Such is (He) the knower of the unknown and the known, the mighty and the merciful,
This is the All Knowing – of all the hidden and the visible, the Most Honourable, the Most Merciful.
He is the knower of the Unseen and the Visible, the All-mighty, the All-compassionate,
Such is He who knows all that is beyond the reach of a created being’s perception, as well as all that can be witnessed by a creature’s senses or mind: the Almighty, the Dispenser of Grace,
Such is the Knower of the unseen and the seen, the Mighty, the Merciful.
That is He, the All-Knower of the unseen and the seen, the All-Mighty, the Most Merciful.
That is the Knower of the Invisible and the Visible, the Powerful, the Merciful.
He knows all that is beyond as well as all that is within a creature's sense-perception. He is the Most Mighty, the Most Compassionate,
That is He, the All-Knower of the unseen and the seen, the All-Mighty, the Most Merciful.
Such is the Knower of the Invisible and the Visible, the Mighty, the Merciful,
That is the Knower of the sensible and the Unseen, the All-mighty, the All-merciful,
He is the Knower of the Unseen and the Visible, the Almighty, the Most Merciful,
That is the Knower of the unseen and the witnessed, the Exalted in Might, the Merciful,
He knows the unseen and the seen. He is Majestic and All-merciful.
This is the Knower of the unseen and the seen, the Mighty the Merciful,
<u>Tha</u>lika AA<u>a</u>limu alghaybi wa<b>al</b>shshah<u>a</u>dati alAAazeezu a<b>l</b>rra<u>h</u>eem<b>u</b>
Such is the Knower of the unseen and the visible, the Powerful, the Merciful,
Such is He, the Knower of all things, hidden and open, the Exalted (in power), the Merciful;-
ذَٰلِكَ عَٰلِمُ ٱلْغَيْبِ وَٱلشَّهَٰدَةِ ٱلْعَزِيزُ ٱلرَّحِيمُ
That being who organises all that is aware of everything that is present and absent, none of it is hidden from Him. He is the Almighty whom none can overcome; who takes retribution from his enemies and is the Merciful towards His believing servants.
That being who organises all that is aware of everything that is present and absent, none of it is hidden from Him. He is the Almighty whom none can overcome; who takes retribution from his enemies and is the Merciful towards His believing servants.
<p>Commentary</p><p>The length of the day of Qiyamah</p><p>The text in verse 5 cited above says: فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ (in a day the measure of which is a thousand years according to the way you count - 5). And it appears in a verse of Surah Al-Ma` arij:... (in a day the extent of which is fifty thousand years - 70:4).</p><p>A simple explanation of this is what appears in Bayan-ul-Qur'an - since this day will be horrendous, people would find it very long. Then, this length will be felt in terms of one's measure of faith and deeds. Big criminals will find the day longer while the small ones will find it comparatively shorter, so much so that the day some would feel to be of a thousand years, to others, it would appear as of fifty thousand years.</p><p>Tafsir Ruh-ul-Ma’ ani reports several other explanations from the ` Ulama' and Sufiya'. But, all these are nothing but conjectures. Something which can be traced back to a proved meaning of the Qur'an or something which can be believed in is just not there. Therefore, the most sound approach in this matter is the same as was taken by the early elders of Islam, the Sahabah and the Tabi` in: They had left the knowledge of this difference of one and fifty to Allah without explaining it on the basis of human whims and, on their part, they had found it sufficient to say, ` we do not know.'</p><p>About it, Sayyidna ` Abdullah Ibn ` Abbas ؓ said:</p><p>ھُمَا یَومَانِ ذَکَرَھُما اللہُ تَعَالٰی فِی کِتَابِہٖ اللہُ تَعَالٰی اَعلَمُ بِھِمَا وَاَکرَہُ اَن اَقُولَ فِی کِتَابِ اللہِ مَالَا اَعلَمُ</p><p>They are two days mentioned by Allah Ta’ ala in His Book. Allah Ta’ ala knows best about them and I dislike to say in the matter of the Book of Allah that which I do not know.</p>
CommentaryThe length of the day of QiyamahThe text in verse 5 cited above says: فِي يَوْمٍ كَانَ مِقْدَارُهُ أَلْفَ سَنَةٍ مِّمَّا تَعُدُّونَ (in a day the measure of which is a thousand years according to the way you count - 5). And it appears in a verse of Surah Al-Ma` arij:... (in a day the extent of which is fifty thousand years - 70:4).A simple explanation of this is what appears in Bayan-ul-Qur'an - since this day will be horrendous, people would find it very long. Then, this length will be felt in terms of one's measure of faith and deeds. Big criminals will find the day longer while the small ones will find it comparatively shorter, so much so that the day some would feel to be of a thousand years, to others, it would appear as of fifty thousand years.Tafsir Ruh-ul-Ma’ ani reports several other explanations from the ` Ulama' and Sufiya'. But, all these are nothing but conjectures. Something which can be traced back to a proved meaning of the Qur'an or something which can be believed in is just not there. Therefore, the most sound approach in this matter is the same as was taken by the early elders of Islam, the Sahabah and the Tabi` in: They had left the knowledge of this difference of one and fifty to Allah without explaining it on the basis of human whims and, on their part, they had found it sufficient to say, ` we do not know.'About it, Sayyidna ` Abdullah Ibn ` Abbas ؓ said:ھُمَا یَومَانِ ذَکَرَھُما اللہُ تَعَالٰی فِی کِتَابِہٖ اللہُ تَعَالٰی اَعلَمُ بِھِمَا وَاَکرَہُ اَن اَقُولَ فِی کِتَابِ اللہِ مَالَا اَعلَمُThey are two days mentioned by Allah Ta’ ala in His Book. Allah Ta’ ala knows best about them and I dislike to say in the matter of the Book of Allah that which I do not know.