بسم الله الرحمن الرحيم

Transcription
Bismi Allahi alrrahmani alrraheemi
Edip-Layth
In the name of God, the Gracious, the Compassionate.
The Monotheist Group
In the name of God, the Almighty, the Merciful.
Muhammad Asad
In the name of God, The Most Gracious, The Dispenser of Grace:
Rashad Khalifa
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.
Çeviriyazı
Bismillâhir rahmânir rahîm.
Edip Yüksel
Rahman, Rahim Allah'ın ismiyle
Yaşar Nuri Öztürk
Rahman ve Rahim Allah'ın adıyla...
Muhammed Esed
RAHMÂN, RAHÎM ALLAH ADINA
Ali Bulaç
Rahman ve Rahim olan Allah'ın adıyla

50:1 ق والقرءان المجيد

Transcription (English)
50:1 Qaf waalqur-ani almajeedi
Edip-Layth (Quran: A Reformist Translation)
50:1 Q100, and the glorious Quran.1

Note 1

Q100. This letter/number plays an important role in the mathematical system of the Quran based on code 19. For the meaning of this letter, see 74:1; 1:1; 2:1; 13:38; 27:82; 38:1; 40:28; 46:10; 72:28.

The Monotheist Group (The Quran: A Monotheist Translation)
50:1 Q, and the Qur'an of glory.
Muhammad Asad (The Message Of Quran)
50:1 Qaf.1 CONSIDER this sublime Qur'an!

Note 1
Chronologically, the above is the second occurrence (after surah 68) of one of the disjointed letter-symbols which precede some of the Quranic surahs. For the theories relating to these symbols, see Appendix II. As regards my rendering of the adjurative particle wa which opens the next sentence as "Consider", see first half of note 23 on 74:32, where this adjuration appears for the first time in the chronological order of revelation.
Rashad Khalifa (The Final Testament)
50:1 Q., and the glorious Quran.,1

Note 1
See Appendix 1for the awesome miracles connected with the Initial``Q.''
Shabbir Ahmed (Quran As It Explains Itself)
50:1 Q. Qaaf. (Qif! Stop and think! Qaadir, the Omnipotent, presents) this Glorious Qur’an as a witness to itself.1

Note 1


This is the 50th Surah of the Qur’an and it has 45 verses. Along with other concepts, this Surah underscores that God is Omnipresent, He is not resting in the heavens, and He is closer to us than our lifeline, the Vena cava.



With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness



50:2 بل عجبوا ان جاءهم منذر منهم فقال الكفرون هذا شىء عجيب

Transcription (English)
50:2 Bal AAajiboo an jaahum munthirunminhum faqala alkafiroona hatha shay-onAAajeebun
Edip-Layth (Quran: A Reformist Translation)
50:2 Are they surprised that a warner has come to them from amongst them, so the ingrates said, "This is something strange!"
The Monotheist Group (The Quran: A Monotheist Translation)
50:2 Are they surprised that a warner has come to them from amongst them, so the rejecters said: "This is something strange!"
Muhammad Asad (The Message Of Quran)
50:2 But nay - they deem it strange that a warner should have come unto them from their own midst;2 and so these deniers of the truth are saying, “A strange thing is this!

Note 2
This is the earliest Quranic mention - repeated again and again in other places - of people's "deeming it strange" that a purportedly divine message should have been delivered by someone "from their own midst", i.e., a mortal like themselves. Although it is undoubtedly, in the first instance, a reference to the negative attitude of the Meccan pagans to Muhammad's call, its frequent repetition throughout the Qur'an has obviously an implication going far beyond that historical reference: it points to the tendency common to many people, at all stages of human development, to distrust any religious statement that is devoid of all exoticism inasmuch as it is enunciated by a person sharing the social and cultural background of those whom he addresses and because the message itself relies exclusively - as the Qur'an does - on an appeal to man's reason and moral sense. Hence, the Qur'an explicitly mentions people's "objections" to a prophet "who eats food [like ordinary mortals] and goes about in the market-places" (25:7; see also note 16 on 25:20).
Rashad Khalifa (The Final Testament)
50:2 They found it strange that a warner from among them came to them! The disbelievers said, "This is really strange.,
Shabbir Ahmed (Quran As It Explains Itself)
50:2 But, they wonder that a warner from among their own has come to them! So these deniers are saying, “This is a strange thing!

50:3 اءذا متنا وكنا ترابا ذلك رجع بعيد

Transcription (English)
50:3 A-itha mitna wakunna turabanthalika rajAAun baAAeedun
Edip-Layth (Quran: A Reformist Translation)
50:3 "When we are dead and we become dust… This is a far return!"
The Monotheist Group (The Quran: A Monotheist Translation)
50:3 "Can it be that when we are dead and we become dust, that we come back later?"
Muhammad Asad (The Message Of Quran)
50:3 Why - [how could we be resurrected] after we have died and become mere dust? Such a return seems far-fetched indeed!"
Rashad Khalifa (The Final Testament)
50:3 "After we die and become dust; this is impossible.",
Shabbir Ahmed (Quran As It Explains Itself)
50:3 What! After we have died and become dust? Such a return seems far-fetched!”

50:4 قد علمنا ما تنقص الارض منهم وعندنا كتب حفيظ

Transcription (English)
50:4 Qad AAalimna ma tanqusual-ardu minhum waAAindana kitabun hafeethun
Edip-Layth (Quran: A Reformist Translation)
50:4 We know which of them has become consumed by the earth; and We have with Us a record which keeps track.
The Monotheist Group (The Quran: A Monotheist Translation)
50:4 We know which of them has become consumed with the earth; and We have with Us a record which keeps track.
Muhammad Asad (The Message Of Quran)
50:4 Well do We know how the earth consumes their bodies,3 for with Us is a record unfailing.

