Microsoft Word Al Jalalain Eng with introduction docx

(Al-Jâthiyah)
[45:1]
H
ā
m
ī
m: God knows best what He means by these [letters].
[45:2]
The revelation of the Book, the Qur’
ā
n (tanz
ī
lu’l-kit
ā
bi, the subject) is from God (mina’Ll
ā
hi, the predicate 
thereof) the Mighty, in His kingdom, the Wise, in His actions.
[45:3]
Truly in the heavens and the earth, that is to say, in their creation, there are signs, indicating the power of 
God and His Oneness, exalted be He, for believers. 
[45:4]
And in your creation, that is to say, and in the creation of every one of you from a sperm-drop, then a blood 
clot, then an embryo until it becomes a human being; and, [in] the creation of, what He has scattered, 
[what] He has dispersed throughout the earth, of animals — [d
ā
bba denotes] whatever treads on (yadubbu) 
the earth of [both] human beings and other [animals] — there are signs for a people who are certain, of the 
Resurrection; 
[45:5]
and, in, the alternation of night and day, their passing and their arrival, and what God sends down from the 
heaven [in the way] of provision, rain, for it constitutes a means of provision, with which He revives the 
earth after it is dead, and the circulation of the winds, its alternation between southerly and northerly, hot 
and cold, there are signs for a people who understand, proofs and therefore have faith. 
[45:6]
These, mentioned signs, are the signs of God, the proofs of His that indicate His Oneness, which We recite, 
relate, to you with truth (bi’l-haqqi is semantically connected to natl
ū
, ‘We recite’). So in what [kind of] 
discourse then, after God, that is to say, [after] His discourse, namely, the Qur’
ā
n, and His signs, His 
definitive arguments, will they, that is, the disbelievers of Mecca, believe? In other words: they will not 
believe [in anything] (a variant reading [for yu’min
ū
na, ‘they believe’] has tu’min
ū
na, ‘you believe’). 
[45:7]

---

585
Woe (waylun is an expression implying chastisement) to every sinful liar, 
[45:8]
who hears the signs of God, the Qur’
ā
n, being recited to him, then persists, in his disbelief, arrogantly, 
disdainful of faith, as if he had not heard them. So give him tidings of a painful chastisement. 
[45:9]
And should he come to know anything of Our signs, namely, the Qur’
ā
n, he takes them in mockery. For 
such, liars — there is a degrading chastisement. 
[45:10]
Beyond them, that is to say, ahead of them — because they are [still] in this world — is Hell, and that which 
they have earned, of wealth and deeds, will not avail them in any way, nor those whom they took besides 
God, that is, idols, as patrons. And for them there will be a great chastisement. 
[45:11]
This, that is, the Qur’
ā
n, is a guidance, from error; and those who disbelieve in the signs of their Lord, for 
them there will be a torture, a lot, of a painful, an excruciating, chastisement. 
[45:12]
God it is Who disposed for you the sea so that the ships may sail upon it by His command, by His 
permission, and that you may seek, that you may request, by way of trade, of His bounty, and that perhaps 
you may give thanks. 
[45:13]
And He has disposed for you whatever is in the heavens, of sun, moon, stars, water and otherwise, and 
whatever is in the earth, of animals, trees, vegetation, rivers and otherwise, that is to say, He created [all] 
that for your benefit, all (jam
ī
‘an is for emphasis) being from Him (minhu is a circumstantial qualifier, that is 
to say, He has disposed them as something from Him, exalted be He). Surely in that there are signs for a 
people who reflect, on them and therefore believe. 
[45:14]
Tell those who believe to forgive those who do not anticipate, [those who do not] fear, the days of God, the 
events which He precipitates, that is to say, forgive the disbelievers the harm which they have caused you — 
this was before the command to struggle against them [had been revealed] — that He, God, may requite (a 
variant reading [for li-yajziya] has li-najziya, ‘that We may requite’) a people for what they used to earn, 
when they used to forgive disbelievers the harm which they did. 
[45:15]
Whoever acts righteously, it is for [the benefit of] his own soul, that he acts [so], and whoever does evil, it 
is to the detriment thereof, that he has done evil; then to your Lord you will be returned, [with your Lord] 
you shall end up, whereupon He will requite the one of righteous deeds and the evildoer. 
[45:16]
And verily We gave the Children of Israel the Scripture, the Torah, and [the means of] judgement, therewith 
between people, and prophethood, for Moses and Aaron among them, and We provided them with the good 

