بسم الله الرحمن الرحيم
Transcription
Bismi Allahi alrrahmani alrraheemi
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
In the name of GOD, Most Gracious, Most Merciful. ,
In the name of GOD, Most Gracious, Most Merciful. ,
Shabbir Ahmed
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
All praise is due to God, the Lord/Cherisher/Sustainer of the Universe and everything therein.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla
Rahman ve Rahim olan Allah'ın adıyla
Transcription (English)
111:1 Tabbat yada abee lahabin watabba
111:1 Tabbat yada abee lahabin watabba
Edip-Layth (Quran: A Reformist Translation)
111:1 Condemned is the power of the flaming provocateur; condemned indeed.1
Note 1
111:1 Condemned is the power of the flaming provocateur; condemned indeed.1
Note 1
The expression Abu Lahab means the "father of flame" or provocateur. Traditional commentaries tie this description to Muhammed's uncle Abd al-Uzza bin Ab al-Muttalib. Even if the first person who was implied by this verse were Muhammed's uncle, the chapter by using a metaphor rather than a proper name, refers to all warmongers and their allies who provokes people to violence. In this chapter, the wife has two different roles: either she is supplying more fuel for her husband in support of his bigoted campaign against peacemakers, or she is supplying fuel for her husband who is burning himself with flames of hatred.
Some of the followers of the hadith and sunna, who consider the name to be only a proper name, present this chapter as evidence for the divinity of the Quran, by arguing that Abu Lahab could have falsified the Quran simply by professing Islam after hearing these verses about him. This assertion is the product of poor thinking. If the Quran was the product of Muhammed, Muhammed would never accept his conversion to Islam, and would continue condemning him with additional accusations, such as, him being a lying hypocrite. And Muhammed would be right (not necessarily in his claim of the origin of the Quran) regarding Abu Lahab, since he could never honestly acknowledge the truthfulness of a book condemning him to be a misguided loser; his conversion would create a contradiction. In other words, such a claim cannot be falsified, and thus cannot be used as an example of prophecies.
The Monotheist Group (The Quran: A Monotheist Translation)
111:1 Condemned are the hands of the fire maker; condemned.
111:1 Condemned are the hands of the fire maker; condemned.
Muhammad Asad (The Message Of Quran)
111:1 DOOMED are the hands of him of the glowing countence:1 and doomed is he!
Note 1
The real name of this uncle of the Prophet was Abd al-Uzza. He was popularly nicknamed Abu Lahab (lit., "He of the Flame") on account of his beauty, which was most notably expressed in his glowing countenance (Baghawi, on the authority of Muqatil; Zamakhshari and Razi passsim in their comments on the above verse; Fath al-Bari VIII, 599), Since this nickname, or kunyah appears to have been applied to him even before the advent of Islam, there is no reason to suppose that it had a pejorative significance. - The expression "hands" in the above clause is, in accordance with classical Arabic usage, a metonym for "power", alluding to the great influence which Abu Lahab wielded.
111:1 DOOMED are the hands of him of the glowing countence:1 and doomed is he!
Note 1
The real name of this uncle of the Prophet was Abd al-Uzza. He was popularly nicknamed Abu Lahab (lit., "He of the Flame") on account of his beauty, which was most notably expressed in his glowing countenance (Baghawi, on the authority of Muqatil; Zamakhshari and Razi passsim in their comments on the above verse; Fath al-Bari VIII, 599), Since this nickname, or kunyah appears to have been applied to him even before the advent of Islam, there is no reason to suppose that it had a pejorative significance. - The expression "hands" in the above clause is, in accordance with classical Arabic usage, a metonym for "power", alluding to the great influence which Abu Lahab wielded.
Rashad Khalifa (The Final Testament)
111:1 Condemned are the works of Abee Lahab, and he is condemned.1 ,
Note 1
Abee Lahab was Muhammad's uncle and the leader of the opposition. His wife carried out a campaign of persecutionagainst Muhammad and the believers. Like all descriptions of Heaven and Hell,the rope of thorns is an allegory.
111:1 Condemned are the works of Abee Lahab, and he is condemned.1 ,
Note 1
Abee Lahab was Muhammad's uncle and the leader of the opposition. His wife carried out a campaign of persecutionagainst Muhammad and the believers. Like all descriptions of Heaven and Hell,the rope of thorns is an allegory.
Shabbir Ahmed (Quran As It Explains Itself)
111:1 Perished is the power of Abi Lahab, and perished is he!1
Note 1
Here is the solitary instance where an opponent of the exalted Prophet is mentioned in the Qur’an by name. Perhaps because he symbolized leadership, power, tyranny, wealth and priesthood all in one. So, this Surah as all others has Eternal application.
