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)
95:1 Waaltteeni waalzzaytooni
95:1 Waaltteeni waalzzaytooni
Edip-Layth (Quran: A Reformist Translation)
95:1 By the fig and the olive.1
Note 1
95:1 By the fig and the olive.1
Note 1
If the words Sina and "this secure land" are symbols referring to Moses and Muhammed, then could the fig and olive represent the location of other messengers? See 89:5.
The Monotheist Group (The Quran: A Monotheist Translation)
95:1 By the fig and the olive.
95:1 By the fig and the olive.
Muhammad Asad (The Message Of Quran)
95:1 CONSIDER the fig and the olive,
95:1 CONSIDER the fig and the olive,
Rashad Khalifa (The Final Testament)
95:1 By the fig and the olive.,1
Note 1
The fig, olive, Sinai and Mecca possibly symbolize Adam, Jesus, Moses, Abraham and Muhammad, respectively. Thus, all major religions arerepresented.
95:1 By the fig and the olive.,1
Note 1
The fig, olive, Sinai and Mecca possibly symbolize Adam, Jesus, Moses, Abraham and Muhammad, respectively. Thus, all major religions arerepresented.
Shabbir Ahmed (Quran As It Explains Itself)
95:1 Witnesses are the Valley of Fig (alluding to Noah) and the Valley of Olive (alluding to Jesus).1
Note 1
This is the 95th Surah of the Qur’an. It has 8 verses. God presents here four things as evidence to the truth and the unanimity of His messages. The Fig, the Olive, the Mount Sinai and the town of Makkah.
The last two being places, the first two infer as places as well. During the times of the Qur’an’s revelation, Syria and Palestine were the top producers of fig and olive. And that is where the chain of ‘ISBAT’ or the Israelite Prophets of the Tribes and their ancestor Prophets had lived. The last one of them was Jesus, son of Mary.
Therefore, the first three verses of this Surah are connecting Muhammad (S), the last Apostle of God, with the previous links in one blessed chain of Divine revelation.
[“Noah’s Ark came to rest at Judea, in the hills of Ararat, east of the Tigris River. The Valley of Mount Ararat was also known as ‘The Valley of Figs’.” (Monographs of W.W. Hunter 1878, the British author of “The Indian Musalmans”]
Olive is symbolically mentioned in the Qur’an, 23:20, 24:35. Jesus Christ delivered his classic “Sermon on the Mount” at the Mount of Olives just outside the walls of Jerusalem. [Mathew 24:3]
Fig is figuratively mentioned in Mathew 21:18, 24:32 and in Jeremiah 24:1-10 .
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
The call of these messengers, the places and the reaction of their people
95:1 Witnesses are the Valley of Fig (alluding to Noah) and the Valley of Olive (alluding to Jesus).1
Note 1
This is the 95th Surah of the Qur’an. It has 8 verses. God presents here four things as evidence to the truth and the unanimity of His messages. The Fig, the Olive, the Mount Sinai and the town of Makkah.
The last two being places, the first two infer as places as well. During the times of the Qur’an’s revelation, Syria and Palestine were the top producers of fig and olive. And that is where the chain of ‘ISBAT’ or the Israelite Prophets of the Tribes and their ancestor Prophets had lived. The last one of them was Jesus, son of Mary.
Therefore, the first three verses of this Surah are connecting Muhammad (S), the last Apostle of God, with the previous links in one blessed chain of Divine revelation.
[“Noah’s Ark came to rest at Judea, in the hills of Ararat, east of the Tigris River. The Valley of Mount Ararat was also known as ‘The Valley of Figs’.” (Monographs of W.W. Hunter 1878, the British author of “The Indian Musalmans”]
Olive is symbolically mentioned in the Qur’an, 23:20, 24:35. Jesus Christ delivered his classic “Sermon on the Mount” at the Mount of Olives just outside the walls of Jerusalem. [Mathew 24:3]
Fig is figuratively mentioned in Mathew 21:18, 24:32 and in Jeremiah 24:1-10 .