Note 3
Lit., "what the earth diminishes of them" - implying that God's promise of resurrection takes the fact of the dead bodies' decomposition fully into account. Consequently, resurrection will be like "a new creation" (cf. 10:4, 21:104, 30:11, 85:13, etc.), recalling the recurrent process of creation and re-creation visible in all organic nature (cf. 10:34, 27:64, 30:27).
Rashad Khalifa (The Final Testament)
50:4 We are fully aware of anyone of them who gets consumed by the earth; we have an accurate record.,
Shabbir Ahmed (Quran As It Explains Itself)
50:4 We know what the earth takes of them. And with Us is a Book of Record.2

Note 2
It is only their physical body that becomes dust. Their own ‘self’ lives on. Kitaabun Hafeez =Divine Database

50:5 بل كذبوا بالحق لما جاءهم فهم فى امر مريج

Transcription (English)
50:5 Bal kaththaboo bialhaqqilamma jaahum fahum fee amrin mareejin
Edip-Layth (Quran: A Reformist Translation)
50:5 But they denied the truth when it came to them, so they are in a confused state.
The Monotheist Group (The Quran: A Monotheist Translation)
50:5 But they denied the truth when it came to them, so they are in a confused state.
Muhammad Asad (The Message Of Quran)
50:5 Nay, but they [who refuse to believe in resurrection] have been wont to give the lie to this truth whenever it was proffered to them; and so they are in a state of confusion.4

Note 4
Since they reject a priori all thought of life after death, they are perplexed by the lack of any answer to the "why" and "what for" of man's life, by the evident inequality of human destinies, and by what appears to them as a senseless, blind cruelty of nature: problems which can be resolved only against the background of a belief in a continuation of life after bodily "death" and, hence, in the existence of a purpose and a plan underlying all creation.
Rashad Khalifa (The Final Testament)
50:5 They rejected the truth when it came to them; they are utterly confused.,
Shabbir Ahmed (Quran As It Explains Itself)
50:5 Nay, but they denied the truth as soon as it came to them. And so, they are in a state of utter confusion.

50:6 افلم ينظروا الى السماء فوقهم كيف بنينها وزينها وما لها من فروج

Transcription (English)
50:6 Afalam yanthuroo ila alssama-ifawqahum kayfa banaynaha wazayyannahawama laha min furoojin
Edip-Layth (Quran: A Reformist Translation)
50:6 Do they not look at the sky above them, how We built it, and adorned it, and how it has no gaps?
The Monotheist Group (The Quran: A Monotheist Translation)
50:6 Did they not look to the heaven above them, how We built it, and adorned it, and how it has no openings?
Muhammad Asad (The Message Of Quran)
50:6 Do they not look at the sky above them - how We have built it and made it beautiful and free of all faults?5

Note 5
Lit., "and it has no gaps [or "breaks"] whatever".
Rashad Khalifa (The Final Testament)
50:6 Have they not looked at the sky above them, and how we constructed it and adorned it, without a flaw?,
Shabbir Ahmed (Quran As It Explains Itself)
50:6 Do they not look at the height above them how We have built it and beautified it, and there are no flaws therein? [67:3]

50:7 والارض مددنها والقينا فيها روسى وانبتنا فيها من كل زوج بهيج

Transcription (English)
50:7 Waal-arda madadnahawaalqayna feeha rawasiya waanbatnafeeha min kulli zawjin baheejin
Edip-Layth (Quran: A Reformist Translation)
50:7 The land We extended it, and placed in it stabilizers, and We gave growth in it to every kind of healthy pair.
The Monotheist Group (The Quran: A Monotheist Translation)
50:7 And the land We extended it, and placed in it stabilizers, and We gave growth in it to every kind of healthy pair.
Muhammad Asad (The Message Of Quran)
50:7 And the earth - We have spread it wide, and set upon it mountains firm, and caused it to bring forth plants of all beauteous kinds,
Rashad Khalifa (The Final Testament)
50:7 And we created the earth, and scattered on it mountains, and grew in it all kinds of beautiful plants.,
Shabbir Ahmed (Quran As It Explains Itself)
50:7 And the earth. We have spread it out, and set mountains standing firm on it, and produced therein every kind of beautiful plants in pairs.3

Note 3
This gives us a scenario of a huge ball with carpets spread out on it held in place with heavy pegs. The mountains also serve as great water reservoirs that help grow the vegetation. 13:3, 15:19, 31:10, 39:5, 79:28, 88:20

50:8 تبصرة وذكرى لكل عبد منيب

Transcription (English)
50:8 Tabsiratan wathikralikulli AAabdin muneebin
Edip-Layth (Quran: A Reformist Translation)
50:8 Something to see and a reminder for every pious servant.
The Monotheist Group (The Quran: A Monotheist Translation)
50:8 Something to see and a reminder for every pious servant.
Muhammad Asad (The Message Of Quran)
50:8 thus offering an insight and a reminder unto every human being who willingly turns unto God.
Rashad Khalifa (The Final Testament)
50:8 This is an enlightenment, and a reminder for every pious worshiper.,
Shabbir Ahmed (Quran As It Explains Itself)
50:8 An insight and an enlightening Reminder for every servant who wishes to turn (to God).

50:9 ونزلنا من السماء ماء مبركا فانبتنا به جنت وحب الحصيد

Transcription (English)
50:9 Wanazzalna mina alssama-imaan mubarakan faanbatna bihi jannatinwahabba alhaseedi
Edip-Layth (Quran: A Reformist Translation)
Example of Resurrection50:9 We sent down from the sky blessed water, and We produced with it gardens and grain to be harvested.
The Monotheist Group (The Quran: A Monotheist Translation)
50:9 And We sent down from the sky blessed water, and We gave growth with it to gardens and grain that is harvested.
Muhammad Asad (The Message Of Quran)
50:9 And We send down from the skies water rich in blessings, and cause thereby gardens to grow, and fields of grain,
Rashad Khalifa (The Final Testament)
50:9 And we sent from the sky blessed water, to grow with it gardens and grains to be harvested.,
Shabbir Ahmed (Quran As It Explains Itself)
50:9 And We send down from the high atmosphere blessed water whereby We cause to grow colorful gardens and fields of grains.

50:10 والنخل باسقت لها طلع نضيد

Transcription (English)
50:10 Waalnnakhla basiqatinlaha talAAun nadeedun
Edip-Layth (Quran: A Reformist Translation)
50:10 The palm trees, emerging with clustering fruit.
The Monotheist Group (The Quran: A Monotheist Translation)
50:10 And the palm trees, emerging with clustering fruit.
Muhammad Asad (The Message Of Quran)
50:10 and tall palm-trees with their thickly-clustered dates,
Rashad Khalifa (The Final Testament)
50:10 Tall date palms, with clustered fruit.,
Shabbir Ahmed (Quran As It Explains Itself)
50:10 And lofty palm-trees with their thickly clustered fruit.

50:11 رزقا للعباد واحيينا به بلدة ميتا كذلك الخروج

Transcription (English)
50:11 Rizqan lilAAibadi waahyaynabihi baldatan maytan kathalika alkhurooju
Edip-Layth (Quran: A Reformist Translation)
50:11 A provision for the servants, and We gave life with it to the land which was dead. Such is the resurrection.
The Monotheist Group (The Quran: A Monotheist Translation)
50:11 A provision for the servants, and We gave life with it to the land which was dead. Such is the resurrection.
Muhammad Asad (The Message Of Quran)
50:11 as sustenance appor­tioned to men; and by [all] this We bring dead land to life: [and] even so will be [man's] coming-forth from death.
Rashad Khalifa (The Final Testament)
50:11 Provisions for the people. And we revive with it dead lands; you are similarly resurrected.,
Shabbir Ahmed (Quran As It Explains Itself)
50:11 A provision for My servants. And with all this We give new life to a dead land. Thus will be the Resurrection.

