Similarly, the expression "so-and-so" (fulan) occurring in the next verse circumscribes any person or personified influence responsible for leading a human being astray.
God's Messenger of the Covenant25:27 The day will come when the transgressor will bite his hands (in anguish) and say, "Alas, I wish I had followed the path with the messenger.4 ,
This verse refers also to God's Messenger of the Covenant whose name is mathematically coded in the Quran as ``Rashad Khalifa.'' If you writedown the gematrical value of ``Rashad'' (505), followed by the gematricalvalue of ``Khalifa'' (725), followed by this sura number (25), followed byverses 27, 28, 29, and 30, the final number (5057252527282930) is a multiple of19 (see Appendices2&26 for details).The prophet Muhammad will also make such a statement as in25:30 on the Day ofJudgment.
25:27 When the Day comes, the transgressor will bite his hands in anguish, exclaiming, “Oh, I wish I had taken a path with the Messenger!"
25:28 ياويلتىا ليتنى لم اتخذ فلانا خليلا
25:28 Ya waylata laytanee lamattakhith fulanan khaleelan
25:28 "Woe unto me, I wish I did not take so and so as a friend!"
25:28 "Woe to me, I wish I did not take so and so as a friend!"
25:28 Oh, woe is me! Would that I had not taken so-and-so for a friend!22
25:28 "Alas, woe to me, I wish I did not take that person as a friend.,
25:28 “Oh, woe to me, I wish I hadn’t taken so and so for a friend!"
25:29 لقد اضلنى عن الذكر بعد اذ جاءنى وكان الشيطان للانسان خذولا
25:29 Laqad adallanee AAani alththikribaAAda ith jaanee wakana alshshaytanulil-insani khathoolan
25:29 "He has misguided me from the remembrance after it came to me, and the devil was always a betrayer of people!"
25:29 "Hehas misguided me from the remembrance after it came to me, and the devil was always a betrayer of mankind!"
25:29 Indeed, he led me astray from the remembrance [of God] after it had come unto me!" For [thus it is:] Satan is ever a betrayer of man.*
25:29 "He has led me away from the message after it came to me. Indeed, the devil lets down his human victims.",
25:29 "Indeed he led me away from the Reminder after it had come to me. Ah, the Satan is but a traitor to the human being.”
25:30 وقال الرسول يارب ان قومى اتخذوا هاذا القرءان مهجورا
25:30 Waqala alrrasoolu yarabbi inna qawmee ittakhathoo hatha alqur-anamahjooran
The Intercession (Testimony) of the Messenger on Behalf of His People25:30 The messenger said, "My Lord, my people have deserted this Quran."5
Soon after Muhammed's death, hypocrites and those who reverted to polytheism engaged in the oral transmission of hearsay, thereby creating another source besides the Quran. Centuries later, they were collected, written and codified as the teachings of various sects. Those who follow these hearsays and fabrications pretend to follow Muhammed, while they abandon the only book delivered by him. They will be surprised on the Day of Judgment to see that Muhammed will reject their fabrications and idolatry, by following the rules expressed in 78:38 and 19:87. Muhammed will intercede for them by fulfilling the prophecy in verse 25:30.
25:30 Andthe messenger said: "My Lord, my people have deserted this Qur'an."
25:30 AND [on that Day] the Apostle will say:23 O my Sustainer! Behold, [some of] my people have come to regard this Qur'an as something [that ought to be] discarded!"24
My interpolation of the words "on that Day" and the (linguistically permissible) attribution of futurity to the past-tense verb qala is based on the identical interpretation of the above phrase by great commentators like Abu Muslim (as quoted by Razi) or Baghawi.
I.e., as mere wishful thinking and, therefore, of no account, or as something that in the course of time has "ceased to be relevant". Since many of those whom the message of the Qur'an has reached did and do regard it as a divine revelation and therefore as most "relevant" in every sense of the word, it is obvious that the expression "my people" cannot possibly denote here all of the Prophet's community (either in the national or in the ideological sense of this word), but signifies only such of his nominal followers as have lost all real faith in the Quranic message: hence the necessity of interpolating the (elliptically implied) words "some of" before "my people".
25:30 The messenger said, "My Lord, my people have deserted this Quran.",
25:30 And the Messenger will say, “O My Lord! These are my people who had abandoned this Qur’an as something to be discarded."
25:31 وكذالك جعلنا لكل نبى عدوا من المجرمين وكفىا بربك هاديا ونصيرا
25:31 Wakathalika jaAAalna likullinabiyyin AAaduwwan mina almujrimeena wakafa birabbika hadiyanwanaseeran
25:31 It is such that We make for every prophet enemies from among the criminals. Your Lord suffices as a Guide and a Victor.6
For the identity of the ardent enemies of the messenger, see 6:112.
25:31 Andit is so that We make for every prophet enemies from among the criminals. And your Lord suffices as a Guide and a Victor.
25:31 For so it is that against every prophet We have set up enemies from among those who are lost in sin:25 yet none can guide and give succour as thy Sustainer does!
Cf. 6:112, which refers in very similar terms to the evil forces (shayatin) against which every prophet has had to contend. The "glittering half-truths meant to delude the mind" spoken of in that verse are exemplified in the present passage, prophetically, by the deceptive argument that the Qur'an, having been enunciated fourteen centuries ago, must now be considered "obsolete".
25:31 We also set up against every prophet enemies from among the guilty. Your Lord suffices as a guide, a master.,
25:31 Thus We have made for every Prophet enemies among the guilty, those who have been used to thriving on the fruit of others’ toil. Yet, Your Lord is Sufficient for a Guide and Helper.4
25:32 وقال الذين كفروا لولا نزل عليه القرءان جملة واحدة كذالك لنثبت به فؤادك ورتلناه ترتيلا
25:32 Waqala allatheena kafaroo lawlanuzzila AAalayhi alqur-anu jumlatan wahidatan kathalikalinuthabbita bihi fu-adaka warattalnahu tarteelan
25:32 Those who rejected said, "If only the Quran was sent down to him in one go!" It was done as such so We could strengthen your heart with it, and We arranged it accordingly.
25:32 Andthose who rejected said: "If only the Qur'an was sent down to him in one go!" It was done as such so We could strengthen your heart with it, and We arranged it accordingly.
25:32 Now they who are bent on denying the truth are wont to ask. Why has not the Qur'an been bestowed on him from on high in one single revelation?"26 [it has been revealed] in this manner so that We might strengthen thy heart thereby - for We have so arranged its component parts that they form one consistent whole -27
Lit., "in one piece" or "as one statement" (jumlatan wahidatan) - implying, in the view of the opponents of Islam, that the gradual, step-by-step revelation of the Qur'an points to its having been "composed" by Muhammad to suit his changing personal and political requirements.