With the Glorious Name of God, the Instant and Sustaining Source of all Mercy and Kindness
The call of these messengers, the places and the reaction of their people
Transcription (English)
95:2 Watoori seeneena
95:2 Watoori seeneena
Edip-Layth (Quran: A Reformist Translation)
95:2 The mount of ages.
95:2 The mount of ages.
The Monotheist Group (The Quran: A Monotheist Translation)
95:2 And the mount of ages.
95:2 And the mount of ages.
Muhammad Asad (The Message Of Quran)
95:2 and Mount Sinai,
95:2 and Mount Sinai,
Rashad Khalifa (The Final Testament)
95:2 Mount Sinai.,
95:2 Mount Sinai.,
Shabbir Ahmed (Quran As It Explains Itself)
95:2 And Mount Sinai (alluding to Moses).2
95:2 And Mount Sinai (alluding to Moses).2
Transcription (English)
95:3 Wahatha albaladi al-ameeni
95:3 Wahatha albaladi al-ameeni
Edip-Layth (Quran: A Reformist Translation)
95:3 This secure land.
95:3 This secure land.
The Monotheist Group (The Quran: A Monotheist Translation)
95:3 And this land of peace.
95:3 And this land of peace.
Muhammad Asad (The Message Of Quran)
95:3 and this land secure!1
Note 1
The "fig" and the "olive" symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad - and in its essentials binding on Jesus as well - was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126) Mecca, where Muhammad, the Last Prophet, was born and received his divine call. Thus, verses 1-3 draw our attention to the fundamental ethical unity underlying the teachings - the genuine teachings - of all the three historic phases of monotheistic religion, metonymically personified by Moses, Jesus and Muhammad. The specific truth to be considered here is referred to in the next three verses.
95:3 and this land secure!1
Note 1
The "fig" and the "olive" symbolize, in this context, the lands in which these trees predominate: i.e., the countries bordering on the eastern part of the Mediterranean, especially Palestine and Syria. As it was in these lands that most of the Abrahamic prophets mentioned in the Qur'an lived and preached, these two species of tree may be taken as metonyms for the religious teachings voiced by the long line of those God-inspired men, culminating in the person of the last Judaic prophet, Jesus. "Mount Sinai", on the other hand, stresses specifically the apostleship of Moses, inasmuch as the religious law valid before, and up to, the advent of Muhammad - and in its essentials binding on Jesus as well - was revealed to Moses on a mountain of the Sinai Desert. Finally, "this land secure" signifies undoubtedly (as is evident from 2:126) Mecca, where Muhammad, the Last Prophet, was born and received his divine call. Thus, verses 1-3 draw our attention to the fundamental ethical unity underlying the teachings - the genuine teachings - of all the three historic phases of monotheistic religion, metonymically personified by Moses, Jesus and Muhammad. The specific truth to be considered here is referred to in the next three verses.
Rashad Khalifa (The Final Testament)
95:3 And this honored town,
95:3 And this honored town,
Shabbir Ahmed (Quran As It Explains Itself)
95:3 And now, (O Messenger) this land of security and peace.3
95:3 And now, (O Messenger) this land of security and peace.3
95:4 لقد خلقنا الانسن فى احسن تقويم
Transcription (English)
95:4 Laqad khalaqna al-insana fee ahsanitaqweemin
95:4 Laqad khalaqna al-insana fee ahsanitaqweemin
Edip-Layth (Quran: A Reformist Translation)
95:4 We have created the human being in the best form.
95:4 We have created the human being in the best form.
The Monotheist Group (The Quran: A Monotheist Translation)
95:4 We have created man in the best form.
95:4 We have created man in the best form.