50:12 كذبت قبلهم قوم نوح واصحب الرس وثمود

Transcription (English)
50:12 Kaththabat qablahum qawmu noohinwaas-habu alrrassi wathamoodu
Edip-Layth (Quran: A Reformist Translation)
50:12 Before their denial was that of the people of Noah, and the dwellers of Al-Raas, and Thamud.
The Monotheist Group (The Quran: A Monotheist Translation)
50:12 Before their denial was that of the people of Noah, and the dwellers of Al-Raas, and Thamud.
Muhammad Asad (The Message Of Quran)
50:12 [Long] before those [who now deny resur­rection] did Noah's people give the lie to this truth, and [so did] the folk of Ar-Rass,6 and [the tribes of] Thamud

Note 6
See note 33 on 25:38.
Rashad Khalifa (The Final Testament)
50:12 Disbelieving before them were the people of Noah, the dwellers of Russ, and Thamoud.,
Shabbir Ahmed (Quran As It Explains Itself)
50:12 Before them denied the message, the people of Noah, the dwellers of the valley of Ar-Rass and Thamud. [25:38]

50:13 وعاد وفرعون واخون لوط

Transcription (English)
50:13 WaAAadun wafirAAawnu wa-ikhwanulootin
Edip-Layth (Quran: A Reformist Translation)
50:13 And Aad, and Pharaoh, and the brethren of Lot.
The Monotheist Group (The Quran: A Monotheist Translation)
50:13 And 'Aad, and Pharaoh, and the brethren of Lot.
Muhammad Asad (The Message Of Quran)
50:13 and Ad, and Pharaoh, and Lot's brethren,7

Note 7
The term "brethren' (ikhwan) is used here metonymically, denoting a group of people who share the same views or, alternatively, the same environment. Since the people referred to formed Lot 's social environment (cf. 7:83 or 11:77), they are described as his "brethren" although his moral concepts and inclinations were entirely different from theirs.
Rashad Khalifa (The Final Testament)
50:13 And `Aad, Pharaoh, and the brethren of Lot.,
Shabbir Ahmed (Quran As It Explains Itself)
50:13 And the tribe of ‘Aad, and Pharaoh, and the brethren of Lot.

50:14 واصحب الايكة وقوم تبع كل كذب الرسل فحق وعيد

Transcription (English)
50:14 Waas-habu al-aykati waqawmutubbaAAin kullun kaththaba alrrusula fahaqqawaAAeedi
Edip-Layth (Quran: A Reformist Translation)
50:14 The people of the forest, and the people of Tubba. All of them rejected the messengers, and thus the promise came to pass.
The Monotheist Group (The Quran: A Monotheist Translation)
50:14 And the people of the Sycamore, and the people of Tubba`. All of them disbelieved the messengers, so the promise came to pass.
Muhammad Asad (The Message Of Quran)
50:14 and the dwellers of the wooded dales [of Madyan], and the people of Tubba:8 they all gave the lie to the apostles - and thereupon that whereof I had warned [them] came true.

Note 8
Regarding "the people of Tubba", see 44:37 and the corresponding note. The "dwellers of the wooded dales" are the people of Madyan (the Biblical Midian), as is evident from 26:176 ff. Their story is found in the Qur'an in several places; for the most detailed version, see 11:84.
Rashad Khalifa (The Final Testament)
50:14 And the dwellers of the woods, and the people of Tubba`. All of them disbelieved the messengers and, consequently, My retribution befell them.,
Shabbir Ahmed (Quran As It Explains Itself)
50:14 And the dwellers in the wooded dales (of Midyan), and the people of King Tubba’. All of them denied their Messengers, and so, My warning came to pass. (44:37)4

Note 4
The Himairi Tribe had gained control of the kingdom of Sheba in 115 BC and ruled until 300 CE. Tubba’ was the most prominent of their kings, and he was a Unitarian Christian like the vast majority of Christians before the Conference of Nicea in Rome in 325 CE

50:15 افعيينا بالخلق الاول بل هم فى لبس من خلق جديد

Transcription (English)
50:15 AfaAAayeena bialkhalqial-awwali bal hum fee labsin min khalqin jadeedin
Edip-Layth (Quran: A Reformist Translation)
50:15 Did We have any difficulty in making the first creation? No, they are in confusion about the next creation.
The Monotheist Group (The Quran: A Monotheist Translation)
50:15 Did We have any difficulty in making the first creation? No, they are in confusion about the next creation.
Muhammad Asad (The Message Of Quran)
50:15 Could We, then, be [thought of as being] worn out by the first creation?9 Nay - but some people10 are [still] lost in doubt about [the possibility of] a new creation!

Note 9
I.e., by the creation of the universe or, more specifically, of man.

Note 10
Lit., "they".
Rashad Khalifa (The Final Testament)
50:15 Were we too burdened by the first creation? Is this why they doubt resurrection?,
Shabbir Ahmed (Quran As It Explains Itself)
50:15 Were We then weary with the first creation that they should be lost in doubt about a new creation? [46:33]

50:16 ولقد خلقنا الانسن ونعلم ما توسوس به نفسه ونحن اقرب اليه من حبل الوريد

Transcription (English)
50:16 Walaqad khalaqna al-insanawanaAAlamu ma tuwaswisu bihi nafsuhu wanahnu aqrabuilayhi min habli alwareedi
Edip-Layth (Quran: A Reformist Translation)
50:16 We have created the human being and We know what his person whispers to him, and We are closer to him than his jugular vein.
The Monotheist Group (The Quran: A Monotheist Translation)
50:16 And We have created man and We know what his soul whispers to him, and We are closer to him than his jugular vein.
Muhammad Asad (The Message Of Quran)
50:16 NOW, VERILY, it is We who have created man, and We know what his innermost self whispers within him: for We are closer to him than his neck-vein.
Rashad Khalifa (The Final Testament)
50:16 We created the human, and we know what he whispers to himself. We are closer to him than his jugular vein.,
Shabbir Ahmed (Quran As It Explains Itself)
50:16 We have created man and We know the whispering that goes on within his mind (all the intricacies of his thought process), for, We are nearer to him than his Vena cava.5

Note 5
Habl-il-wareed is usually translated as Jugular vein or neck-vein. But Habl = Rope = Cable = A thing that binds = Guarantee = Indispensable = Binding pledge = Holding from disintegration = Holding together. Wareed = Vein. So, my rendition of Habl-il-wareed to Vena cava, the great veins, superior and inferior. They ultimately return the blood from the brain and the body to the heart. The use of ‘vein’ in this verse, instead of ‘artery’, seems to allude to the superiority of mind over body. What is being carried from the brain to the heart is through veins

