5:17 Ingrates indeed are those who have said, "God is the Messiah the son of Mary." Say, "Who has any power against God if He had wanted to destroy the Messiah son of Mary, and his mother, and all who are on earth!" To God is the sovereignty of heavens and earth and all that is in-between; He creates what He pleases. God is capable of all things.
Edip-Layth (Quran: A Reformist Translation)
 
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Edip-Layth Satan Hypnotizes His Followers 7:179 We have committed to hell many Jinns and humans. They have hearts, yet they do not comprehend; they have eyes yet they do not see; they have ears yet they do not hear. They are like cattle; no, they are even more astray. These are the heedless ones.
The Monotheist Group 7:179 And We have committed to Hell many Jinn and humans; they had hearts with which they did not comprehend, and they had eyes with which they did not see, and they had ears with which they did not hear. They are like cattle; no, they are even more astray. These are the unaware ones.
Muhammad Asad 7:179 And most certainly have We destined for hell many of the invisible beings143 and men who have hearts with which they fail to grasp the truth, and eyes with which they fail to see, and ears with which they fail to hear. They are like cattle -nay, they are even less conscious of the right way:144 it is they, they who are the [truly] heedless!
Rashad Khalifa Satan Hypnotizes His Constituents 7:179 We have committed to Hell multitudes of jinns and humans. They have minds with which they do not understand, eyes with which they do not see, and ears with which they do not hear. They are like animals; no, they are far worse - they are totally unaware.
Shabbir Ahmed 7:179 Our law has committed to Hell numerous people, rural and urban; they are living a life of Hell. They have hearts that they use not to understand. They have eyes with which they see not, and ears with which they hear not. They are like cattle. Nay, they are even worse. Such are the people who have chosen to live through life in total darkness of ignorance.
Transliteration 7:179 Walaqad thara/na lijahannamakatheeran mina aljinni waal-insi lahum quloobun layafqahoona biha walahum aAAyunun la yubsiroonabiha walahum athanun la yasmaAAoona bihaola-ika kaal-anAAami bal hum adalluola-ika humu alghafiloona
A 7:179 ولقد ذرانا لجهنم كثيرا من الجن والانس لهم قلوب لا يفقهون بها ولهم اعين لا يبصرون بها ولهم ءاذان لا يسمعون بها اولئك كالانعم بل هم اضل اولئك هم الغفلون
Edip-Layth Beautiful Names Belong To God 7:180 To God belong the beautiful names, so call Him by them; and disregard those who blaspheme in His names. They will be punished for what they used to do.35
The Monotheist Group 7:180 And to God belong the beautiful names, so call Him by them; and ignore those who blaspheme in His names. They will be punished for what they used to do.
Muhammad Asad 7:180 AND GOD'S [alone] are the attributes of perfection;145 invoke Him, then, by these, and stand aloof from all who distort the meaning of His attributes:146 they shall be requited for all that they were wont to do!
Rashad Khalifa 7:180 To GOD belongs the most beautiful names; call upon Him therewith, and disregard those who distort His names. They will be requited for their sins.
Shabbir Ahmed 7:180 All Names of God are the fairest names. You can invoke Him by any of them. Be mindful not to over-emphasize a single attribute of His. (For example, the Merciful God is also a Just God). Disregard those who distort His Names or the meaning of His Attributes (like calling Him, Father, Son, the Destroyer, the man upstairs, etc). Be assured that all of you will be rewarded according to your doings, and by no other criterion.
Transliteration 7:180 Walillahi al-asmao alhusnafaodAAoohu biha watharoo allatheenayulhidoona fee asma-ihi sayujzawna ma kanooyaAAmaloona
A 7:180 ولله الاسماء الحسنى فادعوه بها وذروا الذين يلحدون فى اسمئه سيجزون ما كانوا يعملون
Edip-Layth 7:181 From among those We created is a community who guides with truth, and with it they establish justice.
The Monotheist Group 7:181 And from among those We created is a community who guides with truth, and with it they are just.
Muhammad Asad 7:181 Now, among those whom We have created there are people who guide [others] in the way of the truth and act justly in its light.147
Rashad Khalifa 7:181 Among our creations, there are those who guide with the truth, and the truth renders them righteous.
Shabbir Ahmed 7:181 Among the communities We have created there have been those who guide with truth and establish justice with it.
Transliteration 7:181 Wamimman khalaqna ommatun yahdoonabialhaqqi wabihi yaAAdiloona
A 7:181 وممن خلقنا امة يهدون بالحق وبه يعدلون