I.e. free of all inner contradictions (cf. 4:82). See also 39:23, where the Qur'an is spoken of as "fully consistent within itself". The concise phrase rattalnahu tartilan comprises the parallel concepts of "putting the component parts [of a thing] together and arranging them well" as well as "endowing it with inner consistency". Inasmuch as full consistency and freedom from contradictions in a message spread over twenty-three years of a life as full of movement and drama as that of the Prophet does give a clear indication of its God-inspired quality, it is bound to strengthen the faith of every thinking believer: and herein lies, according to the Qur'an itself, the deepest reason for its slow, gradual revelation. (When applied to the reciting of the Qur'an - as in 73:4 - the term tartil refers to the measured diction and the thoughtful manner in which it ought to be enunciated.)
25:32 Those who disbelieved said, "Why did not the Quran come through him all at once?" We have released it to you gradually, in order to fix it in your memory. We have recited it in a specific sequence.,
25:32 Those who are bent on denying the truth ask, “Why has not the Qur’an been revealed to him all at once?" But that has been so! For, in order to strengthen your heart We have already arranged it in the Right Order. And We have caused you to convey it to people in stages, step by step.5
25:33 ولا ياتونك بمثل الا جئناك بالحق واحسن تفسيرا
25:33 Wala ya/toonaka bimathalin illaji/naka bialhaqqi waahsana tafseeran
25:33 For every example they come to you with, We bring you the truth and the best explanation.
25:33 Andfor every example they come to you with, We bring you the truth and the best explanation.
25:33 and [that] they [who deny the truth] might never taunt thee with any deceptive half-truth28 without Our conveying to thee the [full] truth and [providing thee] with the best explanation.29
Lit., "come to thee with a parable (mathal)"- i.e., with all manner of seemingly plausible parabolic objections (exemplified in verses 7-8, 21 and 32 of this surah as well as in many other places in the Qur'an) meant to throw doubt on Muhammad's claim to prophethood and, hence, on the God-inspired character of the Quranic message.
Sc., "of the problem or problems involved": an allusion to the self-explanatory character of the Qur'an. Throughout this section (verses 30-34) the personal pronoun "thou" (in the forms ''thy" and 'thee'') relates not only to the Prophet but also to every one of his followers at all times.
God's Evidence is Overwhelming25:33 Whatever argument they come up with, we provide you with the truth, and a better understanding.,
25:33 And no question or objection do they bring to you but We reveal to you the absolute truth and its best explanation.6
The best Tafseer or explanation of the Qur’an comes from within itself
25:34 الذين يحشرون علىا وجوههم الىا جهنم اولائك شر مكانا واضل سبيلا
25:34 Allatheena yuhsharoona AAalawujoohihim ila jahannama ola-ika sharrun makananwaadallu sabeelan
25:34 Those who will be gathered to hell on their faces, these are the most evil and the most strayed from the path.
25:34 Those who will be gathered to Hell on their faces, these are the most evil and the most strayed from the path.
25:34 [And so, tell those who are bent on denying the truth that] they who shall be gathered unto hell upon their faces 30 it is they who [in the life to come] will be worst in station and still farther astray from the path [of truth]!31
I.e., in utter spiritual abasement (Razi, mentioning some other commentators as well).
Cf. 17:72 and the corresponding note 87.
25:34 Those who are forcibly summoned to Hell are in the worst position; they are the farthest from the right path.,
25:34 Those who will be gathered prone on their faces to Hell, it is those who will be worst in station, and as to the path, they are most astray.
25:35 ولقد ءاتينا موسى الكتاب وجعلنا معه اخاه هارون وزيرا
25:35 Walaqad atayna moosaalkitaba wajaAAalna maAAahu akhahu haroonawazeeran
25:35 We gave Moses the book and We made his brother Aaron a minister with him.
25:35 AndWe gave Moses the Book and We made his brother Aaron a minister with him.
25:35 AND, INDEED, [long before Muhammad] We vouchsafed revelation unto Moses, and appointed his brother Aaron to help him to bear his burden;32
For this rendering of the term wazir, see note 18 on 20:29. The mention, at this place, of Moses and Aaron - and of Noah, etc., in the following verses - is intended to remind us of the statement in verse 31 above that "against every prophet We have set up enemies from among those who are lost in sin".
25:35 We have given Moses the scripture, and appointed his brother Aaron to be his assistant.,
25:35 Recall that We gave Moses the scripture, and appointed his brother Aaron as minister to him.
25:36 فقلنا اذهبا الى القوم الذين كذبوا باياتنا فدمرناهم تدميرا
25:36 Faqulna ithhaba ilaalqawmi allatheena kaththaboo bi-ayatinafadammarnahum tadmeeran
25:36 So We said, "Go both of you to the people who have denied Our signs." So We then destroyed them utterly.
25:36 So We said: "Go both of you to the people who have denied Our signs." So We then destroyed them utterly.
25:36 and We said, Go you both unto the people who have given the lie to Our messages!" - and thereupon We broke those [sinners] to smithereens.33
Regarding the tribes of Ad and Thamud, see surah 7, notes 48 and 56. As for Ar-Rass, a town of that name exists to this day in the Central-Arabian province of Al-Qasim; in the ancient times referred to, it seems to have been inhabited by descendants of the Nabataean tribe of Thamud (Tabari). There is however, no agreement among the commentators as to the real meaning of this name or designation; Razi cites several of the current, conflicting interpretations and rejects all of them as purely conjectural.
25:36 We said, "Go, both of you, to the people who rejected our revelations," and subsequently, we utterly annihilated the rejectors.,
25:36 Then We said, “Go you both to the people who reject Our messages.” Then We annihilated them with a complete annihilation.
25:37 وقوم نوح لما كذبوا الرسل اغرقناهم وجعلناهم للناس ءاية واعتدنا للظالمين عذابا اليما
25:37 Waqawma noohin lamma kaththabooalrrusula aghraqnahum wajaAAalnahum lilnnasiayatan waaAAtadna lilththalimeenaAAathaban aleeman
25:37 The people of Noah, when they denied the messengers We drowned them, and We made them a lesson for people. We have prepared for the wicked a painful retribution.
25:37 Andthe people of Noah, when they denied the messengers We drowned them, and We made them a lesson for the people. And We have prepared for the wicked a painful retribution.
25:37 And [think of] the people of Noah: when they gave the lie to [one of] the apostles, We caused them to drown, and made them a symbol for all mankind: for, grievous suffering have We readied for all who [knowingly] do wrong!