50:17 اذ يتلقى المتلقيان عن اليمين وعن الشمال قعيد

Transcription (English)
50:17 Ith yatalaqqa almutalaqqiyaniAAani alyameeni waAAani alshshimali qaAAeedun
Edip-Layth (Quran: A Reformist Translation)
50:17 When the two receivers meet on the right and on the left.
The Monotheist Group (The Quran: A Monotheist Translation)
50:17 When the two receivers meet on the right and on the left.
Muhammad Asad (The Message Of Quran)
50:17 [And so,] whenever the two demands [of his nature] come face to face, contending from the right and from the left,11

Note 11
The first part of the above sentence - i.e., the phrase yatalaqqa al-mutalaqqiyan - may be understood in either of two senses: "the two that are meant to receive do receive", or "the two that aim at meeting each other do meet". The classical commentators adopt, as a rule, the first sense and, consequently, interpret the passage thus: "… the two angels that are charged with recording man's doings do record them, sitting on his right and on his left". In my opinion, however, the second of the two possible meanings ("the two that aim at meeting each other") corresponds better with the preceding verse, which speaks of what man's innermost self (nafs) "whispers within him", i.e., voices his subconscious desires. Thus, "the two that aim at meeting" are, I believe, the two demands of, or, more properly, the two fundamental motive forces within man's nature: his primal, instinctive urges and desires, both sensual and non-sensual (all of them comprised in the modern psychological term "libido"), on the one side, and his reason, both intuitive and reflective, on the other. The "sitting (qa'id) on the right and on the left" is, to my mind, a metaphor for the conflicting nature of these dual forces which strive for predominance within every human being: hence, my rendering of qa'id as "contending". This interpretation is, moreover, strongly supported by the reference, in verse 21, to man's appearing on Judgment Day with "that which drives and that which bears witness" - a phrase which undoubtedly alludes to man's instinctive urges as well as his conscious reason (see note 14 below).
Rashad Khalifa (The Final Testament)
50:17 Two recording (angels), at right and at left, are constantly recording.,
Shabbir Ahmed (Quran As It Explains Itself)
50:17 And so it may happen that two conflicting demands in his mind, positioned in opposite directions, pull him apart.6

Note 6
His reason and his emotions 50:21

50:18 ما يلفظ من قول الا لديه رقيب عتيد

Transcription (English)
50:18 Ma yalfithu min qawlinilla ladayhi raqeebun AAateedun
Edip-Layth (Quran: A Reformist Translation)
50:18 He does not utter a word except with having a constant recorder.
The Monotheist Group (The Quran: A Monotheist Translation)
50:18 He does not utter a word except a watcher is constantly with him.
Muhammad Asad (The Message Of Quran)
50:18 not even a word can he utter but there is a watcher with him, ever-present.12

Note 12
I.e., his conscience. The "uttering of a word" is conceptually connected with the "whisper­ing" within man's psyche spoken of in the preceding verse.
Rashad Khalifa (The Final Testament)
50:18 Not an utterance does he utter without an alert witness.,
Shabbir Ahmed (Quran As It Explains Itself)
50:18 Not even a word can he utter but there is an ever-vigilant watcher with him.7

Note 7
The Law of Requital makes a meticulous record

50:19 وجاءت سكرة الموت بالحق ذلك ما كنت منه تحيد

Transcription (English)
50:19 Wajaat sakratu almawti bialhaqqithalika ma kunta minhu taheedu
Edip-Layth (Quran: A Reformist Translation)
50:19 The moment of death came in truth: "This is what you have been trying to avoid!"
The Monotheist Group (The Quran: A Monotheist Translation)
50:19 And the moment of death came with truth: "This is what you have been trying to avoid!"
Muhammad Asad (The Message Of Quran)
50:19 And [then,] the twilight of death brings with it the [full] truth13 that [very thing, O man,] from which thou wouldst always look away! –

Note 13
I.e., full insight into one's own self.
Rashad Khalifa (The Final Testament)
50:19 Finally, the inevitable coma of death comes; this is what you tried to evade.,
Shabbir Ahmed (Quran As It Explains Itself)
50:19 And then, the twilight of death brings with it the inevitable truth, “This is the very thing you would rather evade.”

50:20 ونفخ فى الصور ذلك يوم الوعيد

Transcription (English)
50:20 Wanufikha fee alssoori thalikayawmu alwaAAeedi
Edip-Layth (Quran: A Reformist Translation)
The Promised Day50:20 The horn is blown on the promised day.
The Monotheist Group (The Quran: A Monotheist Translation)
50:20 And the horn is blown on the promised Day.
Muhammad Asad (The Message Of Quran)
50:20 and [in the end] the trumpet [of resurrection] will be blown: that will be the Day of a warning fulfilled.
Rashad Khalifa (The Final Testament)
50:20 The horn is blown; this is the promised day.,
Shabbir Ahmed (Quran As It Explains Itself)
50:20 (Then there is a long state of sleep 36:52.) And the Trumpet is blown. This is the Day promised.

50:21 وجاءت كل نفس معها سائق وشهيد

Transcription (English)
50:21 Wajaat kullu nafsin maAAaha sa-iqunwashaheedun
Edip-Layth (Quran: A Reformist Translation)
50:21 Every person is brought, being driven, and with a witness.
The Monotheist Group (The Quran: A Monotheist Translation)
50:21 And every soul is brought, being driven, and with a witness.
Muhammad Asad (The Message Of Quran)
50:21 And every human being will come forward with [his erstwhile] inner urges and [his] conscious mind,14

Note 14
Lit., "with that which drives (sa'iq) and that which bears witness (shahid)". While the former term evidently circumscribes man's primal urges - and particularly those which drive him into unrestrained self-indulgence and, thus, into sin - the term shahid (rendered by me as "conscious mind") alludes here to the awakening of the deeper layers of man's consciousness, leading to a sudden perception of his own moral reality - the "lifting of the veil" referred to in the next verse - which forces him to "bear witness" against himself (cf. 17:14, 24:24, 36:65, 41:20 ff.).
Rashad Khalifa (The Final Testament)
50:21 Every soul comes with a herder and a witness.,
Shabbir Ahmed (Quran As It Explains Itself)
50:21 And every person will come with his actions and their imprints on the ‘self’.

