Khums (The Islamic Tax)

Khums (The Islamic Tax)66%

Khums (The Islamic Tax) Author:
Publisher: www.alhassanain.org/english
Category: Jurisprudence Science
ISBN: 0-920675-11-5

Khums (The Islamic Tax)
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Khums (The Islamic Tax)

Khums (The Islamic Tax)

Author:
Publisher: www.alhassanain.org/english
ISBN: 0-920675-11-5
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Khums On The Surplus Or Profit Of The Income

A. WhenTo PayKhums

Khums becomeswajib at the beginning of the new financial year on the profit or surplus of the past year's income.

Beginning

The“beginning” of a new year means the time when the profit or surplus of the income becomes clear. So whenever there is profit or surplus of theincome, and it is not used up on the household or commercial expenses of that year-- then pay one-fifth of it askhums .

Year

The consideration of the“year” inkhums is because in most cases the surplus of the income becomes clear at the end of the year. Otherwise, thekhums is actually associated with the profit or the surplus of the income as soon as itis known , and the owner may pay thekhums before the end of the year.

Hijrah or Christian Calendar

Of course, oneis allowed to fix any day of the year (or for that matter, the beginning of a fiscal year according to the Christian calendar) as the“beginning” of his year. Then he may every year count the surplus of his income on that day and paykhums . It is always easier to count from the day one starts earning.

B. Definitions of Income, Profit & Surplus

Khums iswajib on the profit or surplus of one's income after deducting the annual expenditure. To make the meaning of this sentence more clear, let me explain the definition of“income,” “surplus” and“expenditure”.

Income

Income means whatever you earn from business, wage or salary, dividend income, or by other means of possession recognized by theshari` ah .

Iskhums alsowajib on gift, prize, legacy, charity,zakat andkhums ?

According to most presentmujtahids , it isprecautionarily wajib to paykhums from such items also.

Bylegacy” we mean anything bequeathed to a person in the will of a friend or of someone not related to him.

However, thekhums is not liable on dowry or inheritance except when one inherits from the least expected person; for example, a very remote relative from whom one does not expect to inherit.

By“dowry” (mahr ) we mean the marriage-gift which the husband agrees to pay to his wife at the time of marriage or whenever she demands it. In Islam,“dowry” is notsomething which a woman owns at the time of divorce or at the time of her husband's death; it is her right which she owns immediately after marriage has been consummated.

Surplus or Profit

In case of awage earning person, the“surplus” of the income means whatever remains after deducting the annual expenditure of oneself and one's dependents.

The“dependents of a person” mean those persons whose maintenance is your responsibility. It does not make any difference whether the maintenance of these persons is obligatory on you (like wife,children and parents) or not obligatory (like a relative, a friend or an orphan).

In case of abusiness person , the“profit” means whatever remains after deducting the annual business expenses which includes the person's salary.

C. The Deductible Expenses

Theexpenditure which is to be deducted from the income is of two types: household expenses, and commercial expenditure.

1. The Household Expenses

(a) The Eligible Deductions

i . The items:

The deductible household expenses include food, drink, accommodation, transportation, furniture, marriage expenses, medical expenses, payment ofsadaqah , hajj,ziyarat , gifts, donations and charity, paying debts, legal penalties, wages of servants, insurance premiums, the amount deducted from your salary for mandatory provident fund or for mandatory pension plan, income tax, etc.

In case of“paying debts”, only the debts for the essential needs can be deducted from the income, not the payment of loan or debt which is for expanding the business, etc. In the latter case, first one has to paykhums from the surplus of the income and then pay such debts from the remaining 80%.

The premiums paid for“permanent life insurance” cannot be counted as deductible expenses, rather it is a type of“saving” which will be paid either to the insured person himself (at the maturity of the policy) or to his heirs (in case of his death before the maturity). Like all the other savings, such insurance premiums are liable forkhums .

But the premiums paid for most of the other insurances like car, fire, medical and protection insurance can be counted as deductible expenses and deducted from the annual income.

In case of mandatory pension, you will count it as part of your income whenever you get it, and then paykhums if you save anything from it in that year.

However, the non-mandatory“retirement saving plan” is just like life insurance -- you have to paykhums on the money that you set aside that year for your retirement saving plan. If you invest a large sum in such plans and thus find yourself without enough liquidasset to paykhums , then you should work out an installment plan to paykhums in a few months time.

ii. Is there a limit in household expenses?

All these household expenses differ from person to person. The manner and amount of the expenditureshould be considered according to the needs and status of the person himself.

For example, if a person's annual income is $ 20,000 and his needs and status require him to spend $ 10,000 on his annual household expenses, but he exceed his limit and spends $ 15,000 -- then he must pay thekhums on everything over $ 10,000.

However, if he lives meagerly and only spends $ 7,000, then he must paykhums on everything over $ 7,000. If his total income and his needs are equal, then there is nokhums on him.

iii. CanI deduct for the loss in household items?

If the loss is in anitem which is neither for trade nor for household consumption, then you cannot provide compensation from your income before payingkhums .

However, if the loss is in an item which is part of the household consumption (like furniture or clothes), then you are only allowed to replace those items by new ones or to repair them and count the cost of replacement or repair in the annual expenses.

(b) RulesOn Household Expenses:

i . Two sources of income

One is permitted to deduct the household expenses from the income even if he has some otherwealth which is not liable forkhums .

For example, Ahmad's annual expenditure is $ 10,000. He inherits $ 10,000 from his father, andhe also earns $ 20,000 during that year. He has the option of either using the $ 10,000 inherited money for his expenditure and pay thekhums from the entire $20,000 which he earned that year; or deducting the $ 10,000 for his annual expenditure from his income, and paykhums from the remaining $ 10,000 which is the surplus of the income. The $ 10,000dollars which Ahmad inherited is not liable forkhums .

ii. New unused household items

All new items that have not been used (even once) by the end of yourkhums year must be counted as your savings.

