What is Surah As-Saffat?

Surah As-Saffat

Those who set the Ranks

Chapter 37 of 114

Vakker resitasjon av Koranen

Surah As-Saffat

Recited by Salaah Bukhaatir

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About this Surah

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

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Surah 37 of 114

Translation: Norwegian
Recitation: Salaah Bukhaatir

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Commentary

Tafsir

<h2>Name</h2>
This Surah is called Ad-Dahr as well as Al-Insan after the words occurring in the <a href=/76/1>first verse</a>.
<h2>Period of Revelation</h2>
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 Allama 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 <a href=/76/8-10>vv. 8-10</a> 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 <a href=/76/8-10>vv. 8-10</a>, 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 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 Ali, 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 labor). 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 Wa 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 Qur'an, 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 government 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).
<h2>Theme and Subject Matter</h2>
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 Qur'an 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 ingratitude 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, Un- grateful 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 <a href=/76/5-22>vv. 5-22</a> continuously, the blessings with which those who do full justice to servitude in the world, will be favored, 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 (<a href=/76/1-22>vv. 1-22</a>). 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 Qur'an piecemeal to you, and this is intended to inform the disbelievers, not you, that the Qur'an 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 enamored 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.

Verse by verse

Surah As-Saffat · Those who set the Ranks

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

Ayah 1
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ وَالصَّافَّاتِ صَفًّا
Ved dem på rad og rekke,
Ayah 2
فَالزَّاجِرَاتِ زَجْرًا
de barskt tilrettevisende,
Ayah 3
فَالتَّالِيَاتِ ذِكْرًا
som leser opp formaningen.
Ayah 4
إِنَّ إِلَـٰهَكُمْ لَوَاحِدٌ
Sannelig, deres Gud er én,
Ayah 5
رَّبُّ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَيْنَهُمَا وَرَبُّ الْمَشَارِقِ
Herren over himlene og jorden, og det som mellom dem er, soloppgangens Herre!
Ayah 6
إِنَّا زَيَّنَّا السَّمَاءَ الدُّنْيَا بِزِينَةٍ الْكَوَاكِبِ
Vi har prydet den nederste himmel med stjernenes pryd,
Ayah 7
وَحِفْظًا مِّن كُلِّ شَيْطَانٍ مَّارِدٍ
Og som et vern mot hver opprørsk Satan.
Ayah 8
لَّا يَسَّمَّعُونَ إِلَى الْمَلَإِ الْأَعْلَىٰ وَيُقْذَفُونَ مِن كُلِّ جَانِبٍ
De kan ikke avlytte det himmelske råd, for de angripes fra alle kanter for å forjages,
Ayah 9
دُحُورًا ۖ وَلَهُمْ عَذَابٌ وَاصِبٌ
og de har i vente en varig straff,
Ayah 10
إِلَّا مَنْ خَطِفَ الْخَطْفَةَ فَأَتْبَعَهُ شِهَابٌ ثَاقِبٌ
unntatt en enkelt som snapper opp litt, og så forfølges av en gnistrende flamme.
Ayah 11
فَاسْتَفْتِهِمْ أَهُمْ أَشَدُّ خَلْقًا أَم مَّنْ خَلَقْنَا ۚ إِنَّا خَلَقْنَاهُم مِّن طِينٍ لَّازِبٍ
Be dem uttale seg: Er menneskene vanskeligere å skape, eller annet Vi har skapt? Vi skapte dem av myk leire!
Ayah 12
