Sūrat al-Dahr / al-Insān

سورۃ الدھر / الانسان

Sūrat al-Dahr was revealed in Makkah. It contains 31 āyāt and two rukūʿs.

بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا

hal atā ʿalā l-insāni ḥīnun mina l-dahri lam yakun shayʾan madhkūrā.

"Has there come upon the human being a time when he was not a thing even worth mentioning?" (al-Insān 76:1)

Hal atā — has there not come? It is certain that it has. ʿAlā l-insāni — upon the human being. Ḥīnun mina l-dahri — a period of time. Lam yakun — when he was not, when he was nothing. Shayʾan madhkūrā — not a thing worthy of mention at all.

Translation: "Has there come upon the human being a time when he was not something worth mentioning (he was not yet anything)?" It is already evident that he was only a drop of water — a tiny bead of water.

إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا

innā khalaqnā l-insāna min nuṭfatin amshājin nabtalīhi fa-jaʿalnāhu samīʿan baṣīrā.

"Indeed We created the human being from a drop of mixed fluids, testing him — and We made him hearing and seeing." (al-Insān 76:2)

Innā khalaqnā — We created. Al-insāna — the human being, the person. Min nuṭfatin — from a single drop of water — a tiny bead of water. Amshājin — it was composed of several different things from which We created the human being as a mixed drop. Nabtalīhī — We tested him — so that We might examine him, try him. Fa-jaʿalnāhu — then We made him. Samīʿan — hearing — good hearing, capable. Baṣīrā — one who sees, who comprehends, who reflects.

Translation: "We created the human being from a drop of mixed fluids and placed him through trials — and thus We made him hearing and seeing."

We created the human being from a mixed drop and brought him into existence — and We have placed him in trials and examinations.

إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا

innā hadaynāhu l-sabīla immā shākiran wa-immā kafūrā.

"Indeed We guided him to the path — either grateful or ungrateful." (al-Insān 76:3)

Innā hadaynāhu l-sabīla — We showed him the path and guided him — We showed him the road. Immā shākiran — either he will be thankful. Wa-immā kafūrā — or he will be ungrateful and deny.

Translation: "We guided the human being to the path (set out his guidance) — then he is either grateful (following his own nature) or ungrateful."

إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَ وَأَغْلَالًا وَسَعِيرًا

innā aʿtadnā li-l-kāfirīna salāsila wa-aghlālan wa-saʿīrā.

"Indeed We have prepared for the disbelievers chains, shackles, and a blazing fire." (al-Insān 76:4)

Innā aʿtadnā — We have prepared, We have kept ready. Li-l-kāfirīna — for the disbelievers, the ungrateful, the sinners. Salāsila — chains, irons — collectively. Wa-aghlālan — and neck-irons, collars — a collective plural for the yoke. Wa-saʿīrā — and a blazing fire, the fire of Hell.

Translation: "We have prepared for the disbelievers chains, iron collars, and blazing fire."

إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

inna l-abrāra yashrabūna min kaʾsin kāna mizājuhā kāfūrā.

"Indeed the righteous will drink from a cup whose mixture contains camphor." (al-Insān 76:5)

Inna l-abrāra — indeed the virtuous, the good. Yashrabūna — will drink, take their fill. Min kaʾsin — from a cup — a glass, a vessel. Kāna mizājuhā kāfūrā — its admixture is camphor — it is mixed with something. Kāfūrā — camphor. Camphor is actually completely white, becomes pure white in the air.

Translation: "The good people will drink from such a cup which is blended with camphor."

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا

ʿaynan yashrabu bihā ʿibādu llāhi yufajjirūnahā tafjīrā.

"A spring from which the servants of Allah drink, causing it to gush forth freely." (al-Insān 76:6)

ʿAynā — a spring, a fountain. Yashrabu bihā — from which they drink. ʿIbādu llāhi — the special servants of Allah, the devoted ones. Yufajjirūnahā tafjīrā — its channels cut from it — nahr, the streams in which nails are driven — gushing forth beautifully.

Translation: "(In Paradise) there will be a spring from which Allah's (special) servants will drink and they themselves will draw channels from it."