For example, Ahmad has fixedthe 30th of June as the end of his“year” . On that day he realizes that he still has, for example, 10k.g . sugar, 5k.g . salt, 20k.g . rice which has not been used in the“previous year” . In such a case, he cannot deduct the price of these remainingfood stuff from the profit or the income of that year. He can only deduct the price of thefood which had been consumed in the year which ended on 30th June. Therefore, these food items must be included in calculating his annual savings.

iii. An earning woman

It iswajib on an earning woman to paykhums from the surplus of her income if she is the provider of the family. If her husband or father is the provider, then she has to paykhums from the entire amount of herincome which is in excess to her own expenses.

If a non-earning woman gets some wealth from her husband or from any other person, then it iswajib to pay thekhums from it provided it is more than her annual expenses. This does not apply to dower orinheritance which is not liable forkhums .

iv. Income of a dependent

The same applies to the income of the person whose expensesare provided by someone else. For example, an earning person whose expenses are being provided by hisfather; he has to paykhums from the surplus of his income.

v. Two income family

If the husband and wife both are earning, and both of them contribute in the family expenditure, then practicallykhums has tobe paid by calculating the total income and then deducting the total expenditure of both of them collectively.

(In theory, the amount spent by the wife on household expenses will be considered a gift to the husband -- who isIslamically responsible for family maintenance -- and thus his income, and consequently hiskhums , will increase.)

vi. A minor's income

Khums is notwajib on a non-baligh child (boys becomebaligh at completion of fifteen lunar years and girls at completion of nine lunar years) or an insane person. So if a non-baligh or an insane person gets any wealth which is more than his or her annual expenses, then there is nokhums on that wealth at that time or at the time when he or she becomesbaligh or sane respectively; or for that matter, it is notwajib even on their guardians.

vii. Family allowance

In many western countries, the parents get financial allowance for their child/ren from the government. Is this income eligible forkhums ? Such a parent has two options:

Either the parent spends the money for the child's maintenance; in this case, the family allowance has to be included in the income of the parent andcounted accordingly.

Or the parent keeps the money aside for the child. In this case, it is not eligible forkhums . However, if the child isbaligh , thenkhums has tobe paid on the allowance if it is not used by the end of the year.

viii.Khums in a person's estate

If a person dies before the end of his fiscal year, then how is his estate tobe divided ? First, his heirs should deduct his expenditure of that year up to the time of his death from his legacy. Then paykhums from the surplus of his remaining income. Only then can the heirs take their shares from the estate.

If the heir knew that the deceased had not paidkhums from his estate, it isprecautionarily wajib on them to pay thekhums before dividing the estate.

2. The Commercial Expenses

(a) The Deductible Expenses:

This covers every expenditure in the way of business: wages or salaries of the employees, rent, insurance premiums,taxes demanded by government, purchasing machines and the expenditure of their maintenance, etc.

(b) RulesOn Commercial Expenditure:

i . Investment capital:

If a person who needs a capital to sustain himself and his family gets a capital, then:-

if the capital is not more than his annual expenditure, then he can use that capital to trade with, and there is nokhums on it. For example,Zayd the needy gets $ 10,000 as gift from a friend and his necessary annual expenses are $ 11,000 -- then, there is nokhums on that amount if he uses it as a capital for trade, etc.

if that capital is more than his necessary annual expenses (for example, ifZayd got $ 15,000), then he may use the capital only after paying thekhums from the amount which is more than his annual expenses (in the above example, on $ 4,000).

If such a person is not in need of the capital, then he can use that amount to expand his already-existing business or to earn extra income only after payingkhums from the entire amount.

ii. Increase in by-product of akhums -free commodity:

If someone has an item which is not liable forkhums (or, if liable, it was paid) and there is an increase in it in form of by-products, then it iswajib on him to paykhums from the by-products of that item.And , in this case, it does not matter whether the by-product was a“separate by-product” like calf and milk of cow, wool of sheep or“connected by-product” like fruits on a tree.

iii. Increase in market value of akhums -free commodity:

If the market value of a commercial commodity increases, without any increase in its by-product, then:-

if he had bought it for business, then it iswajib to paykhums from the increased value provided it stays 'increased' till the end of thekhums year;

if he had bought it, but not for business purpose, then it will becomewajib to paykhums from the increased value only when he sells it.

if he has not bought it but came to own that item by inheritance, etc., thenkhums is not liable on its increased market value even if he sells it.

iv. Depreciation in or loss of a commodity:

If there is a decrease in the capital, oneis permitted to make it up by deducting that amount from the profit of that year before payingkhums .So this adjustment for depreciation can be regarded as the“expenditure of commercial production” on whichkhums is not liable.

(Someone buys a commodity for business, then its market value increases during the year and he does not sell it due to negligence or in anticipation of further increase in its price, then by the end of the year its price again decreases to the same value -- then there is nokhums on previously increased value.But , as mentioned in No. iii above, if the increase in its market value remains the same up to the end of that year, then he has to pay thekhums from its increased value.)

v. Compensation for the loss:

Can one deduct the compensation for the losses of his property from the annual profit or income and count it as a part of his“annual expenses” ? If the insurance does not compensate the loss, then there are three possibilities:-

if the loss is in an item which is a part of goods for trading and the trading is restricted to one type of commodity, then one is allowed to provide compensation for the destroyed goods from the profits before paying thekhums .