بَلْ عَجِبْتَ وَيَسْخَرُونَ
Nei, du undrer deg, og de spotter.
Ayah 13
وَإِذَا ذُكِّرُوا لَا يَذْكُرُونَ
Når de formanes, husker de ikke,
Ayah 14
وَإِذَا رَأَوْا آيَةً يَسْتَسْخِرُونَ
og når de ser et jærtegn, håner de,
Ayah 15
وَقَالُوا إِنْ هَـٰذَا إِلَّا سِحْرٌ مُّبِينٌ
og sier: «Dette er skjær magi!
Ayah 16
أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ
Når vi er døde og er blitt jord og knokler,
Ayah 17
أَوَآبَاؤُنَا الْأَوَّلُونَ
skal vi da gjenoppvekkes, og våre henfarne fedre?»
Ayah 18
قُلْ نَعَمْ وَأَنتُمْ دَاخِرُونَ
Si: «Ja, og i all underdanighet.»
Ayah 19
فَإِنَّمَا هِيَ زَجْرَةٌ وَاحِدَةٌ فَإِذَا هُمْ يَنظُرُونَ
Det lyder bare et stort skrik, og så kan de se.
Ayah 20
وَقَالُوا يَا وَيْلَنَا هَـٰذَا يَوْمُ الدِّينِ
Og de sier: «Trøste oss, dette er dommens dag.»
Ayah 21
هَـٰذَا يَوْمُ الْفَصْلِ الَّذِي كُنتُم بِهِ تُكَذِّبُونَ
Dette er avgjørelsens dag, som dere holdt for løgn.
Ayah 22
احْشُرُوا الَّذِينَ ظَلَمُوا وَأَزْوَاجَهُمْ وَمَا كَانُوا يَعْبُدُونَ
«Samle sammen de som handlet ondt, og deres hustruer, og det de tilbad,
Ayah 23
مِن دُونِ اللَّهِ فَاهْدُوهُمْ إِلَىٰ صِرَاطِ الْجَحِيمِ
utenom Gud, og før dem til veien til helvete!
Ayah 24
وَقِفُوهُمْ ۖ إِنَّهُم مَّسْئُولُونَ
Og still dem opp! De skal trekkes til regnskap.
Ayah 25
مَا لَكُمْ لَا تَنَاصَرُونَ
Hva er i veien med dere, så dere ikke hjelper hverandre?»
Ayah 26
بَلْ هُمُ الْيَوْمَ مُسْتَسْلِمُونَ
Nei, på denne dag kapitulerer de,
Ayah 27
وَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ
går hen til hverandre i samtale og sier:
Ayah 28
قَالُوا إِنَّكُمْ كُنتُمْ تَأْتُونَنَا عَنِ الْيَمِينِ
«Dere pleide å komme til oss fra høyre side?»
Ayah 29
قَالُوا بَل لَّمْ تَكُونُوا مُؤْمِنِينَ
Disse svarer: «Nei, dere var så allikevel ikke troende.
Ayah 30
وَمَا كَانَ لَنَا عَلَيْكُم مِّن سُلْطَانٍ ۖ بَلْ كُنتُمْ قَوْمًا طَاغِينَ
Vi hadde ingen makt over dere. Nei, dere var opprørske folk.
Ayah 31
فَحَقَّ عَلَيْنَا قَوْلُ رَبِّنَا ۖ إِنَّا لَذَائِقُونَ
Nå er Herrens ord realitet for oss, vi får smake det.
Ayah 32
فَأَغْوَيْنَاكُمْ إِنَّا كُنَّا غَاوِينَ
Vi forførte dere. Vi var selv på villstrå.»
Ayah 33
فَإِنَّهُمْ يَوْمَئِذٍ فِي الْعَذَابِ مُشْتَرِكُونَ
Denne dag har de alle sin del i straffen.
Ayah 34
إِنَّا كَذَٰلِكَ نَفْعَلُ بِالْمُجْرِمِينَ
Slik gjør Vi med synderne,
Ayah 35
إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لَا إِلَـٰهَ إِلَّا اللَّهُ يَسْتَكْبِرُونَ
for når man sa til dem: «Det er ingen gud utenom Gud,» viste de hovmod,
Ayah 36
وَيَقُولُونَ أَئِنَّا لَتَارِكُو آلِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ
og sa: «Skal vi oppgi våre guder for en besatt rimsmed?»
Ayah 37
بَلْ جَاءَ بِالْحَقِّ وَصَدَّقَ الْمُرْسَلِينَ
Nei, han brakte sannheten, og stadfestet sendebudene.
Ayah 38
إِنَّكُمْ لَذَائِقُو الْعَذَابِ الْأَلِيمِ
Dere skal visselig få smake den smertelige straff,
Ayah 39
وَمَا تُجْزَوْنَ إِلَّا مَا كُنتُمْ تَعْمَلُونَ
og ikke belønnes for annet enn det dere har gjort.
Ayah 40
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
Unntatt er Guds oppriktige tjenere.
Ayah 41
أُولَـٰئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ
Disse har i vente den omsorg som er kunngjort,
Ayah 42
فَوَاكِهُ ۖ وَهُم مُّكْرَمُونَ
frukt, og de blir gjort ære på
Ayah 43
فِي جَنَّاتِ النَّعِيمِ
i lykksalighetens haver,
Ayah 44
عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ
på leier overfor hverandre,
Ayah 45
يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍ
og et drikkebeger går rundt blant dem, fylt fra en kilde,