Edip-Layth 7:182 As for those who deny Our signs, We will gradually lead them from where they do not know.
The Monotheist Group 7:182 As for those who deny Our revelations, We will entice them from where they do not know.
Muhammad Asad 7:182 But as for those who are bent on giving the lie to Our messages-We shall bring them low, step by step, without their perceiving how it came about:148
Rashad Khalifa 7:182 As for those who reject our revelations, we lead them on without them ever realizing it.
Shabbir Ahmed 7:182 And those who deny Our revelations, Our law of Recompense leads them in stages to the miserable destination they have no idea of.
Transliteration 7:182 Waallatheena kaththaboobi-ayatina sanastadrijuhum min haythula yaAAlamoona
A 7:182 والذين كذبوا بايتنا سنستدرجهم من حيث لا يعلمون
Edip-Layth 7:183 I will respite them, for My scheming is formidable.
The Monotheist Group 7:183 And I will encourage them, for My scheming is formidable.
Muhammad Asad 7:183 for, behold, though I may give them rein for a while. My subtle scheme is exceedingly firm!
Rashad Khalifa 7:183 I will even encourage them; My scheming is formidable.
Shabbir Ahmed 7:183 I give them respite but My Law of Requital is designed to be strong.
Transliteration 7:183 Waomlee lahum inna kaydee mateenun
A 7:183 واملى لهم ان كيدى متين
Edip-Layth 7:184 Do they not reflect that their companion is not crazy; but he is a clear warner.
The Monotheist Group 7:184 Do they not reflect? Their companion has no madness; but he is a clear warner.
Muhammad Asad 7:184 Has it, then, never occurred to them149 that there is no madness whatever in [this] their fellowman? He is only a plain warner.150
Rashad Khalifa 7:184 Why do they not reflect upon their friend (the messenger)? He is not crazy. He is simply a profound warner.
Shabbir Ahmed 7:184 Has it never occurred to them that there is no madness whatsoever in their fellow-man? He has lived a whole life among you (10:16). He is only a plain warner.
Transliteration 7:184 Awa lam yatafakkaroo ma bisahibihimmin jinnatin in huwa illa natheerun mubeenun
A 7:184 اولم يتفكروا ما بصاحبهم من جنة ان هو الا نذير مبين
Edip-Layth 7:185 Do they not look at the dominion of heavens and earth, and all that God has created, and perhaps their time is drawing near? In which hadith after this one will they acknowledge?36
The Monotheist Group 7:185 Did they not look at the dominion of heavens and Earth, and all that God has created? Perhaps their time is drawing near; so in which narrations after this one will they believe?
Muhammad Asad 7:185 Have they, then, never considered [God's] mighty dominion over the heavens and the earth, and all the things that God has created, and [asked themselves] whether, perchance, the end of their own term might already have drawn nigh? In what other tiding, then, will they, after this, believe?151
Rashad Khalifa 7:185 Have they not looked at the dominion of the heavens and the earth, and all the things GOD has created? Does it ever occur to them that the end of their life may be near? Which Hadith, beside this, do they believe in?
Shabbir Ahmed 7:185 Can they not see (and correlate what he tells them with) the Dominion of the heavens and earth and what God has created? Does it ever occur to them that the end of their own life may be near (hence the time to make the right decisions is not unlimited)? In what Hadith after this (Qur'an) are they going to believe then?
Transliteration 7:185 Awalam yanthuroo feemalakooti alssamawati waal-ardiwama khalaqa Allahu min shay-in waan AAasaan yakoona qadi iqtaraba ajaluhum fabi-ayyi hadeethinbaAAdahu yu/minoona
A 7:185 اولم ينظروا فى ملكوت السموت والارض وما خلق الله من شىء وان عسى ان يكون قد اقترب اجلهم فباى حديث بعده يومنون
Edip-Layth 7:186 Whoever God misguides, then there is none to guide him; and He leaves them blundering in their transgression.
The Monotheist Group 7:186 Whoever God misguides, then there is none to guide him; and He leaves them blindly wandering in their transgression.
Muhammad Asad 7:186 For those whom God lets go astray, there is no guide; and He shall leave them in their overweening arrogance, blindly stumbling to and fro.152
Rashad Khalifa 7:186 Whomever GOD commits to straying, there is no way for anyone to guide him. He leaves them in their sins, blundering.
Shabbir Ahmed 7:186 There is no guide for him who misleads himself by violating God's law of guidance. When he leaves the law, the law leaves him wandering in the wilderness of arrogant trespassing. 64
Transliteration 7:186 Man yudlili Allahu falahadiya lahu wayatharuhum fee tughyanihimyaAAmahoona
A 7:186 من يضلل الله فلا هادى له ويذرهم فى طغينهم يعمهون