Muhammad Asad (The Message Of Quran)
95:4 Verily, We create man in the best conformation;2
Note 2
I.e., endowed with all the positive qualities, physical as well as mental, corresponding to the functions which this particular creature is meant to perform. The concept of "the best conformation" is related to the Qur'anic statement that everything which God creates, including the human being or self (nafs), is "formed in accordance with what it is meant to be" (see 91:7 and the corresponding note 5, as well as in a more general sense - 87:2 and note 1). This statement does not in any way imply that all human beings have the same "best conformation" in respect of their bodily or mental endowments: it implies simply that irrespective of his natural advantages or disadvantages, each human being is endowed with the ability to make the, for him, best possible use of his inborn qualities and of the environment to which he is exposed. (See in this connection 30:30 and the corresponding notes, especially 27 and 28.)
95:4 Verily, We create man in the best conformation;2
Note 2
I.e., endowed with all the positive qualities, physical as well as mental, corresponding to the functions which this particular creature is meant to perform. The concept of "the best conformation" is related to the Qur'anic statement that everything which God creates, including the human being or self (nafs), is "formed in accordance with what it is meant to be" (see 91:7 and the corresponding note 5, as well as in a more general sense - 87:2 and note 1). This statement does not in any way imply that all human beings have the same "best conformation" in respect of their bodily or mental endowments: it implies simply that irrespective of his natural advantages or disadvantages, each human being is endowed with the ability to make the, for him, best possible use of his inborn qualities and of the environment to which he is exposed. (See in this connection 30:30 and the corresponding notes, especially 27 and 28.)
Rashad Khalifa (The Final Testament)
(Mecca).95:4 We created man in the best design.,
(Mecca).95:4 We created man in the best design.,
Shabbir Ahmed (Quran As It Explains Itself)
95:4 Indeed, We have created the human being in the best design (and with the potential to grow the ‘self’.)
95:4 Indeed, We have created the human being in the best design (and with the potential to grow the ‘self’.)
Transcription (English)
95:5 Thumma radadnahu asfala safileena
95:5 Thumma radadnahu asfala safileena
Edip-Layth (Quran: A Reformist Translation)
95:5 Then We returned him to the lowest of the low.
95:5 Then We returned him to the lowest of the low.
The Monotheist Group (The Quran: A Monotheist Translation)
95:5 Then We returned him to the lowest of the low ones.
95:5 Then We returned him to the lowest of the low ones.
Muhammad Asad (The Message Of Quran)
95:5 and thereafter We reduce him to the lowest of low3
Note 3
This "reduction to the lowest of low" is a consequence of man's betrayal - in another word, corruption - of his original, positive disposition: that is to say, a consequence of man's own doings and omissions. Regarding the attribution, by God, of this "reduction" to His Own doing, see note 7 on 2:7.
95:5 and thereafter We reduce him to the lowest of low3
Note 3
This "reduction to the lowest of low" is a consequence of man's betrayal - in another word, corruption - of his original, positive disposition: that is to say, a consequence of man's own doings and omissions. Regarding the attribution, by God, of this "reduction" to His Own doing, see note 7 on 2:7.
Rashad Khalifa (The Final Testament)
95:5 Then turned him into the lowliest of the lowly.,
95:5 Then turned him into the lowliest of the lowly.,
Shabbir Ahmed (Quran As It Explains Itself)
95:5 Then We turn him to the lowest of low.4
95:5 Then We turn him to the lowest of low.4
95:6 الا الذين ءامنوا وعملوا الصلحت فلهم اجر غير ممنون
Transcription (English)
95:6 Illa allatheena amanoowaAAamiloo alssalihati falahum ajrun ghayrumamnoonin
95:6 Illa allatheena amanoowaAAamiloo alssalihati falahum ajrun ghayrumamnoonin
Edip-Layth (Quran: A Reformist Translation)
95:6 Except those who have acknowledged and carry out reforms; they will have a well-deserved reward.
95:6 Except those who have acknowledged and carry out reforms; they will have a well-deserved reward.
The Monotheist Group (The Quran: A Monotheist Translation)
95:6 Except those who have believed and done good works, they will have a reward that will not end.