Ayah 46
بَيْضَاءَ لَذَّةٍ لِّلشَّارِبِينَ
rent og velsmakende for dem som drikker,
Ayah 47
لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ
hvori ingen beruselse er, og de blir ikke utmattet.
Ayah 48
وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ
Hos dem er storøyde jomfruer med blyge blikk,
Ayah 49
كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ
de er som velbeskyttede perler.
Ayah 50
فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍ يَتَسَاءَلُونَ
De vender seg mot hverandre idet de samtaler.
Ayah 51
قَالَ قَائِلٌ مِّنْهُمْ إِنِّي كَانَ لِي قَرِينٌ
En av dem sier: «Jeg hadde en venn, som sa:
Ayah 52
يَقُولُ أَإِنَّكَ لَمِنَ الْمُصَدِّقِينَ
’Hører du til dem som holder det for sant?
Ayah 53
أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ
At når vi er døde og er blitt jord og knokler, kommer vi for dommen?’»
Ayah 54
قَالَ هَلْ أَنتُم مُّطَّلِعُونَ
Og han fortsetter: «Skal vi kikke ned?»
Ayah 55
فَاطَّلَعَ فَرَآهُ فِي سَوَاءِ الْجَحِيمِ
Så kikker han, og ser ham midt i helvete, og sier:
Ayah 56
قَالَ تَاللَّهِ إِن كِدتَّ لَتُرْدِينِ
«Ved Gud! Du var nær ved å styrte meg i fordervelsen!
Ayah 57
وَلَوْلَا نِعْمَةُ رَبِّي لَكُنتُ مِنَ الْمُحْضَرِينَ
Hadde det ikke vært for Herrens nåde, ville jeg måttet møte der.
Ayah 58
أَفَمَا نَحْنُ بِمَيِّتِينَ
Skal vi bare dø
Ayah 59
إِلَّا مَوْتَتَنَا الْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ
vår første død, og ikke bli straffet?
Ayah 60
إِنَّ هَـٰذَا لَهُوَ الْفَوْزُ الْعَظِيمُ
Det er den store seier!
Ayah 61
لِمِثْلِ هَـٰذَا فَلْيَعْمَلِ الْعَامِلُونَ
For noe slikt må de strevende streve!»
Ayah 62
أَذَٰلِكَ خَيْرٌ نُّزُلًا أَمْ شَجَرَةُ الزَّقُّومِ
Hva er å foretrekke som gjestfrihet, dette, eller Zaqqumtreet i helvete?
Ayah 63
إِنَّا جَعَلْنَاهَا فِتْنَةً لِّلظَّالِمِينَ
Dette har Vi gjort til en prøvelse for de urettferdige.
Ayah 64
إِنَّهَا شَجَرَةٌ تَخْرُجُ فِي أَصْلِ الْجَحِيمِ
Det er et tre som vokser opp fra helvetes grunn,
Ayah 65
طَلْعُهَا كَأَنَّهُ رُءُوسُ الشَّيَاطِينِ
og dets fruktkolber ser ut som satanhoder.
Ayah 66
فَإِنَّهُمْ لَآكِلُونَ مِنْهَا فَمَالِئُونَ مِنْهَا الْبُطُونَ
De spiser av det, og fyller sin buk fra det,
Ayah 67
ثُمَّ إِنَّ لَهُمْ عَلَيْهَا لَشَوْبًا مِّنْ حَمِيمٍ
og derpå får de et brygg av kokende vann.
Ayah 68
ثُمَّ إِنَّ مَرْجِعَهُمْ لَإِلَى الْجَحِيمِ
Så vender de tilbake til helvetesilden.
Ayah 69
إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ
De fant sine fedre på villspor.
Ayah 70
فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ
Men de haster frem i deres spor.
Ayah 71
وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ
Før dem fór de fleste av deres forfedre vill.
Ayah 72
وَلَقَدْ أَرْسَلْنَا فِيهِم مُّنذِرِينَ
Vi sendte ut blant dem advarere,
Ayah 73
فَانظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنذَرِينَ
men se, hva enden ble for de advarte!
Ayah 74
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
Unntatt Guds oppriktige tjenere.
Ayah 75
وَلَقَدْ نَادَانَا نُوحٌ فَلَنِعْمَ الْمُجِيبُونَ
Noa ropte til Oss. Hvor utmerket er Vi som svarer!
Ayah 76
وَنَجَّيْنَاهُ وَأَهْلَهُ مِنَ الْكَرْبِ الْعَظِيمِ
Og Vi reddet ham og hans fra den store nød,
Ayah 77
وَجَعَلْنَا ذُرِّيَّتَهُ هُمُ الْبَاقِينَ
og Vi lot hans etterkommere bli overlevende.
Ayah 78
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
Og Vi etterlot om ham blant senere slektledd disse ord:
Ayah 79
سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ
«Fred over Noa blant all verdens mennesker.»
Ayah 80
إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
Slik lønner Vi dem som handler vel!
Ayah 81
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
Han er en av Våre troende tjenere!
Ayah 82
ثُمَّ أَغْرَقْنَا الْآخَرِينَ
Så druknet Vi resten.
Ayah 83
وَإِنَّ مِن شِيعَتِهِ لَإِبْرَاهِيمَ
Av hans sort var også Abraham,
Ayah 84
إِذْ جَاءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ
da han kom til Herren med et rent hjerte, og
Ayah 85
إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ
sa til sin far og sitt folk: «Hva er det dere tilber?
Ayah 86
أَئِفْكًا آلِهَةً دُونَ اللَّهِ تُرِيدُونَ
Vil dere på falsk vis ha guder fremfor Gud?
Ayah 87
فَمَا ظَنُّكُم بِرَبِّ الْعَالَمِينَ
Hva er da deres mening om all verdens Herre?»
Ayah 88
فَنَظَرَ نَظْرَةً فِي النُّجُومِ
Og han kastet et blikk på stjernene, og sa:
Ayah 89
فَقَالَ إِنِّي سَقِيمٌ
«Jeg er nok syk.»
Ayah 90
فَتَوَلَّوْا عَنْهُ مُدْبِرِينَ
Da snudde de seg rundt og gikk bort fra ham.
Ayah 91
فَرَاغَ إِلَىٰ آلِهَتِهِمْ فَقَالَ أَلَا تَأْكُلُونَ
Så vendte han seg til deres guder, og sa: «Vil dere ikke spise?
Ayah 92
مَا لَكُمْ لَا تَنطِقُونَ
Hva feiler det dere siden dere ikke snakker?»
Ayah 93
فَرَاغَ عَلَيْهِمْ ضَرْبًا بِالْيَمِينِ
Så gikk han innpå dem, og slo dem med sin høyre hånd.
Ayah 94
فَأَقْبَلُوا إِلَيْهِ يَزِفُّونَ
Da kom de løpende hen til ham.
Ayah 95
قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ
Han sa: «Tilber dere noe som dere har meislet til,
Ayah 96
وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ
skjønt det er Gud som har skapt dere og alt dere lager?»
Ayah 97
قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ
De sa: «Lag ham en ovn, og kast ham inn i ilden!»
Ayah 98
فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ
De ville prøve et knep med ham, men Vi gjorde at de selv kom til kort.
Ayah 99
وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ
Abraham sa: «Jeg går hen til Herren. Han vil lede meg.
Ayah 100
رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ
Herre, gi meg en sønn av de rettferdige!»
Ayah 101
فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ
Og Vi bebudet ham en mild sønn.
Ayah 102
فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِن شَاءَ اللَّهُ مِنَ الصَّابِرِينَ
Da han var stor nok til å gå ham til hånde, sa Abraham: «Min sønn, jeg så i en drøm at jeg skal ofre deg. Tenk over hva du synes.» Han svarte: «Min far, gjør det som du er pålagt. Du vil finne meg standhaftig, om Gud vil.»
Ayah 103
فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ
Da de hadde underkastet seg påbudet, og han hadde lagt sønnen
Ayah 104
وَنَادَيْنَاهُ أَن يَا إِبْرَاهِيمُ
med ansiktet ned, ropte vi til ham: «Abraham!
Ayah 105
قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
Du har rettet deg etter drømmesynet! Slik lønner Vi dem som handler vel.
Ayah 106
إِنَّ هَـٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ
Dette var visselig en klar prøvelse.»
Ayah 107
وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ
Og Vi løste ham ut ved et opphøyet offer.
Ayah 108
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
Vi etterlot om ham blant senere slektledd disse ord:
Ayah 109
سَلَامٌ عَلَىٰ إِبْرَاهِيمَ
«Fred over Abraham.»
Ayah 110
كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
Slik lønner Vi dem som handler vel.
Ayah 111
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
Han var en av Våre troende tjenere.
Ayah 112
وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِّنَ الصَّالِحِينَ