50:22 لقد كنت فى غفلة من هذا فكشفنا عنك غطاءك فبصرك اليوم حديد

Transcription (English)
50:22 Laqad kunta fee ghaflatin min hathafakashafna AAanka ghitaaka fabasarukaalyawma hadeedun
Edip-Layth (Quran: A Reformist Translation)
50:22 "You were heedless of this, so now We have removed your veil, and your sight today is iron/sharp!"
The Monotheist Group (The Quran: A Monotheist Translation)
50:22 "You were heedless of this, so now We have removed your veil, and your sight today is iron!"
Muhammad Asad (The Message Of Quran)
50:22 [and will be told:] “Indeed, unmindful hast thou been of this [Day of Judgment]; but now We have lifted from thee thy veil, and sharp is thy sight today!"
Rashad Khalifa (The Final Testament)
50:22 You used to be oblivious to this. We now remove your veil; today, your vision is (as strong as) steel.,
Shabbir Ahmed (Quran As It Explains Itself)
50:22 You were oblivious to this, but now We have removed your veil and your vision is sharp this Day.

50:23 وقال قرينه هذا ما لدى عتيد

Transcription (English)
50:23 Waqala qareenuhu hatha maladayya AAateedun
Edip-Layth (Quran: A Reformist Translation)
50:23 His constant companion said, "Here is one who is a transgressor."
The Monotheist Group (The Quran: A Monotheist Translation)
50:23 And his associate said: "Here is one who is a transgressor."
Muhammad Asad (The Message Of Quran)
50:23 And one part15 of him will say: “This it is that has been ever-present with me!"16

Note 15
Lit., "his intimate companion" (qarinuhu). The term qarin denotes something that is "connected", "linked" or "intimately associated" with another thing (cf. 41:25 and 43:36, where qarin is rendered as "[one's] other self"). In the present instance - read together with verse 21 - the term apparently denotes "one part" of man, namely, his awakened moral consciousness.

Note 16
I.e., the sinner's reason will plead that he had always been more or less conscious, and perhaps even critical, of the urges and appetites that drove him into evildoing: but, as is shown in the sequence, this belated and, therefore, morally ineffective rational cognition does not diminish but, rather, enhances the burden of man's guilt.
Rashad Khalifa (The Final Testament)
50:23 The companion said, "Here is my formidable testimony.",2

Note 2
Your life-time companion witnesses everything you do. See Appendix 7.
Shabbir Ahmed (Quran As It Explains Itself)
50:23 And his comrade (the subconscious) will say, “Here is the record ready with me.”8

Note 8
‘Qaeenuhu’ = His companion = Comrade = Other part = Subconscious

50:24 القيا فى جهنم كل كفار عنيد

Transcription (English)
50:24 Alqiya fee jahannama kulla kaffarinAAaneedin
Edip-Layth (Quran: A Reformist Translation)
50:24 Cast in hell every stubborn ingrate.
The Monotheist Group (The Quran: A Monotheist Translation)
50:24 "Cast in Hell every stubborn rejecter."
Muhammad Asad (The Message Of Quran)
50:24 [Whereupon God will command:] “Cast, cast into hell every [such] stubborn enemy of the truth,17

Note 17
In this instance, as well as in verse 26, the imperative "cast" has the dual form (alqiya). As many classical philologists (and almost all of the commentators) point out, this linguistically permissible for the sake of special stress, and is equivalent to an emphatic repetition of the imperative in question. Alternatively, the dual form may be taken as indicative of an actual duality thus addressed: namely, the two manifestations within man's psyche alluded to in verse 17 and described in verse 21 as sa'iq and shahid (see note 14 above), both of which, in their interaction, are responsible for his spiritual downfall and, hence, for his suffering in the life to come.
Rashad Khalifa (The Final Testament)
50:24 Throw into Gehenna every stubborn disbeliever.,
Shabbir Ahmed (Quran As It Explains Itself)
50:24 It will be said, “Throw, throw into Hell every stubborn enemy of the truth!”

50:25 مناع للخير معتد مريب

Transcription (English)
50:25 MannaAAin lilkhayri muAAtadin mureebin
Edip-Layth (Quran: A Reformist Translation)
50:25 Denier of good, transgressor, doubter.
The Monotheist Group (The Quran: A Monotheist Translation)
50:25 "Denier of good, transgressor, doubter."
Muhammad Asad (The Message Of Quran)
50:25 [every] withholder of good [and] sinful aggressor [and] fomentor of distrust [between man and man – everyone]
Rashad Khalifa (The Final Testament)
50:25 Forbidder of charity, aggressor, full of doubt.,
Shabbir Ahmed (Quran As It Explains Itself)
50:25 "Every withholder of charity - given to extremes - fomenter of distrust between people."

50:26 الذى جعل مع الله الها ءاخر فالقياه فى العذاب الشديد

Transcription (English)
50:26 Allathee jaAAala maAAa Allahiilahan akhara faalqiyahu fee alAAathabialshshadeedi
Edip-Layth (Quran: A Reformist Translation)
50:26 The one who sets up another god beside God. So cast him into the severe retribution.
The Monotheist Group (The Quran: A Monotheist Translation)
50:26 "The one who has set up with God another god; so cast him into the severe retribution."
Muhammad Asad (The Message Of Quran)
50:26 who has set up another deity beside God:18 cast him, then, cast him into suffering severe!"

Note 18
This relates not merely to the veneration of real or imaginary beings or forces to which one ascribes divine qualities, but also to the "worship" of false values and immoral concepts to which people often adhere with an almost religious fervour.
Rashad Khalifa (The Final Testament)
50:26 He set up beside GOD another god. Throw him into severe retribution.,
Shabbir Ahmed (Quran As It Explains Itself)
50:26 “Whoever had set up another god along with God. Hurl, hurl him in the strong retribution.”

50:27 قال قرينه ربنا ما اطغيته ولكن كان فى ضلل بعيد

Transcription (English)
50:27 Qala qareenuhu rabbana maatghaytuhu walakin kana fee dalalinbaAAeedin
Edip-Layth (Quran: A Reformist Translation)
50:27 His constant companion said, "Our Lord, I did not corrupt him, but he was already far astray."
The Monotheist Group (The Quran: A Monotheist Translation)
50:27 His associate said: "Our Lord, I did not corrupt him, but he was already far astray."
Muhammad Asad (The Message Of Quran)
50:27 Man's other self' will say:19 “O our Sustainer! It was not I that led his conscious mind20 into evil [nay,] but it had gone far astray [of its own accord]!21

Note 19
Lit., as in verse 23, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason (Cf note 15 above), in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetites summarized in the term sa'iq ("that which drives") and often symbolized as shaytan ("Satan" or "satanic force": see Razi's remarks quoted in note 31 on 14:22.) In this sense, the term qarin has the same connotation as in 41:25 and 43:36.

Note 20
Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).] -

Note 21
I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses 24-25 above.
Rashad Khalifa (The Final Testament)
50:27 His companion said, "Our Lord, I did not mislead him; he was far astray.",
Shabbir Ahmed (Quran As It Explains Itself)
50:27 Man’s comrade will say, “Our Lord! I did not mislead him. He himself was far astray.”