95:6 Except those who have believed and done good works, they will have a reward that will not end.
Muhammad Asad (The Message Of Quran)
95:6 excepting only such as attain to faith and do good works: and theirs shall be a reward unending!
95:6 excepting only such as attain to faith and do good works: and theirs shall be a reward unending!
Rashad Khalifa (The Final Testament)
95:6 Except those who believe and lead a righteous life; they receive a reward that is well deserved.,
95:6 Except those who believe and lead a righteous life; they receive a reward that is well deserved.,
Shabbir Ahmed (Quran As It Explains Itself)
95:6 Except those who choose to be graced with belief, and work to increase the human potential - theirs is a reward unending.
95:6 Except those who choose to be graced with belief, and work to increase the human potential - theirs is a reward unending.
Transcription (English)
95:7 Fama yukaththibuka baAAdu bialddeeni
95:7 Fama yukaththibuka baAAdu bialddeeni
Edip-Layth (Quran: A Reformist Translation)
95:7 So what would make you deny the system after that?
95:7 So what would make you deny the system after that?
The Monotheist Group (The Quran: A Monotheist Translation)
95:7 So what would make you deny the system after that?
95:7 So what would make you deny the system after that?
Muhammad Asad (The Message Of Quran)
95:7 What, then, [O man,] could henceforth cause thee to give the lie to this moral law?4
Note 4
I.e., to the validity of the moral law - which, to my mind, is the meaning of the term din in this context - outlined in the preceding three verses. (For this specific significance of the concept of din, see note 3 on 109:6.) The above rhetorical question has this implication: Since the moral law referred to here has been stressed in the teachings of all monotheistic religions (cf. verses 1-3 and note 1 above), its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man's part and, hence, of justice on the part of God, who, as the next verse points out, is - by definition - "the most just of judges".
95:7 What, then, [O man,] could henceforth cause thee to give the lie to this moral law?4
Note 4
I.e., to the validity of the moral law - which, to my mind, is the meaning of the term din in this context - outlined in the preceding three verses. (For this specific significance of the concept of din, see note 3 on 109:6.) The above rhetorical question has this implication: Since the moral law referred to here has been stressed in the teachings of all monotheistic religions (cf. verses 1-3 and note 1 above), its truth ought to be self-evident to any unprejudiced person; its negation, moreover, amounts to a negation of all freedom of moral choice on man's part and, hence, of justice on the part of God, who, as the next verse points out, is - by definition - "the most just of judges".
Rashad Khalifa (The Final Testament)
95:7 Why do you still reject the faith?,
95:7 Why do you still reject the faith?,
Shabbir Ahmed (Quran As It Explains Itself)
95:7 What, then, can make you deny the Divine System and the Final Judgment?
95:7 What, then, can make you deny the Divine System and the Final Judgment?
Transcription (English)
95:8 Alaysa Allahu bi-ahkami alhakimeena
95:8 Alaysa Allahu bi-ahkami alhakimeena
Edip-Layth (Quran: A Reformist Translation)
95:8 Is God not the wisest of the wise?
95:8 Is God not the wisest of the wise?
The Monotheist Group (The Quran: A Monotheist Translation)
95:8 Is God not the Wisest of the wise ones?
95:8 Is God not the Wisest of the wise ones?
Muhammad Asad (The Message Of Quran)
95:8 Is not God the most just of judges?
95:8 Is not God the most just of judges?
Rashad Khalifa (The Final Testament)
95:8 Is GOD not the Most Wise, of all the wise ones?,
95:8 Is GOD not the Most Wise, of all the wise ones?,
Shabbir Ahmed (Quran As It Explains Itself)
95:8 Is not God the Sovereign of the sovereigns, the Wisest of the wise, the Best of all judges?5
Note 5
Hukmcarries all three meanings
95:8 Is not God the Sovereign of the sovereigns, the Wisest of the wise, the Best of all judges?5
Note 5
Hukmcarries all three meanings