---

586
things, the lawful things, such as manna and quails, and We favoured them above [all] worlds, the worlds of 
their time, [that is, above all other] rational beings. 
[45:17]
And We gave them clear illustrations of the commandment, the commandment of religion, in the way of 
what is lawful or unlawful, and the Mission of Muhammad (s), upon whom be the most excellent blessings 
and peace. And they did not differ, regarding his Mission, except after the knowledge had come to them, out 
of rivalry among themselves, that is to say, because of some rivalry that came about among them, out of 
envy of him. Surely your Lord will judge between them on the Day of Resurrection concerning that in which 
they used to differ. 
[45:18]
Then We set you, O Muhammad (s), upon a [clear] course, [a clear] way, of the commandment, the 
commandment of religion; so follow it, and do not follow the desires of those who do not know, in 
worshipping other than God. 
[45:19]
Assuredly they will not avail, they [will not] protect, you in any way against God, against His chastisement. 
And assuredly the wrongdoers, the disbelievers, are allies of one another; but God is the ally [only] of the 
God-fearing. 
[45:20]
This, Qur’
ā
n, is [a set of] insights for mankind, guideposts with which they can discern [God’s] rulings and 
legal proscriptions, and guidance and mercy for a people who have certainty, with regard to the [truth of 
the] Resurrection. 
[45:21]
Or (am has the significance of the [rhetorical] hamza of denial) do those who have perpetrated evil acts, 
[such as] disbelief and disobedience, suppose that We shall treat them as those who believe and perform 
righteous deeds, equally (saw
ā
’an is the predicate) in their life and in their death? (mahy
ā
hum wa-
mam
ā
tuhum, [this clause] constitutes the subject and a supplement; the sentence [itself] is a substitution 
for the k
ā
f [of ka’lladh
ī
na, ‘as those’], and both [suffixed] pronouns [-hum] refer to the disbelievers). The 
meaning is: do they suppose that in the Hereafter We will assign them [a] good [fate] like believers, [that 
they will enjoy] a life of plenty, one equal to their life in this world, as when they said to the believers: 
‘Surely if we were to be resurrected, we will be given the same good things that you will be given!’ God, 
exalted be He, says, in accordance with His denial [implicit] in the [rhetorical interrogative] hamza: How evil 
is that judgement which they make! In other words, it will not be so, for in the Hereafter they will be 
[suffering] in the chastisement, in contrast to their lives in this world; the believers, on the other hand, will 
be [delighting] in the Reward in the Hereafter because of their righteous deeds in this world, such as [their 
observance of] prayers, [their] alms-giving, fasting and otherwise (the m
ā
, ‘that … which’, relates to the 
verbal action, that is to say, ba’isa hukman hukmuhum h
ā
dh
ā
, ‘awful as a judgement is this judgement of 
theirs’). 
[45:22]
And God created the heavens and, He created, the earth with the truth (bi’l-haqqi is semantically connected 
to khalaqa, ‘He created’), so that He may indicate His power and His Oneness, and so that every soul may 
be requited for what it has earned, in the way of acts of disobedience or obedience, and therefore the 
disbeliever cannot be equal to the believer, and they will not be wronged. 
[45:23]