Historically, Abi-Lahab was an inoffensive Kunniyah (family title) of Abd-al-Uzza, a paternal uncle of the exalted Prophet. He was a very good looking man with a glowing face and a fiery temper, hence known as Abu Lahab, ‘Father of Flame’. Unfortunately for them, he and his wife ‘Arwa Umm Jamil bint Harb bin Umayyah (a sister of Abu Sufyan) took a very hostile stance against Islam and the exalted Prophet and persecuted him in Makkah. They were the next door neighbors to him.
‘Arwa used to spread out thorny branches at the exalted Messenger’s door by night, and ran a defamation campaign against him. She had a most beautiful and expensive necklace that she always was proud of. The ornament of palm-fiber in her neck probably has a subtle allusion to that in the Surah.
Abi Lahab was the chief priest of the holy Shrine of Ka’bah which at that time hosted 360 idols. He was a wealthy and arrogant man and therefore, he could foresee that God’s message of human equality threatened his high status and special interests. In short, he was a symbol of opposition to the Divine Message.
The Surah has also been titled by historians as “Tabbat” and “Al-Masad”. I have tried after due research to stay with the titles of the Surahs as they were in the sacred lifetime of the exalted Prophet Muhammad.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
111:1 Perished is the power of Abi Lahab, and perished is he!1
Note 1
Here is the solitary instance where an opponent of the exalted Prophet is mentioned in the Qur’an by name. Perhaps because he symbolized leadership, power, tyranny, wealth and priesthood all in one. So, this Surah as all others has Eternal application.
Historically, Abi-Lahab was an inoffensive Kunniyah (family title) of Abd-al-Uzza, a paternal uncle of the exalted Prophet. He was a very good looking man with a glowing face and a fiery temper, hence known as Abu Lahab, ‘Father of Flame’. Unfortunately for them, he and his wife ‘Arwa Umm Jamil bint Harb bin Umayyah (a sister of Abu Sufyan) took a very hostile stance against Islam and the exalted Prophet and persecuted him in Makkah. They were the next door neighbors to him.
‘Arwa used to spread out thorny branches at the exalted Messenger’s door by night, and ran a defamation campaign against him. She had a most beautiful and expensive necklace that she always was proud of. The ornament of palm-fiber in her neck probably has a subtle allusion to that in the Surah.
Abi Lahab was the chief priest of the holy Shrine of Ka’bah which at that time hosted 360 idols. He was a wealthy and arrogant man and therefore, he could foresee that God’s message of human equality threatened his high status and special interests. In short, he was a symbol of opposition to the Divine Message.
The Surah has also been titled by historians as “Tabbat” and “Al-Masad”. I have tried after due research to stay with the titles of the Surahs as they were in the sacred lifetime of the exalted Prophet Muhammad.
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
111:2 ما اغنى عنه ماله وما كسب
Transcription (English)
111:2 Ma aghna AAanhu maluhuwama kasaba
111:2 Ma aghna AAanhu maluhuwama kasaba
Edip-Layth (Quran: A Reformist Translation)
111:2 His money will not avail him, nor what he has earned.
111:2 His money will not avail him, nor what he has earned.
The Monotheist Group (The Quran: A Monotheist Translation)
111:2 His money will not avail him, nor what he has earned.
111:2 His money will not avail him, nor what he has earned.
Muhammad Asad (The Message Of Quran)
111:2 What will his wealth avail him, and all that he has gained?
111:2 What will his wealth avail him, and all that he has gained?
Rashad Khalifa (The Final Testament)
111:2 His money and whatever he has accomplished will never help him.,
111:2 His money and whatever he has accomplished will never help him.,
Shabbir Ahmed (Quran As It Explains Itself)
111:2 His wealth and gains will avail him not! [69:27-28, 92:11, 96:7]
111:2 His wealth and gains will avail him not! [69:27-28, 92:11, 96:7]
Transcription (English)
111:3 Sayasla naran thatalahabin
111:3 Sayasla naran thatalahabin
Edip-Layth (Quran: A Reformist Translation)
111:3 To a flaming fire he will be cast.
111:3 To a flaming fire he will be cast.
The Monotheist Group (The Quran: A Monotheist Translation)
111:3 He will be sent to a flaming fire.
111:3 He will be sent to a flaming fire.
Muhammad Asad (The Message Of Quran)
111:3 [In the life to come] he shall have to endure a fire fiercely glowing;2
Note 2
The expression nar dhat lahab is a subtle play upon the meaning of the nickname Abu Lahab.