Edip-Layth Only God Can Reveal the Time of the End; Messengers Are Humans Like You 7:187 They ask you regarding the moment: "When will be its time?" Say, "Its knowledge is with my Lord, none can reveal its time except Him. It is heavy through the heavens and the earth; it will not come to you except suddenly." They ask you, as if you are too curious about it! Say, "Its knowledge is with God, but most people do not know."37
The Monotheist Group 7:187 They ask you regarding the Hour: "When will be its time?" Say: "Its knowledge is with my Lord, none can reveal its coming except Him. It is heavy through the heavens and the Earth; it will not come to you except suddenly." They ask you, as if you are responsible for it! Say: "Its knowledge is with God, but most people do not know."
Muhammad Asad 7:187 THEY WILL ASK thee [O Prophet] about the Last Hour: "When will it come to pass?" Say: "Verily, knowledge thereof rests with my Sustainer alone. None but He will reveal it in its time. Heavily will it weigh on the heavens and the earth; [and] it will not fall upon you otherwise than of a sudden." They will ask thee - as if thou couldst gain insight into this [mystery] by dint of persistent inquiry!153 Say: "Knowledge thereof rests with my Sustainer alone; but [of this] most people are unaware."
Rashad Khalifa 7:187 They ask you about the end of the world (the Hour), and when it will come to pass. Say, "The knowledge thereof is with my Lord. Only He reveals its time. Heavy it is, in the heavens and the earth. It will not come to you except suddenly." They ask you as if you are in control thereof. Say, "The knowledge thereof is with GOD," but most people do not know.
Shabbir Ahmed 7:187 (They even venture into predicting the end of the world.) They ask you (O Messenger!), about the Hour, when the end of the world will come to pass. Say, "That knowledge is only with my Lord. He alone will manifest it at the appropriate time. Heavy it is in the heavens and earth. It will come upon you suddenly." They ask you as if you could gain insight into this mystery with persistent inquiry. Say, "The knowledge thereof is with God only. But most people do not know that even messengers were not given this knowledge."
Transliteration 7:187 Yas-aloonaka AAani alssaAAatiayyana mursaha qul innama AAilmuhaAAinda rabbee la yujalleeha liwaqtiha illahuwa thaqulat fee alssamawati waal-ardila ta/teekum illa baghtatan yas-aloonaka kaannaka hafiyyunAAanha qul innama AAilmuha AAinda Allahiwalakinna akthara alnnasi layaAAlamoona
A 7:187 يسلونك عن الساعة ايان مرسىها قل انما علمها عند ربى لا يجليها لوقتها الا هو ثقلت فى السموت والارض لا تاتيكم الا بغتة يسلونك كانك حفى عنها قل انما علمها عند الله ولكن اكثر الناس لا يعلمون
Edip-Layth 7:188 Say, "I do not possess for myself any benefit or harm, except what God wills. If I could know the future, then I would have increased my good fortune, and no harm would have come to me. I am but a warner and a bearer of good news to a people who acknowledge."38
The Monotheist Group 7:188 Say: "I do not possess for myself any benefit or harm, except what God wills. And if I could know the future, then I would have increased my good fortune, and no harm would have come to me. I am but a warner and a bearer of good news to a people who believe."
Muhammad Asad 7:188 Say [O Prophet]: "It is not within my power to bring benefit to, or avert harm from, myself, except as God may please. And if I knew that which is beyond the reach of human perception, abundant good fortune-would surely have fallen to my lot, and no evil would ever have touched me. I am nothing but a warner, and a herald of glad tidings unto people who will believe."154
Rashad Khalifa Messengers Are Powerless; They Do Not Know the Future. 7:188 Say, "I have no power to benefit myself, or harm myself. Only what GOD wills happens to me. If I knew the future, I would have increased my wealth, and no harm would have afflicted me. I am no more than a warner, and a bearer of good news for those who believe."
Shabbir Ahmed 7:188 Say, "I do not even have the power to benefit myself or to avert harm from myself, contrary to the laws of God. If I had the knowledge of the Unseen, I would have amassed abundant fortune, and no adversity would have touched me. I am but a warner and a bearer of good news for those who have faith."
Transliteration 7:188 Qul la amliku linafsee nafAAan waladarran illa ma shaa Allahuwalaw kuntu aAAlamu alghayba laistakthartu mina alkhayriwama massaniya alssoo-o in ana illanatheerun wabasheerun liqawmin yu/minoona
A 7:188 قل لا املك لنفسى نفعا ولا ضرا الا ما شاء الله ولو كنت اعلم الغيب لاستكثرت من الخير وما مسنى السوء ان انا الا نذير وبشير لقوم يومنون
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End Notes
Muhammad Asad - The Message Of Quran
Muhammad Asad - End Note 143 (7:179)
See Appendix III.