---

587
Have you then seen, inform Me [about], him who has taken as his god his [own] desire, [that is] whatever 
[new] stone he may desire after [having desired] some other stone, considering this [new one] to be better, 
and whom God has led astray knowingly, on His part, exalted be He, that is to say, knowing him to be of 
those who follow misguidance before he was created, and set a seal upon his hearing and his heart, so that 
he cannot hear guidance or understand it, and laid a covering, a darkness, over his sight?, so that he cannot 
perceive guidance (here one should understand as implied the second direct object of [the verb] a-ra’ayta, 
‘have you seen’, namely: a-yahtad
ī
, ‘can he find guidance?). So who will guide him after God?, that is to say, 
after His leading him astray? In other words, he will not find guidance. Will you not then remember?, [will 
you not then] be admonished? (tadhakkar
ū
na: one of the two t
ā
’ letters [of the original form 
tatadhakkar
ū
na] has been assimilated with the dh
ā
l). 
[45:24]
And they, those who deny the Resurrection, say, ‘There is only, that is to say, [the only] life [is], our life, the 
one that is, in this world. We die and we live, that is to say, some die, while others are given life by [virtue 
of] being born, and nothing but time, that is, [nothing but] the passage of time, destroys us’. God, exalted 
be He, says: Of that, saying, they have no knowledge; they are only making conjectures. 
[45:25]
And when Our signs, of the Qur’
ā
n, indicating Our power to resurrect, are recited to them, being clear signs, 
evident [signs] (bayyin
ā
tin, ‘clear signs’, is a circumstantial qualifier), their only argument is to say, ‘Bring us 
our fathers, alive, if you are being truthful’, [when you say] that we will be resurrected. 
[45:26]
Say: ‘God [is the One Who] gives you life, when you are sperm-drops, then makes you die, then gathers 
you, alive, to the Day of Resurrection, in which there is no doubt; but most people, and these are the one 
who say the above-mentioned, do not know’. 
[45:27]
And to God belongs the kingdom of the heavens and the earth. And on the day when the Hour sets in 
(yawma taq
ū
mu’l-s
ā
‘atu is substituted by [the following, yawma’idhin]) on that day the followers of 
falsehood, the disbelievers, will be losers, that is to say, their loss will become manifest by their ending up in 
the Fire. 
[45:28]
And you will see every community, that is, [all] members of a religion, crouching, on their knees — or 
[j
ā
thiya means] ‘gathered together’. Every community will be summoned to its record, the record of its 
deeds and it will be said to them: ‘Today you will be requited for what you used to do, that is, [you will be 
given] the desert thereof. 
[45:29]
This is Our book, the register of [deeds recorded by] the guardian angels, which pronounces against you 
with truth. Indeed We used to write down, record and preserve, what you used to do’. 
[45:30]
So as for those who believed and performed righteous deeds, their Lord will admit them into His mercy, His 
Paradise. That is the manifest triumph, the clear and evident [triumph]. 
[45:31]

---

588
But as for those who disbelieved, it will be said to them: ‘Were not My signs, [was not] the Qur’
ā
n, recited to 
you, but you were disdainful, you were arrogant, and were a guilty, a disbelieving, lot? 
[45:32]
And when it was said, to you, O disbelievers: “God’s promise, of resurrection, is indeed true, and there is no 
doubt about the Hour”, (read al-s
ā
‘atu or al-s
ā
‘ata) you said, “We do not know what the Hour is. We only 
make conjectures (al-Mubarrad said that this actually [means] in nahnu ill
ā
nazunnu zannan) and we are by 
no means certain” ’, that it will come to pass. 
[45:33]
And there will appear before them, in the Hereafter, the evils of what they did, in this world, that is to say, 
the requital thereof, and they will be besieged by, there shall befall [them], what they used to deride, 
namely, the chastisement [of the Hereafter]. 
[45:34]
And it will be said: ‘Today We will forget you, We will abandon you in the Fire, just as you forgot the 
encounter of this day of yours, that is to say, [just as] you neglected to perform [those good] deeds [in 
preparation] for the encounter with it, and your abode will be the Fire, and you will not have any helpers, 
[any] protectors therefrom. 
[45:35]
That is because you took God’s signs, the Qur’
ā
n, in mockery, and the life of this world deceived you’, to the 
extent that you said, ‘There is neither Resurrection nor Reckoning’. So today they will not be brought out 
(read either active yakhruj
ū
na, ‘they will [not] come out’, or passive yukhraj
ū
na, ‘they will [not] be brought 
out’) of it, of the Fire, nor will they asked to make amends: they will not be asked to [try to] attain the 
pleasure of their Lord by repenting or being obedient, for such [action] will be of no use then. 
[45:36]
So to God belongs [all] praise, the attribution to Him of what is beautiful [in words] for fulfilling His promise 
regarding the deniers; Lord of the heavens and Lord of the earth, the Lord of the Worlds, the Creator of all 
that has been mentioned (‘
ā
lam, ‘world’, denotes everything other than God; it is in the plural [‘
ā
lam
ī
n] 
because of the different types [of beings] in them; rabbi, ‘Lord’, [in the last clause] is a substitution [for the 
previous ones]). 
[45:37]
And to Him belongs [all] grandeur, [all] majesty, in the heavens and the earth (f
ī
’l-sam
ā
w
ā
ti wa’l-ardi is a 
circumstantial qualifier), and He is the Mighty, the Wise — as [explained in a similar statement] above. 
Meccan, except for verses 10,15 and 35, which are Medinese; it consists of 34 or 35 verses.