سَبِّحِ اسْمَ رَبِّكَ الْأَعْلَى
EXTOL the limitless glory of thy Sustainer's name: [the glory of] the All-Highest, (1)
الَّذِي خَلَقَ فَسَوَّىٰ
who creates [every thing], and thereupon forms it in accordance with what it is meant to be, (2)
وَالَّذِي قَدَّرَ فَهَدَىٰ
and who determines the nature [of all that exists], and thereupon guides it [towards its fulfilment], (3)
وَالَّذِي أَخْرَجَ الْمَرْعَىٰ
and who brings forth herbage, (4)
فَجَعَلَهُ غُثَاءً أَحْوَىٰ
and thereupon causes it to decay into rust-brown stubble! (5)
سَنُقْرِئُكَ فَلَا تَنْسَىٰ
WE SHALL teach thee, and thou wilt not forget [aught of what thou art taught], (6)
إِلَّا مَا شَاءَ اللَّهُ إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَىٰ
save what God may will [thee to forget] – for, verily, He [alone] knows all that is open to [man's] perception as well as all that is hidden [from it]: (7)
وَنُيَسِّرُكَ لِلْيُسْرَىٰ
and [thus] shall We make easy for thee the path towards [ultimate] ease. (8)
فَذَكِّرْ إِنْ نَفَعَتِ الذِّكْرَىٰ
REMIND, THEN, [others of the truth, regardless of] whether this reminding [would seem to] be of use [or not]: (9)
سَيَذَّكَّرُ مَنْ يَخْشَىٰ
in mind will keep it he who stands in awe [of God], (10)
وَيَتَجَنَّبُهَا الْأَشْقَى
but aloof from it will remain that most hapless wretch – (11)
الَّذِي يَصْلَى النَّارَ الْكُبْرَىٰ
he who [in the life to come] shall have to endure the great fire (12)
ثُمَّ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ
wherein he will neither die nor remain alive. (13)
قَدْ أَفْلَحَ مَنْ تَزَكَّىٰ
To happiness [in the life to come] will indeed attain he who attains to purity [in this world], (14)
وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّىٰ
and remembers his Sustainer's name, and prays [unto Him]. (15)
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا
But nay, [O men,] you prefer the life of this world, (16)
وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ
although the life to come is better and more enduring (17)
إِنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ
Verily, [all] this has indeed been [said] in the earlier revelations – (18)
صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ
the revelations of Abraham and Moses. (19)
- save what God may will [thee to forget]4 - for, verily, He [alone] knows all that is open to [man's] perception as well as all that is hidden [from it]:5
- 4 The classical commentators assume that the above words are addressed specifically to the Prophet, and that, therefore, they relate to his being taught the Qur'an and being promised that he would not forget anything thereof, "save what God may will [thee to forget]". This last clause has ever since given much trouble to the commentators, inasmuch as it is not very plausible that He who has revealed the Qur'an to the Prophet should cause him to forget anything of it. Hence, many unconvincing explanations have been advanced from very early times down to our own days, the least convincing being that last refuge of every perplexed Qur'an-commentator, the "doctrine of abrogation" (refuted in my note 87 on 2:106). However, the supposed difficulty of interpretation disappears as soon as we allow ourselves to realize that the above passage, though ostensibly addressed to the Prophet, is directed at man in general, and that it is closely related to an earlier Qur'anic revelation - namely, the first five verses of surah 96 ("The Germ-Cell") and, in particular, verses 3-5, which speak of God's having "taught man what he did not know". In note 3 on those verses I have expressed the opinion that they allude to mankind's cumulative acquisition of empirical and rational knowledge, handed down from generation to generation and from one civilization to another: and it is to this very phenomenon that the present passage, too, refers. We are told here that God, who has formed man in accordance with what he is meant to be and has promised to guide him, will enable him to acquire (and thus, as it were, "impart" to him) elements of knowledge which mankind will accumulate, record and collectively "remember" - except what God may cause man to "forget" (in another word, to abandon) as having become redundant by virtue of his new experiences and his acquisition of wider, more differentiated elements of knowledge, empirical as well as deductive or speculative, including more advanced, empirically acquired skills. However, the very next sentence makes it clear that all knowledge arrived at through our observation of the external world and through speculation, though necessary and most valuable, is definitely limited in scope and does not, therefore, in itself suffice to give us an insight into ultimate truths.
- 5 I.e., all that is intrinsically beyond the reach of human perception (al-ghayb): the implication being that, since human knowledge must forever remain imperfect, man cannot really find his way through life without the aid of divine revelation.
- Except as Allah wills:6086 For He knoweth what is manifest and what is hidden.
- 6086 There can be no question of this having any reference to the abrogation of any verses of the Qur'an, for this Surah is one of the earliest revealed, being placed about eighth according to the most accepted chronological order. While the basic principles of Allah's Law remain the same, its form, expression, and application have varied from time to time, e.g., from Moses to Jesus, and from Jesus to Muhammad. It is one of the beneficent mercies of Allah that we should forget some things of the past, lest our minds become confused and our development is retarded. Besides, Allah knows what is manifest and what is hidden, and His Will and Plan work with supreme wisdom and goodness.
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Except as Allah wills: For He knoweth what is manifest and what is hidden.
— Abdullah Yusuf Ali -
Save that which Allah willeth. Lo! He knoweth the disclosed and that which still is hidden;
— Marmaduke Pickthall -
Except what Allah pleases, surely He knows the manifest, and what is hidden.
— M. Habib Shakir -
Except what Allah, may will, He knows what is apparent and what is hidden.
— Taqiuddin Hilali and M. Mohsin Khan -
Save that which Allah may will. Verily He knoweth the public and that which is hidden.
— Abdul-Majid Daryabadi -
except what Allah wills, surely, He knows all that is (spoken) aloud and what is hidden.
— Hasan Qaribullah and Ahmed Darwish -
except what God wills; He knows what is spoken aloud and what is hidden.
— Ayub Khan -
Except as what God wills. Surely, He knows what is manifest and what is hidden.
— Sher Ali -
save what God may will [thee to forget] – for, verily, He [alone] knows all that is open to [man's] perception as well as all that is hidden [from it]:
— Muhammad Asad -
save what God wills; surely He knows what is spoken aloud and what is hidden.
— Arthur Arberry -
except what Allah should wish.{{8}} He knows all that is manifest and all that is hidden.{{9}}
— Abu'l Ala Maududi