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Name stringclasses 114 values	Surah int64 1 114	Ayat int64 1 286	Arabic stringlengths 2 1.15k	Translation1 stringlengths 7 1.76k	Translation2 stringlengths 5 1.22k	Translation3 stringlengths 7 1.41k	Tafaseer1 stringlengths 6 3.13k	Tafaseer2 stringlengths 17 2.5k
Small Kindnesses	107	4	فَوَيْلٌ لِّلْمُصَلِّينَ	So woe to those worshippers,	So woe to those that pray	Ah, woe unto worshippers	So woe to them who pray	(Ah, woe) severe torment in the Fire (unto worshippers) unto the hypocrites
Small Kindnesses	107	5	ٱلَّذِينَ هُمْ عَن صَلاَتِهِمْ سَاهُونَ	Who are unaware of (the spirit of) their Prayers (i.e., they are mindful only of the rights of Allah, but are heedless of the rights of fellow human beings),	and are heedless of their prayers,	Who are heedless of their prayer;	those who are heedless of their prayers neglectful delaying them from their appointed times	Allah then explained who they are by saying: (Who are heedless of their prayer) who are distracted from their prayers and fail to perform them;
Small Kindnesses	107	6	ٱلَّذِينَ هُمْ يُرَآءُونَ	Who show off (their worship, for they only render a formal service to the Creator and are inconsiderate to the oppressed humanity),	to those who make display	Who would be seen (at worship)	those who make a pretence with prayers and otherwise	(Who would be seen (at worship)) who would show off their prayer when they see people praying while abstain from praying when not seen.
Small Kindnesses	107	7	وَيَمْنَعُونَ ٱلْمَاعُونَ	And who refuse to lend a worthless small object of use even on demand!	and refuse charity.	Yet refuse small kindnesses!	and deny aid as insignificant as a needle a hatchet a cooking pot or a bowl.	(Yet refuse small kindnesses!) i.e. they refuse acts of goodness; and it is also said this means: they refuse the poor-due; and it is also said: they refuse things that are lent and borrowed by people such as cooking pots and utensils, and similar things, which are of benefit to people'.
Abundance	108	1	إِنَّآ أَعْطَيْنَاكَ ٱلْكَوْثَرَ	Indeed, We have bestowed on you an infinite abundance (every kind of superiority, bliss and bounty).*	Surely We have given thee abundance;	Lo! We have given thee Abundance;	We have assuredly given you O Muhammad (s) Abundance — the name of a river in Paradise and his the Prophet’s pool around which his community shall gather; al-kawthar also means the abundant good that has been given to the Prophet such as prophethood the Qur’ān intercession and the like.	And from his narration on the authority of Ibn 'Abbas that he said about the interpretation of Allah's saying (Lo! We have given thee Abundance): '(Lo! We have given thee Abundance) He says: We have given you, O Muhammad, abundant good and included in this abundant good is the Qur'an; it is also said that Abundance (al...
Abundance	108	2	فَصَلِّ لِرَبِّكَ وَٱنْحَرْ	So pray to your Lord and offer sacrifice (a token of gratitude).	so pray unto thy Lord and sacrifice.	So pray unto thy Lord, and sacrifice.	So pray to your Lord the prayer of the Festival of Immolation ‘īd al-nahr and sacrifice your offering.	(So pray unto thy Lord) in gratitude for that, (and sacrifice) face towards the Qiblah when immolating your sacrifice; it is also said this means: put your right hand on the left hand when in prayer; and it is also said this means: complete your bowing and prostration such that your upper part of the chest is plain; an...
Abundance	108	3	إِنَّ شَانِئَكَ هُوَ ٱلأَبْتَرُ	Indeed, your enemy will remain childless and his race will be cut off.	Surely he that hates thee, he is the one cut off.	Lo! it is thy insulter (and not thou) who is without posterity.	Indeed it is your antagonist your hater who is the severed one refraining from all acts of good or the one whose line of offspring will be severed by his not having any this was revealed regarding al-‘Āsī b. Wā’il who called the Prophet s al-abtar ‘the severed one’ when his son al-Qāsim died.	(Lo! It is thy insulter) the one who despises you ((and not thou) who is without posterity) he will be without family, children, wealth or any goodness; he will not be mentioned after his death, i.e. al-'As Ibn Wa'il al-Sahmi, while you will be mentioned with every good. This is because, when his son 'Abdullah died, th...
