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
85:1 Waalssama-i thatialburooji
85:1 By the universe laden with galaxies.1
The word buruj means constellations or galaxies. Millions of gullible people still believe in the superstition that Zodiac constellations or one’s birthday has a great impact on the character and destiny of a person. For the function of oaths in the Quran, see 89:5.
85:1 By the heaven laden with towers.
85:1 CONSIDER the sky full of great constellations,
85:1 The sky and its galaxies.,
85:1 The sky full of constellations stands witness.1
This is the 85th Surah of the Qur’an. It has 22 verses. The Supreme Control of God over the cosmic systems and all the Universe in itself requires that He must send His guidance to mankind as well. All things in the Universe follow the Divine laws, therefore, it is only logical that man, too, must be shown his way. And that is what the Divine revelation is all about. "He who digs a pit for others falls into it himself."
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
85:2 Waalyawmi almawAAoodi
85:2 The appointed day.
85:2 And the appointed Day.
85:2 and [then bethink thyself of] the promised Day,1
I.e., the Day of Resurrection.
85:2 The promised day.,
85:2 And the promised Day (of Resurrection).
85:3 Washahidin wamashhoodin
85:3 A witness and a witnessed.
85:3 And a witness and a witnessed.
85:3 and [of] Him who witnesses [all], and [of] that unto which witness is borne [by Him]!2
By creating the universe, God "bears witness", as it were, to His Own almightiness and uniqueness: cf. 3:18 - "God [Himself] bears witness that there is no deity save Him"- and the corresponding note 11.
85:3 The witness and the witnessed.,
85:3 He Who watches and those who are being watched.
85:4 Qutila as-habu alukhdoodi
85:4 Woes to people of the canyon.
85:4 Destroyed will be the people of the ditch!
85:4 THEY DESTROY [but] themselves,3 they who would ready a pit
For an explanation of this rendering of qutila, see note 9 on 74:19.
85:4 Woe to the people of the canyon.,
85:4 Woe to those who dig ditches for others.
85:5 Alnnari thati alwaqoodi
85:5 The fire supplied with fuel.
85:5 The fire they supplied with fuel.
85:5 of fire fiercely burning [for all who have attained to faith]!4
Lit., "those responsible (ashab) for the pit of fire abounding in fuel". In order to explain this parabolic passage, the commentators interpret it - quite unnecessarily - in the past tense, and advance the most contradictory legends meant to "identify" those evildoers in historical terms. The result is a medley of stories ranging from Abraham's experiences with his idolatrous contemporaries (cf. 21:68) to the Biblical legend of Nebuchadnezzar's attempt to burn three pious Israelites in a fiery furnace (The Book of Daniel iii, 19 ff.), or the persecution, in the sixth century, of the Christians of Najran by the King of Yemen, Dhu Nawas (who was a Jew by religion), or the entirely apocryphal story of a Zoroastrian king who burnt to death those of his subjects who refused to accept his dictum that a marriage of brother and sister was "permitted by God"; and so forth. None of these legends needs, of course, to be seriously considered in this context. As a matter of fact, the very anonymity of the evildoers referred to in the above Qur'anic passage shows that we have here a parable and not an allusion to "historical" or even legendary events. The persecutors are people who, having no faith whatsoever, hate to see faith in others (see verse 8 below); the "pit of fire" is a metaphor for the persecution of the latter by the former: a phenomenon not restricted to any particular time or to a particular people but recurring in many forms and in varying degrees of intensity throughout recorded history.
85:5 They ignited a blazing fire.,
85:5 Igniting the fire of rage.
85:6 Ith hum AAalayha quAAoodun
85:6 Then they sat around it.
85:6 Which they then sat around.
85:6 Lo! [With glee do] they contemplate that [fire],
85:6 Then sat around it.,
85:6 They contemplate and wait in anticipation.
85:7 Wahum AAala ma yafAAaloona bialmu/mineenashuhoodun
85:7 They were witness to what they did to those who acknowledge.
85:7 And they were witness to what they did to the believers.
85:7 fully conscious of what they are doing to the believers,5
Lit., ''as they sit over it, the while they witness all that they are doing...", etc.
