Surah 7. Al-A'raf

0 CHILDREN of Adam! Indeed, We have bestowed upon you from on high [the knowledge of making] garments to cover your nakedness, and as a thing of beauty:¹⁷ but the garment of God-consciousness is the best of all. Herein lies a message from God, so that man¹⁸ might take it to heart.

  - Mohammad Asad

Lit., "as plumage" - a metaphorical expression derived from the beauty of birds' plumage.

Lit., "this is [one] of God's messages, so that they...", etc.

O children of Adam! We have sent down to you clothing to cover your nakedness and as an adornment, however, the best clothing is the clothing of piety. This is one of Allah's revelations so that the people may learn a lesson.

  - Muhammad Farooq-i-Azam Malik

O children of Adam! We have provided for you clothing to cover your nakedness and as an adornment. However, the best clothing is righteousness. This is one of Allah's bounties, so perhaps you will be mindful.

  - Mustafa Khattab

O Children of Adam! We have revealed unto you raiment to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best. This is of the revelations of Allah, that they may remember.

  - Marmaduke Pickthall

O ye children of Adam! We have bestowed raiment upon you to cover your shame as well as to be an adornment to you but the raiment of righteousness that is the best. Such are among the signs of Allah that they may receive admonition! ¹⁰⁰⁸

  - Abdullah Yusuf Ali

The body: is pure and beautiful, as long as it is not defiled by misuse: its clothing and ornaments may be good or meretricious, according to the motives in the mind and character: if good, they arc the symbols of purity and beauty: but the best clothing and ornament we could have comes from righteousness, which covers the nakedness of sin, and adorns us with virtues.

0 children of Adam! Do not allow Satan to seduce you in the same way as he caused your ancestors to be driven out of the garden: he deprived them of their garment [of God-consciousness] in order to make them aware of their nakedness. Verily, he and his tribe are lying in wait for you where you cannot perceive them!¹⁹ Verily, We have placed [all manner of] satanic forces near unto those who do not [truly] believe;²⁰

  - Mohammad Asad

Lit., "see you from where you do not see them".

The interpolated word "truly" is implied in this phrase in view of the subsequent reference to the erroneous beliefs of such people: for, although their beliefs are wrong, some of them are under the impression that the "shameful deeds" subsequently referred to have been enjoined by God. As for the "satanic forces" (shayatin), it is to be remembered that this designation is applied in the Qur'an to all kinds of wicked impulses or propensities that are "near unto" (i.e., in the hearts of) those who do not truly believe in God see note [31] on 14:22 : hence, the term shayatin occurring in verse {30} below has been rendered as "evil impulses".

O children of Adam! Let not Shaitan seduce you in the same manner as he seduced your parents out of paradise through stripping them of their clothing in order to expose their nakedness. He and his tribe watch you from where you cannot see them. We have permitted the shaitans to be the guardians over the unbelievers.

  - Muhammad Farooq-i-Azam Malik

O children of Adam! Do not let Satan deceive you as he tempted your parents out of Paradise and caused their cover to be removed in order to expose their nakedness. Surely he and his soldiers watch you from where you cannot see them. We have made the devils allies of those who disbelieve.

  - Mustafa Khattab

O Children of Adam! Let not Satan seduce you as he caused your (first) parents to go forth from the Garden and tore off from them their robe (of innocence) that be might manifest their shame to them. Lo! he seeth you, he and his tribe, from whence ye see him not. Lo! We have made the devils protecting friends for those who believe not.

  - Marmaduke Pickthall

O ye children of Adam! let not satan seduce you in the same manner as he got your parents out of the garden stripping them of their raiment to expose their shame: for he and his tribe watch you from a position where ye cannot see them: We made the evil ones friends (only) to those without faith. ¹⁰⁰⁹

  - Abdullah Yusuf Ali

That is, by fraud and deceit,-by putting you off your guard and telling lies. Adam's story here becomes an introduction to the later religious history of mankind: vii. 20-22. In the Garden, Satan's deceit stripped off their raiment of honour and innocence. In this life on a lower plane he seeks to strip us of the raiment of righteousness. And he can take up positions on a vantage ground of worldly power or influence or riches, in which he and his confederates are not seen in their true colours. They may assume a fair-seeming disguise of disinterested friendship or high motives of patriotism or public spirit, or loyalty to ancestors, when beneath it there is nothing but spite and selfishness.

and [so,] whenever they commit a shameful deed, they are wont to say, "We found our forefathers doing it," and, "God has enjoined it upon us." Say: "Behold, never does God enjoin deeds of abomination. Would you attribute unto God something of which you have no knowledge?"