25:37 Similarly, when the people of Noah disbelieved the messengers, we drowned them, and we set them up as a sign for the people. We have prepared for the transgressors a painful retribution.,
25:37 And Noah’s people: When they had denied the Messengers, We caused them to drown and made them as a sign for mankind. We have readied a painful doom for those who choose to do wrong.
25:38 وعادا وثمودا واصحاب الرس وقرونا بين ذالك كثيرا
25:38 WaAAadan wathamooda waas-habaalrrassi waquroonan bayna thalika katheeran
25:38 And Aad, Thamud, the dwellers of Al-Raas, and many generations in between.
25:38 And'Aad and Thamud and the dwellers of Arras, and many generations in between.
25:38 And [remember how We punished the tribes of] Ad and Thamud and the people of Ar-Rass,* and many generations [of sinners] in-between:
25:38 Also `Aad, Thamoud, the inhabitants of Al-Russ, and many generations between them.,
25:38 And (Our law also struck) ‘Aad and Thamud, and the people of Ar-Rass, and many generations in between.7
The people of Ar-Rass used to dig deep wells, and irrigate their flourishing crops. They lived in the current province of Al-Qaseem in the Central Arabian Peninsula. Historically, they had thrown their Messenger in a well, and persisted with their unjust feudal system
25:39 وكلا ضربنا له الامثال وكلا تبرنا تتبيرا
25:39 Wakullan darabna lahu al-amthalawakullan tabbarna tatbeeran
25:39 For each We cited the examples, and each We destroyed utterly.
25:39 Andfor each one We put forth the examples, and each one We destroyed utterly.
25:39 and unto each of them did We proffer lessons* and each of them did We destroy with utter destruction.
25:39 To each of these groups, we delivered sufficient examples, before we annihilated them.,
25:39 Each of them We had warned with examples and every one of them We brought to total ruin.
25:40 ولقد اتوا على القرية التى امطرت مطر السوء افلم يكونوا يرونها بل كانوا لا يرجون نشورا
25:40 Walaqad ataw AAala alqaryati allateeomtirat matara alssaw-i afalam yakoonooyarawnaha bal kanoo la yarjoona nushooran
25:40 They have come upon the town that was showered with a miserable shower. Did they not see it? No, they do not expect any resurrection.
25:40 Andthey have come upon the town that was showered with a miserable shower. Did they not see it? No, they do not expect any resurrection.
25:40 And they [who now deny Our messages] must surely have come across that town which was rained upon by a rain of evil:34 have they, then, never beheld it [with their minds eye]? But nay, they would not believe in resurrection!35 36
Sc., "which they failed to heed". For my rendering of mathal, in this context, as "lesson", see note 104 on 7:89.
A reference to Sodom and its destruction by a rain of "stone-hard blows of chastisement pre-ordained" (see 11:82 and the corresponding note 114). The phrase "they have come across" may be understood in either of two ways: (a) in its literal sense of chancing upon" or "passing by", in which case it applies to the Prophet's contemporaries and opponents, the pagan Meccans, whose customary caravan route to Syria passed close by the Dead Sea and the probable site of Sodom and Gomorrah; or (b) in the tropical sense of "becoming aware [of something]" through reading or hearsay - in which case it may be taken to refer to people of all times, and to the fact that the story of Sodom and Gomorrah is part and parcel of mankind's moral heritage.
Lit., "they were wont not to look forward to (i.e., to expect or believe in) resurrection".
25:40 They have passed by the community that was showered with a miserable shower (Sodom). Did they not see it? The fact is, they never believed in resurrection.,
25:40 They must have passed by the township (Sodom) that was rained with a miserable rain. Did they not see it? But they do not expect to be raised again.8
They do not believe in accountability, and think that events happen only by chance
25:41 واذا راوك ان يتخذونك الا هزوا اهاذا الذى بعث الله رسولا
25:41 Wa-itha raawka in yattakhithoonakailla huzuwan ahatha allathee baAAatha Allahurasoolan
25:41 If they see you they take you for a mockery: "Is this the one that God sent as a messenger?"
25:41 Andif they see you they take you for a mockery: "Is this the one that God sent as a messenger?"
25:41 Hence, whenever they consider thee, [O Muhammad,] they but make thee a target of their mockery, [saying:] Is this the one whom God has sent as an apostle?
Messengers Ridiculed25:41 When they saw you, they always ridiculed you: "Is this the one chosen by GOD to be a messenger?,
25:41 So, whenever they see you, they make you a target of their mockery saying, “Is this the one whom God has sent as a Messenger?
25:42 ان كاد ليضلنا عن ءالهتنا لولا ان صبرنا عليها وسوف يعلمون حين يرون العذاب من اضل سبيلا
25:42 In kada layudillunaAAan alihatina lawla an sabarnaAAalayha wasawfa yaAAlamoona heena yarawna alAAathabaman adallu sabeelan
25:42 "He nearly diverted us from our gods had we not been patient for them." When they see the retribution, they will learn who is on a path most astray.
25:42 "Henearly diverted us from our gods had we not been patient for them." They will learn when they see the retribution who is on a path most astray.
25:42 Indeed, he would well-nigh have led us astray from our deities, had we not been [so] steadfastly attached to them!" But in time, when they see the suffering [that awaits them], they will come to know who it was that went farthest astray from the path [of truth]!
25:42 "He almost diverted us from our gods, if it were not that we steadfastly persevered with them." They will certainly find out, when they see the retribution, who are the real strayers from the path.,
25:42 He would have led us far away from our gods if we were not so steadfastly attached to them.” They will know, when they see the doom, as to who is more astray from the road.
25:43 ارءيت من اتخذ الاهه هوىاه افانت تكون عليه وكيلا
25:43 Araayta mani ittakhatha ilahahuhawahu afaanta takoonu AAalayhi wakeelan
25:43 Have you seen the one who has taken his ego as his god? Will you be a caretaker over him?
25:43 Have you seen the one who has taken his desire as his god? Will you be a caretaker over him?
25:43 Hast thou ever considered [the kind of man] who makes his own desires his deity? Couldst thou, then, [O Prophet,] be held responsible for him?
The Ego as a god25:43 Have you seen the one whose god is his own ego? Will you be his advocate?,
25:43 Have you seen the one who has taken as god his own vain desire? Could you be an advocate for him?
25:44 ام تحسب ان اكثرهم يسمعون او يعقلون ان هم الا كالانعام بل هم اضل سبيلا
25:44 Am tahsabu anna aktharahumyasmaAAoona aw yaAAqiloona in hum illa kaal-anAAamibal hum adallu sabeelan
25:44 Or do you think that most of them hear or understand? They are just like cattle. No, they are worse off.