For example, if a person's trading was limited to buying and selling of sugar and it happened that, during the year, part of it was destroyed by being sunk or he made loss on its sale, then he is permitted to provide the compensation for its destruction or loss from the profit or the income and count it in the annual expenditure.

if the loss occurs in a commodity of a trader whose trading is not restricted to one type of commodity, then one is allowed to provide compensation from the profit before payingkhums . However, it isprecautionarily better not to deduct the compensation for the loss of one section of the trade from the profit of another before paying thekhums .

if the destruction or loss occurred in a trading commodity, while the trader made profit from activities outside trading such as agriculture or the like, in such a case, it isprecautionarily better not to provide compensation for his trading loss from his agriculture profit before paying thekhums .

vi. Selling an item on whichkhums iswajib :

Ifkhums becomes liable on any item of trade, it isharam to sell it before paying itskhums . However, if one sells it to aShi`ah before payingkhums , the transaction will be valid and the seller will have to pay thekhums from the price of that item.

vii. Partnership with one who does not paykhums :

There is no harm in becoming partner of a person in trade or business who does not paykhums

“no bearer of burden shall bear the burden of another. (53:58)

D. I Never PaidKhums Before

A person who has never paidkhums in his life and then, by the grace of Allah, decides to paykhums , for such a person there are the following possibilities:-

It iswajib on him to pay thekhums from every item which he has bought,built or planted and which is also in excess to his needs. For example, an apartment bought for renting purpose or a taxi for transportation business.

If such items are among his needs (for example, his ownhouse or his own car) then:-

if he has come to own these items from the profit or the surplus of the income of that same year, then there is nokhums on them. For example, in 1965, he earned $ 25,000 and in the sameyear he bought a car for $ 7,000 from that income, then there is nokhums on his car.

if he has come to own these items from the accumulated surplus of previous years, then it iswajib to paykhums from those items also. For example, from 1960 to 1965, a person annually earned $ 20,000. Then at the end of 1965, he buys a house of $ 80,000. It is obvious that this housewas not bought from the income of a single year. In this case, he has to paykhums on $60,000 which was definitely from the savings of the previous years.

If a person's income was not stable, in some years he had profited and in some he had been in loss, and he cannot determine whether he bought his various properties in the year of profit or loss -- then, such a person should explain his circumstances to themujtahid and come to a compromise with him about the amount ofkhums . Thiscan be done by personal contact with themujtahid or by corresponding with him or his authorized representative. (Most leadingmujtahids have their authorized representatives in major parts of theShi`ah world.)

The Legitimate Wealth Mixed With Illegitimate Wealth

A. Definitions

It iswajib to paykhums from awealth which is mixed with some illegitimate wealth.

By“illegitimate” we mean anything that has been acquired by the means not permitted in theshari` ah , for example, usury, gambling or liquor business.

Bymixed” we mean that the owner is unable to distinguish the amount or the items which have come to his possession by lawful and legitimate means from those which he has acquired by unlawful means.

B. Possibilities

In such a situation, there are the following possibilities:

a person who cannot distinguish the amount, the item and the owner of the wealth acquired by unlawful means from the legitimate wealth. In such a case, the only way to make his existing properties lawful is to paykhums from the entire wealth.

• a person who knows the amount or the item possessed by unlawful means but does not the owner or owners -- then he must give that amount or item to the needy as charity (sadaqah ) on behalf of the unknown owner. However, before giving that amount or item assadaqah , it isprecautionarily wajib to ask the permission of themujtahid .

• If the person knows the rightful owner but does not know the amount of the unlawfully acquired wealth, then he must come to a compromise with the owner.

• If the person knows the amountand also the owner, then it iswajib for him to return the unlawfully obtained property to its rightful owner.

سورة الحجرات (Al-Hujurat)

Sura 49

Aya 1 to 18

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[Shakir] In the name of Allah, the Beneficent, the Merciful.

[Pickthal] In the name of Allah, the Beneficent, the Merciful.

[Yusufali] In the name of Allah, Most Gracious, Most Merciful.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ وَاتَّقُوا اللَّهَۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ {1}

[Shakir 49:1] O you who believe! be not forward in the presence of Allah and His Messenger, and be careful of (your duty to) Allah; surely Allah is Hearing, Knowing.

[Pickthal 49:1] O ye who believe! Be not forward in the presence of Allah and His messenger, and keep your duty to Allah. Lo! Allah is Hearer, Knower.

[Yusufali 49:1] O Ye who believe! Put not yourselves forward before Allah and His Messenger; but fear Allah: for Allah is He Who hears and knows all things.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ {2}

[Shakir 49:2] O you who believe! do not raise your voices above the voice of the Prophet, and do not speak loud to him as you speak loud to one another, lest your deeds became null while you do not perceive.

[Pickthal 49:2] O ye who believe! Lift not up your voices above the voice of the Prophet, nor shout when speaking to him as ye shout one to another, lest your works be rendered vain while ye perceive not.

[Yusufali 49:2] O ye who believe! Raise not your voices above the voice of the Prophet, nor speak aloud to him in talk, as ye may speak aloud to one another, lest your deeds become vain and ye perceive not.

إِنَّ الَّذِينَ يَغُضُّونَ أَصْوَاتَهُمْ عِنْدَ رَسُولِ اللَّهِ أُولَٰئِكَ الَّذِينَ امْتَحَنَ اللَّهُ قُلُوبَهُمْ لِلتَّقْوَىٰۚ لَهُمْ مَغْفِرَةٌ وَأَجْرٌ عَظِيمٌ {3}

[Shakir 49:3] Surely those who lower their voices before Allah's Messenger are they whose hearts Allah has proved for guarding (against evil); they shall have forgiveness and a great reward.

[Pickthal 49:3] Lo! they who subdue their voices in the presence of the messenger of Allah, those are they whose hearts Allah hath proven unto righteousness. Theirs will be forgiveness and immense reward.

[Yusufali 49:3] Those that lower their voices in the presence of Allah's Messenger,- their hearts has Allah tested for piety: for them is Forgiveness and a great Reward.

إِنَّ الَّذِينَ يُنَادُونَكَ مِنْ وَرَاءِ الْحُجُرَاتِ أَكْثَرُهُمْ لَا يَعْقِلُونَ {4}

[Shakir 49:4] (As for) those who call out to you from behind the private chambers, surely most of them do not understand.

[Pickthal 49:4] Lo! those who call thee from behind the private apartments, most of them have no sense.