50:28 قال لا تختصموا لدى وقد قدمت اليكم بالوعيد

Transcription (English)
50:28 Qala la takhtasimooladayya waqad qaddamtu ilaykum bialwaAAeedi
Edip-Layth (Quran: A Reformist Translation)
50:28 He said, "Do not argue with each other before Me, I have already presented you with My promise."
The Monotheist Group (The Quran: A Monotheist Translation)
50:28 He said: "Do not argue with each other before Me, I have already presented you with My promise."
Muhammad Asad (The Message Of Quran)
50:28 [And] He will say: “Contend not before Me, [O you sinners,] for I gave you a forewarning [of this Day of Reckoning].
Rashad Khalifa (The Final Testament)
50:28 He said, "Do not feud in front of Me; I have sufficiently warned you.,
Shabbir Ahmed (Quran As It Explains Itself)
50:28 He will respond, “Do not contend in My Presence! I had already sent the warning to you.”

50:29 ما يبدل القول لدى وما انا بظلم للعبيد

Transcription (English)
50:29 Ma yubaddalu alqawlu ladayya wamaana bithallamin lilAAabeedi
Edip-Layth (Quran: A Reformist Translation)
50:29 "The sentence will not be changed with Me, and I do not wrong the servants."
The Monotheist Group (The Quran: A Monotheist Translation)
50:29 "The sentence will not be changed with Me, and I do not wrong the servants."
Muhammad Asad (The Message Of Quran)
50:29 The judgment passed by Me shall not be altered; but never do I do the least wrong unto My creatures!"
Rashad Khalifa (The Final Testament)
50:29 "Nothing can be changed now. I am never unjust towards the people.",
Shabbir Ahmed (Quran As It Explains Itself)
50:29 “The Word cannot be changed before Me, and I am not at all unjust to My servants.”

50:30 يوم نقول لجهنم هل امتلات وتقول هل من مزيد

Transcription (English)
50:30 Yawma naqoolu lijahannama hali imtala/tiwataqoolu hal min mazeedin
Edip-Layth (Quran: A Reformist Translation)
50:30 The day We say to hell: "Are you full?", and it says: "Are there any more?"
The Monotheist Group (The Quran: A Monotheist Translation)
50:30 The Day We say to Hell: "Are you full?" And it says: "Is there not more?"
Muhammad Asad (The Message Of Quran)
50:30 On that Day We will ask hell, “Art thou filled?"- and it will answer, “[Nay,] is there yet more [for me]?"
Rashad Khalifa (The Final Testament)
50:30 That is the day when we ask Hell, "Have you had enough?" It will say, "Give me more.",
Shabbir Ahmed (Quran As It Explains Itself)
50:30 On that Day We will ask Hell, “Are you filled?” And it will answer, “Is there yet more for me?”

50:31 وازلفت الجنة للمتقين غير بعيد

Transcription (English)
50:31 Waozlifati aljannatu lilmuttaqeena ghayrabaAAeedin
Edip-Layth (Quran: A Reformist Translation)
50:31 Paradise is brought near to the righteous, not far off.
The Monotheist Group (The Quran: A Monotheist Translation)
50:31 And the Paradise is brought near to the righteous, not far off.
Muhammad Asad (The Message Of Quran)
50:31 And [on that Day] paradise will be brought within the sight of22 the God-conscious, and will no longer be far away; [and they will be told:]

Note 22
Lit., "brought near to".
Rashad Khalifa (The Final Testament)
50:31 Paradise will be offered to the righteous, readily.,
Shabbir Ahmed (Quran As It Explains Itself)
50:31 And the Paradise will be brought close to the righteous - not a thing distant.

50:32 هذا ما توعدون لكل اواب حفيظ

Transcription (English)
50:32 Hatha ma tooAAadoona likulliawwabin hafeethin
Edip-Layth (Quran: A Reformist Translation)
50:32 This is what you have been promised, for every obedient, steadfast
The Monotheist Group (The Quran: A Monotheist Translation)
50:32 This is what you have been promised, for every obedient, steadfast.
Muhammad Asad (The Message Of Quran)
50:32 “This is what you were promised - [promised] unto every­one who was wont to turn unto God and to keep Him always in mind –
Rashad Khalifa (The Final Testament)
50:32 This is what was promised to every repenter, steadfast.,
Shabbir Ahmed (Quran As It Explains Itself)
50:32 This is what you were promised. It is for everyone who turned to God and protected himself from straying.9

Note 9
Awwab = One who turns = Turns to God = One who repents and then walks the right path. Hafeez = Guard = Trustworthy = Responsible

50:33 من خشى الرحمن بالغيب وجاء بقلب منيب

Transcription (English)
50:33 Man khashiya alrrahmanabialghaybi wajaa biqalbin muneebin
Edip-Layth (Quran: A Reformist Translation)
50:33 The one who feared the Gracious while unseen, and came with a repenting heart
The Monotheist Group (The Quran: A Monotheist Translation)
50:33 Who is concerned towards the Almighty while unseen, and came with a repenting heart
Muhammad Asad (The Message Of Quran)
50:33 [everyone] who stood in awe of the Most Gracious although He is beyond the reach of human perception, and who has come [unto Him] with a heart full of contrition.23

Note 23
See last sentence of 24:31 and the corresponding note 41 .
Rashad Khalifa (The Final Testament)
50:33 They reverenced the Most Gracious, in their privacy, and came wholeheartedly.,
Shabbir Ahmed (Quran As It Explains Itself)
50:33 And who fears (violating the laws of) the Beneficent even in privacy, and comes with a humble heart.10

Note 10
Muneeb = Oft returning = Repentant = Devoted = Humble

50:34 ادخلوها بسلم ذلك يوم الخلود

Transcription (English)
50:34 Odkhulooha bisalamin thalikayawmu alkhuloodi
Edip-Layth (Quran: A Reformist Translation)
50:34 Enter it in peace. This is the day of eternal life.
The Monotheist Group (The Quran: A Monotheist Translation)
50:34 Enter it in peace. This is the Day of eternal life.
Muhammad Asad (The Message Of Quran)
50:34 Enter this [paradise] in peace; this is the Day on which life abiding begins!"24

Note 24
Lit., "the Day of Abiding".
Rashad Khalifa (The Final Testament)
50:34 Enter it in peace; this is the Day of Eternity.,
Shabbir Ahmed (Quran As It Explains Itself)
50:34 Enter this Paradise in peace and security! This is a Day of Eternal Life.

50:35 لهم ما يشاءون فيها ولدينا مزيد

Transcription (English)
50:35 Lahum ma yashaoona feehawaladayna mazeedun
Edip-Layth (Quran: A Reformist Translation)
50:35 In it they will have what they wish, and We have even more.
The Monotheist Group (The Quran: A Monotheist Translation)
50:35 In it they will have what they wish, and We have even more.
Muhammad Asad (The Message Of Quran)
50:35 In that [paradise] they shall have whatever they may desire - but there is yet more with Us.
Rashad Khalifa (The Final Testament)
50:35 They get anything they wish therein, and we have even more.,
Shabbir Ahmed (Quran As It Explains Itself)
50:35 There they have all they desire, and therein is yet more with Us.

