Al-Insaan  (Man)


This Surah consists of 31 verses, 240 sentences, 1,054 letters and 2 Ruku's.


It is called Ad-Dahr as well as Al-Insan after the words occurring in the first verse.

Period of Revelation

Most of the commentators, including Allama Zamakhshari, Imam Razi, Qadi, Baidawi, Allama Nizam ad-Din Nisaburi, Hafiz Ibn Kathir and many others, regard it as a Makki Surah, and, according to Allam Alusi, the same is the opinion of the majority of scholars. However, some commentators hold the view that the Surah was revealed at Madinah, and some others say that it was revealed at Makkah but vv. 8-10 of it were sent down at Madinah.


As far as the subject matter and the style of the Surah are concerned, these are very different from those of the Madani Surahs. A little study of it rather shown that it is not only a Makki Surah but it was revealed during the earliest period at Makkah, which began just after the revelation of the first seven verses of Surah Al-Muddaththir. As for vv. 8-10, they are so naturally set in the theme of the Surah that if they are read in their proper context, no one can say that the theme preceding and following them had been sent down 15 to 16 years earlier but these three verses which were revealed many years later were inserted here unnaturally.


In fact, the basis of the idea that this Surah; or some verses of it were revealed at Madinah, is a tradition which Ata has related from Ibn Abbas (may Allah bless him). He says that once Hadrat Hasan and Husain fell ill. The Holy Prophet and some of his Companions visited them. They wished Hadrat Ali to make a vow to Allah for the recovery of the two children. Thereupon, Hadrat All, Hadrat Fatimah and Fiddah their maid servant, vowed a fast of three days if Allah restored the children to health. The children recovered by the grace of Allah and the three of them began to fast as avowed. As there was nothing to eat in the house, Hadrat Ali borrowed three measures (sa') of barley from somebody (according to another tradition, earned through labour). When on the first day they sat down to eat after breaking the fast, a poor man came and begged for food. They gave all their food to him, drank water and retired to bed. The next day when they again sat down to eat after breaking the fast, an orphan came and begged for something. They again gave away the whole food to him, drank water and went to bed. On the third day when they were just going to eat after breaking the fast, a captive came up and begged for food likewise. Again the whole food was given away to him. On the fourth day Hadrat Ali took both the children with him and went before the Holy Prophet (upon whom be peace). The Holy Prophet (on whom be peace) seeing the weak condition of the three, returned with them to the house of Hadrat Fatimah and found her lying in a corner half dead with hunger. This moved him visibly. In the meantime the Angel Gabriel (peace be on him) came and said; "Look, Allah has congratulated you on the virtues of the people of your house!" When the Holy Prophet asked what it was, he recited this whole Surah in response. (According to Ibn Mahran's tradition, he recited it from verse 5 till the end. But the tradition which Ibn Marduyah has related from Ibn Abbas only says that the verse Wff yut'imun-at ta'am...was sent down concerning Hadrat Ali and Hadrat Fatimah; there is no mention of this story in it). This whole story has been narrated by Ali bin Ahmad al-Wahidi in his Commentary of the Quran, entitled Al'Basit, and probably from the same it has been taken by Zamakhshari, Razi, Nisaburi and others.