85:7 To watch the burning of the believers.,
85:7 And they are well aware of what they are doing to the believers.
85:8 Wama naqamoo minhum illa anyu/minoo biAllahi alAAazeezi alhameedi
85:8 They hated them because they acknowledged God, the Noble, the Praiseworthy!
85:8 And they hated them simply because they had asked them to believe in God, the Noble, the Praiseworthy!
85:8 whom they hate for no other reason than that they believe in God, the Almighty, the One to whom all praise is due,
85:8 They hated them for no other reason than believing in GOD, the Almighty, the Praiseworthy.,
85:8 Whom they hate for no other reason than that they believe in God, the Almighty, the Owner of praise. (5:59, 22:40)
85:9 Allathee lahu mulku alssamawatiwaal-ardi waAllahu AAala kullishay-in shaheedun
85:9 The One to whom belongs the kingship of heavens and earth, and God is witness over everything.
85:9 The One to whom belongs the kingship of the heavens and the earth, and God is witness over everything.
85:9 [and] to whom the dominion of the heavens and the earth belongs. But God is witness unto everything!
85:9 To Him belongs the kingship of the heavens and the earth. And GOD witnesses all things.,
85:9 And to Whom belongs the Kingdom of the heavens and earth. But God is Watcher over all things.
85:10 Inna allatheena fatanoo almu/mineenawaalmu/minati thumma lam yatooboo falahum AAathabujahannama walahum AAathabu alhareeqi
85:10 Those who have put the acknowledging men and women under ordeal, and then did not repent, they will have the retribution of hell, and they will have the retribution of burning.
85:10 Those who have persecuted the believing males and the believing females, and then did not repent, they will have the retribution of Hell, and they will have the retribution of the burning.
85:10 Verily, as for those who persecute believing men and believing women, and thereafter do not repent, hell's suffering awaits them: yea, suffering through fire awaits them!6
Lit., "through burning"
85:10 Surely, those who persecute the believing men and women, then fail to repent, have incurred the retribution of Gehenna; they have incurred the retribution of burning.,
85:10 Those who persecute the believing men and the believing women, and then do not repent by taking corrective action, theirs is the doom of (the ditch) Hell and theirs is the doom of burning.
85:11 Inna allatheena amanoowaAAamiloo alssalihati lahum jannatuntajree min tahtiha al-anharu thalikaalfawzu alkabeeru
85:11 Those who acknowledge and promote reforms, they will have gardens with rivers flowing beneath. Such is the great reward.
85:11 Those who believe and do good works, they will have estates with rivers flowing beneath them. Such is the great reward.
85:11 [But,] verily, they who attain to faith and do righteous deeds shall [in the life to come] have gardens through which running waters flow - that triumph most great!7
This is almost certainly the earliest Qur'anic reference to "gardens through which running waters flow" as an allegory of the bliss which awaits the righteous in the hereafter.
85:11 Surely, those who believed and led a righteous life, have deserved gardens with flowing streams. This is the greatest triumph.,
85:11 Those who choose to be graced with belief and do works that help people, theirs are the Gardens underneath which rivers flow. That is the great eminence.
85:12 Inna batsha rabbika lashadeedun
85:12 The punishment of your Lord is severe.
85:12 Thepunishment of your Lord is severe.
85:12 VERILY, thy Sustainer's grip is exceedingly strong!
85:12 Indeed, your Lord's blow is severe.,
85:12 Yet, strong is the grip of your Lord!
85:13 Innahu huwa yubdi-o wayuAAeedu
85:13 It is He who initiates and then returns.
85:13 It is He who initiates and then returns.
85:13 Behold, it is He who creates [man] in the first instance, and He [it is who] will bring him forth anew.
85:13 He is the One who initiates and repeats.,
85:13 He is the One Who originates (life) and He does restore.
85:14 Wahuwa alghafooru alwadoodu
85:14 He is the Forgiver, the Most Kind.
85:14 AndHe is the Forgiver, the Most Kind.