50:36 وكم اهلكنا قبلهم من قرن هم اشد منهم بطشا فنقبوا فى البلد هل من محيص

Transcription (English)
50:36 Wakam ahlakna qablahum min qarnin humashaddu minhum batshan fanaqqaboo fee albiladi halmin maheesin
Edip-Layth (Quran: A Reformist Translation)
50:36 How many a generation before them have We destroyed? They were stronger in power, and they had dominated the land. Did they find any sanctuary?
The Monotheist Group (The Quran: A Monotheist Translation)
50:36 And how many a generation before them have We destroyed? They were stronger in power, and they had dominated the land. Did they find any refuge?
Muhammad Asad (The Message Of Quran)
50:36 AND HOW MANY a generation have We destroyed before those [who now deny the truth]25 people of greater might than theirs; but [when Our chastise­ment befell them,] they became wanderers on the face of the earth, seeking no more than a place of refuge26

Note 25
This connects with verses 12-14 above. It should be borne in mind that in ancient Arabic usage the term qarn - here rendered as "generation" - often denotes "a period of time succeeding another": hence, a "century", or "people of one and the same period" and, finally, a "civilization" in the historical sense of this word. That this last significance is intended here becomes evident from the sequence.

Note 26
Lit., "they wandered searching (naqqabu) in the lands: Is there any place of refuge?" - implying that after the destruction of their civilization they could do no more than strive for bare survival.
Rashad Khalifa (The Final Testament)
50:36 Many a generation before them, who were more powerful, we annihilated. They searched the land; did they find an escape?,
Shabbir Ahmed (Quran As It Explains Itself)
50:36 (This is the Law of Requital in operation.) And how many a generation We annihilated before them, of greater might than theirs! But, then they wandered on the face of the earth asking, “Is there a place of refuge?”

50:37 ان فى ذلك لذكرى لمن كان له قلب او القى السمع وهو شهيد

Transcription (English)
50:37 Inna fee thalika lathikraliman kana lahu qalbun aw alqa alssamAAawahuwa shaheedun
Edip-Layth (Quran: A Reformist Translation)
50:37 In this is a reminder for whoever has a heart, or cares to listen while he is heedful.
The Monotheist Group (The Quran: A Monotheist Translation)
50:37 In that is a reminder for whoever has a heart, or cares to listen while he is heedful.
Muhammad Asad (The Message Of Quran)
50:37 In this, behold, there is indeed a reminder for everyone whose heart is wide-awake27 -that is, [every­one who] lends ear with a conscious mind -28

Note 27
Thus Zamakhshari ; literally, the phrase reads, "who has a heart".

Note 28
Lit., "or lends ear and is withal a witness (wa-huwa shahid)", which latter phrase Zamakhshari explains as meaning "is present with his intellect", i.e., with a conscious mind. (Cf. the same use of the term shahid in verse 21.) The conjunctive particle "or" (aw) which precedes the above clause does not signify an alternative but has - as is often the case in Quranic usage - an explanatory function, similar to phrases like "that is" or "in other words", followed by an amplification of what was said before.
Rashad Khalifa (The Final Testament)
50:37 This should be a lesson for everyone who possesses a mind, or is able to hear and witness.,
Shabbir Ahmed (Quran As It Explains Itself)
50:37 Therein is a Reminder for him who has a heart and listens with presence of mind.11

Note 11
50:21. ‘Aw’ = Or = That is = So that = As it is = And so. Heart has frequently been used in the Qur’an in the sense of mind. But, in general, heart points to qualities such as courage, sensitivity, determination, character. Nafs is the term for mind, ‘self’, personality, Ego. Shaheed = Witness = In presence

50:38 ولقد خلقنا السموت والارض وما بينهما فى ستة ايام وما مسنا من لغوب

Transcription (English)
50:38 Walaqad khalaqna alssamawatiwaal-arda wama baynahuma fee sittatiayyamin wama massana min lughoobin
Edip-Layth (Quran: A Reformist Translation)
50:38 We have created the heavens, the earth and what is between them in six days, and no fatigue touched Us.2

Note 2

This verse refers to the distortion in the Old Testament, Genesis 2:2 , and Exodus 31:17 . However, in Deuteronomy 5:6-18 , God tells the Israelites to remember the Sabbath because He liberated them from slavery. In Deuteronomy, there is no mention of God "resting," and thus it is in harmony with the Quran.

For the evolutionary creation of the universe, see 41:9.

The Monotheist Group (The Quran: A Monotheist Translation)
50:38 And We have created the heavens and the earth and what is between them in six days, and no fatigue touched Us.
Muhammad Asad (The Message Of Quran)
50:38 and [who knows that] We have indeed created the heavens and the earth and all that is between them in six aeons, and [that] no weariness could ever touch Us.29

Note 29
The whole of this passage (verses 36-38) stresses God's omnipotence, which can be perceived by "anyone whose heart is wide-awake". The above reference to God's having created the universe "in six aeons" is the oldest in the chronology of Quranic revelation. In this connection it is to be noted that in ancient Arabic usage the term yawm does not always denote the twenty-four hours of the earthly "day", but is also applied to any period of time, however long or short. In the cosmic sense in which it is used here and elsewhere in the Qur'an, the plural ayyam is best rendered as "aeons". The mention of the impossibility of God's ever being "wearied" by the process of creation connects the present passage with verse 15 of this surah and, thus, alludes to God's power to resurrect the dead.
Rashad Khalifa (The Final Testament)
50:38 We have created the heavens and the earth, and everything between them in six days, and no fatigue touched us.,
Shabbir Ahmed (Quran As It Explains Itself)
50:38 And (who believes that) for sure, We created the heavens and earth, and all that is between them, in six stages, and weariness did not even touch Us.12

Note 12
Six Stages or Eras: 7:54, 10:3, 11:7, 25:59, 50:38, 57:4, 41:10

50:39 فاصبر على ما يقولون وسبح بحمد ربك قبل طلوع الشمس وقبل الغروب

Transcription (English)
50:39 Faisbir AAala mayaqooloona wasabbih bihamdi rabbika qabla tulooAAialshshamsi waqabla alghuroobi
Edip-Layth (Quran: A Reformist Translation)
50:39 So be patient to what they are saying, and glorify the grace of your Lord before the rising of the sun and before the setting.
The Monotheist Group (The Quran: A Monotheist Translation)
50:39 So be patient to what they are saying, and glorify the grace of your Lord before the rising of the sun and before the setting.
Muhammad Asad (The Message Of Quran)
50:39 HENCE, [O believer,] bear thou with patience what­ever they may say,30 and extol thy Sustainer's limit­less glory and praise before the rising of the sun and before its setting;31

Note 30
Sc., "regarding the alleged 'impossibility' of resurrection".