In the first place, this tradition is very weak as regards its chain of transmission. Then, from the point of view of its subject matter also, it is strange that when a poor man, or an orphan, or a captive, comes to beg for food, he is given all the food. He could be given one member's food and the five of them could share the rest of it among themselves. Then this also is incredible that illustrious persons like Hadrat Ali and Hadrat Fatimah, who possessed perfect knowledge of Islam, should have regarded it as an act of virtue to keep the two children, who had just recovered their health and were still weak, hungry for three consecutive days. Moreover, in respect of the captives also, it has never been a practice under the Islamic government that they should be left to beg for food for themselves. For if they were prisoners of the government, the goverment itself was responsible to arrange food and clothing for them, and if they were in an individual's custody, he was made responsible to feed and clothe them. Therefore, it was not possible that in Madinah a captive should have gone about begging food from door to door. However, overlooking the weaknesses of transmission and the probability of subject matter, even if the narrative is accepted as it goes, at the most what it shows is that when the people of the Holy Prophet's house acted righteously as they did, Gabriel came and gave him the good news that Allah had much appreciated their act of virtue, for they had acted precisely in the righteous way that Allah had commanded in these verses of Surah Ad-Dahr. This does not necessitate that these verses too were sent down on that very occasion. The same is the case with many traditions concerning the occasion of revelation. When about a certain verse it is said that it was sent down on a particular occasion, it in fact does not mean that the verse was sent down on the very occasion the incident took place. But it means that the verse applies precisely and exactly to the incident. Imam Suyuti in Al-Itqan has quoted this from Hafiz Ibn Taimiyyah: "When the reporters say that a verse was sent down concerning a particular incident, it sometimes implies that the same incident (or matter) occasioned its revelation, and sometimes that the verse applies to the matter although it may not have occasioned its revelation."Further on he quotes Imam Badr ad-Din Zarkashi's view from his Al-Burhan fi Ulum al-Quran:"It is well known in respect of the

Companions and their immediate successors that when one of them says that a verse was sent down concerning a particular matter, it means that the ruling contained in it applied to that matter and not that the matter itself occasioned the revelation of the verse. Thus, it only uses the ruling of the verse for the purpose of reasoning and not for stating a fact." (Al- Itqan fi Ulum al-Quran, vol. I, p. 31, Ed. 1929).

Theme and Subject Matter

The theme of this Surah is to inform man of his true position in the world and to tell him that if he understood his true position rightly and adopted the attitude of gratefulness, he would meet with such and such good end, and if he adopted the way of disbelief, he would meet with such and such evil ends. In the longer Surahs of the Quran this same theme has been presented at length, but a special characteristic of the style of the earliest Surahs revealed at Makkah is that the subjects dealt with at length in the later period, "have been presented in a brief but highly effective way in this period in such concise, elegant sentences as may automatically be preserved in the memory of the hearers."


In this Surah, first of all man has been reminded that there was a time when he was nothing; then a humble beginning of him was made with a mixed drop of sperm and ovum of which even his mother was not aware; even she did not know that he had been conceived nor anyone else seeing the microscopic cell could say that it was a man, who in future would become the best of creation on the earth. After this, man has been warned, so as to say: "Beginning your creation in this way We have developed and shaped you into what you are today in order to test and try you in the world. That is why, unlike other creatures, you were made intelligent and sensible and were shown both the way of gratitude and the way of ungratitude clearly so that you may show, in the interval that you have been granted here for work, whether you have emerged as a grateful servant from the test or an unbelieving, ungrateful wretch!"

Then, just in one sentence, it has been stated decisively what will be the fate to be met with in the Hereafter by those who emerged as unbelievers from this test.


After this, in vv. 5-22 continuously, the blessings with which those who do full justice to servitude in the world, will be favoured, have been mentioned in full detail. In these verses, not only have their best rewards been mentioned but they have also been told briefly what are the acts on the basis of which they would become worthy of those rewards. Another special characteristic of the earliest Surahs revealed at Makkah is that besides introducing in them briefly the fundamental beliefs and concepts of Islam, here and there, those moral qualities and virtuous acts have been mentioned, which are praiseworthy according to Islam, and also those evils of deed and morality of which Islam strives to cleanse human life. And these two things have not been mentioned with a view to show what good or evil result is entailed by them in the transitory life of the world, but they have been mentioned only to point out what enduring results they will produce in the eternal and everlasting life of the Hereafter, irrespective of whether an evil quality may prove useful or a good quality may prove harmful in the world.