Muhammad Asad - End Note 144 (7:179)
Lit.; "they are farther astray"-inasmuch as animals follow only their instincts and natural needs and are not conscious of the possibility or necessity of a moral choice.

Muhammad Asad - End Note 145 (7:180)
This passage connects with the mention, at the end of the preceding verse, of "the heedless ones" who do not use their faculty of discernment in the way intended for it by God, and remain heedless of Him who comprises within Himself all the attributes of perfection and represents, therefore, the Ultimate Reality. As regards the expression al-asma' al-husna (lit., "the most perfect [or "most goodly"] names"), which occurs in the Qur'an four times-i.e., in the above verse as well as in 17:110, 20:8 and 59:24-it is to be borne in mind that the term ism is, primarily, a word applied to denote the substance or the intrinsic attributes of an object under consideration, while the term al-husna is the plural form of al-ahsan ("that which is best" or "most goodly"). Thus, the combination al-asma' al-husna may be appropriately rendered as "the attributes of perfection" -a term reserved in the Qur'an for God alone.

Muhammad Asad - End Note 146 (7:180)
Le., by applying them to other beings or objects or, alternatively, by trying to "define" God in anthropomorphic terms and relationships, like "father" or "son" (Razi).

Muhammad Asad - End Note 147 (7:181)
Sc., "and they will be rewarded accordingly". See verse 159 above, where the righteous "among the folk of Moses" are thus described. In this verse, the reference is broadened to include the righteous of all times and communities - that is, all those who are receptive to God's messages and live up to them by virtue of their conviction that God is the Ultimate Reality.

Muhammad Asad - End Note 148 (7:182)
Lit., "without their knowing whence [it comes]". For an explanation of the term kayd ("subtle scheme") occurring in the next verse, see note 25 on 68:45, where this term appears for the first time in Qur'anic revelation.

Muhammad Asad - End Note 149 (7:184)
Lit., "Have they, then, not reflected".

Muhammad Asad - End Note 150 (7:184)
Because he enunciated a message that differed radically from anything to which- the Meccans had been accustomed, the Prophet was considered mad by many of his unbelieving contemporaries. The stress on his being "their fellow-man" (sahibuhum - lit., "their companion") is meant to emphasize the fact that he is human, and thus to counteract any possible tendency on the part of his followers to invest him with superhuman qualities: an argument which is more fully developed in verse 188.

Muhammad Asad - End Note 151 (7:185)
Apart from a reminder of man's utter dependence on God, the implication of the above passage is this: Since everything in the observable or intellectually conceivable universe is obviously caused, it must have had a beginning and, therefore, must also have an end. Furthermore, since the universe is not eternal in the sense of having had no beginning, and since it cannot possibly have evolved "by itself" out of nothing, and since "nothingness" is a concept devoid of all reality, we are forced to predicate the existence of a Primary Cause which is beyond the limits of our experience and, hence, beyond the categories of our thought-that is, the existence of God: and this is the meaning of the "tiding" to which this verse refers.

Muhammad Asad - End Note 152 (7:186)
As in verse 178 above - and in many other places in the Qur'an - the expression "he whom God lets [or "causes to"] go astray" indicates the natural law instituted by God (sunnat Allah), whereby a wilful neglect of one's inborn, cognitive faculties unavoidably results in the, loss of all ethical orientation: that is, not an act of "predestination" but a result of one's own choice. See also surah 2, note 7, and surah 14, note 4.