  - Mohammad Asad

Whenever they commit a shameful deed, they say: "We found our forefathers doing this and Allah Himself has commanded us to do so." Tell them: "Nay! Allah never commands what is shameful. Do you attribute to Allah something about which you have no knowledge?"

  - Muhammad Farooq-i-Azam Malik

Whenever they commit a shameful deed,¹ they say, 'We found our forefathers doing it and Allah has commanded us to do it.' Say, 'No! Allah never commands what is shameful. How can you attribute to Allah what you do not know?'

  - Mustafa Khattab

 It was customary for the pagans of Mecca to circle the Ka’bah while naked. So verses 26-31 of this sûrah were revealed commanding the believers to cover themselves properly when praying to their Lord.

And when they do some lewdness they say: We found our fathers doing it and Allah hath enjoined it on us. Say: Allah, verily, enjoineth not lewdness. Tell ye concerning Allah that which ye know not?

  - Marmaduke Pickthall

When they do aught that is shameful they say: "We found our fathers doing so"; and "Allah commanded us thus": say: "Nay Allah never commands what is shameful: do ye say of Allah what ye know not?"

  - Abdullah Yusuf Ali

Say: "My Sustainer has [but] enjoined the doing of what is right; and [He desires you to] put your whole being into every act of worship,²¹ and to call unto Him, sincere in your faith in Him alone. As it was He who brought you into being in the first instance, so also [unto Him] you will return:

  - Mohammad Asad

The term wajh (lit., "face") occurring here is often used, in the abstract sense, to denote a person's entire being or entire attention - as, for instance, in the phrase aslamtu wajhi li'llahi, "I have surrendered my whole being unto God" {3: 20}. The word masjid, which usually signifies the time or place of prostration in prayer (sujud), evidently stands in this context - as well as in verse {31} below - for any act of worship.

O Muhammad, say to them: "My Rabb has commanded justice and that you set your faces in the right direction at the time of every prayer and call on Him with true devotion. You shall return to Him as He created you in the beginning."

  - Muhammad Farooq-i-Azam Malik

Say, 'O Prophet,' 'My Lord has commanded uprightness and dedication 'to Him alone' in worship, calling upon Him with sincere devotion. Just as He first brought you into being, you will be brought to life again.'

  - Mustafa Khattab

Say: My Lord enjoineth justice. And set your faces, upright (toward Him) at every place of worship and call upon Him, making religion pure for Him (only). As He brought you into being, so return ye (unto Him).

  - Marmaduke Pickthall

Say: "My Lord hath commanded justice; and that ye set your whole selves (to him) at every time and place of prayer and call upon him making your devotion sincere as in his sight: such as he created you in the beginning so shall ye return." ^{1010 1011}

  - Abdullah Yusuf Ali

For wajh, see ii. 112 and n. 114. Our devotion should be sincere, not as in other men's sight, but by presenting our whole selves, heart and soul, to Allah. Even so, it may not be enough; for the sight of our heart and soul may be faulty. We should call upon Allah to give us the light, by which our sincerity may commend itself to Him as true sincerity "as in His sight"

Cf. vi. 94. Our sincerity should be real sincerity, as in His sight for when we return to Him, we shall be stripped of all pretence, even such self-deception as may satisfy us in this life.

some [of you] He will have graced with His guidance, whereas for some a straying from the right path will have become unavoidable:²² for, behold, they will have taken [their own] evil impulses for their masters in preference to God, thinking all the while that they have found the right path!"

  - Mohammad Asad

Lit., "will have become incumbent upon them" (haqqa 'alayhim), implying that this straying was an inevitable consequence of their own doings and attitudes.

To one group He has guided while the other group deserved to be left in error due to their own choice; for they took the shaitans for their protectors instead of Allah yet they think that they are guided.

  - Muhammad Farooq-i-Azam Malik

He has guided some, while others are destined to stray. They have taken devils as their masters instead of Allah- thinking they are 'rightly' guided.

  - Mustafa Khattab

A party hath He led aright, while error hath just hold over (another) party, for lo! they choose the devils for protecting friends instead of Allah and deem that they are rightly guided.

  - Marmaduke Pickthall

Some He hath guided: others have (by their choice) deserved the loss of their way: in that they took the evil ones in preference to Allah for their friends and protectors and think that they receive guidance. ¹⁰¹²

  - Abdullah Yusuf Ali

Guidance is for all. But in some it takes effect: in others the doors are closed against it, because they have taken Satan for their friend. If they have lost their way, they have richly deserved it; for they deliberately took their choice, even though, in their self-righteousness, they may think that their sin is their virtue, and that their Evil is their Good.