This is the subject matter of the first section (vv. 1-22). In the second section, addressing the Holy Prophet (upon whom be peace), three things have been stated: first, that "it is in fact We Ourself Who are revealing this Quran piecemeal to you, and this is intended to inform the disbelievers, not you, that the Quran is not being fabricated by Muhammad (upon whom be Allah's peace and blessings) but it is "We Who are revealing it, and it is Our Own wisdom which requires that We should reveal it piece by piece and not all at once." Second, the Holy Prophet has been told: "No matter how long it may take for the decree of your Lord to be enforced and no matter what afflictions may befall you in the meantime, in any case you should continue to perform your mission of Apostleship patiently, and not to yield to the pressure tactics of any of these wicked and unbelieving people." The third thing he has been told is: "Remember Allah day and night, perform the Prayer and spend your nights in the worship of Allah, for it is these things which sustain and strengthen those who call to Allah in the face of iniquity and disbelief."

Then in one single sentence, the actual cause of the disbelievers' wrong attitude has been stated: they have forgotten the Hereafter and are enamoured of the world. In the second sentence, they have been warned to the effect: "You have not come into being by yourself: We have created you. You have not made these broad chests, and strong, sturdy hands and feet for yourselves, it is We Who made these for you; and it so lies in Our power to treat you as We please. We can distort your figures, We can destroy you and replace you by some other nation. We can cause you to die and can recreate you in whatever form we like."


In conclusion, it has been said: This is an Admonition: whoever wills may accept it and take a path to his Lord. But man's own will and desire is not everything in the world. No one's will and desire can be fulfilled unless Allah (also) so wills. And Allah's willing is not haphazard: whatever He wills, He wills it on the basis of His knowledge and wisdom. He admits into His mercy whomever He regards as worthy of His mercy on the basis of His knowledge and wisdom, and He has prepared a painful torment for those whom He finds unjust and wicked.




Bismi Allahi alrrahmani alrraheemi


In the name of Allah, the Beneficent, the Merciful

Section 1.


76 : 1





1. Hal ata AAala al-insani heenun mina alddahri lam yakun shay-an mathkooran


Has there not been a prolonged time for man when he was a totally anonymous being?


76 : 2



2. Inna khalaqna al-insana min nutfatin amshajin nabtaleehi fajaAAalnahu sameeAAan baseeran


Verily We created man from a drop of blended fluid; and to test him, We made him capable of hearing and seeing.


76 : 3



3. Inna hadaynahu alssabeela imma shakiran wa-imma kafooran


Verily We have given him guidance and let him decide whether to remain grateful or to be a disbeliever!


76 : 4



4. Inna aAAtadna lilkafireena salasila waaghlalan wasaAAeeran


Verily for those who disbelieve We have set aside chains and fetters and a fierce fire!


76 : 5



5. Inna al-abrara yashraboona min ka/sin kana mizajuha kafooran


The righteous will drink from a cup in which the beverage is a mixture of water and kafur (camphor) -

76 : 6



6. AAaynan yashrabu biha AAibadu Allahi yufajjiroonaha tafjeeran


Drawn from a spring from which only the cherished bondsmen of Allah drink, causing it to gush forth in abundance,


76 : 7



7. Yoofoona bialnnathri wayakhafoona yawman kana sharruhu mustateeran


For they keep their vows and fear the Day which diffuses its devastation far and wide -


76 : 8



8. WayutAAimona alttaAAama AAala hubbihi miskeenan wayateeman waaseeran


And feed the destitute and the orphan and the impeded, for the love of Him, -


76 : 9



9. Innama nutAAimukum liwajhi Allahi la nureedu minkum jazaan wala shukooran


Saying to them : 'We feed you only to please Allah and expect not from you any favours or gratitude in return!


76 : 10



10. Inna nakhafu min rabbina yawman AAaboosan qamtareeran


'Verily we fear from our Lord a Day which is most poignant and harsh!'