The Disbelievers	109	1	قُلْ يٰأَيُّهَا ٱلْكَافِرُونَ	Say: ‘O disbelievers!	Say: ’O unbelievers,	Say: O disbelievers!	Say ‘O disbelievers!	And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: O disbelievers!): '(Say: O disbelievers!) a group of people who derided the Prophet (pbuh) among whom were al-'As Ibn Wa'il al-Sahmi and al-Walid Ibn al-Mughirah, said to the Prophet: “O Muhammad! Sur...
The Disbelievers	109	2	لاَ أَعْبُدُ مَا تَعْبُدُونَ	I do not worship those (idols) that you worship.	I serve not what you serve	I worship not that which ye worship;	I do not worship at present what you worship of idols	(I worship not that which ye worship) of idols beside Allah;
The Disbelievers	109	3	وَلاَ أَنتُمْ عَابِدُونَ مَآ أَعْبُدُ	Nor do you worship (the Lord) Whom I worship.	and you are not serving what I serve,	Nor worship ye that which I worship.	and you do not worship at present what I worship and that is God exalted be He alone	(Nor worship ye that which I worship) that which I will worship in the future.
The Disbelievers	109	4	وَلاَ أَنَآ عَابِدٌ مَّا عَبَدتُّمْ	And I shall never worship those (idols) that you worship.	nor am I serving what you have served,	And I shall not worship that which ye worship.	nor will I worship in the future what you have worshipped	(And I shall not worship that which ye worship) beside Allah.
The Disbelievers	109	5	وَلاَ أَنتُمْ عَابِدُونَ مَآ أَعْبُدُ	Nor will you (ever) worship (the Lord) Whom I worship.	neither are you serving what I serve	Nor will ye worship that which I worship.	nor will you worship in the future what I worship God knew that they would never become believers the use of the inanimate mā ‘what’ to refer to God is meant to counter the reference to ‘what thing’ they worship.	(Nor will ye worship that which I worship) that which I worshipped in the past; it is also said this means: I do not believe in the divinity in which you believe nor will I believe in the divinity which you believe in beside Allah nor will you believe in the divine Oneness of Allah which I believe in.
The Disbelievers	109	6	لَكُمْ دِينُكُمْ وَلِيَ دِينِ	(So) you have your din (religion), and I have my Din (Religion).’	To you your religion, and to me my religion!’	Unto you your religion, and unto me my religion.	You have your religion idolatry and I have a religion’ Islam this was revealed before he was commanded to wage war against the idolaters all seven Qur’ānic readers omit the yā’ of the genitive possessive construction in wa-liya dīni whether with a pause or without; Ya‘qūb however retains it in both cases.	(Unto you your religion) of disbelief and ascribing partners to Allah, (and unto me my religion) Islam and faith in Allah. The verses of fighting then abrogated this and the Prophet (pbuh) did fight them'
Succour	110	1	إِذَا جَآءَ نَصْرُ ٱللَّهِ وَٱلْفَتْحُ	When there comes Allah’s help and victory,	When comes the help of God, and victory,	When Allah’s succour and the triumph cometh	When the help of God for His Prophet s against his enemies comes together with victory the victory over Mecca	And from his narration on the authority of Ibn 'Abbas that he said about the interpretation of Allah's saying (When Allah's succour): '(When Allah's succour) against His enemies, Quraysh as well as others, (and the triumph) and the conquest of Mecca (cometh
Succour	110	2	وَرَأَيْتَ ٱلنَّاسَ يَدْخُلُونَ فِي دِينِ ٱللَّهِ أَفْوَاجاً	And you see people joining Allah’s Din (Religion) in droves,	and thou seest men entering God’s religion in throngs,	And thou seest mankind entering the religion of Allah in troops,	and you see people entering God’s religion that is to say Islam in throngs in large droves after they had been entering one by one — this was after the conquest of Mecca when the Arabs from all corners of the land came to him willingly in obedience to his command —	And thou seest mankind) the people of Yemen and others (entering the religion of Allah) Islam (in troops) entire groups at a time, when this happens, know that you will die.