Og Vi bebudet ham Isak, en profet, en av de rettferdige.
Ayah 113
وَبَارَكْنَا عَلَيْهِ وَعَلَىٰ إِسْحَاقَ ۚ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِّنَفْسِهِ مُبِينٌ
Og Vi velsignet ham og Isak. Blant deres etterkommere handler noen vel, og andre belaster seg med åpenbar urett.
Ayah 114
وَلَقَدْ مَنَنَّا عَلَىٰ مُوسَىٰ وَهَارُونَ
Vi viste også godhet mot Moses og Aron,
Ayah 115
وَنَجَّيْنَاهُمَا وَقَوْمَهُمَا مِنَ الْكَرْبِ الْعَظِيمِ
og Vi reddet dem og deres folk fra den store nød,
Ayah 116
وَنَصَرْنَاهُمْ فَكَانُوا هُمُ الْغَالِبِينَ
og hjalp dem, så de vant seier.
Ayah 117
وَآتَيْنَاهُمَا الْكِتَابَ الْمُسْتَبِينَ
Vi gav dem den tydelige skriften,
Ayah 118
وَهَدَيْنَاهُمَا الصِّرَاطَ الْمُسْتَقِيمَ
og ledet dem på rett vei.
Ayah 119
وَتَرَكْنَا عَلَيْهِمَا فِي الْآخِرِينَ
Vi etterlot om dem hos senere slektledd disse ord:
Ayah 120
سَلَامٌ عَلَىٰ مُوسَىٰ وَهَارُونَ
«Fred over Moses og Aron!»
Ayah 121
إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
Slik lønner Vi dem som handler vel.
Ayah 122
إِنَّهُمَا مِنْ عِبَادِنَا الْمُؤْمِنِينَ
De var av Våre troende tjenere.
Ayah 123
وَإِنَّ إِلْيَاسَ لَمِنَ الْمُرْسَلِينَ
Elias var også et av sendebudene,
Ayah 124
إِذْ قَالَ لِقَوْمِهِ أَلَا تَتَّقُونَ
da han sa til sitt folk: «Vil dere ikke vise gudsfrykt?
Ayah 125
أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخَالِقِينَ
Vil dere påkalle Bal, og oppgi den beste skaper?
Ayah 126
اللَّهَ رَبَّكُمْ وَرَبَّ آبَائِكُمُ الْأَوَّلِينَ
Gud, deres Herre, og deres henfarne fedres Herre?»
Ayah 127
فَكَذَّبُوهُ فَإِنَّهُمْ لَمُحْضَرُونَ
Men de holdt ham for løgner, så de vil måtte møte for dommen.
Ayah 128
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
Unntatt er Guds oppriktige tjenere.
Ayah 129
وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ
Vi etterlot om ham hos senere slektledd disse ord:
Ayah 130
سَلَامٌ عَلَىٰ إِلْ يَاسِينَ
«Fred over Elias!»
Ayah 131
إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ
Slik lønner Vi dem som handler vel.
Ayah 132
إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ
Han var en av Våre troende tjenere.
Ayah 133
وَإِنَّ لُوطًا لَّمِنَ الْمُرْسَلِينَ
Lot var også et av sendebudene,
Ayah 134
إِذْ نَجَّيْنَاهُ وَأَهْلَهُ أَجْمَعِينَ
da Vi reddet ham og alle hans,
Ayah 135
إِلَّا عَجُوزًا فِي الْغَابِرِينَ
unntatt en gammel kone som ble igjen.
Ayah 136
ثُمَّ دَمَّرْنَا الْآخَرِينَ
Så utslettet Vi de andre.
Ayah 137
وَإِنَّكُمْ لَتَمُرُّونَ عَلَيْهِم مُّصْبِحِينَ
Dere ferdes forbi dem
Ayah 138
وَبِاللَّيْلِ ۗ أَفَلَا تَعْقِلُونَ
sent og tidlig. Vil dere da ikke forstå?
Ayah 139
وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ
Jonas var også et av sendebudene,
Ayah 140
إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ
da han flyktet om bord i det fullastede skip,
Ayah 141
فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ
og kastet lodd med mannskapet, og tapte.
Ayah 142
فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ
Så slukte hvalen ham, idet han var klanderverdig.
Ayah 143
فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ
Hadde han ikke vært av dem som priser Gud,
Ayah 144
لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ
ville han forblitt i dens buk til oppstandelsens dag.
Ayah 145
فَنَبَذْنَاهُ بِالْعَرَاءِ وَهُوَ سَقِيمٌ
Men Vi kastet ham opp på en øde strand, og han var syk.
Ayah 146
وَأَنبَتْنَا عَلَيْهِ شَجَرَةً مِّن يَقْطِينٍ
Og Vi lot vokse opp over ham en vekst.
Ayah 147
وَأَرْسَلْنَاهُ إِلَىٰ مِائَةِ أَلْفٍ أَوْ يَزِيدُونَ