25:44 Or do you think that most of them hear or comprehend? They are just like livestock. No, they are worse off.
25:44 Or dost thou think that most of them listen [to thy message] and use their reason? Nay, they are but like cattle - nay, they are even less conscious of the right way!37
Lit., "they are farther astray from the path [of truth]": see note 144 on 7:179.
25:44 Do you think that most of them hear, or understand? They are just like animals; no, they are far worse.,
25:44 Or do you think that most of them really hear and use their reason? Nay! They are but like cattle. Nay, they are farther astray.9
The cattle at least follow the Divine laws instinctively
25:45 الم تر الىا ربك كيف مد الظل ولو شاء لجعله ساكنا ثم جعلنا الشمس عليه دليلا
25:45 Alam tara ila rabbika kayfa madda alththillawalaw shaa lajaAAalahu sakinan thumma jaAAalnaalshshamsa AAalayhi daleelan
God's Blessings25:45 Did you not see to your Lord how He casts the shadow? If He wished, He could have made it still, then We would have made the sun as a guide to it.
25:45 Didyou not see to your Lord how He casts the shadow? And if He wished, He could have made it still, then We would have made the sun as a guide to it.
25:45 Art thou not aware of thy Sustainer [through His works]? - how He causes the shadow to lengthen [towards the night] when, had He so willed, He could indeed have made it stand still: but then, We have made the sun its guide;
Infinite Blessings From God25:45 Have you not seen how your Lord designed the shadow? If He willed, He could have made it fixed, then we would have designed the sun accordingly.,
25:45 Are you not aware of your Lord by His works? He spreads the shade, and if He willed, He could have made it still! Then We would have made the sun its pilot.10
He could have designed the Solar System differently with the earth remaining stationary
25:46 ثم قبضناه الينا قبضا يسيرا
25:46 Thumma qabadnahu ilaynaqabdan yaseeran
25:46 Then We retract it to us a simple retraction.
25:46 Then We retract it to us a simple retraction.
25:46 and then, [after having caused it to lengthen,] We draw it in towards Ourselves38 with a gradual drawing-in.
I.e., "We cause it to contract in accordance with the 'laws of nature' which We Ourselves have instituted." As in so many other instances in the Qur'an, the abrupt change from the third-person pronoun "He" to "We" is meant to illustrate the fact that God is indefinable, and that it is only the inadequacy of human speech - and, hence, of the human mind - that makes it necessary to refer to the Supreme Being by pronouns which in reality are applicable only to finite, created persons". (cf. Forword, note 2).
25:46 But we designed it to move slowly.,
25:46 Then We gradually withdraw it to Us, a gradual withdrawal.
25:47 وهو الذى جعل لكم اليل لباسا والنوم سباتا وجعل النهار نشورا
25:47 Wahuwa allathee jaAAala lakumuallayla libasan waalnnawma subatan wajaAAalaalnnahara nushooran
25:47 He is the One who made for you the night as a cover, sleep for resting, and He made the day to move about in.7
Sleep is as essential as drinking water and consuming food. Sleep deprivation reduces mental and bodily functions and after a certain point, the brain crashes. After 24 waking hours, the brain's ability to use glucose goes down dramatically. The purpose and meaning of sleep and dreaming is still the subject of scientific debate and research. There are many theories regarding why we sleep. Some researchers believe that we sleep and dream for rest, or for the brain to restore and rejuvenate itself. Others claim that sleep and dreams allow the brain to perform a series of repeated cycles of pruning and strengthening of neural connections that enable the person to learn new information without forgetting old information. Some claim that the brain needs downtime to detoxify itself from free radicals generated by our metabolism. Perhaps, sleep allows the brain to organize the accumulated data, sort them, place them in their proper memory folders, and then associate them with little tags for easy retrieval. The brain is like a busy office where the secretary cannot keep up with processing the numerous documents, faxes, and boxes that are sent and received during daytime. The clutter caused by this high traffic rate reduces the performance in the office, and during the night shift, another work starts to sift, clean and organize the office. Similarly, our brains need such a cleaning and organization period. Dreams perhaps happen when new files are organized and associated, folders are filled, and unused data are discarded. See 2:255; 8:43; 12:6; 30:23; 39:42; 78:9; 37:102.
25:47 AndHe is the One who made for you the night as a cover, and sleep for resting, and He made the day to move about in.
25:47 And He it is who makes the night a garment for you, and [your] sleep a rest, and causes every [new] day to be a resurrection.
25:47 He is the One who designed the night to be a cover, and for you to sleep and rest. And He made the day a resurrection.,
25:47 He is the One Who makes night a robe for you, and sleep a rest, and makes every day to be a resurrection.
25:48 وهو الذى ارسل الرياح بشرا بين يدى رحمته وانزلنا من السماء ماء طهورا
25:48 Wahuwa allathee arsala alrriyahabushran bayna yaday rahmatihi waanzalna mina alssama-imaan tahooran
25:48 He is the One who sent the winds to spread between the hands of His mercy. We sent down from the sky water which is pure.
25:48 AndHe is the One who sent the winds to spread between the hands of His mercy. And We sent down from the sky water which is pure.
25:48 And He it is who sends forth the winds as a glad tiding of His coming grace; and [thus, too,] We cause pure water to descend from the skies,
25:48 He is the One who sends the winds with good omens of His mercy, and we send down from the sky pure water.,
25:48 He is the One Who sends the winds, glad news of His coming grace, and We send down pure water from the sky.
25:49 لنحى به بلدة ميتا ونسقيه مما خلقنا انعاما واناسى كثيرا
25:49 Linuhyiya bihi baldatan maytanwanusqiyahu mimma khalaqna anAAaman waanasiyyakatheeran
25:49 So that We can revive a dead land with it and We supply drink for many what we created; the livestock and people.
25:49 So that We revive a dead land with it and give drink to many of Our creation of livestock and people.
25:49 so that We may bring dead land to life thereby, and give to drink thereof to many [beings] of Our creation, beasts as well as humans.
25:49 With it, we revive dead lands and provide drink for our creations - multitudes of animals and humans.,
25:49 That We may give life with it to a dead land, and We provide drink for Our creations, a great many animals and human beings.
25:50 ولقد صرفناه بينهم ليذكروا فابىا اكثر الناس الا كفورا
25:50 Walaqad sarrafnahu baynahumliyaththakkaroo faaba aktharu alnnasiilla kufooran
25:50 We have distributed it amongst them so that they may remember, but most people refuse to be anything but ingrates.