85:14 And He alone is truly-forgiving, all-embracing in His love,
85:14 And He is the Forgiving, Most Kind.,
85:14 And He is the Forgiving, the Loving.
85:15 Thoo alAAarshi almajeedi
85:15 Possessor of the throne, the Glorious.
85:15 Possessor of the Throne, the Glorious.
85:15 in sublime almightiness enthroned,8
Lit., "He of the sublime throne of almightiness (al-'arsh al-majid)". For my rendering of al-'arsh as "the throne of almightiness", see 7:54 and the corresponding note 43.
85:15 Possessor of the glorious throne.,
85:15 Lord of the Supreme Throne.
85:16 FaAAAAalun lima yureedu
85:16 Doer of what He wills.
85:16 Doer of what He wills.
85:16 a sovereign doer of whatever He wills.
85:16 Doer of whatever He wills.,
85:17 Hal ataka hadeethu aljunoodi
85:17 Has news come to you of the soldiers?
85:17 Hasnarrative of the soldiers come to you?
85:17 HAS IT ever come within thy ken, the story of the [sinful] hosts
85:17 Did you note the history of the troops?,
85:17 Has the story reached you of the great troops?
85:18 Bali allatheena kafaroo fee taktheebin
85:18 Pharaoh and Thamud?
85:18 Pharaoh and Thamud?
85:18 of Pharaoh, and of [the tribe of] Thamud?9
Sc., "both of which were destroyed because of their sins". The story of Pharaoh and his forces, and their destruction by drowning, is referred to many times in the Qur'an; for the story of the Thamud see, in particular, 7:73 ff. and the corresponding notes 56-62.
85:18 Pharaoh and Thamoud?,
85:18 Of Pharaoh and Thamud.
85:19 WaAllahu min wara-ihimmuheetun
85:19 No, those who rejected are in denial.
85:19 No,those who rejected are in denial.
85:19 And yet, they who are bent on denying the truth persist in giving it the lie:
85:19 Those who disbelieve are plagued with denial.,
85:19 And yet the rejecters knowingly live in denial.
85:20 Bal huwa qur-anun majeedun
85:20 God, after them, is Encompassing.
85:20 AndGod after them is encompassing.
85:20 but all the while God encompasses them [with His knowledge and might] without their being aware of it.10
Lit., "from behind them", an idiomatic phrase denoting a happening imperceptible to those whom it closely concerns.
85:20 GOD is fully aware of them.,
85:20 But God surrounds them without them perceiving it.3
Minwwaraihim = From behind them = Without them conceiving it = From beyond their comprehension
85:21 Fee lawhin mahfoothin
85:21 No, it is a glorious Quran.
85:21 No,it is a glorious Qur'an.
85:21 Nay, but this [divine writ which they reject] is a discourse sublime,
85:21 Indeed, it is a glorious Quran.,
85:21 Nay, but this is Sublime Qur’an.
85:22 In a tablet, preserved.2
85:22 In a tablet, preserved.
85:22 upon an imperishable tablet [inscribed].11
Lit., "upon a well-guarded tablet (lawh mahfuz?)" - a description of the Qur'an to be found only in this one instance. Although some commentators take it in its literal sense and understand by it an actual "heavenly tablet" upon which the Qur'an is inscribed since all eternity, to many others the phrase has always had a metaphorical meaning: namely, an allusion to the imperishable quality of this divine writ. This interpretation is pointedly mentioned as justified by, e.g., Tabari, Baghawi, Razi or Ibn Kathir, all of whom agree that the phrase "upon a well-guarded tablet" relates to God's promise that the Qur'an would never be corrupted, and would remain free of all arbitrary additions, diminutions and textual changes. See in this connection also 15:9 and the corresponding note 10.
85:22 In a preserved master tablet.,
85:22 (Inscribed) upon Tablet Imperishable.4
God Himself guards it against corruption. It is preserved in minds and hearts in addition to parchment and paper, and its laws are indelibly inscribed in the Book of nature 15:9, 56:78. Interestingly, 85:22 is unique in using Lauh-im-Mahfooz, the Imperishable Tablet, for the Qur’an. Elsewhere it relates to the Divine Database about the Universe