O CHILDREN of Adam! Beautify yourselves²³ for every act of worship, and eat and drink [freely], but do not waste: verily, He does not love the wasteful!

  - Mohammad Asad

Lit., "take to your adornment (zinah)". According to Raghib (as quoted in Lane III, 1279 f ), the proper meaning of zinah is "a [beautifying] thing that does not disgrace or render unseemly ... either in the present world or in that which is to come": thus, it signifies anything of beauty in both the physical and moral connotations of the word.

O Children of Adam! Put on your adornment (decent proper dress) when you attend your Masjid at the time of every prayer. Eat and drink, but do not be extravagant; surely He does not love the extravagant.

  - Muhammad Farooq-i-Azam Malik

O Children of Adam! Dress properly whenever you are at worship. Eat and drink, but do not waste. Surely He does not like the wasteful.

  - Mustafa Khattab

O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals.

  - Marmaduke Pickthall

O children of Adam! wear your beautiful apparel at every time and place of prayer: eat and drink: but waste not by excess for Allah loveth not the wasters. ¹⁰¹³

  - Abdullah Yusuf Ali

Beautiful apparel: zinat: adornments or apparel for beautiful living: construed to mean not only clothes that add grace to the wearer, but toilet and cleanliness, attention to hair, and other small personal details which no self-respecting man or woman ought to neglect when going solemnly even before a great human dignitary, if only out of respect for the dignity of the occasion. How much more important it is to attend to these details when we solemny apply our minds to the Presence of Allah. But the caution against excess applies: men must not go to prayer in silks or ornaments appropriate to women. Similary sober food, good and wholesome, is not to be divorced from offices of religion; only the caution against excess applies strictly. A dirty, unkempt, slovenly Faqir could not claim sanctity in Islam.

Say: "Who is there to forbid the beauty which God has brought forth for His creatures, and the good things from among the means of sustenance?" Say: "They are [lawful] in the life of this world unto all who have attained to faith - to be theirs alone on Resurrection Day."²⁴ Thus clearly do We spell out these messages unto people of [innate] knowledge!

  - Mohammad Asad

By declaring that all good and beautiful things of life - i.e., those which are not expressly prohibited - are lawful to the believers, the Qur'an condemns, by implication, all forms of life-denying asceticism, world-renunciation and self-mortification. While, in the life of this world, those good things are shared by believers and unbelievers alike, they will be denied to the latter in the hereafter cf. verses {5-51} of this surah.

O Muhammad, ask them: "Who has forbidden you to wear decent clothes or to eat the good food which Allah has provided for His devotees?" Say: "All these things are for the enjoyment of the believers in the life of this world though shared by others; but these shall be exclusively theirs on the Day of Resurrection. Thus do We make Our revelations clear for those who understand."

  - Muhammad Farooq-i-Azam Malik

Ask, 'O Prophet,' 'Who has forbidden the adornments and lawful provisions Allah has brought forth for His servants?' Say, 'They are for the enjoyment of the believers in this worldly life, but they will be exclusively theirs on the Day of Judgment.¹ This is how We make Our revelations clear for people of knowledge.'

  - Mustafa Khattab

 The pleasures of this worldly life are shared by believers and disbelievers, whereas the pleasures of the Hereafter will be enjoyed exclusively by the believers.

Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge.

  - Marmaduke Pickthall

Say: Who hath forbidden the beautiful (gifts) of Allah which He hath produced for his servants and the things clean and pure (which He hath provided) for sustenance? Say: they are in the life of this world for those who believe (and) purely for them on the Day of Judgment. Thus do We explain the signs in detail for those who understand. ^{1014 1015}

  - Abdullah Yusuf Ali

Asceticism often means the negation of art and beauty, it has no necessary sanctity attached to it.

The beautiful and good things of life are really meant for, and should be the privilege of those with faith in Allah. If they do not always have them in this life, and if there is sometimes the semblance of others having them who do not deserve them, let us remember that this is a test from Allah. In the life to come they will be purely for the faithful.

Say: "Verily, my Sustainer has forbidden only shameful deeds, be they open or secret, and [every kind of] sinning, and unjustified envy, and the ascribing of divinity to aught beside Him - since He has never bestowed any warrant therefor from on high - and the attributing unto God of aught of which you have no knowledge."

  - Mohammad Asad

Say: "My Rabb has forbidden all indecencies whether open or secret, sin and rebellion against justice, committing shirk with Allah for which He has granted no sanction, and saying things about Allah of which you have no knowledge.