76 : 11



11. Fawaqahumu Allahu sharra thalika alyawmi walaqqahum nadratan wasurooran


And hence Allah has protected them against the blight of that Day and has blessed them with gaiety and bliss in its place -


76 : 12



12. Wajazahum bima sabaroo jannatan wahareeran


And has, in return for their patience, rewarded them with the Garden of bliss and garments of silk, -


76 : 13



13. Muttaki-eena feeha AAala al-ara-iki la yarawna feeha shamsan wala zamhareeran


Wherein, reclining upon cushioned couches, they will not endure the extremities of the heat nor of the cold.


76 : 14



14. Wadaniyatan AAalayhim thilaluha wathullilat qutoofuha tathleelan


Its shade is cast upon them and the boughs of clustered fruit are arched above them within easy reach!


76 : 15



15. Wayutafu AAalayhim bi-aniyatin min fiddatin waakwabin kanat qawareera


Chalices of silver with the opulence of glass are brought round for them; -


76 : 16




16. Qawareera min fiddatin qaddarooha taqdeeran


Made of silver, yet transparent like glass, their measure commensurate with the deeds of those who were being served -



6 : 17



17. Wayusqawna feeha ka/san kana mizajuha zanjabeelan


Containing a libation enriched with a blend of Zanjabil -


76 : 18



18. AAaynan feeha tusamma salsabeelan


And water drawn from the celestial spring of Salsabil -


76 : 19



19. Wayatoofu AAalayhim wildanun mukhalladoona itha raaytahum hasibtahum lu/lu-an manthooran


Served by attendants of eternal youth who, when you observe them, seem like pearls scattered around!


6 : 20



20. Wa-itha raayta thamma raayta naAAeeman wamulkan kabeeran


Wherever you look, you will feel the ambience of joy and will encounter a copious kingdom!


76 : 21



21. AAaliyahum thiyabu sundusin khudrun wa-istabraqun wahulloo asawira min fiddatin wasaqahum rabbuhum sharaban tahooran


Their attire will be made of subtle green silk with golden embroidery and they will be given bracelets of silver to wear and their Lord will quench their thirst with a salubrious drink!


76 : 22



22. Inna hatha kana lakum jazaan wakana saAAyukum mashkooran


(And it will be said to them) : 'Verily this is your reward, for your toils on earth have found acceptance and

recognition! (R)



Section 2.


Context of Revelation : The following verses were revealed when two disbelievers tried to tempt the Prophet into abandoning his mission, one of them by offering his daughter in marriage to him and the other by lavish financial rewards!


76 : 23



23. Inna nahnu nazzalna AAalayka alqur-ana tanzeelan


Verily We it is Who have revealed to you this Qur'aan (O Mohammed) in stages!


76 : 24


24. Faisbir lihukmi rabbika wala tutiAA minhum athiman aw kafooran


So be resolute in obeying your Lord's command and listen not to the sinful nor to the disbelieving -


76 : 25



25. Waothkuri isma rabbika bukratan waaseelan


And celebrate the name of your Lord during morning and during evening –


76 : 26



26. Wamina allayli faosjud lahu wasabbihhu laylan taweelan


And prostrate to Him during a part of the night and glorify Him when the night is at its peak!


76 : 27



27. Inna haola-i yuhibboona alAAajilata wayatharoona waraahum yawman thaqeelan


Verily these are the people who are obsessed with the transient and have pushed their concerns for an awesome Day behind them!


76 : 28



28. Nahnu khalaqnahum washadadna asrahum wa-itha shi/na baddalna amthalahum tabdeelan


We it is Who created them and fastened together their skeletal joints! And whenever We will, We can replace them with others similar!


* * *

76 : 29



29. Inna hathihi tathkiratun faman shaa ittakhatha ila rabbihi sabeelan


Verily this is an eclectic Admonishment so that those who will may find their way to their Lord!


76 : 30



30. Wama tashaoona illa an yashaa Allahu inna Allaha kana AAaleeman hakeeman



Yet you will not, unless Allah also wills! Verily Allah is the Erudite and the Wise!