Esteemed readers! Their benefit will not be limited to themselves — this is a sign of the great scholars and guides — their knowledge flows in the form of streams and reaches others. The scholar's knowledge coming to others is the most befitting analogy — knowledge seeks people. Learning is like water — a great teacher is the one who quenches thirst. Learning brings forth life; just as water gives life to all — it gives life to a fool by teaching him to live. In short, knowledge is a great treasure, it is grace.

What are the qualities of Allah's special servants?

يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا

yūfūna bi-l-nadhri wa-yakhāfūna yawman kāna sharruhū mustaṭīrā.

"They fulfill their vows and fear a day whose evil is wide-spreading." (al-Insān 76:7)

Yūfūna bi-l-nadhri — they fulfill their vows, honor their commitments — things they have made obligatory upon themselves they fulfill. Wa-yakhāfūna — and they fear. Yawman — a day. Kāna sharruhū — of which the evil will be. Mustaṭīrā — spreading in all directions — its evil is everywhere and pervasive.

Translation: "They (always) fulfill their vows and fear that day (from whose troubles) the evil will spread in all directions."

وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا

wa-yuṭʿimūna l-ṭaʿāma ʿalā ḥubbih miskīnan wa-yatīman wa-asīrā.

"And they give food, despite their love of it, to the poor, the orphan, and the captive." (al-Insān 76:8)

Wa-yuṭʿimūna l-ṭaʿāma — and they give food to eat, feed. ʿAlā ḥubbih — despite their own love of it, for the love of God — at the time they need it most themselves. Miskīnan — the poor, the destitute. Wa-yatīman wa-asīrā — and the orphan, the child with no father alive — and the prisoner, one in captivity.

Translation: "And they feed (for the love of God) the poor, the orphan, and the prisoner at the time of greatest need — and when feeding them they say:"

إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاءً وَلَا شُكُورًا

innamā nuṭʿimukum li-wajhi llāhi lā nurīdu minkum jazāʾan wa-lā shukūrā.

"We feed you only for the Face of Allah — we desire from you neither reward nor gratitude." (al-Insān 76:9)

Innamā nuṭʿimukum — we feed you, we are giving you food — but our purpose is not this. Li-wajhi llāhi — for Allah's sake — and wajh carries the meaning of the pleasure of God. Lā nurīdu minkum jazāʾan — we do not want any return from you and we are not expecting repayment for this. Wa-lā shukūrā — and we do not expect any thanks or gratitude from you — that is, we do not want to hear "thank you my dear." You are not dear to us — nor will we remember you.

Translation: "We are feeding you only for Allah's pleasure — we do not desire from you any repayment or thanks."

إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا

innā nakhāfu min rabbinā yawman ʿabūsan qaṃṭarīrā.

"Indeed we fear from our Lord a day of frowning, grim severity." (al-Insān 76:10)

Innā nakhāfu — we fear, we are in awe. Min rabbinā — from our Lord. Yawman — a day. ʿAbūsan — frowning, unpleasant, harsh, bitter. Qaṃṭarīrā — extremely harsh, severe and unpleasant.

Translation: "We fear from our Lord that day which is of extreme bitterness and harshness."

فَوَقَاهُمُ اللَّهُ شَرَّ ذَٰلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا

fa-waqāhumu llāhu sharra dhālika l-yawmi wa-laqqāhum naḍratan wa-surūrā.

"So Allah protected them from the evil of that day and gave them radiance and joy." (al-Insān 76:11)

Fa-waqāhumu llāhu — so Allah saved them, protected them from. Sharra dhālika l-yawmi — the evil of that day, the afflictions of that day. Wa-laqqāhum — and He gave them, bestowed upon them. Naḍratan — freshness, radiance. Wa-surūrā — and happiness, joy, delight — a pleasure that a smile of joy cannot be hidden during the nights.

Translation: "So Allah saved them from the evil of that day and gave them freshness and joy."

وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا

wa-jazāhum bimā ṣabarū jannatan wa-ḥarīrā.