  - Muhammad Farooq-i-Azam Malik

Say, 'My Lord has only forbidden open and secret indecencies, sinfulness, unjust aggression, associating 'others' with Allah 'in worship'- a practice He has never authorized- and attributing to Allah what you do not know.'

  - Mustafa Khattab

Say: My Lord forbiddeth only indecencies, such of them as are apparent and such as are within, and sin and wrongful oppression, and that ye associate with Allah that for which no warrant hath been revealed, and that ye tell concerning Allah that which ye know not.

  - Marmaduke Pickthall

Say: The things that my Lord hath indeed forbidden are: shameful deeds whether open or secret; sins and trespasses against truth or reason; assigning of partners to Allah for which he hath given no authority; and saying things about Allah of which ye have no knowledge. ¹⁰¹⁶

  - Abdullah Yusuf Ali

The forbidden things are described in four categories: (1) what is shameful or unbecoming; the sort of things which have also legal and social sanctions, not of a local but of a universal kind; they may be called offences against society: (2) sins against self and trespasses or excesses of every sort; these are against truth and reason; here would come in indiscipline, failure in doing intangible duties not clearly defined by law; selfishness or self-aggrandisement, which may be condoned by custom and not punished by law, etc.- (3) erecting fetishes or false gods; this is treason against the true God; and (4) corrupting religion by debasing superstitions, etc.

And for all people a term has been set:²⁵ and when [the end of] their term approaches, they can neither delay it by a single moment,²⁶ nor can they hasten it.

  - Mohammad Asad

Lit., "for every community (ummah) there is a term": i.e., all people have a life-term decreed by God, during which they are at liberty to accept or to reject the guidance offered them through revelation. The word ummah often denotes "living beings" - in this context, "people".

In Arabic usage, the term sa'ah (lit., "hour") signifies not merely the astronomical hour - i.e., the twenty-fourth part of a mean solar day - but also "time" in an absolute sense, or any fraction of it, whether large or small. In the above context, it has obviously been used in the sense of "a least fraction of time" or "a single moment".

For every nation there is a fixed term, when their term expires, it can neither be delayed for a moment nor can it be made to come early."

  - Muhammad Farooq-i-Azam Malik

For each community there is an appointed term. When their time arrives, they can neither delay it for a moment, nor could they advance it.

  - Mustafa Khattab

And every nation hath its term, and when its term cometh, they cannot put it off an hour nor yet advance (it).

  - Marmaduke Pickthall

To every people is a term appointed: when their term is reached not an hour can they cause delay nor (an hour) can they advance (it in anticipation). ¹⁰¹⁷

  - Abdullah Yusuf Ali

People: ummat. I do not know whether "generation" would not be more appropriate here. If so, it would refer to the Time-Spirit, for it affects a whole number of people living contemporaneously, and while we deal grammatically with a group, we really have in mind the individuals composing the group. Anyway, the lesson is what is suggested in the following verses. There is only a limited time for an individual or for a group of people. If they do not make good during that time of probation, the chance is lost, and it cannot come again. We cannot retard or advance the march of time by a single hour or minute. ("Hour" in the text expresses an indefinite but short period of time).

O CHILDREN of Adam! Whenever there come unto you apostles of your own, conveying My messages unto you, then all who are conscious of Me and live righteously - no fear need they have, and neither shall they grieve;

  - Mohammad Asad

O children of Adam! Whenever there come to you Rasools from among you and recite to you My revelations, those who will become righteous and mend their ways will have nothing to fear or to regret;

  - Muhammad Farooq-i-Azam Malik

O children of Adam! When messengers from among yourselves come to you reciting My revelations- whoever shuns evil and mends their ways, there will be no fear for them, nor will they grieve.

  - Mustafa Khattab

O Children of Adam! If messengers of your own come unto you who narrate unto you My revelations, then whosoever refraineth from evil and amendeth there shall no fear come upon them neither shall they grieve.

  - Marmaduke Pickthall

O ye children of Adam! whenever there come to you apostles from amongst you rehearsing my signs unto you those who are righteous and mend (their lives) on them shall be no fear nor shall they grieve.

  - Abdullah Yusuf Ali

but they who give the lie to Our messages and scorn them in their pride - these are destined for the fire, therein to abide.

  - Mohammad Asad

but those who deny Our revelations and treat them with arrogance, shall be the inmates of hellfire to live therein forever.

  - Muhammad Farooq-i-Azam Malik

But those who receive Our revelations with denial and arrogance will be the residents of the Fire. They will be there forever.