[Yusufali 49:4] Those who shout out to thee from without the inner apartments - most of them lack understanding.

وَلَوْ أَنَّهُمْ صَبَرُوا حَتَّىٰ تَخْرُجَ إِلَيْهِمْ لَكَانَ خَيْرًا لَهُمْۚ وَاللَّهُ غَفُورٌ رَحِيمٌ {5}

[Shakir 49:5] And if they wait patiently until you come out to them, it would certainly be better for them, and Allah is Forgiving, Merciful.

[Pickthal 49:5] And if they had had patience till thou camest forth unto them, it had been better for them. And Allah is Forgiving, Merciful.

[Yusufali 49:5] If only they had patience until thou couldst come out to them, it would be best for them: but Allah is Oft-Forgiving, Most Merciful.

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَىٰ مَا فَعَلْتُمْ نَادِمِينَ {6}

[Shakir 49:6] O you who believe! if an evil-doer comes to you with a report, look carefully into it, lest you harm a people in ignorance, then be sorry for what you have done.

[Pickthal 49:6] O ye who believe! If an evil-liver bring you tidings, verify it, lest ye smite some folk in ignorance and afterward repent of what ye did.

[Yusufali 49:6] O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.

وَاعْلَمُوا أَنَّ فِيكُمْ رَسُولَ اللَّهِۚ لَوْ يُطِيعُكُمْ فِي كَثِيرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَٰكِنَّ اللَّهَ حَبَّبَ إِلَيْكُمُ الْإِيمَانَ وَزَيَّنَهُ فِي قُلُوبِكُمْ وَكَرَّهَ إِلَيْكُمُ الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَۚ أُولَٰئِكَ هُمُ الرَّاشِدُونَ {7}

[Shakir 49:7] And know that among you is Allah's Messenger; should he obey you in many a matter, you would surely fall into distress, but Allah has endeared the faith to you and has made it seemly in your hearts, and He has made hateful to you unbelief and transgression and disobedience; these it is that are the followers of a right way.

[Pickthal 49:7] And know that the messenger of Allah is among you. If he were to obey you in much of the government, ye would surely be in trouble; but Allah hath endeared the faith to you and hath beautified it in your hearts, and hath made disbelief and lewdness and rebellion hateful unto you. Such are they who are the rightly guided.

[Yusufali 49:7] And know that among you is Allah's Messenger: were he, in many matters, to follow your (wishes), ye would certainly fall into misfortune: But Allah has endeared the Faith to you, and has made it beautiful in your hearts, and He has made hateful to you Unbelief, wickedness, and rebellion: such indeed are those who walk in righteousness;-

فَضْلًا مِنَ اللَّهِ وَنِعْمَةًۚ وَاللَّهُ عَلِيمٌ حَكِيمٌ {8}

[Shakir 49:8] By grace from Allah and as a favor; and Allah is Knowing, Wise.

[Pickthal 49:8] (It is) a bounty and a grace from Allah; and Allah is Knower, Wise.

[Yusufali 49:8] A Grace and Favour from Allah; and Allah is full of Knowledge and Wisdom.

وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَىٰ فَقَاتِلُوا الَّتِي تَبْغِي حَتَّىٰ تَفِيءَ إِلَىٰ أَمْرِ اللَّهِۚ فَإِنْ فَاءَتْ فَأَصْلِحُوا بَيْنَهُمَا بِالْعَدْلِ وَأَقْسِطُوا إِنَّ اللَّهَ يُحِبُّ الْمُقْسِطِينَ {9}

[Shakir 49:9] And if two parties of the believers quarrel, make peace between them; but if one of them acts wrongfully towards the other, fight that which acts wrongfully until it returns to Allah's command; then if it returns, make peace between them with justice and act equitably; surely Allah loves those who act equitably.

[Pickthal 49:9] And if two parties of believers fall to fighting, then make peace between them. And if one party of them doeth wrong to the other, fight ye that which doeth wrong till it return unto the ordinance of Allah; then, if it return, make peace between them justly, and act equitably. Lo! Allah loveth the equitable.

[Yusufali 49:9] If two parties among the Believers fall into a quarrel, make ye peace between them: but if one of them transgresses beyond bounds against the other, then fight ye (all) against the one that transgresses until it complies with the command of Allah; but if it complies, then make peace between them with justice, and be fair: for Allah loves those who are fair (and just).

إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ {10}

[Shakir 49:10] The believers are but brethren, therefore make peace between your brethren and be careful of (your duty to) Allah that mercy may be had on you.

[Pickthal 49:10] The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.

[Yusufali 49:10] The Believers are but a single Brotherhood: So make peace and reconciliation between your two (contending) brothers; and fear Allah, that ye may receive Mercy.

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِۚ وَمَنْ لَمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ {11}

[Shakir 49:11] O you who believe! let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nicknames; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust.

[Pickthal 49:11] O ye who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil-doers.

[Yusufali 49:11] O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًاۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُۚ وَاتَّقُوا اللَّهَۚ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ {12}

[Shakir 49:12] O you who believe! avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful.

[Pickthal 49:12] O ye who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? Ye abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.

[Yusufali 49:12] O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...But fear Allah: For Allah is Oft-Returning, Most Merciful.

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُمْ مِنْ ذَكَرٍ وَأُنْثَىٰ وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُواۚ إِنَّ أَكْرَمَكُمْ عِنْدَ اللَّهِ أَتْقَاكُمْۚ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ {13}

[Shakir 49:13] O you men! surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.

[Pickthal 49:13] O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware.

[Yusufali 49:13] O mankind! We created you from a single (pair) of a male and a female, and made you into nations and tribes, that ye may know each other (not that ye may despise (each other). Verily the most honoured of you in the sight of Allah is (he who is) the most righteous of you. And Allah has full knowledge and is well acquainted (with all things).