25:50 AndWe have distributed it among them so that they may remember, but most of the people refuse to be anything but rejecters.
25:50 And, indeed, many times have We repeated [all] this unto men,39 so that they might take it to heart: but most men refuse to be aught but ingrate.
Lit., "have We turned it over (sarrafnahu) among them": a reference to the frequent, many-faceted reiteration, in the Qur'an as well as in earlier revelations, of all the evidence unmistakably pointing to the existence of a conscious Creator (Zamakhshari.)
25:50 We have distributed it among them in exact measure, that they may take heed. But most people insist upon disbelieving.,
25:50 We have repeated (these messages) to mankind in diverse ways, so that they might bear in mind. Yet most people remain ungrateful (for such light-giving guidance).
25:51 ولو شئنا لبعثنا فى كل قرية نذيرا
25:51 Walaw shi/na labaAAathna feekulli qaryatin natheeran
25:51 If We wish, We could send to every town a warner.8
Every town (qarya) may not receive a warner, but every community/nation (umma) receives a warner. See 35:24.
25:51 Andif We wish, We could send to every town a warner.
25:51 Now had We so willed. We could have [continued as before and] raised up a [separate] warner in every single community:40
Sc., "but We have willed instead that Muhammad be Our last prophet and, hence, a warner unto all people for all times to come".
25:51 If we willed, we could have sent to every community a warner.,
25:51 Had We so willed, We could have continued to raise up a warner in every single community.11
But, now has come the time to reveal the universal Message for all times. 25:1
25:52 فلا تطع الكافرين وجاهدهم به جهادا كبيرا
25:52 Fala tutiAAi alkafireenawajahidhum bihi jihadan kabeeran
25:52 So do not obey the ingrates, and strive against them with it in a great striving.
25:52 So do not obey the rejecters, and strive against them with it in a great striving.
25:52 hence, do not defer to [the likes and dislikes of] those who deny the truth, but strive hard against them, by means of this [divine writ], with utmost striving.
25:52 Therefore, do not obey the disbelievers, and strive against them with this, a great striving.,
25:52 So, heed not the deniers and strive hard against them by means of this Qur’an, with utmost striving.12
Jihadan Kabeera = Great Jihad by means of the Qur’an
25:53 وهو الذى مرج البحرين هاذا عذب فرات وهاذا ملح اجاج وجعل بينهما برزخا وحجرا محجورا
25:53 Wahuwa allathee maraja albahraynihatha AAathbun furatun wahatha milhunojajun wajaAAala baynahuma barzakhan wahijranmahjooran
25:53 He is the One who merges the two bodies of water. This is fresh and palatable and this is salty and bitter. He made between them a partition and an inviolable barrier.9
Could this barrier be evaporation? The water of lakes is maintained by rain. Through evaporation, the salty ocean water is filtered from its minerals. Evaporation creates a physical barrier between salty water and drinkable water.
25:53 AndHe is the One who merges the two seas; this is fresh and palatable and this is salty and bitter. And He made between them a partition and an inviolable enclosure.
25:53 AND HE it is who has given freedom of movement to the two great bodies of water 41 the one sweet and thirst-allaying, and the other salty and bitter - and yet has wrought between them a barrier and a forbidding ban.42
The noun bahr, usually signifying "sea", is also applied to large agglomerations of sweet water, like rivers, lakes, etc.; in the above context, the dual al-bahrayn denotes "the two great bodies [or "kinds"] of water" - the salty and the sweet - existing side by side on earth.
I.e., has caused them - as if by an invisible barrier - to remain distinct in kind despite their continuous meeting and mingling in the oceans: an indirect reminder of God's planning creativeness inherent in the cyclic transformation of water - its evaporation from the salty seas, followed by a formation of clouds, their condensation into rain and snow which feed springs and rivers, and its return to the seas. Some Muslim mystics see in this stress on the two kinds of water an allegory of the gulf - and, at the same time, interaction - between man's spiritual perceptions, on the one hand, and his worldly needs and passions, on the other.
25:53 He is the One who merges the two seas; one is fresh and palatable, while the other is salty and undrinkable. And He separated them with a formidable, inviolable barrier (evaporation).,
25:53 And He is the One Who has given freedom of movement to the two kinds of great bodies of water. One is palatable and fresh, the other salty and bitter. Yet, He has made a barrier between them, a barrier that is not to be crossed.13
25:54 وهو الذى خلق من الماء بشرا فجعله نسبا وصهرا وكان ربك قديرا
25:54 Wahuwa allathee khalaqa mina alma-ibasharan fajaAAalahu nasaban wasihran wakanarabbuka qadeeran
25:54 He is the One who created a human being from the water, so He made for him blood kin and mates. Your Lord is Omnipotent.
25:54 AndHe is the One who has created from the water a human being, so He made him multiply and mate. And your Lord is Capable.
25:54 And He it is who out of this [very] water has created man,43 and has endowed him with [the consciousness of] descent and marriage-tie:44 for thy Sustainer is ever infinite in His power.
See second half of 21:30 where the creation of "every living thing out of water" is spoken of, as well as 24:45, which mentions in this connection the entire animal world (including, of course, man).
I.e., has enabled him to attribute spiritual value to, and to derive strength from, his organic and social relationships.
25:54 He is the One who created from water a human being, then made him reproduce through marriage and mating. Your Lord is Omnipotent.,
25:54 And He is the One Who has created the human being from water, and then He has established relationships by lineage and by marriage, for, your Lord is the Designer of all things.14
25:55 ويعبدون من دون الله ما لا ينفعهم ولا يضرهم وكان الكافر علىا ربه ظهيرا
25:55 WayaAAbudoona min dooni Allahi mala yanfaAAuhum wala yadurruhum wakanaalkafiru AAala rabbihi thaheeran
25:55 They serve besides God what does not benefit them nor harm them. The ingrate is always set against his Lord.
25:55 Andthey serve besides God what does not benefit them nor harm them. And the rejecter is always set-against his Lord.
25:55 And yet, some people45 worship, instead of God, things that can neither benefit them nor harm them: thus, he who denies the truth does indeed turn his back on his Sustainer!
25:55 Yet, they still set up beside GOD idols that cannot benefit them, nor harm them. Indeed, the disbeliever is an enemy of his Lord.,
25:55 Yet, instead of God, they worship what can neither benefit them nor harm them. A denier of the truth is a helper of another against his own Lord.
25:56 وما ارسلناك الا مبشرا ونذيرا
25:56 Wama arsalnaka illamubashshiran wanatheeran
25:56 We have not sent you except as a bearer of good news and a warner.