  - Mustafa Khattab

But they who deny Our revelations and scorn them such are rightful owners of the Fire; they will abide therein.

  - Marmaduke Pickthall

But those who reject our signs and treat them with arrogance they are companions of the fire to dwell therein (for ever).

  - Abdullah Yusuf Ali

And who could be more wicked than they who attribute their own lying inventions to God or give the lie to His messages? Whatever has been decreed to be their lot [in life] will be theirs²⁷ - till there shall come unto them Our messengers to cause them to die, [and] shall say, "Where, now, are those beings whom you were wont to invoke beside God?" And [those sinners] will reply, "They have forsaken us!" - and [thus] they will bear witness against themselves that they had been denying the truth.

  - Mohammad Asad

Lit., "their share of the [divine] decree (al-kitab) will reach them": i.e., they will have in their lifetime, like all other people, all the good or bad fortune envisaged for them in God's eternal decree. The "messengers" (rusul) referred to in the next clause are, apparently, the angels of death.

Who can be more unjust than the one who invents a lie against Allah or rejects His revelations? Such people will have their destined portion from the Book (what was written for them to receive during their life on earth); until when Our messengers (angels of death) arrive to take away their souls, they will ask: "Where are those gods whom you used to invoke besides Allah?" They will reply: "They have forsaken us" and they will bear witness against themselves (admit) that they were indeed kuffar (unbelievers).

  - Muhammad Farooq-i-Azam Malik

Who does more wrong than those who fabricate lies against Allah or deny His revelations? They will receive what is destined for them,¹ until Our messenger-angels arrive to take their souls, asking them, 'Where are those 'false gods' you used to invoke besides Allah?' They will cry, 'They have failed us,' and they will confess against themselves that they were indeed disbelievers.

  - Mustafa Khattab

 i.e., they will receive all provisions and bounties destined for them by their Lord.

Who doeth greater wrong than he who inventeth a lie concerning Allah or denieth Our tokens. (For such) their appointed portion of the Book (of destiny) reacheth them till, when Our messengers come to gather them, they say: Where (now) is that to which ye cried beside Allah? They say: They have departed from us. And they testify against themselves that they were disbelievers.

  - Marmaduke Pickthall

Who is more unjust than one who invents a lie against Allah or rejects his signs? For such their portion appointed must reach them from the Book (of decrees); until when Our messengers (of death) arrive and take their souls they say: "where are the things that ye used to invoke besides Allah?" They will reply "they have left us in the lurch" and they will bear witness against themselves that they had rejected Allah. ¹⁰¹⁸

  - Abdullah Yusuf Ali

It must not be supposed that the rebels against Allah would at once be cut off in this life for their sins. They will get the portion allotted to them, including the good things of life and the chance of rcpentance and reformation, during their probationary period on this earth. During that period they will have a full run. After that period expires, they will be called to account. They will themselves see that the false things, in which they put their trust, were false, and they will confess their sin, but it will be too late.

[And God] will say: "Join those hosts of invisible beings and humans who have gone before you into the fire!" [And] every time a host enters [the fire], it will curse its fellow-host - so much so that, when they all shall have passed into it, one after another, the last of them will speak [thus] of the first of them:²⁸ "O our, Sustainer! It is they who have led us astray: give, them, therefore, double suffering through fire!" He will reply: "Every one of you deserves double suffering²⁹ - but you know it not."

  - Mohammad Asad

The terms "first" and "last" refer here either to a sequence in time ("those who came earlier" and "those who came later") or in status ("leaders" and "followers"); and in both cases they relate, as the next sentence indicates, to the evil influence which the former exerted on the latter during their lifetime - either directly, as leaders of thought and persons of distinction, or indirectly, as forerunners in time, whose example was followed by later generations.

Lit., "to everyone a double [suffering]": i.e., for having gone astray and for having, by his example, led others astray. Cf. 16:25 - "on Resurrection Day they shall bear the full weight of their own burdens, as well as some of the burdens of those ignorant ones whom they have led astray".

Allah will say: "Enter the fire and join the nations of Jinns and men who have gone before you." As each nation will enter hell, it will curse its preceding sister till all are gathered there, the last of them will say about the first one: "Our Rabb! These have led us astray; therefore, give them double punishment of the fire." He will answer: "There will be double for all, although you may not know because of being predecessor or successor in sin and aggression."

  - Muhammad Farooq-i-Azam Malik

Allah will say, 'Enter the Fire along with the 'evil' groups of jinn and humans that preceded you.' Whenever a group enters Hell, it will curse the preceding one until they are all gathered inside, the followers will say about their leaders, 'Our Lord! They have misled us, so multiply their torment in the Fire.' He will answer, 'It has already been multiplied for all, but you do not know.'