Note 31
I.e., "remember His almightiness at all times of day".
Rashad Khalifa (The Final Testament)
50:39 Therefore, be patient in the face of their utterances, and praise and glorify your Lord before sunrise, and before sunset.,
Shabbir Ahmed (Quran As It Explains Itself)
50:39 So, bear with patience whatever they say. And strive to establish the glory and praise of your Lord, from before sunrise to before sunset.13

Note 13
Sabbih bihamd is usually translated as the ritualistic, ‘praise the Lord’, ‘celebrate His praise’, ‘hymn His praises’. But Sabbih means ‘strive hard’, and it has nothing to do with Tasbeeh of rosary beads

50:40 ومن اليل فسبحه وادبر السجود

Transcription (English)
50:40 Wamina allayli fasabbihhu waadbaraalssujoodi
Edip-Layth (Quran: A Reformist Translation)
50:40 From the night glorify Him, and after prostrating.
The Monotheist Group (The Quran: A Monotheist Translation)
50:40 And from the night glorify Him, and after prostrating.
Muhammad Asad (The Message Of Quran)
50:40 and in the night, too, extol His glory, and at every prayer's end.32

Note 32
Lit., "at the ends (adbar) of prostration".
Rashad Khalifa (The Final Testament)
50:40 During the night you shall meditate on His name, and after prostrating.,
Shabbir Ahmed (Quran As It Explains Itself)
50:40 And during part of the night too, strive to manifest His glory, and adore Him with constancy. [52:49, 73:20]

50:41 واستمع يوم يناد المناد من مكان قريب

Transcription (English)
50:41 WaistamiAA yawma yunadi almunadimin makanin qareebin
Edip-Layth (Quran: A Reformist Translation)
50:41 Listen to the day when the caller will call from a near place.
The Monotheist Group (The Quran: A Monotheist Translation)
50:41 And listen to the Day when the caller will call from a near place.
Muhammad Asad (The Message Of Quran)
50:41 And [always] listen for the day when He who issues the call [of death] shall call [thee] from close-by;33

Note 33
Lit., "from a place nearby" - i.e., from within man himself: an echo of verse 15, "We are closer to him than his neck-vein". The "call" spoken of here is evidently the call of death, for which man should always be prepared.
Rashad Khalifa (The Final Testament)
50:41 Prepare for the day when the caller calls from a place that is near.,
Shabbir Ahmed (Quran As It Explains Itself)
50:41 And the day is coming when a caller will call from close-by.14

Note 14
The enemy will approach you for war

50:42 يوم يسمعون الصيحة بالحق ذلك يوم الخروج

Transcription (English)
50:42 Yawma yasmaAAoona alssayhatabialhaqqi thalika yawmu alkhurooji
Edip-Layth (Quran: A Reformist Translation)
50:42 The day they hear the scream with truth. That is the day of coming out.
The Monotheist Group (The Quran: A Monotheist Translation)
50:42 The Day they hear the scream with the truth. That is the Day of coming out.
Muhammad Asad (The Message Of Quran)
50:42 [and bethink thyself, too, of] the Day on which all [human beings] will in truth hear the final blast - that Day of [their] coming-forth [from death].
Rashad Khalifa (The Final Testament)
50:42 When they hear the inevitable cry; that is the day you come out.,
Shabbir Ahmed (Quran As It Explains Itself)
50:42 The day on which they will hear the real battle-cry. That is the day of coming forth (along with your companions, O Prophet).

50:43 انا نحن نحى ونميت والينا المصير

Transcription (English)
50:43 Inna nahnu nuhyeewanumeetu wa-ilayna almaseeru
Edip-Layth (Quran: A Reformist Translation)
50:43 We are the Ones who give life and bring death, and to Us is the destiny.
The Monotheist Group (The Quran: A Monotheist Translation)
50:43 We are the Ones who give life and bring death, and to Us is the destiny.
Muhammad Asad (The Message Of Quran)
50:43 Verily, it is We who grant life and deal death; and with Us will be all journeys' end
Rashad Khalifa (The Final Testament)
50:43 We are the ones who control life and death; to us is the final destiny.,
Shabbir Ahmed (Quran As It Explains Itself)
50:43 It is We Who grant life and dispense death, and to us is the destination. [8:42]

50:44 يوم تشقق الارض عنهم سراعا ذلك حشر علينا يسير

Transcription (English)
50:44 Yawma tashaqqaqu al-ardu AAanhum siraAAanthalika hashrun AAalayna yaseerun
Edip-Layth (Quran: A Reformist Translation)
50:44 The day when the earth will rapidly crumble away from them; that will be a gathering which is easy for Us.
The Monotheist Group (The Quran: A Monotheist Translation)
50:44 The Day when the earth will rapidly crumble away from them; that will be a gathering which is easy for Us.
Muhammad Asad (The Message Of Quran)
50:44 on the Day when the earth is riven asunder all around them as they hasten forth [towards God's judgment]: that gathering will be easy for Us [to encompass].
Rashad Khalifa (The Final Testament)
50:44 The day will come when the earth cracks in a hurry, giving rise to them. Such summoning is easy for us to do.,
Shabbir Ahmed (Quran As It Explains Itself)
50:44 On that day, the earth will split asunder before them. This assembling of the forces is easy for Us.

50:45 نحن اعلم بما يقولون وما انت عليهم بجبار فذكر بالقرءان من يخاف وعيد

Transcription (English)
50:45 Nahnu aAAlamu bima yaqooloonawama anta AAalayhim bijabbarin fathakkir bialqur-animan yakhafu waAAeedi
Edip-Layth (Quran: A Reformist Translation)
50:45 We are totally aware of what they say, and you are not to be a tyrant over them. So remind with the Quran those who fear My promise.
The Monotheist Group (The Quran: A Monotheist Translation)
50:45 We are fully aware of what they say; and you are not a tyrant over them. So remind with the Qur'an those who fear My promise.
Muhammad Asad (The Message Of Quran)
50:45 Fully aware are We of what they [who deny resurrection] do say; and thou canst by no means force them [to believe in it]. Yet none the less, remind, through this Qur'an, all such as may fear My warning.
Rashad Khalifa (The Final Testament)
50:45 We are fully aware of everything they utter, while you have no power over them. Therefore, remind with this Quran, those who reverence My warnings.,
Shabbir Ahmed (Quran As It Explains Itself)
50:45 We know full well what they say, but you shall not, by any means, force them (to believe). However, remind with this Qur’an, any who would fear My warning!