قَالَتِ الْأَعْرَابُ آمَنَّا قُلْ لَمْ تُؤْمِنُوا وَلَٰكِنْ قُولُوا أَسْلَمْنَا وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ وَإِنْ تُطِيعُوا اللَّهَ وَرَسُولَهُ لَا يَلِتْكُمْ مِنْ أَعْمَالِكُمْ شَيْئًاۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ {14}

[Shakir 49:14] The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Messenger, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful.

[Pickthal 49:14] The wandering Arabs say: We believe. Say (unto them, O Muhammad): Ye believe not, but rather say "We submit," for the faith hath not yet entered into your hearts. Yet, if ye obey Allah and His messenger, He will not withhold from you aught of (the reward of) your deeds. Lo! Allah is Forgiving, Merciful.

[Yusufali 49:14] The desert Arabs say, "We believe." Say, "Ye have no faith; but ye (only)say, 'We have submitted our wills to Allah,' For not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful."

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ آمَنُوا بِاللَّهِ وَرَسُولِهِ ثُمَّ لَمْ يَرْتَابُوا وَجَاهَدُوا بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ فِي سَبِيلِ اللَّهِۚ أُولَٰئِكَ هُمُ الصَّادِقُونَ {15}

[Shakir 49:15] The believers are only those who believe in Allah and His Messenger then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.

[Pickthal 49:15] The (true) believers are those only who believe in Allah and His messenger and afterward doubt not, but strive with their wealth and their lives for the cause of Allah. Such are the sincere.

[Yusufali 49:15] Only those are Believers who have believed in Allah and His Messenger, and have never since doubted, but have striven with their belongings and their persons in the Cause of Allah: Such are the sincere ones.

قُلْ أَتُعَلِّمُونَ اللَّهَ بِدِينِكُمْ وَاللَّهُ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِۚ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ {16}

[Shakir 49:16] Say: Do you apprise Allah of your religion, and Allah knows what is in the heavens and what is in the earth; and Allah is Cognizant of all things.

[Pickthal 49:16] Say (unto them, O Muhammad): Would ye teach Allah your religion, when Allah knoweth all that is in the heavens and all that is in the earth, and Allah is Aware of all things?

[Yusufali 49:16] Say: "What! Will ye instruct Allah about your religion? But Allah knows all that is in the heavens and on earth: He has full knowledge of all things.

يَمُنُّونَ عَلَيْكَ أَنْ أَسْلَمُوا قُلْ لَا تَمُنُّوا عَلَيَّ إِسْلَامَكُمْ بَلِ اللَّهُ يَمُنُّ عَلَيْكُمْ أَنْ هَدَاكُمْ لِلْإِيمَانِ إِنْ كُنْتُمْ صَادِقِينَ {17}

[Shakir 49:17] They think that they lay you under an obligation by becoming Muslims. Say: Lay me not under obligation by your Islam: rather Allah lays you under an obligation by guiding you to the faith if you are truthful.

[Pickthal 49:17] They make it a favour unto thee (Muhammad) that they have surrendered (unto Him). Say: Deem not your Surrender a favour unto me; but Allah doth confer a favour on you, inasmuch as He hath led you to the Faith, if ye are earnest.

[Yusufali 49:17] They impress on thee as a favour that they have embraced Islam. Say, "Count not your Islam as a favour upon me: Nay, Allah has conferred a favour upon you that He has guided you to the faith, if ye be true and sincere.

إِنَّ اللَّهَ يَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِۚ وَاللَّهُ بَصِيرٌ بِمَا تَعْمَلُونَ {18}

[Shakir 49:18] Surely Allah knows the unseen things of the heavens and the earth; and Allah sees what you do.

[Pickthal 49:18] Lo! Allah knoweth the Unseen of the heavens and the earth. And Allah is Seer of what ye do.

[Yusufali 49:18] "Verily Allah knows the secrets of the heavens and the earth: and Allah Sees well all that ye do."

سورة ق (Qaf)

Sura 50

Aya 1 to 45

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[Shakir] In the name of Allah, the Beneficent, the Merciful.

[Pickthal] In the name of Allah, the Beneficent, the Merciful.

[Yusufali] In the name of Allah, Most Gracious, Most Merciful.

قۚ وَالْقُرْآنِ الْمَجِيدِ {1}

[Shakir 50:1] Qaf. I swear by the glorious Quran (that Muhammad is the Messenger of Allah)

[Pickthal 50:1] Qaf. By the Glorious Qur'an,

[Yusufali 50:1] Qaf: By the Glorious Qur'an (Thou art Allah's Messenger).

بَلْ عَجِبُوا أَنْ جَاءَهُمْ مُنْذِرٌ مِنْهُمْ فَقَالَ الْكَافِرُونَ هَٰذَا شَيْءٌ عَجِيبٌ {2}

[Shakir 50:2] Nay! they wonder that there has come to them a warner from among themselves, so the unbelievers say: This is a wonderful thing:

[Pickthal 50:2] Nay, but they marvel that a warner of their own hath come unto them; and the disbelievers say: This is a strange thing:

[Yusufali 50:2] But they wonder that there has come to them a Warner from among themselves. So the Unbelievers say: "This is a wonderful thing!

أَإِذَا مِتْنَا وَكُنَّا تُرَابًا ذَٰلِكَ رَجْعٌ بَعِيدٌ {3}

[Shakir 50:3] What! when we are dead and have become dust? That is afar (from probable) return.

[Pickthal 50:3] When we are dead and have become dust (shall we be brought back again)? That would be a far return!

[Yusufali 50:3] "What! When we die and become dust, (shall we live again?) That is a (sort of) return far (from our understanding)."

قَدْ عَلِمْنَا مَا تَنْقُصُ الْأَرْضُ مِنْهُمْ وَعِنْدَنَا كِتَابٌ حَفِيظٌ {4}

[Shakir 50:4] We know indeed what the earth diminishes of them, and with Us is a writing that preserves.

[Pickthal 50:4] We know that which the earth taketh of them, and with Us is a recording Book.