Så sendte Vi ham til hundre tusen, eller mer,
Ayah 148
فَآمَنُوا فَمَتَّعْنَاهُمْ إِلَىٰ حِينٍ
og de ble troende. Og Vi lot dem nyte livet inntil videre.
Ayah 149
فَاسْتَفْتِهِمْ أَلِرَبِّكَ الْبَنَاتُ وَلَهُمُ الْبَنُونَ
Be dem uttale seg, er det slik at Herren har døtre, mens de har sønner?
Ayah 150
أَمْ خَلَقْنَا الْمَلَائِكَةَ إِنَاثًا وَهُمْ شَاهِدُونَ
Har Vi skapt englene av kvinnekjønn, mens de var til stede?
Ayah 151
أَلَا إِنَّهُم مِّنْ إِفْكِهِمْ لَيَقُولُونَ
Sier de ikke i sin løgnaktighet:
Ayah 152
وَلَدَ اللَّهُ وَإِنَّهُمْ لَكَاذِبُونَ
«Gud har lagt seg til barn?» De er visselig løgnere!
Ayah 153
أَصْطَفَى الْبَنَاتِ عَلَى الْبَنِينَ
Skulle Han foretrekke døtre fremfor sønner?
Ayah 154
مَا لَكُمْ كَيْفَ تَحْكُمُونَ
Hva er i veien med deres dømmekraft?
Ayah 155
أَفَلَا تَذَكَّرُونَ
Vil dere ikke tenke etter?
Ayah 156
أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ
Har dere noen klar autorisasjon?
Ayah 157
فَأْتُوا بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ
Legg frem skriften som dere har, om dere snakker sant!
Ayah 158
وَجَعَلُوا بَيْنَهُ وَبَيْنَ الْجِنَّةِ نَسَبًا ۚ وَلَقَدْ عَلِمَتِ الْجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ
De har laget slektskap mellom ham og dsjinnene, skjønt dsjinnene vel vet at de må møte for dommen.
Ayah 159
سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ
Ære være Gud, fjernt borte fra det de påstår.
Ayah 160
إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
Unntatt er Guds oppriktige tjenere.
Ayah 161
فَإِنَّكُمْ وَمَا تَعْبُدُونَ
Dere og det dere tilber,
Ayah 162
مَا أَنتُمْ عَلَيْهِ بِفَاتِنِينَ
dere kan ikke forføre noen mot Ham,
Ayah 163
إِلَّا مَنْ هُوَ صَالِ الْجَحِيمِ
unntatt den som vil havne i Ilden.
Ayah 164
وَمَا مِنَّا إِلَّا لَهُ مَقَامٌ مَّعْلُومٌ
Det er ingen av oss som ikke har sin bestemte plass!
Ayah 165
وَإِنَّا لَنَحْنُ الصَّافُّونَ
Vi er det, som stiller opp i rad og rekke!
Ayah 166
وَإِنَّا لَنَحْنُ الْمُسَبِّحُونَ
Vi er det, som priser Gud!
Ayah 167
وَإِن كَانُوا لَيَقُولُونَ
Om de nå sa:
Ayah 168
لَوْ أَنَّ عِندَنَا ذِكْرًا مِّنَ الْأَوَّلِينَ
«Hadde vi bare hatt en formaning fra de henfarne,
Ayah 169
لَكُنَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ
så skulle vi vært Guds oppriktige tjenere.»
Ayah 170
فَكَفَرُوا بِهِ ۖ فَسَوْفَ يَعْلَمُونَ
Men de forkaster den. De skal få å vite!
Ayah 171
وَلَقَدْ سَبَقَتْ كَلِمَتُنَا لِعِبَادِنَا الْمُرْسَلِينَ
Visselig, Vårt ord er tidligere gitt til Våre tjenere, utsendingene,
Ayah 172
إِنَّهُمْ لَهُمُ الْمَنصُورُونَ
og de er det som blir ytet hjelp.
Ayah 173
وَإِنَّ جُندَنَا لَهُمُ الْغَالِبُونَ
Visselig, våre skarer, de vil vinne seieren.
Ayah 174
فَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
Snu deg vekk fra dem inntil videre,
Ayah 175
وَأَبْصِرْهُمْ فَسَوْفَ يُبْصِرُونَ
og hold øye med dem. De skal få se!
Ayah 176
أَفَبِعَذَابِنَا يَسْتَعْجِلُونَ
Ber de om å få Vår straff påskyndet?
Ayah 177
فَإِذَا نَزَلَ بِسَاحَتِهِمْ فَسَاءَ صَبَاحُ الْمُنذَرِينَ
Når den står for døren, blir det en ond morgen for dem som ble advart!
Ayah 178
وَتَوَلَّ عَنْهُمْ حَتَّىٰ حِينٍ
Snu deg vekk fra dem inntil videre,
Ayah 179
وَأَبْصِرْ فَسَوْفَ يُبْصِرُونَ
og hold et øye. De skal få se!
Ayah 180
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ
Ære være Herren, maktens Herre, fjernt borte fra det de påstår!
Ayah 181
وَسَلَامٌ عَلَى الْمُرْسَلِينَ
Fred over sendebudene!
Ayah 182
وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ
Lovet være Gud, all verdens Herre!