25:56 AndWe have not sent you except as a bearer of good news and a warner.
25:56 Yet [withal, O Prophet,] We have sent thee only as a herald of glad tidings and a warner.
25:56 We have sent you (Rashad) as a deliverer of good news, as well as a warner.,5
The gematrical value of "Rashad Khalifa" (1230), plus the sura and verse number (25+56) give a total of1230+25+56=1311=19x69.
25:56 Yet, We have sent you (O Prophet) as a bearer of glad news and as a warner.
25:57 قل ما اسلكم عليه من اجر الا من شاء ان يتخذ الىا ربه سبيلا
25:57 Qul ma as-alukum AAalayhi min ajrinilla man shaa an yattakhitha ilarabbihi sabeelan
25:57 Say, "I do not ask you for a wage; but for whoever chooses to make a path to his Lord."
25:57 Say: "I do not ask you for any wage; but for whoever chooses to make a path to his Lord."
25:57 Say: For this, no reward do I ask of you [- no reward] other than that he who so wills may unto his Sustainer find a way!"
25:57 Say, "I do not ask you for any money. All I seek is to help you find the right path to your Lord, if this is what you choose.",
25:57 Say, "I ask you no reward for this, except that whoever wishes may take a way to his Lord.” [34:47, 42:13]
25:58 وتوكل على الحى الذى لا يموت وسبح بحمده وكفىا به بذنوب عباده خبيرا
25:58 Watawakkal AAala alhayyi allatheela yamootu wasabbih bihamdihi wakafabihi bithunoobi AAibadihi khabeeran
25:58 Put your trust in the Eternal Who does not die, and glorify His praise. It is enough for Him that He is Ever-aware in the sins of His servants.
25:58 Andput your trust in the Eternal Who does not die, and glorify His praise. It is enough for Him that He is expert in the sins of His servants.
25:58 Hence, place thy trust in the Living One who dies not, and extol His limitless glory and praise: for none is as aware as His creatures' sins as He 46
See note 43 on the first sentence of 7:54.
The Prophets and the Saints Are Dead25:58 You shall put your trust in the One who is Alive - the One who never dies - and praise Him and glorify Him. He is fully Cognizant of His creatures' sins.,
25:58 And put your trust in Him Who lives, and dies not, and strive to manifest His praise. He suffices as the Knower of where His servants trail behind.
25:59 الذى خلق السماوات والارض وما بينهما فى ستة ايام ثم استوىا على العرش الرحمان فسل به خبيرا
25:59 Allathee khalaqa alssamawatiwaal-arda wama baynahuma fee sittatiayyamin thumma istawa AAala alAAarshi alrrahmanufais-al bihi khabeeran
25:59 The One who created the heavens and the earth and what is between them in six days, then He settled to the throne. The Gracious; so ask Him for He is Ever-aware.10
25:59 TheOne who has created the heavens and the earth and what is between them in six days, then He settled upon the Throne. The Almighty; so ask Him for He is Expert.
25:59 He who has created the heavens and the earth and all that is between them in six aeons, and is established on the throne of His almightiness:47 the Most Gracious! Ask, then, about Him, [the] One who is [truly] aware.*
I.e., "ask God Himself": since He alone holds the keys to the mysteries of the universe, it is only by observing His creation and listening to His revealed messages that man can obtain a glimpse, however distant, of God's Own reality.
25:59 He is the One who created the heavens and the earth, and everything between them, in six days, then assumed all authority. The Most Gracious; ask about Him those who are well founded in knowledge.,
25:59 He who has created the heavens and the earth and all that is between them in six stages, and is established on the Throne of His Almightiness of Supreme Control. The Beneficent! Ask about Him anyone acquainted.15
25:60 واذا قيل لهم اسجدوا للرحمان قالوا وما الرحمان انسجد لما تامرنا وزادهم نفورا
25:60 Wa-itha qeela lahumu osjudoo lilrrahmaniqaloo wama alrrahmanu anasjudulima ta/muruna wazadahum nufooran
25:60 If they are told: "Prostrate to the Gracious." They say, "What is the Gracious? Shall we prostrate to what you order us?" It increases their aversion.11
It seems that the Arabs of the day had some aversion towards the divine attribute Rahman. See 17:110.
25:60 Andif they are told: "Prostrate to the Almighty." They say: "And what is the Almighty? Shall we prostrate to what you order us?" And it increases their aversion.
25:60 Yet when they [who are bent on denying the truth! are told, Prostrate yourselves before the Most Gracious." they are wont to ask, And [who and] what is the Most Gracious? Are we to prostrate ourselves before whatever thou biddest us [to worship]?'' - and so [thy call] but increases their aversion,
The Unappreciative Human25:60 When they are told, "Fall prostrate before the Most Gracious," they say, "What is the Most Gracious? Shall we prostrate before what you advocate?" Thus, it only augments their aversion.,
25:60 Yet when it is said to them, “Adore the Beneficent!” They say, "What is the Beneficent? Are we to adore just what you say?" And it merely increases them in disgust.
25:61 تبارك الذى جعل فى السماء بروجا وجعل فيها سراجا وقمرا منيرا
25:61 Tabaraka allathee jaAAala feealssama-i buroojan wajaAAala feeha sirajanwaqamaran muneeran
25:61 Blessed is the One Who made galaxies in the universe and He made in it a beacon and a shining moon.
25:61 Blessed is the One Who made towers in the heaven and He made in it a lamp and an illuminating moon.
25:61 HALLOWED is He who has set up in the skies great constellations, and has placed among them a [radiant] lamp and a light-giving moon.48
25:61 Most blessed is the One who placed constellations in the sky, and placed in it a lamp, and a shining moon.,
25:61 Blessed is He Who set up in the sky great constellations, and put therein a radiant Lamp, and a Moon shining with light.
25:62 وهو الذى جعل اليل والنهار خلفة لمن اراد ان يذكر او اراد شكورا
25:62 Wahuwa allathee jaAAala allayla waalnnaharakhilfatan liman arada an yaththakkara aw aradashukooran
25:62 He is the One Who made the night and the day in succession, for those who wish to remember or wish to be thankful.
25:62 AndHe is the One Who made the night and the day in succession, for those who wish to remember or wish to be thankful.
25:62 And He it is who causes the night and the day to succeed one another, [revealing Himself in His works] unto him who has the will to take thought - that is49 has the will to be grateful.
Lit., "or" (aw) - a particle which obviously does not denote here an alternative but, rather, an explanatory amplification, similar to the expression "in other words".