Muhammad Asad - End Note 153 (7:187)
The verb ahfa means "he did [a thing] in an excessive measure" or "he exceeded the usual bounds in doing [something]". In connection with an inquiry, and especially when followed by `anhu or `anha ("about it"), it signifies "he tried hard to gain insight [into something] by persistently inquiring about it". Thus, used as a participle, it means "one who has gained insight [into something] through persistent inquiry". In the above context, the implication is that no amount of inquiry or speculation can reveal to man-the prophets included-the coming of the Last Hour before its actual manifestation.

Muhammad Asad - End Note 154 (7:188)
See 6:50, as well as the corresponding note. The repeated insistence in the Qur'an on the humanness of the Prophet is in tune with the doctrine that no created being has or could have any share, however small, in any of the Creator's qualities or powers. In logical continuation of this argument, the next passage (verses 189-198) stresses the uniqueness and exclusiveness of God's creative powers.

Edip-Layth - Quran: A Reformist Translation
Edip-Layth - End Note 35 (7:180)
The Quran uses more than a hundred attributes for God, and attributes indicate continuity. Not every verb used for God can be considered an attribute. For instance, not every person who writes can be called a "writer." Furthermore, God's attributes are not necessarily Arabic. God sent messengers in many different languages to each nation, and informed them about His attributes in their languages. Thus, the Quran teaches us that to God belong all beautiful attributes. However, hadith books lists 99 attributes of which some cannot be considered "beautiful." The list, which is very popular among Sunni and Shiite mushriks and many people memorize, include "bad" names such as al- Dar (the one who harms). Quran tells us otherwise (42:30). Those who have confused Arab nationalism with islam might criticize our use of the English word God in the English text, rather than the word Allah. We would like to pull the attention of those who are not intoxicated with hadith and sunna that promotes Arab culture to the following points: the word Allah is not a proper name; it is an Arabic word contraction of the article Al (the) and Elah (god). Also, see 2:165; 3:26; 6:12; 17:110; 20:52; 42:11; 58:7. The Quran informs us that God has been sending messengers to every nation in their own language (14:4). In each language, names or attributes represented by different sounds and symbols are used for the creator. For instance, the Old Testament uses Yehovah or Elohim. The New Testament quotes from Jesus addressing to God as Eloi (my lord), which is very close to the Arabic word Elahi (my lord) (Mark 15:34). Through distortion and mistranslations, some Biblical verses depict God as less than a perfect being. For instance, Judges 1:19 (powerless); Genesis 6:6-7 (fallible); Psalms 13:1; Lamentations 5:20 (forgetful); Genesis 3:8-10 (can't see); 1 Samuel 15:2-3 (cruel). For more on divine attributes in the Quran and the Bible, see 59:22-24. The Quran contains more than a hundred attributes for God and they are designed letter by letter in accordance with the mathematical structure based on code 19. The studies of Prof. Adib Majul, which was continued by Edip Yuksel on the attributes of God, demonstrate an interlocking system. For instance, among the attributes of God, the frequency of only four of them are multiples of 19. They are Shahyd (Witness) 19, Allah (God) 2698, Rahman (Gracious) 57, Rahym (Compassionate) 114 times. When we analyze the attributes of God in according to their numerical values, we learn that only four of them are multiples of 19 and each correspond to the frequency of the other four: Wahid (One) 19, Zulfadl-il Azym (The Possessor of Great Bounty) 2698, Majyd (Glorious) 57, and Jami (Editor) 114. The details of this extraordinary and intricate mathematical design will be discussed in a book, which might be titled "On it 19" or "Nineteen: God's Signature in Nature and Scripture." See: 74:30.

Edip-Layth - End Note 36 (7:185)
Whenever the word hadith is used for a word other than the Quran, it is used in a negative context. God knew that those who would revert back to their polytheistic religion would call their false teachings hadith (12:111; 31:6; 33:38; 35:43; 45:6; 52;34; 77:50).

Edip-Layth - End Note 37 (7:187)
God revealed that knowledge in 1980. See 20:15; 15:87; 72:27. From this and similar verses, we may infer that monotheists will not experience the horror of the end of the world. (See 6:31,44; 12:107; 21:40; 22:55; 26:202; 29:53; 43:66; 47:18).

Edip-Layth - End Note 38 (7:188)
None knows the future, including Muhammad (6:50; 7:188; 10:20; 27:65; 81:24). Only God knows the future and this knowledge can be attained only through divine revelations/signs (3:44; 11:49; 12:102; 30:2; 72:27).

Shabbir Ahmed -
Shabbir Ahmed - End Note 64 (7:186)

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