Succour	110	3	فَسَبِّحْ بِحَمْدِ رَبِّكَ وَٱسْتَغْفِرْهُ إِنَّهُ كَانَ تَوَّاباً	Then glorify Allah’s praise (in gratitude), exalting Him, and beg Him (humbly) for pardon. Surely, He is Ever-Relenting and Oft-Returning (with evermore compassion).	then proclaim the praise of thy Lord, and seek His forgiveness; for He turns again unto men.	Then hymn the praises of thy Lord, and seek forgiveness of Him. Lo! He is ever ready to show mercy.	then glorify with praise of your Lord that is continuously praising Him and seek forgiveness from Him; for verily He is ever ready to relent. The Prophet s after this sūra had been revealed would frequently repeat the words subhāna’Llāhi wa bi-hamdihi ‘Glory and praise be to God’ and astaghfiru’Llāha wa-atūbu ilayhi ‘I...	(Then hymn the praises of thy Lord) pray by the command of your Lord in gratitude for this, (and seek forgiveness of Him) from sins. (Lo! He is ever ready to show mercy) and forgiving. The Prophet (pbuh) was therefore informed in this surah that he was to die soon'.
Palm Fibre	111	1	تَبَّتْ يَدَآ أَبِي لَهَبٍ وَتَبَّ	Perished be the two hands of Abu Lahab and be he perished himself (he has pointed his finger to Our Beloved)!	Perish the hands of Abu Lahab, and perish he!	The power of Abu Lahab will perish, and he will perish.	Perish ruined be the hands of Abū Lahab in other words all of him — the use of ‘hands’ here to denote all of him is figurative and is because most actions are performed by them; the statement is an invocation — and perish he! may he be ruined! this tabba is a predicate as where one says ahlakahu’Llāhu wa-qad halak ‘God...	And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (The power of Abu Lahab will perish): '(The power of Abu Lahab will perish) this is because when Allah said to His Prophet (pbuh) (And warn your tribe of near kindred [26: 214]) he called them and said: “Sa...
Palm Fibre	111	2	مَآ أَغْنَىٰ عَنْهُ مَالُهُ وَمَا كَسَبَ	Neither His (inherited) wealth nor his earned riches have given him any benefit.	His wealth avails him not, neither what he has earned;	His wealth and gains will not exempt him.	His wealth will not avail him nor what he has earned wa-kasab means wa-kasbihi that is to say his sons; mā aghnā means mā yughnī.	(His wealth) his abundant wealth (and gains) many children (will not exempt him) in the Hereafter.
Palm Fibre	111	3	سَيَصْلَىٰ نَاراً ذَاتَ لَهَبٍ	Soon he will tumble into the Flaming Fire,	he shall roast at a flaming fire	He will be plunged in flaming Fire,	He will soon enter a Fire of flames that is to say a fire that is flaming and ignited this statement is the source of his nickname which was given to him on account of his flaming reddish fair face	(He will be plunged) in the Hereafter (in flaming fire) which will kindle and rage with flames,
Palm Fibre	111	4	وَٱمْرَأَتُهُ حَمَّالَةَ ٱلْحَطَبِ	And his (damned, wretched) wife (too) who carries (on her head) the burden of (thorny) twigs (and spreads them in the way of Our Beloved, to injure the holy soles of his feet).	and his wife, the carrier of the firewood,	And his wife, the wood-carrier,	and his wife wa’mra’atuhu is a supplement to the person of the verb yaslā ‘he will enter’ separated by the clause of the direct object and its qualification — and this was Umm Jamīl — the carrier read hammālatu or hammālata of firewood cactus and thorns which she used to fling into the path of the Prophet s.	(And his wife) Umm Jamilah Bint Harth Ibn Umayyah with him, (the wood carrier) the talebearer who used to go between the Muslims and disbelievers and spread lies among them about each other; it is also said that she used to throw thorns in the way of the mosque whenever she saw the Prophet (pbuh) heading that way.
Palm Fibre	111	5	فِي جِيدِهَا حَبْلٌ مِّن مَّسَدٍ	Around her neck will be (the same) palm-fibre rope (she uses to bind the bunch of thorny twigs).	upon her neck a rope of palm-fibre.	Will have upon her neck a halter of palm-fibre.	with a rope of palm-fibre around her neck fī jīdihā hablun min masadin is a circumstantial qualifier referring to hammālata’l-hatab which in turn is either a description of imra’atahu ‘his wife’ or the predicate of an implied subject.	(Will have upon her neck a halter of palm fibre) and this halter strangulated her and she died as a result; it is also said that this means: she will have an iron chain on her neck'.