  - Mustafa Khattab

He saith: Enter into the Fire among nations of the jinn and humankind who passed away before you. Every time a nation entereth, it curseth its sister (nation) till, when they have all been made to follow one another thither, the last of them saith unto the first of them: Our Lord! These led us astray, so give them double torment of the Fire. He saith: For each one there is double (torment), but ye know not.

  - Marmaduke Pickthall

He will say: "enter ye in the company of the peoples who passed away before you men and Jinns into the fire. Every time a new people enters it curses its sister-people (that went before) until they follow each other all into the fire. Saith the last about the first: "Our Lord! it is these that misled us: so give them a double penalty in the fire." He will say: "doubled for all": but this Ye do not understand. ¹⁰¹⁹

  - Abdullah Yusuf Ali

The earlier generations committed a double crime: (1) their own sins, (2) the bad example they set for those that followed. We are responsible not only for our own misdeeds, but for those which our example and our teaching to our juniors may induce them to commit. But it does not lie in the mouth of the juniors to ask for a double punishment for seniors: the motive is not justice, but pure spite, which is itself a sin. Further, the later generations have to answer for two things: (1) their own sins, and (2) their failure to learn from the past, from the experiences of those who preceded them. -They should have an advantage in this respect, being "in the foremost files of Time," but they did not learn. Thus there was nothing to choose between the earlier and later generations in the matter of guilt. But how few people understand this! In vi. 160, we were told that good was rewarded tenfold, but evil was punished according to its guilt, in perfect justice. This verse is in no way inconsistent with it. Two crimes must have a double penalty.

And the first of them will say unto the last of them: "So you were in no wise superior to us!³⁰ Taste, then, this suffering for all [the evil] that you were wont to do!"

  - Mohammad Asad

I.e., "You went the wrong way, as we did, out of your own free will, and you bear the same responsibility as we do." Another possible interpretation is: "You are not superior to us because you have learnt nothing from our mistakes."

Then the first will say to the last: "If we were to blame, you too, were no better than us; now taste the punishment of your misdeeds."

  - Muhammad Farooq-i-Azam Malik

Then the leaders will say to their followers, 'You were no better than us! So taste the torment for what you used to commit.'

  - Mustafa Khattab

And the first of them saith unto the last of them : Ye were no whit better than us, so taste the doom for what ye used to earn.

  - Marmaduke Pickthall

Then the first will say to the last: "see then! no advantage have ye over us; so taste ye of the penalty for all that ye did!" ¹⁰²⁰

  - Abdullah Yusuf Ali

Wrong-doers have really no sense of honour towards each other. "Honour among thieves" is an exceptional, not an ordinary, experience. In real life, guilt and crime are apt to indulge in mean spite and bitter recriminations against accomplices.

VERILY, unto those who give the lie to Our messages and scorn them in their pride, the gates of heaven shall not be opened;³¹ and they shall not enter paradise any more than a twisted rope can pass through a needle's eye:³² for thus do We requite such as are lost in sin.

  - Mohammad Asad

According to Ibn 'Abbas (as quoted by Razi), this metaphor signifies that God will not accept any of the good deeds of such sinners, nor their subsequent supplications.

Lit., "until (hatta) a twisted rope passes through a needle's eye"; since this phrase is meant to express an impossibility, the rendering of hatta as "any more than" seems to be appropriate here. As for the word jamal occurring in this sentence, there is hardly any doubt that its translation, in this context, as "camel" is erroneous. As pointed out by Zamakhshari (and confirmed by other classical commentators, including Razi), Ibn 'Abbas used to read the word in the spelling jummal, which signifies "a thick rope" or "a twisted cable"; and the same reading is attributed to 'Ali ibn Abi Talib (Taj al-'Arus). It is to be noted that there are also several other dialectical spellings of this word, namely, jumal, juml, jumul and, finally, jamal (as in the generally-accepted version of the Qur'an) - all of them signifying "a thick, twisted rope" (Jawhari), and all of them used in this sense by some of the Prophet's Companions or their immediate successors (tabi'un). Ibn 'Abbas is also quoted by Zamakhshari as having said that God could not have coined so inappropriate a metaphor as "a camel passing through a needle's eye" - meaning that there is no relationship whatsoever between a camel and a needle's eye whereas, on the other hand, there is a definite relationship between the latter and a rope (which after all, is but an extremely thick thread). On all accounts, therefore, the rendering of jamal as "a twisted rope" is, in this context, infinitely preferable to that of "a camel". The fact that the latter rendering occurs in a somewhat similar phrase in the Greek version of the Synoptic Gospels (Matthew xix, 24, Mark x, 25 and Luke xviii, 25) does not affect this contention. One should remember that the Gospels were originally composed in Aramaic, the language of Palestine at the time of Jesus, and that those Aramaic texts are now lost. It is more than probable that, owing to the customary absence of vowel signs in Aramaic writing, the Greek translator misunderstood the consonant spelling g-m-l (corresponding to the Arabic j-m-l), and took it to mean "a camel": a mistake repeated since, with regard to the above Qur'an-verse, by many Muslims and all non-Muslim orientalists as well.

