وَالشَّمْسِ وَضُحَاهَا
CONSIDER the sun and its radiant brightness, (1)
وَالْقَمَرِ إِذَا تَلَاهَا
and the moon as it reflects the sun! (2)
وَالنَّهَارِ إِذَا جَلَّاهَا
Consider the day as it reveals the world, (3)
وَاللَّيْلِ إِذَا يَغْشَاهَا
and the night as it veils it darkly! (4)
وَالسَّمَاءِ وَمَا بَنَاهَا
Consider the sky and its wondrous make, (5)
وَالْأَرْضِ وَمَا طَحَاهَا
and the earth and all its expanse! (6)
وَنَفْسٍ وَمَا سَوَّاهَا
Consider the human self, and how it is formed in accordance with what it is meant to be, (7)
فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
and how it is imbued with moral failings as well as with consciousness of God! (8)
قَدْ أَفْلَحَ مَنْ زَكَّاهَا
To a happy state shall indeed attain he who causes this [self] to grow in purity, (9)
وَقَدْ خَابَ مَنْ دَسَّاهَا
and truly lost is he who buries it [in darkness]. (10)
كَذَّبَتْ ثَمُودُ بِطَغْوَاهَا
TO [THIS] TRUTH gave the lie, in their overweening arrogance, [the tribe of] Thamūd, (11)
إِذِ انْبَعَثَ أَشْقَاهَا
when that most hapless wretch from among them rushed forward [to commit his evil deed], (12)
فَقَالَ لَهُمْ رَسُولُ اللَّهِ نَاقَةَ اللَّهِ وَسُقْيَاهَا
although God's apostle had told them, "It is a she-camel belonging to God, so let her drink [and do her no harm]!" (13)
فَكَذَّبُوهُ فَعَقَرُوهَا فَدَمْدَمَ عَلَيْهِمْ رَبُّهُمْ بِذَنْبِهِمْ فَسَوَّاهَا
But they gave him the lie, and cruelly slaughtered her – whereupon their Sustainer visited them with utter destruction for this their sin, destroying them all alike: (14)
وَلَا يَخَافُ عُقْبَاهَا
for none [of them] had any fear of what might befall them. (15)
- and how it is imbued with moral failings as well as with consciousness of God!6
- 6 Lit., "and [consider] that which has inspired it with its immoral doings (fujuraha) and its God-consciousness (taqwaha)" - i.e., the fact that man is equally liable to rise to great spiritual heights as to fall into utter immorality is an essential characteristic of human nature as such. In its deepest sense, man's ability to act wrongly is a concomitant to his ability to act rightly: in other words, it is this inherent polarity of tendencies which gives to every "right" choice a value and, thus, endows man with moral free will (cf. in this connection note 16 on 7:24-25).
-
And its enlightenment as to its wrong and its right;-
— Abdullah Yusuf Ali -
And inspired it (with conscience of) what is wrong for it and (what is) right for it.
— Marmaduke Pickthall -
Then He inspired it to understand what is right and wrong for it;
— M. Habib Shakir -
Then He showed him what is wrong for him and what is right for him;
— Taqiuddin Hilali and M. Mohsin Khan -
And inspired it with the wickedness thereof and the piety thereof,
— Abdul-Majid Daryabadi -
and inspired it with its sin and its piety,
— Hasan Qaribullah and Ahmed Darwish -
then inspired it with its wickedness and its piety;
— Ayub Khan -
And He revealed to it the ways of evil and the ways of righteousness --
— Sher Ali -
and how it is imbued with moral failings as well as with consciousness of God!
— Muhammad Asad -
and inspired it to lewdness and godfearing!
— Arthur Arberry -
and imbued it with (the consciousness of) its evil and its piety:{{5}}
— Abu'l Ala Maududi