The Unity	112	1	قُلْ هُوَ ٱللَّهُ أَحَدٌ	(O Esteemed Messenger!) Proclaim: ‘He is Allah, Who is the One.	Say: ’He is God, One,	Say: He is Allah, the One!	Say ‘He is God One Allāhu is the predicate of huwa ‘He is’ and ahadun is its substitution or a second predicate.	And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: He is Allah, the One!): '(Say: He is Allah, the One!) the people of Quraysh asked the Prophet (pbuh): “O Muhammad! Describe for us your Lord; is He made of gold or silver?” And so Allah revealed this ...
The Unity	112	2	ٱللَّهُ ٱلصَّمَدُ	Allah is the Transcendent of all, the Protector and Far-Superior to all.	God, the Everlasting Refuge,	Allah, the eternally Besought of all!	God the Self-Sufficient Besought of all Allāhu’l-samad constitute a subject and a predicate al-samad means the One Who is always sought at times of need	(Allah, the eternally Besought of all!) the Master whose glory is at its peak and for Whom all created beings are in need; it is also said that (al-Samad) means: He Who does not eat or drink; it is also said that this means: He Who does not have an interior; it is also said that this means: the Everlasting; and it is a...
The Unity	112	3	لَمْ يَلِدْ وَلَمْ يُولَدْ	He has not begotten any, nor is He begotten.	who has not begotten, and has not been begotten,	He begetteth not nor was begotten.	He neither begot for no likeness of Him can exist nor was begotten since createdness is precluded in His case.	And it is also said that al-Samad means:(He begetteth not nor was begotten) He says: He did not inherit and will not be inherited; and it is also said this means: He does not have a son who will inherit His dominion and He was not begotten, which means that He did not inherit His dominion.
The Unity	112	4	وَلَمْ يَكُنْ لَّهُ كُفُواً أَحَدٌ	Nor is there anyone equal to Him.’	and equal to Him is not any one.’	And there is none comparable unto Him.	Nor is there anyone equal to Him’ neither match nor comparison lahu ‘to Him’ is semantically connected to kufuwan ‘equal’ but precedes it because it is the object of the intended negation; ahadun ‘anyone’ which is the subject of yakun ‘is there’ has been placed after the predicate of the latter kufuwan ‘equal’ in order...	(And there is none comparable unto Him) He says: He does not have an opposite, peer, or equal nor anyone who may resemble or begin to resemble Him; and it is also said this means: He does not have any co-equal who would compete with Him about dominion and sovereignty'.
The Daybreak	113	1	قُلْ أَعُوذُ بِرَبِّ ٱلْفَلَقِ	Beseech: ‘I seek refuge with the Lord of daybreak (or Who brought the universe into existence with an explosion extremely fast),	Say: ’I take refuge with the Lord of the Daybreak	Say: I seek refuge in the Lord of the Daybreak	Say ‘I seek refuge in the Lord of the Daybreak the morning	And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: I seek refuge in the Lord of Daybreak): '(Say: I seek refuge in the Lord of Daybreak) He says: Say, O Muhammad, I seek protection, and it is said: I seek refuge, in the Lord of daybreak; and it is als...