25:62 He is the One who designed the night and the day to alternate: a sufficient proof for those who wish to take heed, or to be appreciative.,
25:62 And He is the One Who causes the night and the day to succeed each other: (Sufficient sign) for him who is willing to be mindful, and who is willing to be appreciative (for the evident signs).
25:63 وعباد الرحمان الذين يمشون على الارض هونا واذا خاطبهم الجاهلون قالوا سلاما
25:63 WaAAibadu alrrahmaniallatheena yamshoona AAala al-ardi hawnanwa-itha khatabahumu aljahiloona qaloosalaman
The Servants of God25:63 The servants of the Gracious who walk on the earth in humility and if the ignorant speak to them, they say, "Peace."
25:63 Andthe servants of the Almighty who walk on the earth in humility and if the ignorant speak to them, they say: "Peace."
25:63 For, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, whenever the foolish address them,50 reply with [words of] peace;
Sc., "with the aim to ridicule them or to argue against their beliefs".
Traits of the Righteous25:63 The worshipers of the Most Gracious are those who tread the earth gently, and when the ignorant speak to them, they only utter peace.,
25:63 The true servants of the Beneficent are those who walk upon the earth humbly, and when the ignorant ones address them, they say, "Peace!" [3:138, 22:41, 31:17-18]
25:64 والذين يبيتون لربهم سجدا وقياما
25:64 Waallatheena yabeetoonalirabbihim sujjadan waqiyaman
25:64 Those who stay awake for their Lord, in prostration and standing.
25:64 Andthose who stay awake for their Lord, in prostration and standing.
25:64 and who remember their Sustainer far into the night, prostrating themselves and standing;
25:64 In the privacy of the night, they meditate on their Lord, and fall prostrate.,
25:64 And those who adore their Lord in tough situations, making a rightful submission and taking a rightful stand.16
Night refers to tough situations when it is difficult to find a way
25:65 والذين يقولون ربنا اصرف عنا عذاب جهنم ان عذابها كان غراما
25:65 Waallatheena yaqooloona rabbanaisrif AAanna AAathaba jahannama inna AAathabahakana gharaman
25:65 Those who say, "Our Lord, avert from us the retribution of hell. Its retribution is terrible."
25:65 Andthose who say: "Our Lord, avert from us the retribution of Hell. Its retribution is terrible."
25:65 and who pray: O our Sustainer, avert from us the suffering of hell - for, verily, the suffering caused by it is bound to be a torment dire:
25:65 And they say, "Our Lord, spare us the agony of Hell; its retribution is horrendous.,
25:65 And those who say, “Our Lord! Spare us the agony of Hell, for its doom is relentless.”
25:66 Innaha saat mustaqarran wamuqaman
25:66 "It is a miserable abode and dwelling."
25:66 "It is a miserable abode and station."
25:66 verily, how evil an abode and a station!" -;
25:66 "It is the worst abode; the worst destiny.",
25:66 It is a miserable abode and resting place.
25:67 والذين اذا انفقوا لم يسرفوا ولم يقتروا وكان بين ذالك قواما
25:67 Waallatheena ithaanfaqoo lam yusrifoo walam yaqturoo wakana bayna thalikaqawaman
25:67 Those who when they give they are not excessive nor stingy, but they are in a measure between that.
25:67 Andthose who when they give they are not excessive nor stingy, but they are in a measure between that.
25:67 and who, whenever they spend on others,51 are neither wasteful nor niggardly but [remember that] there is always a just mean between those [two extremes];
In the Qur'an, the verb anfaqa (and the corresponding noun nafaqah) has usually this connotation.
25:67 When they give, they are neither extravagant nor stingy; they give in moderation.,
25:67 And those who, when they spend their wealth, are neither wasteful, nor stingy. And (they know that) there is always a middle ground between the two extremes. [2:219, 17:29]
25:68 والذين لا يدعون مع الله الاها ءاخر ولا يقتلون النفس التى حرم الله الا بالحق ولا يزنون ومن يفعل ذالك يلق اثاما
25:68 Waallatheena layadAAoona maAAa Allahi ilahan akharawala yaqtuloona alnnafsa allatee harrama Allahuilla bialhaqqi wala yaznoona wamanyafAAal thalika yalqa athaman
25:68 Those who do not call on any other god with God, nor do they kill the life that God has made forbidden except in justice, nor do they commit adultery; and whosoever does that will receive the punishment.
25:68 Andthose who do not call on any other god with God; nor do they take the life which God has made forbidden, except in justice; nor do they commit adultery. And whoever does will receive the punishment.
25:68 and who never invoke any [imaginary] deity side by side with God, and do not take any human beings life - [the life] which God has willed to be sacred - otherwise than in [the pursuit of] justice,52 and do not commit adultery. And [know that] he who commits aught thereof53 shall [not only] meet with a full requital
See surah 6 and note 148.
Lit., "he who does that (dhalika)", i.e., any of the three sins referred to in this verse. (For my translation of zina as "adultery", see surah 24 note 2.)
25:68 They never implore beside GOD any other god, nor do they kill anyone - for GOD has made life sacred - except in the course of justice. Nor do they commit adultery. Those who commit these offenses will have to pay.,
25:68 Those who call on no deities along with God. Nor take a life that God has forbidden except in the course of justice (through a court of law). Nor do they commit adultery; and whoever does this, drags down one’s own humanity.
25:69 يضاعف له العذاب يوم القيامة ويخلد فيه مهانا
25:69 YudaAAaf lahu alAAathabu yawmaalqiyamati wayakhlud feehi muhanan
25:69 The retribution will be doubled for him on the day of Judgment and he will abide in it eternally in disgrace.
25:69 Theretribution will be doubled for him on the Day of Resurrection and he will abide in it in disgrace.
25:69 [but] shall have his suffering doubled on Resurrection Day: for on that [Day] he shall abide in ignominy.
25:69 Retribution is doubled for them on the Day of Resurrection, and they abide therein humiliated.,
25:69 The retribution on the Day of Resurrection will be doubled for him and therein he will abide in lasting humiliation,
25:70 الا من تاب وءامن وعمل عملا صالحا فاولائك يبدل الله سياتهم حسنات وكان الله غفورا رحيما
25:70 Illa man taba waamanawaAAamila AAamalan salihan faola-ikayubaddilu Allahu sayyi-atihim hasanatinwakana Allahu ghafooran raheeman
25:70 Except for the one who repents and acknowledges and does good work, for those God will replace their sins with good; God is Forgiving, Compassionate.
25:70 Except for the one who repents and believes and does good works, for those God will replace their sins with good, and God is Forgiving, Merciful.