Surely, the gates of the Heaven will not be opened for those who deny Our revelations and treat them with arrogance; their admission into paradise will be as impossible as the passing of a camel through the eye of a needle. That is how We shall reward the criminals.

  - Muhammad Farooq-i-Azam Malik

Surely those who receive our revelations with denial and arrogance, the gates of heaven will not be opened for them, nor will they enter Paradise until a camel passes through the eye of a needle. This is how We reward the wicked.

  - Mustafa Khattab

Lo! they who deny Our revelations and scorn them, for them the gates of Heaven will not be opened nor will they enter the Garden until the camel goeth through the needle's eye. Thus do We requite the guilty.

  - Marmaduke Pickthall

To those who reject Our signs and treat them with arrogance no opening will there be of the gates of heaven nor will they enter the garden until the camel can pass through the eye of the needle: such is Our reward for those in sin.

  - Abdullah Yusuf Ali

Hell will be their resting-place and their covering as well:³³ for thus do We requite the evildoers.

  - Mohammad Asad

Lit., "for them there will be a resting-place of [the fires of] hell and, from above them, coverings [thereof]".

Hell shall be their bed and flames shall be their covering. That is how We shall reward the wrongdoers.

  - Muhammad Farooq-i-Azam Malik

Hell will be their bed; flames will be their cover. This is how We reward the wrongdoers.

  - Mustafa Khattab

Theirs will be a bed of Hell, and over them coverings (of Hell). Thus do We requite wrong doers.

  - Marmaduke Pickthall

For them there is hell as a couch (below) and folds and folds of covering above: such is Our requital of those who do wrong.

  - Abdullah Yusuf Ali

But those who attain to faith and do righteous deeds - [and] We do not burden any human being with more than he is well able to bear - they are destined for paradise, therein to abide,

  - Mohammad Asad

As for those who believe and do good deeds - We never burden a soul with more than it can bear - they are worthy of Paradise, wherein they will live forever.

  - Muhammad Farooq-i-Azam Malik

As for those who believe and do good- We never require of any soul more than what it can afford- it is they who will be the residents of Paradise. They will be there forever.

  - Mustafa Khattab

But (as for) those who believe and do good works We tax not any soul beyond its scope. Such are rightful owners of the Garden. They abide therein.

  - Marmaduke Pickthall

But those who believe and work righteousness no burden do We place on any soul but that which it can bear they will be companions of the garden therein to dwell (for ever).

  - Abdullah Yusuf Ali

after We shall have removed whatever unworthy thoughts or feelings may have been [lingering] in their bosoms. Running waters will flow at their feet;³⁴ and they will say: "All praise is due to God, who has guided us unto this; for we would certainly not have found the right path unless God had guided us! Indeed, our Sustainer's apostles have told us the truth!" And [a voice] will call out unto them: "This is the paradise which you have inherited by virtue of your past deeds!"

  - Mohammad Asad

Lit., "beneath them": i.e., all blessings will be at their command.

We shall remove whatever ill-feeling they may have in their hearts against one another. Rivers will be flowing beneath them; and they will say: "Praise be to Allah Who guided us this way, we would have never found the Right Way if Allah had not guided us. The Rasools of our Rabb have surely preached us the truth." At that time they will hear the announcement: "This is paradise, which you have inherited because of your good deeds."

  - Muhammad Farooq-i-Azam Malik

We will remove whatever bitterness they had in their hearts.¹ Rivers will flow under their feet. And they will say, 'Praise be to Allah for guiding us to this. We would have never been guided if Allah had not guided us. The messengers of our Lord had certainly come with the truth.' It will be announced to them, 'This is Paradise awarded to you for what you used to do.'

  - Mustafa Khattab

 i.e., the bitterness they had in their hearts towards other believers who wronged them in the worldly life.