76 : 31



31. Yudkhilu man yashao fee rahmatihi waalththalimeena aAAadda lahum AAathaban aleeman


He takes whom He will into the folds of His mercy and He has set aside for the sinful an awful doom! (R)



1. I swear by the Day of Resurrection;

2. And I swear by the self-reproaching person (a believer).

3. Does man (a disbeliever) think that We shall not assemble his bones?

4. Yes, We are Able to put together in perfect order the tips of his fingers.[]

5. Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins.

6. He asks: "When will be this Day of Resurrection?"

7. So, when the sight shall be dazed,

8. And the moon will be eclipsed,

9. And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light, etc.)[]

10. On that Day man will say: "Where (is the refuge) to flee?"

11. No! There is no refuge!

12. Unto your Lord (Alone) will be the place of rest that Day.

13. On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).

14. Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds].

15. Though he may put forth his excuses (to cover his evil deeds).

16. Move not your tongue concerning (the Qur'ān, O Muhammad SAW) to make haste therewith.

17. It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Qur'ān),

18. And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Qur'ān's) recital.

19. Then it is for Us (Allāh) to make it clear to you,

20. Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but (you men) love the present life of this world,

21. And leave (neglect) the Hereafter.

22. Some faces that Day shall be Nādirah (shining and radiant).

23. Looking at their Lord (Allāh);

24. And some faces, that Day, will be Bāsirah (dark, gloomy, frowning, and sad),

25. Thinking that some calamity was about to fall on them;

26. Nay, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit),

27. And it will be said: "Who can cure him and save him from death?"

28. And he (the dying person) will conclude that it was (the time) of departing (death);

29. And leg will be joined with another leg (shrouded)[]

30. The drive will be, on that Day, to your Lord (Allāh)!

31. So he (the disbeliever) neither believed (in this Qur'ān, in the Message of Muhammad SAW) nor prayed!

32. But on the contrary, he belied (this Qur'ān and the Message of Muhammad SAW) and turned away!

33. Then he walked in full pride to his family admiring himself!

34. Woe to you [O man (disbeliever)]! And then (again) woe to you!

35. Again, woe to you [O man (disbeliever)]! And then (again) woe to you!

36. Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allāh) on him]?

37. Was he not a Nutfah (mixed male and female discharge of semen) poured forth?

38. Then he became an 'Alaqa (a clot); then (Allāh) shaped and fashioned (him) in due proportion.[]

39. And made him in two sexes, male and female.

40. Is not He (Allāh Who does that), Able to give life to the dead? (Yes! He is Able to do all things).

YUSUFALI: Has there not been over Man a long period of Time, when he was nothing - (not even) mentioned?
PICKTHAL: Hath there come upon man (ever) any period of time in which he was a thing unremembered?
SHAKIR: There surely came over man a period of time when he was a thing not worth mentioning.

YUSUFALI: Verily We created Man from a drop of mingled sperm, in order to try him: So We gave him (the gifts), of Hearing and Sight.
PICKTHAL: Lo! We create man from a drop of thickened fluid to test him; so We make him hearing, knowing.
SHAKIR: Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing.

YUSUFALI: We showed him the Way: whether he be grateful or ungrateful (rests on his will).
PICKTHAL: Lo! We have shown him the way, whether he be grateful or disbelieving.
SHAKIR: Surely We have shown him the way: he may be thankful or unthankful.

YUSUFALI: For the Rejecters we have prepared chains, yokes, and a blazing Fire.
PICKTHAL: Lo! We have prepared for disbelievers manacles and carcans and a raging fire.
SHAKIR: Surely We have prepared for the unbelievers chains and shackles and a burning fire.