The Daybreak	113	2	مِن شَرِّ مَا خَلَقَ	From the evil influence (and harmfulness) of everything that He has created,	from the evil of what He has created,	From the evil of that which He created;	from the evil of what He has created of obligated animate beings and non-obligated ones and from all inanimates such as poison and so on;	(From the evil of that which He created) from the evil of any from among His creation that possesses evil;
The Daybreak	113	3	وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ	And (in particular) from the evil of the murky night when (its) darkness prevails,	from the evil of darkness when it gathers,	From the evil of the darkness when it is intense,	and from the evil of darkness when it gathers that is from night when it becomes dark and the moon when it is absent	(From the evil of the darkness when it is intense,
The Daybreak	113	4	وَمِن شَرِّ ٱلنَّفَّاثَاتِ فِي ٱلْعُقَدِ	And from the evil of those women (and men) who practise magic on knots by blowing,	from the evil of the women who blow on knots,	And from the evil of malignant witchcraft,	and from the evil of the women-blowers sorceresses who blow on knots which they knot into strings blowing into them certain words but without spittle; however al-Zamakhsharī says ‘with this spittle’ — sorceresses such as the daughters of the said Labīd —	And from the evil of malignant witchcraft,
The Daybreak	113	5	وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ	And from the mischief of every envious person when he envies.’	from the evil of an envier when he envies.’	And from the evil of the envier when he envieth.	and from the evil of an envier when he envies’ when he manifests his envy and behaves in accordance with it — such as the mentioned Labīd from among the Jews who were envious of the Prophet s; the mention of these three elements of evil which are already subsumed by the statement ‘of what He has created’ is because of ...	And from the evil of the envier when he envieth) this refers to Labid Ibn al-A'sam, the Jew, who was envious of the Prophet (pbuh) and used black magic to separate him from 'A'ishah'.
Mankind	114	1	قُلْ أَعُوذُ بِرَبِّ ٱلنَّاسِ	Beseech: ‘I seek refuge with the Lord of (the whole of) mankind,	Say: ’I take refuge with the Lord of men,	Say: I seek refuge in the Lord of mankind,	Say ‘I seek refuge in the Lord of mankind their Creator and their Possessor they mankind have been singled out for mention here in order to honour them and a preface to seeking refuge from the evil of the one who whispers in their hearts;	And from his narration on the authority of Ibn 'Abbas that he said regarding the interpretation of Allah's saying (Say: I seek refuge): '(Say: I seek refuge) and it is also said this means: I seek protection (in the Lord of mankind) in the Lord of the jinn and humankind,
Mankind	114	2	مَلِكِ ٱلنَّاسِ	Who is the King of (all) mankind,	the King of men,	The King of mankind,	the King of mankind	(The King of mankind) the King of the jinn and humankind,
Mankind	114	3	إِلَـٰهِ ٱلنَّاسِ	Who is the God of the (whole) human race,	the God of men,	The God of mankind,	the God of mankind both maliki’l-nās and ilāhi’l-nās are either substitutions or adjectival qualifications or explicative supplements; the repetition of the annexed word al-nās is meant as an additional explication	(The God of mankind) the Creator of the jinn and humankind,
Mankind	114	4	مِن شَرِّ ٱلْوَسْوَاسِ ٱلْخَنَّاسِ	From the evil of the slinking whisperer (Satan) who hides himself withdrawing (from the influence of Allah’s remembrance),	from the evil of the slinking whisperer	From the evil of the sneaking whisperer,	from the evil of the slinking whisperer Satan — he is referred to by the name of the action waswasa on account of his repeated engaging in it — who slinks away and recoils from the heart whenever God is mentioned	(From the evil of the sneaking whisperer) i.e. Satan who runs away and hides himself whenever Allah is mentioned,
Mankind	114	5	ٱلَّذِى يُوَسْوِسُ فِي صُدُورِ ٱلنَّاسِ	Who whispers into the hearts of mankind,	who whispers in the breasts of men	Who whispereth in the hearts of mankind,	who whispers in the breasts of mankind in their hearts — whenever they neglect to remember God	(Who whispereth in the hearts of mankind) and when Allah is not mentioned, he whispers in the hearts of created beings,
Mankind	114	6	مِنَ ٱلْجِنَّةِ وَٱلنَّاسِ	Whether he (the whispering Satan) comes from the jinn or mankind.’	of jinn and men.’	Of the jinn and of mankind.	of the jinn and mankind’ mina’l-jinnati wa’l-nāsi an explication for the whispering Satan being of the jinn and also of the humans similar to God’s saying the devils of humans and jinn Q. 6112; or mina’l-jinnati ‘of the jinn’ is an explication for him Satan wa’l-nāsi ‘and of mankind’ being a supplement to al-waswās ‘th...	(Of the jinn and of mankind) He says: Satan whispers in the hearts of the jinn just as he whispers in the hearts of mankind. The last two surah were revealed about Labid Ibn al-A'sam, the Jew, who used black magic on the Prophet (pbuh) and when the Prophet (pbuh) read these two surahs on Labid's black magic, Allah reli...

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