About the Quran

The Quran

The Quran is the holy scripture of Islam. Muslims believe that it is the literal word of Allah (سُبْحَانَهُ وَتَعَالَى), revealed to the Prophet Muhammad (صلى الله عليه وسلم) over a period of 23 years. The Quran is composed of 114 Surahs (chapters) and contains 6,236 Ayat (verses). Muslim beliefs and practices are based on the Quran and the Sunnah, the teachings and example of the Prophet Muhammad (صلى الله عليه وسلم).

Meccan Surahs

The Meccan Surahs are the earliest revelations sent down to the Prophet Muhammad (صلى الله عليه وسلم). They were revealed in Mecca, hence their name. These revelations form the foundation of the Islamic faith and contain guidance for Muslims on how to live their lives. The Meccan Surahs are also notable for their poetic beauty and lyrical prose.

Medinan Surahs

The Medinan Surahs are the later Surahs that, according to Islamic tradition, were revealed in Medina after the Prophet Muhammad's (صلى الله عليه وسلم) hijra from Mecca. They were revealed by Allah (سبحانه و تعالى) when the Muslim community was larger and more developed, as opposed to their minority position in Mecca.

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Surah As-Saffat

Surah As-Saffat

About this Surah

Surah 37 of 114

Tafsir

Surah As-Saffat · Those who set the Ranks

The Quran

Meccan Surahs

Medinan Surahs

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