YUSUFALI: As to the Righteous, they shall drink of a Cup (of Wine) mixed with Kafur,-
PICKTHAL: Lo! the righteous shall drink of a cup whereof the mixture is of Kafur,
SHAKIR: Surely the righteous shall drink of a cup the admixture of which is camphor

YUSUFALI: A Fountain where the Devotees of Allah do drink, making it flow in unstinted abundance.
PICKTHAL: A spring wherefrom the slaves of Allah drink, making it gush forth abundantly,
SHAKIR: A fountain from which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth.

YUSUFALI: They perform (their) vows, and they fear a Day whose evil flies far and wide.
PICKTHAL: (Because) they perform the vow and fear a day whereof the evil is wide-spreading,
SHAKIR: They fulfill vows and fear a day the evil of which shall be spreading far and wide.

YUSUFALI: And they feed, for the love of Allah, the indigent, the orphan, and the captive,-
PICKTHAL: And feed with food the needy wretch, the orphan and the prisoner, for love of Him,
SHAKIR: And they give food out of love for Him to the poor and the orphan and the captive:

YUSUFALI: (Saying),"We feed you for the sake of Allah alone: no reward do we desire from you, nor thanks.
PICKTHAL: (Saying): We feed you, for the sake of Allah only. We wish for no reward nor thanks from you;
SHAKIR: We only feed you for Allah's sake; we desire from you neither reward nor thanks:

YUSUFALI: "We only fear a Day of distressful Wrath from the side of our Lord."
PICKTHAL: Lo! we fear from our Lord a day of frowning and of fate.
SHAKIR: Surely we fear from our Lord a stern, distressful day.

YUSUFALI: But Allah will deliver them from the evil of that Day, and will shed over them a Light of Beauty and (blissful) Joy.
PICKTHAL: Therefor Allah hath warded off from them the evil of that day, and hath made them find brightness and joy;
SHAKIR: Therefore Allah win guard them from the evil of that day and cause them to meet with ease and happiness;

YUSUFALI: And because they were patient and constant, He will reward them with a Garden and (garments of) silk.
PICKTHAL: And hath awarded them for all that they endured, a Garden and silk attire;
SHAKIR: And reward them, because they were patient, with garden and silk,

YUSUFALI: Reclining in the (Garden) on raised thrones, they will see there neither the sun's (excessive heat) nor (the moon's) excessive cold.
PICKTHAL: Reclining therein upon couches, they will find there neither (heat of) a sun nor bitter cold.
SHAKIR: Reclining therein on raised couches, they shall find therein neither (the severe heat of) the sun nor intense cold.

YUSUFALI: And the shades of the (Garden) will come low over them, and the bunches (of fruit), there, will hang low in humility.
PICKTHAL: The shade thereof is close upon them and the clustered fruits thereof bow down.
SHAKIR: And close down upon them (shall be) its shadows, and its fruits shall be made near (to them), being easy to reach.

YUSUFALI: And amongst them will be passed round vessels of silver and goblets of crystal,-
PICKTHAL: Goblets of silver are brought round for them, and beakers (as) of glass
SHAKIR: And there shall be made to go round about them vessels of silver and goblets which are of glass,

YUSUFALI: Crystal-clear, made of silver: they will determine the measure thereof (according to their wishes).
PICKTHAL: (Bright as) glass but (made) of silver, which they (themselves) have measured to the measure (of their deeds).
SHAKIR: (Transparent as) glass, made of silver; they have measured them according to a measure.

YUSUFALI: And they will be given to drink there of a Cup (of Wine) mixed with Zanjabil,-
PICKTHAL: There are they watered with a cup whereof the mixture is of Zanjabil,
SHAKIR: And they shall be made to drink therein a cup the admixture of which shall be ginger,

YUSUFALI: A fountain there, called Salsabil.
PICKTHAL: (The water of) a spring therein, named Salsabil.
SHAKIR: (Of) a fountain therein which is named Salsabil.