[Yusufali 50:4] We already know how much of them the earth takes away: With Us is a record guarding (the full account).

بَلْ كَذَّبُوا بِالْحَقِّ لَمَّا جَاءَهُمْ فَهُمْ فِي أَمْرٍ مَرِيجٍ {5}

[Shakir 50:5] Nay, they rejected the truth when it came to them, so they are (now) in a state of confusion.

[Pickthal 50:5] Nay, but they have denied the truth when it came unto them, therefor they are now in troubled case.

[Yusufali 50:5] But they deny the Truth when it comes to them: so they are in a confused state.

أَفَلَمْ يَنْظُرُوا إِلَى السَّمَاءِ فَوْقَهُمْ كَيْفَ بَنَيْنَاهَا وَزَيَّنَّاهَا وَمَا لَهَا مِنْ فُرُوجٍ {6}

[Shakir 50:6] Do they not then look up to heaven above them how We have made it and adorned it and it has no gaps?

[Pickthal 50:6] Have they not then observed the sky above them, how We have constructed it and beautified it, and how there are no rifts therein?

[Yusufali 50:6] Do they not look at the sky above them?- How We have made it and adorned it, and there are no flaws in it?

وَالْأَرْضَ مَدَدْنَاهَا وَأَلْقَيْنَا فِيهَا رَوَاسِيَ وَأَنْبَتْنَا فِيهَا مِنْ كُلِّ زَوْجٍ بَهِيجٍ {7}

[Shakir 50:7] And the earth, We have made it plain and cast in it mountains and We have made to grow therein of all beautiful kinds,

[Pickthal 50:7] And the earth have We spread out, and have flung firm hills therein, and have caused of every lovely kind to grow thereon,

[Yusufali 50:7] And the earth- We have spread it out, and set thereon mountains standing firm, and produced therein every kind of beautiful growth (in pairs)-

تَبْصِرَةً وَذِكْرَىٰ لِكُلِّ عَبْدٍ مُنِيبٍ {8}

[Shakir 50:8] To give sight and as a reminder to every servant who turns frequently (to Allah).

[Pickthal 50:8] A vision and a reminder for every penitent slave.

[Yusufali 50:8] To be observed and commemorated by every devotee turning (to Allah).

وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا فَأَنْبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ {9}

[Shakir 50:9] And We send down from the cloud water abounding in good, then We cause to grow thereby gardens and the grain that is reaped,

[Pickthal 50:9] And We send down from the sky blessed water whereby We give growth unto gardens and the grain of crops,

[Yusufali 50:9] And We send down from the sky rain charted with blessing, and We produce therewith gardens and Grain for harvests;

وَالنَّخْلَ بَاسِقَاتٍ لَهَا طَلْعٌ نَضِيدٌ {10}

[Shakir 50:10] And the tall palm-trees having spadices closely set one above another,

[Pickthal 50:10] And lofty date-palms with ranged clusters,

[Yusufali 50:10] And tall (and stately) palm-trees, with shoots of fruit-stalks, piled one over another;-

رِزْقًا لِلْعِبَادِ وَأَحْيَيْنَا بِهِ بَلْدَةً مَيْتًاۚ كَذَٰلِكَ الْخُرُوجُ {11}

[Shakir 50:11] A sustenance for the servants, and We give life thereby to a dead land; thus is the rising.

[Pickthal 50:11] Provision (made) for men; and therewith We quicken a dead land. Even so will be the resurrection of the dead.

[Yusufali 50:11] As sustenance for (Allah's) Servants;- and We give (new) life therewith to land that is dead: Thus will be the Resurrection.

كَذَّبَتْ قَبْلَهُمْ قَوْمُ نُوحٍ وَأَصْحَابُ الرَّسِّ وَثَمُودُ {12}

[Shakir 50:12] (Others) before them rejected (prophets): the people of Nuh and the dwellers of Ar-Rass and Samood,

[Pickthal 50:12] The folk of Noah denied (the truth) before them, and (so did) the dwellers at Ar-Rass and (the tribe of) Thamud,

[Yusufali 50:12] Before them was denied (the Hereafter) by the People of Noah, the Companions of the Rass, the Thamud,

وَعَادٌ وَفِرْعَوْنُ وَإِخْوَانُ لُوطٍ {13}

[Shakir 50:13] And Ad and Firon and Lut's brethren,

[Pickthal 50:13] And (the tribe of) A'ad, and Pharaoh, and the brethren of Lot,

[Yusufali 50:13] The 'Ad, Pharaoh, the brethren of Lut,

وَأَصْحَابُ الْأَيْكَةِ وَقَوْمُ تُبَّعٍۚ كُلٌّ كَذَّبَ الرُّسُلَ فَحَقَّ وَعِيدِ {14}

[Shakir 50:14] And the dwellers of the grove and the people of Tuba; all rejected the messengers, so My threat came to pass.

[Pickthal 50:14] And the dwellers in the wood, and the folk of Tubb'a: every one denied their messengers, therefor My threat took effect.

[Yusufali 50:14] The Companions of the Wood, and the People of Tubba'; each one (of them) rejected the messengers, and My warning was duly fulfilled (in them).

أَفَعَيِينَا بِالْخَلْقِ الْأَوَّلِۚ بَلْ هُمْ فِي لَبْسٍ مِنْ خَلْقٍ جَدِيدٍ {15}

[Shakir 50:15] Were We then fatigued with the first creation? Yet are they in doubt with regard to a new creation.

[Pickthal 50:15] Were We then worn out by the first creation? Yet they are in doubt about a new creation.

[Yusufali 50:15] Were We then weary with the first Creation, that they should be in confused doubt about a new Creation?

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ {16}

[Shakir 50:16] And certainly We created man, and We know what his mind suggests to him, and We are nearer to him than his life-vein.

[Pickthal 50:16] We verily created man and We know what his soul whispereth to him, and We are nearer to him than his jugular vein.