25:70 Excepted, however, shall be they who repent and attain to faith and do righteous deeds: for it is they whose [erstwhile] bad deeds God will transform into good ones - seeing that God is indeed much-forgiving, a dispenser of grace,
25:70 Exempted are those who repent, believe, and lead a righteous life. GOD transforms their sins into credits. GOD is Forgiver, Most Merciful.,
25:70 Except one who repents and believes in the Permanent Moral Values and takes corrective action. For such, God will replace the ill effects of their deeds with the balancing effects of good deeds. God is Forgiving, Merciful.
25:71 ومن تاب وعمل صالحا فانه يتوب الى الله متابا
25:71 Waman taba waAAamila salihanfa-innahu yatoobu ila Allahi mataban
25:71 Whosoever repents, and does good, then he shall repent towards God a true repentance.
25:71 Andwhoever repents, and does good, then he shall repent towards God a true repentance.
25:71 and seeing that he who repents and [thenceforth] does what is right has truly turned unto God by [this very act of] repentance.
25:71 Those who repent and lead a righteous life, GOD redeems them; a complete redemption.,
25:71 And whoever repents and takes corrective action, certainly he turns toward God with true repentance.
25:72 والذين لا يشهدون الزور واذا مروا باللغو مروا كراما
25:72 Waallatheena layashhadoona alzzoora wa-itha marroo biallaghwimarroo kiraman
25:72 Those who do not bear false witness, and if they pass by vain talk they pass by with dignity.
25:72 Andthose who do not bear false witness, and if they pass by vain talk they pass by with dignity.
25:72 And [know that true servants of God are only] those who never bear witness to what is false,54 and [who], whenever they pass by [people engaged in] frivolity, pass on with dignity;
Implying that neither do they themselves ever bear false witness (i.e., in the widest sense of this expression, tell any lie), nor do they knowingly take part in anything that is based on falsehood (Razi.)
25:72 They do not bear false witness. When they encounter vain talk, they ignore it.,
25:72 Those who: Never give false witness, do not participate in assemblies of vanity, and when they have to pass by futile activity, they pass by it with dignity,
25:73 والذين اذا ذكروا بايات ربهم لم يخروا عليها صما وعميانا
25:73 Waallatheena itha thukkiroobi-ayati rabbihim lam yakhirroo AAalayha summanwaAAumyanan
25:73 Those who when they are reminded of their Lord's signs, they do not fall on them deaf and blind.
25:73 Andthose who when they are reminded of the revelations of their Lord, they do not fall on them deaf and blind.
25:73 and who, whenever they are reminded of their Sustainer's messages, do not throw themselves upon them [as if] deaf and blind;55
Explaining this verse, Zamakhshari remarks that whereas the average run of people approach the divine writ with a mere outward show of eagerness, "throwing themselves upon it" for the sake of appearances but, in reality, not making the least attempt to understand the message as such and, hence, remaining deaf and blind to its contents - the truly God-conscious are deeply desirous of understanding it, and therefore "listen to it with wide-awake ears and look into it with seeing eyes.
Additional Traits of the Righteous25:73 When reminded of their Lord's revelations, they never react to them as if they were deaf and blind.,
25:73 When they are reminded of (even) the revelations of their Lord, they do not fall at them deaf and blind (with deaf and blind acceptance).
25:74 والذين يقولون ربنا هب لنا من ازواجنا وذرياتنا قرة اعين واجعلنا للمتقين اماما
25:74 Waallatheena yaqooloona rabbanahab lana min azwajina wathurriyyatinaqurrata aAAyunin waijAAalna lilmuttaqeena imaman
25:74 Those who say, "Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us role models for the righteous."
25:74 Andthose who say: "Our Lord, grant us from our mates and our progeny what will be the comfort of our eyes, and make us leaders for the righteous."
25:74 and who pray O our Sustainer! Grant that our spouses and our offspring be a joy to our eyes,56 and cause us to be foremost among those who are conscious of Thee!"
I.e., by living a righteous life.
25:74 And they say, "Our Lord, let our spouses and children be a source of joy for us, and keep us in the forefront of the righteous.",
25:74 And those who say, "Our Lord! Grant us that our spouses and children be the comfort of our eyes (that they excel in character). And let us be an excellent pattern for the righteous.
25:75 اولائك يجزون الغرفة بما صبروا ويلقون فيها تحية وسلاما
25:75 Ola-ika yujzawna alghurfata bimasabaroo wayulaqqawna feeha tahiyyatan wasalaman
25:75 These will be rewarded with a dwelling for what they have been patient for, and they will find in it a greeting and peace.
25:75 These will be rewarded with a dwelling for what they have been patient for, and they will find in it a greeting and peace.
25:75 [Such as] these will be rewarded for all their patient endurance [in life] with a high station [in paradise], and will be met therein with a greeting of welcome and peace,
25:75 These are the ones who attain Paradise in return for their steadfastness; they are received therein with joyous greetings and peace.,
25:75 Such are the ones who will be rewarded with a high station of honor for their steadfast commitment (to their Lord). Therein they will be met with salutation and peace.
25:76 خالدين فيها حسنت مستقرا ومقاما
25:76 Khalideena feeha hasunatmustaqarran wamuqaman
25:76 In it they will abide, what an excellent dwelling and position.
25:76 In it they will abide, what an excellent abode and station.
25:76 therein to abide: [and] how goodly an abode and [how high] a station!
25:76 Eternally they abide therein; what a beautiful destiny; what a beautiful abode.,
25:76 Therein to abide. What a goodly destiny! And what a high station!
25:77 قل ما يعبؤا بكم ربى لولا دعاؤكم فقد كذبتم فسوف يكون لزاما
25:77 Qul ma yaAAbao bikum rabbee lawladuAAaokum faqad kaththabtum fasawfa yakoonu lizaman
25:77 Say, "My Lord would not care about you except for your imploring. But you have denied, so it will be your destiny."
25:77 Say: "My Lord would not care about you except for your imploring. But you have denied, so it will be your destiny."
25:77 SAY [unto those who believe]: No weight or value would my Sustainer attach to you were it not for your faith [in Him]!"57 And say unto those who deny the truth:] You have indeed given the lie [to God's message], and in time this [sin] will cleave unto you!"58
Lit., "were it not for your prayer", which term Ibn Abbas (as quoted by Tabari) equates in this context with "faith".
I.e., unless you repent, this sin will determine your spiritual destiny in the life to come".
25:77 Say, "You attain value at my Lord only through your worship. But if you disbelieve, you incur the inevitable consequences.",
25:77 Say (O Prophet), "My Lord will not concern Himself with you if you did not call (people) to Him. But you have rejected (Him), and soon will come the inevitable requital.”