YUSUFALI: And round about them will (serve) youths of perpetual (freshness): If thou seest them, thou wouldst think them scattered Pearls.
PICKTHAL: There wait on them immortal youths, whom, when thou seest, thou wouldst take for scattered pearls.
SHAKIR: And round about them shall go youths never altering in age; when you see them you will think them to be scattered pearls.

YUSUFALI: And when thou lookest, it is there thou wilt see a Bliss and a Realm Magnificent.
PICKTHAL: When thou seest, thou wilt see there bliss and high estate.
SHAKIR: And when you see there, you shall see blessings and a great kingdom.

YUSUFALI: Upon them will be green Garments of fine silk and heavy brocade, and they will be adorned with Bracelets of silver; and their Lord will give to them to drink of a Wine Pure and Holy.
PICKTHAL: Their raiment will be fine green silk and gold embroidery. Bracelets of silver will they wear. Their Lord will slake their thirst with a pure drink.
SHAKIR: Upon them shall be garments of fine green silk and thick silk interwoven with gold, and they shall be adorned with bracelets of silver, and their Lord shall make them drink a pure drink.

YUSUFALI: "Verily this is a Reward for you, and your Endeavour is accepted and recognised."
PICKTHAL: (And it will be said unto them): Lo! this is a reward for you. Your endeavour (upon earth) hath found acceptance.
SHAKIR: Surely this is a reward for you, and your striving shall be recompensed.

YUSUFALI: It is We Who have sent down the Qur'an to thee by stages.
PICKTHAL: Lo! We, even We, have revealed unto thee the Qur'an, a revelation;
SHAKIR: Surely We Ourselves have revealed the Quran to you revealing (it) in portions.

YUSUFALI: Therefore be patient with constancy to the Command of thy Lord, and hearken not to the sinner or the ingrate among them.
PICKTHAL: So submit patiently to thy Lord's command, and obey not of them any guilty one or disbeliever.
SHAKIR: Therefore wait patiently for the command of your Lord, and obey not from among them a sinner or an ungrateful one.

YUSUFALI: And celebrate the name of thy Lord morning and evening,
PICKTHAL: Remember the name of thy Lord at morn and evening.
SHAKIR: And glorify the name of your Lord morning and evening.

YUSUFALI: And part of the night, prostrate thyself to Him; and glorify Him a long night through.
PICKTHAL: And worship Him (a portion) of the night. And glorify Him through the livelong night.
SHAKIR: And during part of the night adore Him, and give glory to Him (a) long (part of the) night.

YUSUFALI: As to these, they love the fleeting life, and put away behind them a Day (that will be) hard.
PICKTHAL: Lo! these love fleeting life, and put behind them (the remembrance of) a grievous day.
SHAKIR: Surely these love the transitory and neglect a grievous day before them.

YUSUFALI: It is We Who created them, and We have made their joints strong; but, when We will, We can substitute the like of them by a complete change.
PICKTHAL: We, even We, created them, and strengthened their frame. And when We will, We can replace them, bringing others like them in their stead.
SHAKIR: We created them and made firm their make, and when We please We will bring in their place the likes of them by a change.

YUSUFALI: This is an admonition: Whosoever will, let him take a (straight) Path to his Lord.
PICKTHAL: Lo! this is an Admonishment, that whosoever will may choose a way unto his Lord.
SHAKIR: Surely this is a reminder, so whoever pleases takes to his Lord a way.

YUSUFALI: But ye will not, except as Allah wills; for Allah is full of Knowledge and Wisdom.
PICKTHAL: Yet ye will not, unless Allah willeth. Lo! Allah is Knower, Wise.
SHAKIR: And you do not please except that Allah please, surely Allah is Knowing, Wise;

YUSUFALI: He will admit to His Mercy whom He will; But the wrong-doers,- for them has He prepared a grievous Penalty.
PICKTHAL: He maketh whom He will to enter His mercy, and for evil-doers hath prepared a painful doom.
SHAKIR: He makes whom He pleases to enter into His mercy; and (as for) the unjust, He has prepared for them a painful chastisement.