[Yusufali 50:16] It was We Who created man, and We know what dark suggestions his soul makes to him: for We are nearer to him than (his) jugular vein.

إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ {17}

[Shakir 50:17] When the two receivers receive, sitting on the right and on the left.

[Pickthal 50:17] When the two Receivers receive (him), seated on the right hand and on the left,

[Yusufali 50:17] Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left.

مَا يَلْفِظُ مِنْ قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ {18}

[Shakir 50:18] He utters not a word but there is by him a watcher at hand.

[Pickthal 50:18] He uttereth no word but there is with him an observer ready.

[Yusufali 50:18] Not a word does he utter but there is a sentinel by him, ready (to note it).

وَجَاءَتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَٰلِكَ مَا كُنْتَ مِنْهُ تَحِيدُ {19}

[Shakir 50:19] And the stupor of death will come in truth; that is what you were trying to escape.

[Pickthal 50:19] And the agony of death cometh in truth. (And it is said unto him): This is that which thou wast wont to shun.

[Yusufali 50:19] And the stupor of death will bring Truth (before his eyes): "This was the thing which thou wast trying to escape!"

وَنُفِخَ فِي الصُّورِۚ ذَٰلِكَ يَوْمُ الْوَعِيدِ {20}

[Shakir 50:20] And the trumpet shall be blown; that is the day of the threatening.

[Pickthal 50:20] And the trumpet is blown. This is the threatened Day.

[Yusufali 50:20] And the Trumpet shall be blown: that will be the Day whereof Warning (had been given).

وَجَاءَتْ كُلُّ نَفْسٍ مَعَهَا سَائِقٌ وَشَهِيدٌ {21}

[Shakir 50:21] And every soul shall come, with it a driver and a witness.

[Pickthal 50:21] And every soul cometh, along with it a driver and a witness.

[Yusufali 50:21] And there will come forth every soul: with each will be an (angel) to drive, and an (angel) to bear witness.

لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هَٰذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ {22}

[Shakir 50:22] Certainly you were heedless of it, but now We have removed from you your veil, so your sight today is sharp.

[Pickthal 50:22] (And unto the evil-doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day.

[Yusufali 50:22] (It will be said:) "Thou wast heedless of this; now have We removed thy veil, and sharp is thy sight this Day!"

وَقَالَ قَرِينُهُ هَٰذَا مَا لَدَيَّ عَتِيدٌ {23}

[Shakir 50:23] And his companions shall say: This is what is ready with me.

[Pickthal 50:23] And (unto the evil-doer) his comrade saith: This is that which I have ready (as testimony).

[Yusufali 50:23] And his Companion will say: "Here is (his Record) ready with me!"

أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ {24}

[Shakir 50:24] Do cast into hell every ungrateful, rebellious one,

[Pickthal 50:24] (And it is said): Do ye twain hurl to hell each rebel ingrate,

[Yusufali 50:24] (The sentence will be:) "Throw, throw into Hell every contumacious Rejecter (of Allah)!-

مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ مُرِيبٍ {25}

[Shakir 50:25] Forbidder of good, exceeder of limits, doubter,

[Pickthal 50:25] Hinderer of good, transgressor, doubter,

[Yusufali 50:25] "Who forbade what was good, transgressed all bounds, cast doubts and suspicions;

الَّذِي جَعَلَ مَعَ اللَّهِ إِلَٰهًا آخَرَ فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ {26}

[Shakir 50:26] Who sets up another god with Allah, so do cast him into severe chastisement.

[Pickthal 50:26] Who setteth up another god along with Allah. Do ye twain hurl him to the dreadful doom.

[Yusufali 50:26] "Who set up another god beside Allah: Throw him into a severe penalty."

قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ {27}

[Shakir 50:27] His companion will say: Our Lord! I did not lead him into inordinacy but he himself was in a great error.

[Pickthal 50:27] His comrade saith: Our Lord! I did not cause him to rebel, but he was (himself) far gone in error.

[Yusufali 50:27] His Companion will say: "Our Lord! I did not make him transgress, but he was (himself) far astray."

قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ {28}

[Shakir 50:28] He will say: Do not quarrel in My presence, and indeed I gave you the threatening beforehand:

[Pickthal 50:28] He saith: Contend not in My presence, when I had already proffered unto you the warning.

[Yusufali 50:28] He will say: "Dispute not with each other in My Presence: I had already in advance sent you Warning.

مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ {29}

[Shakir 50:29] My word shall not be changed, nor am I in the least unjust to the servants.

[Pickthal 50:29] The sentence that cometh from Me cannot be changed, and I am in no wise a tyrant unto the slaves.

[Yusufali 50:29] "The Word changes not before Me, and I do not the least injustice to My Servants."

يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ {30}

[Shakir 50:30] On the day that We will say to hell: Are you filled up? And it will say: Are there any more?

[Pickthal 50:30] On the day when We say unto hell: Art thou filled? and it saith: Can there be more to come?

[Yusufali 50:30] One Day We will ask Hell, "Art thou filled to the full?" It will say, "Are there any more (to come)?"

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ {31}

[Shakir 50:31] And the garden shall be brought near to those who guard (against evil), not far off:

[Pickthal 50:31] And the Garden is brought nigh for those who kept from evil, no longer distant.

[Yusufali 50:31] And the Garden will be brought nigh to the Righteous,- no more a thing distant.

هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍ {32}

[Shakir 50:32] This is what you were promised, (it is) for every one who turns frequently (to Allah), keeps (His limits);

[Pickthal 50:32] (And it is said): This is that which ye were promised. (It is) for every penitent and heedful one,

[Yusufali 50:32] (A voice will say:) "This is what was promised for you,- for every one who turned (to Allah) in sincere repentance, who kept (His Law),

مَنْ خَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ وَجَاءَ بِقَلْبٍ مُنِيبٍ {33}

[Shakir 50:33] Who fears the Beneficent Allah in secret and comes with a penitent heart:

[Pickthal 50:33] Who feareth the Beneficent in secret and cometh with a contrite heart.