111:3 [In the life to come] he shall have to endure a fire fiercely glowing;2
Note 2
The expression nar dhat lahab is a subtle play upon the meaning of the nickname Abu Lahab.
Rashad Khalifa (The Final Testament)
111:3 He has incurred the blazing Hell.,
111:3 He has incurred the blazing Hell.,
Shabbir Ahmed (Quran As It Explains Itself)
111:3 He shall have to endure a fire blazing, glowing.
111:3 He shall have to endure a fire blazing, glowing.
Transcription (English)
111:4 Waimraatuhu hammalata alhatabi
111:4 Waimraatuhu hammalata alhatabi
Edip-Layth (Quran: A Reformist Translation)
111:4 His wife carrying the logs.
111:4 His wife carrying the logs.
The Monotheist Group (The Quran: A Monotheist Translation)
111:4 And his wife who carries the logs.
111:4 And his wife who carries the logs.
Muhammad Asad (The Message Of Quran)
111:4 together with his wife, that carrier of evil tales,3
Note 3
Lit., "carrier of firewood", a well-known idiomatic expression denoting one who surreptitiously carries evil tales and slander from one person to another "so as to kindle the flames of hatred between them" (Zamakhshari ; see also Ikrimah, Mujahid and Qatadah, as quoted by Tabari). The woman's name was Arwa umm Jamil bint Harb ibn Umayyah; she was a sister of Abu Sufyan and, hence, a paternal aunt of Mu'awiyah, the founder of the Umayyad dynasty. Her hatred of Muhammad and his followers was so intense that she would often, under the cover of darkness, scatter thorns before the Prophet's house with a view to causing him hurt; and she employed her great eloquence in persistently slandering him and his message,
111:4 together with his wife, that carrier of evil tales,3
Note 3
Lit., "carrier of firewood", a well-known idiomatic expression denoting one who surreptitiously carries evil tales and slander from one person to another "so as to kindle the flames of hatred between them" (Zamakhshari ; see also Ikrimah, Mujahid and Qatadah, as quoted by Tabari). The woman's name was Arwa umm Jamil bint Harb ibn Umayyah; she was a sister of Abu Sufyan and, hence, a paternal aunt of Mu'awiyah, the founder of the Umayyad dynasty. Her hatred of Muhammad and his followers was so intense that she would often, under the cover of darkness, scatter thorns before the Prophet's house with a view to causing him hurt; and she employed her great eloquence in persistently slandering him and his message,
Rashad Khalifa (The Final Testament)
111:4 Also his wife, who led the persecution.,
111:4 Also his wife, who led the persecution.,
Shabbir Ahmed (Quran As It Explains Itself)
111:4 And his wife, that carrier of slanderous tales, the firewood hauler,
111:4 And his wife, that carrier of slanderous tales, the firewood hauler,
Transcription (English)
111:5 Fee jeediha hablun min masadin
111:5 Fee jeediha hablun min masadin
Edip-Layth (Quran: A Reformist Translation)
111:5 With a twisted rope on her neck.
111:5 With a twisted rope on her neck.
The Monotheist Group (The Quran: A Monotheist Translation)
111:5 On her neck will be a rope of thorns.
111:5 On her neck will be a rope of thorns.
Muhammad Asad (The Message Of Quran)
111:5 [who bears] around her neck a rope of twisted strands!4
Note 4
The term masad signifies anything that consists of twisted strands, irrespective of the material (Qamus, Mughni, Lisan al-Arab). In the abstract sense in which it is evidently used here, the above phrase seems to have a double connotation: it alludes to the woman's twisted, warped nature, as well as to the spiritual truth that "every human being's destiny is tied to his neck" (see 17:13 and, in particular, the corresponding note 17) - which, together with verse 2, reveals the general, timeless purport of this surah.
111:5 [who bears] around her neck a rope of twisted strands!4
Note 4
The term masad signifies anything that consists of twisted strands, irrespective of the material (Qamus, Mughni, Lisan al-Arab). In the abstract sense in which it is evidently used here, the above phrase seems to have a double connotation: it alludes to the woman's twisted, warped nature, as well as to the spiritual truth that "every human being's destiny is tied to his neck" (see 17:13 and, in particular, the corresponding note 17) - which, together with verse 2, reveals the general, timeless purport of this surah.
Rashad Khalifa (The Final Testament)
111:5 She will be (resurrected) with a rope of thorns around her neck.,
111:5 She will be (resurrected) with a rope of thorns around her neck.,
Shabbir Ahmed (Quran As It Explains Itself)
111:5 Will have her neck ornamented with a rope of palm-fiber.2
111:5 Will have her neck ornamented with a rope of palm-fiber.2