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Select Translation What is This? Selections include: The Koran Interpreted, a translation by A.J. Arberry, first published 1955; The Qur'an, translated by M.A.S. Abdel Haleem, published 2004; or side-by-side comparison view
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The Qurʾan What is This? A current English-language version of the Qur'an, published in 2004
Translation by M.A.S. Abdel Haleem

6. Livestock (46 – 70)

46Say [Prophet], ‘Think: if God were to take away your hearing and your sight and seal up your hearts, what god other than He could restore them?’ See how We explain Our revelations in various ways, yet still they turn away. 47Say, ‘Think: if the punishment of God should come to you, by surprise or openly, would anyone but the evildoers be destroyed?’ 48We send messengers only to give good news and to warn, so for those who believe and do good deeds there will be no fear, nor will they grieve. 49As for those who rejected Our signs, torment will afflict them as a result of their defiance. 50Say, ‘I do not have the treasures of God, nor do I know the unseen, nor do I tell you that I am an angel. I only follow what is revealed to me.’ Say, ‘Is a blind person like one who can see? Why will you not reflect?’

51Use the Qurʾan to warn those who fear being gathered before their Lord—they will have no one but Him to protect them and no one to intercede—so that they may beware. 52Do not drive away those who call upon their Lord morning and evening, seeking nothing but His Face.a ‘His pleasure/approval’, or ‘to see His face’ (see ‘The Face, Divine and Human in the Qurʾan’, in Abdel Haleem, Understanding the Qurʾan, 107–22); see also 92: 19–21. You are in no way accountable for them, nor they for you; if you drove the believers away,b Cf. 80: 1. The Prophet was torn between his efforts to win over the nobles to save them, and the humble believers, whom the nobles wanted him to get rid of, claiming that they only congregated around him to gain prestige or material benefits. The Prophet here is told that he should not worry about them and so become a wrongdoer by driving away true believers. you would become one of the evildoers. 53We have made some of them a test for others, to make the disbelievers say, ‘Is it these men that God has favoured among us?’ Does God not know best who are the grateful ones?

54When those who believe in Our revelations come to you [Prophet], say, ‘Peace be upon you. Your Lord has taken it on Himself to be merciful: if any of you has foolishly done a bad deed, and afterwards repented and mended his ways, God is most forgiving and most merciful.’ 55In this way We explain the revelations, so that the way for sinners may be made clear.a Another interpretation of this verse is that the way of the sinners is hereby made distinct from the way of the righteous. 56Say, ‘I am forbidden to worship those you call on other than God.’ Say, ‘I will not follow your vain desires, for if I did, I would stray from the path and cease to be rightly guided.’ 57Say, ‘I stand on clear proof from my Lord, though you deny it. What you seek to hasten is not within my power. Judgement is for God alone: He tells the truth, and He is the best of judges.’ 58Say, ‘If what you seek to hasten were within my power, the matter would be settled between you and me, but God knows best who does wrong.’ 59He has the keys to the unseen: no one knows them but Him. He knows all that is in the land and sea. No leaf falls without His knowledge, nor is there a single grain in the darkness of the earth, or anything, fresh or withered, that is not written in a clear Record. 60It is He who calls your souls back by night, knowing what you have done by day, then raises you up again in the daytime until your fixed term is fulfilled. It is to Him that you will return in the end, and He will tell you what you have done. 61He is the Supreme Master over His subjects. He sends out recorders to watch over you until, when death overtakes any of you, those sent by Us take his soul—they never fail in their duty. 62Then they will all be returned to God, their true Lord. The Judgement truly belongs to Him, and He is the swiftest of reckoners.

63Say [Prophet], ‘Who is it that saves you from the dark depths of land and sea when you humbly and secretly call to Him [and say], “If He rescues us from this, We shall truly be thankful”?’ 64Say, ‘God rescues you from this and every distress; yet still you worship others beside Him.’ 65Say, ‘He has power to send punishment on you from above or from under your very feet, or to divide you into discordant factions and make some taste the violence of others.’ See how We explain Our revelation in various ways, so that they may understand, 66yet your people still reject it even though it is the truth. Say, ‘I have not been put in charge of you. 67Every prophecy has its fixed time to be fulfilled: you will come to realize this.’

68When you come across people who speak with scorn about Our revelations, turn away from them until they move on to another topic. If Satan should make you forget, then, when you have remembered, do not sit with those who are doing wrong. 69The righteous are not in any way held accountable for the wrongdoers; their only duty is to remind them, so that they may be mindful of God. 70Leave to themselves those who take their religion for a mere game and distraction and are deceived by the life of this world, but continue to remind them with the [Qurʾan], lest any soul be damned by what it has done—it will have no one to protect it from God and no one to intercede; whatever ransom it may offer will not be accepted. Such are those who are damned by their own actions: they will have boiling water to drink and a painful punishment, because they used to defy [God].

Notes:

a ‘His pleasure/approval’, or ‘to see His face’ (see ‘The Face, Divine and Human in the Qurʾan’, in Abdel Haleem, Understanding the Qurʾan, 107–22); see also 92: 19–21.

b Cf. 80: 1. The Prophet was torn between his efforts to win over the nobles to save them, and the humble believers, whom the nobles wanted him to get rid of, claiming that they only congregated around him to gain prestige or material benefits. The Prophet here is told that he should not worry about them and so become a wrongdoer by driving away true believers.

a Another interpretation of this verse is that the way of the sinners is hereby made distinct from the way of the righteous.

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