[Yusufali 50:33] "Who feared (Allah) Most Gracious Unseen, and brought a heart turned in devotion (to Him):

ادْخُلُوهَا بِسَلَامٍ ذَٰلِكَ يَوْمُ الْخُلُودِ {34}

[Shakir 50:34] Enter it in peace, that is the day of abiding.

[Pickthal 50:34] Enter it in peace. This is the day of immortality.

[Yusufali 50:34] "Enter ye therein in Peace and Security; this is a Day of Eternal Life!"

لَهُمْ مَا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ {35}

[Shakir 50:35] They have therein what they wish and with Us is more yet.

[Pickthal 50:35] There they have all that they desire, and there is more with Us.

[Yusufali 50:35] There will be for them therein all that they wish,- and more besides in Our Presence.

وَكَمْ أَهْلَكْنَا قَبْلَهُمْ مِنْ قَرْنٍ هُمْ أَشَدُّ مِنْهُمْ بَطْشًا فَنَقَّبُوا فِي الْبِلَادِ هَلْ مِنْ مَحِيصٍ {36}

[Shakir 50:36] And how many a generation did We destroy before them who were mightier in prowess than they, so they went about and about in the lands. Is there a place of refuge?

[Pickthal 50:36] And how many a generation We destroyed before them, who were mightier than these in prowess so that they overran the lands! Had they any place of refuge (when the judgment came)?

[Yusufali 50:36] But how many generations before them did We destroy (for their sins),- stronger in power than they? Then did they wander through the land: was there any place of escape (for them)?

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ {37}

[Shakir 50:37] Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness.

[Pickthal 50:37] Lo! therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence.

[Yusufali 50:37] Verily in this is a Message for any that has a heart and understanding or who gives ear and earnestly witnesses (the truth).

وَلَقَدْ خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا فِي سِتَّةِ أَيَّامٍ وَمَا مَسَّنَا مِنْ لُغُوبٍ {38}

[Shakir 50:38] And certainly We created the heavens and the earth and what is between them in six periods and there touched Us not any fatigue.

[Pickthal 50:38] And verily We created the heavens and the earth, and all that is between them, in six Days, and naught of weariness touched Us.

[Yusufali 50:38] We created the heavens and the earth and all between them in Six Days, nor did any sense of weariness touch Us.

فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ الْغُرُوبِ {39}

[Shakir 50:39] Therefore be patient of what they say, and sing the praise of your Lord before the rising of the sun and before the setting.

[Pickthal 50:39] Therefor (O Muhammad) bear with what they say, and hymn the praise of thy Lord before the rising and before the setting of the sun;

[Yusufali 50:39] Bear, then, with patience, all that they say, and celebrate the praises of thy Lord, before the rising of the sun and before (its) setting.

وَمِنَ اللَّيْلِ فَسَبِّحْهُ وَأَدْبَارَ السُّجُودِ {40}

[Shakir 50:40] And glorify Him in the night and after the prayers.

[Pickthal 50:40] And in the night-time hymn His praise, and after the (prescribed) prostrations.

[Yusufali 50:40] And during part of the night, (also,) celebrate His praises, and (so likewise) after the postures of adoration.

وَاسْتَمِعْ يَوْمَ يُنَادِ الْمُنَادِ مِنْ مَكَانٍ قَرِيبٍ {41}

[Shakir 50:41] And listen on the day when the crier shall cry from a near place

[Pickthal 50:41] And listen on the day when the crier crieth from a near place,

[Yusufali 50:41] And listen for the Day when the Caller will call out from a place quiet near,-

يَوْمَ يَسْمَعُونَ الصَّيْحَةَ بِالْحَقِّۚ ذَٰلِكَ يَوْمُ الْخُرُوجِ {42}

[Shakir 50:42] The day when they shall hear the cry in truth; that is the day of coming forth.

[Pickthal 50:42] The day when they will hear the (Awful) Cry in truth. That is the day of coming forth (from the graves).

[Yusufali 50:42] The Day when they will hear a (mighty) Blast in (very) truth: that will be the Day of Resurrection.

إِنَّا نَحْنُ نُحْيِي وَنُمِيتُ وَإِلَيْنَا الْمَصِيرُ {43}

[Shakir 50:43] Surely We give life and cause to die, and to Us is the eventual coming;

[Pickthal 50:43] Lo! We it is Who quicken and give death, and unto Us is the journeying.

[Yusufali 50:43] Verily it is We Who give Life and Death; and to Us is the Final Goal-

يَوْمَ تَشَقَّقُ الْأَرْضُ عَنْهُمْ سِرَاعًاۚ ذَٰلِكَ حَشْرٌ عَلَيْنَا يَسِيرٌ {44}

[Shakir 50:44] The day on which the earth shall cleave asunder under them, they will make haste; that is a gathering together easy to Us.

[Pickthal 50:44] On the day when the earth splitteth asunder from them, hastening forth (they come). That is a gathering easy for Us (to make).

[Yusufali 50:44] The Day when the Earth will be rent asunder, from (men) hurrying out: that will be a gathering together,- quite easy for Us.

نَحْنُ أَعْلَمُ بِمَا يَقُولُونَ وَمَا أَنْتَ عَلَيْهِمْ بِجَبَّارٍ فَذَكِّرْ بِالْقُرْآنِ مَنْ يَخَافُ وَعِيدِ {45}

[Shakir 50:45] We know best what they say, and you are not one to compel them; therefore remind him by means of the Quran who fears My threat.

[Pickthal 50:45] We are Best Aware of what they say, and thou (O Muhammad) art in no wise a compeller over them. But warn by the Qur'an him who feareth My threat.

[Yusufali 50:45] We know best what they say; and thou art not one to overawe them by force. So admonish with the Qur'an such as fear My Warning!


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