And We remove whatever rancor may be in their hearts. Rivers flow beneath them. And they say: The praise to Allah, Who hath guided us to this. We could not truly have been led aright if Allah had not guided us. Verily the messengers of our Lord did bring the Truth. And it is cried unto them: This is the Garden. Ye inherit it for what ye used to do.

  - Marmaduke Pickthall

And We shall remove from their hearts any lurking sense of injury; beneath them will be rivers flowing; and they shall say: "Praise be to Allah Who hath guided us to this (felicity): never could we have found guidance had it not been for the guidance of Allah: indeed it was the truth that the apostles of our Lord brought unto us." And they Shall hear the cry: "Behold! the garden before you! Ye have been made its inheritors for your deeds (of righteousness)." ^{1021 1022}

  - Abdullah Yusuf Ali

A man who may have suffered or been disappointed may have a lurking sense of injury in the back of his mind, which may spoil his enjoyment on account of past memory intruding in the midst of felicity. In such cases memory itself is pain. Even sorrow is intensified by memory: as Tennyson says, "A sorrow's crown of sorrows is remembering happier things." But that is in this our imperfect life. In the perfect felicity of the righteous, all such feelings will be blotted out. No "heartaches" then and no memories of them! The clouds of the past will have dissolved in glorious light, and no past happiness will be comparable with the perfect happiness which will have then been attained. Nor will any sense of envy or shortcoming be possible in that perfect bliss.

Jesus said: "Blessed are the meek, for they shall inherit the earth": Matt. v. 5. Here we are told: blessed are the righteous, for they shall inherit the kingdom of heaven. The stress here is on actual practical deeds of righteousness: whether they find their rewards on earth or not is immaterial: their attention is directed to an infinitely greater reward, the kingdom of heaven. In the Sermon on the Mount this is promised to the "poor in spirit": Matt. v, 3.

And the inmates of paradise will call out to the inmates of the fire: "Now we have found that what our Sustainer promised us has come true; have you, too, found that what your Sustainer promised you has come true?" [The others] will answer, "Yes!" - whereupon from their midst a voice³⁵ will loudly proclaim: "God's rejection is the due of the evildoers

  - Mohammad Asad

Lit., "an announcer" (mu'adhdhin).

The residents of paradise will call out to the inmates of the hellfire: "We have indeed found out the promises of our Rabb to be true. Have you, too, found the promise of your Rabb to be true?" "Yes," they will answer, and a herald will proclaim among them, "the curse of Allah be upon those wrongdoers

  - Muhammad Farooq-i-Azam Malik

The residents of Paradise will call out to the residents of the Fire, 'We have certainly found our Lord's promise to be true. Have you too found your Lord's promise to be true?' They will reply, 'Yes, we have!' Then a caller will announce to both, 'May Allah's condemnation be upon the wrongdoers,

  - Mustafa Khattab

And the dwellers of the Garden cry unto the dwellers of the Fire: We have found that which our Lord promised us (to be) the Truth. Have ye (too) found that which your Lord promised the Truth? They say: Yea, verily. And a crier in between them crieth: The curse of Allah is on evil doers.

  - Marmaduke Pickthall

The companions of the garden will call out to the companions of the fire: "We have indeed found the promises of our Lord to us true: have you also found your Lord's promises true?" They shall say "yes"; but a crier shall proclaim between them: "the curse of Allah is on the wrong- doers; ¹⁰²³

  - Abdullah Yusuf Ali

The Companions of the Fire can only answer a single word, "Yes," such is their state of misery. Even so, their voice is drowned in the voice of the Crier, who explains their state: they are in a state of curse, that is, deprivation of the grace and mercy of Allah. Such deprivation is the highest misery that souls can suffer.

who turn others away from God's path and try to make it appear crooked, and who refuse to acknowledge the truth of the life to come!"

  - Mohammad Asad

who hindered other people from the Way of Allah and sought to make it crooked, and who did not believe in the hereafter."

  - Muhammad Farooq-i-Azam Malik

those who hindered 'others' from Allah's Way, strived to make it 'appear' crooked, and disbelieved in the Hereafter.'

  - Mustafa Khattab

Who debar (men) from the path of Allah and would have it crooked, and who are disbelievers in the Last Day.

  - Marmaduke Pickthall

"Those who would hinder (men) from the path of Allah and would seek in it something crooked: they were those who Denied the Hereafter." ¹⁰²⁴

  - Abdullah Yusuf Ali

The unrighteous reflect their own crooked minds when the path of Allah is before them. Instead of going straight, they try to find something in it that suits their own crooked ideas. Frankly they have no faith in the final Goal, the Hereafter.