"And rewarded them for their patience with a garden and silk." (al-Insān 76:12)

Wa-jazāhum — and Allah rewarded them, gave them recompense, repaid them. Bimā ṣabarū — for their patience. Jannatan — a garden. Wa-ḥarīrā — and silk garments.

Translation: "Allah gave them gardens and silk garments in reward for their patience."

مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا

muttakiʾīna fīhā ʿalā l-arāʾiki lā yarawna fīhā shamsan wa-lā zamharīrā.

"Reclining there on raised couches — seeing therein neither sun nor piercing cold." (al-Insān 76:13)

Muttakiʾīna fīhā — reclining in it, lying stretched out. ʿAlā l-arāʾiki — on raised couches, upholstered thrones. Lā yarawna fīhā shamsan — they will see there neither sun — no sun or moon in Paradise. Wa-lā zamharīrā — and no severe cold — nothing burning, no sharp cold.

Translation: "(Good people) will be seated upon cushions reclining in it — in Paradise there will be no sun or moon visible and no severe cold."

وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا

wa-dāniyatan ʿalayhim ẓilāluhā wa-dhullilat quṭūfuhā tadhīlīlā.

"With its shade close upon them and its clusters close to hand." (al-Insān 76:14)

Wa-dāniyatan ʿalayhim — and their shade close to them, near — in close proximity. Ẓilāluhā — its shade. Wa-dhullilat quṭūfuhā — and made subservient and lowered all its fruits. Tadhīlīlā — completely and easily obtainable.

Translation: "And the shade of the gardens will be close to them and the fruits will be made most easily obtainable."

وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا

wa-yuṭāfu ʿalayhim bi-āniyatin min fiḍḍatin wa-akwābin kānat qawārīrā.

"And there are passed around them vessels of silver and cups that are glass-clear." (al-Insān 76:15)

Wa-yuṭāfu ʿalayhim — and there will be circling around them, passing to them — servants and ḥūrīs will circulate around them for them. Bi-āniyatin min fiḍḍatin — with silver vessels — pitchers, bowls, cups. Wa-akwābin — and akwāb means cups of every shape and form. Kānat qawārīrā — they will be so transparent and clear — as clear as glass. This is qawārīr — glass in Arabic was originally made from sand and today glass is also still called qawārīr.

Translation: "And for them there are servants and ḥūrīs circulating with silver vessels and cups (pitchers and cups) that will be transparent as glass."

قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا

qawārīra min fiḍḍatin qaddarūhā taqdīrā.

"Vessels of silver they measured precisely." (al-Insān 76:16)

Qawārīra min fiḍḍatin — they are vessels of silver, made of silver and crystal. Qaddarūhā taqdīrā — they are made with the utmost skill and craftsmanship — fashioned in exact proportions so that not a drop spills.

Translation: "They are vessels of crystal-clear silver, made so precisely and skillfully that not a drop spills."

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا

wa-yusqawna fīhā kaʾsan kāna mizājuhā zanjabīlā.

"And they are given to drink therein a cup whose mixture is ginger." (al-Insān 76:17)

Wa-yusqawna fīhā — and in Paradise they will be given to drink. Kaʾsan — a cup, such a cup. Kāna mizājuhā — whose admixture will be. Zanjabīlā — ginger, or something with a ginger-like taste.

Translation: "They will be given to drink such a cup whose blend will be ginger-like in taste and aroma."

عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا

ʿaynan fīhā tusammā salsabīlā.

"A spring therein named Salsabīl." (al-Insān 76:18)

ʿAynā fīhā — a spring therein, from which they will be given water. Tusammā salsabīlā — whose name is Salsabīl.

Translation: "In Paradise they will be given water from a spring whose name is Salsabīl."

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

wa-yaṭūfu ʿalayhim wildānun mukhalladūna idhā raʾaytahum ḥasabtahum luʾluʾan manthūrā.

"And there will circulate among them eternally young boys — when you see them you will think them scattered pearls." (al-Insān 76:19)

Wa-yaṭūfu ʿalayhim — and there will be those who go around and serve them — ḥūrīs, youth, children. Wildānun mukhalladūna — boys who will always be young, always fresh. Idhā raʾaytahum — if you see them. Ḥasabtahum — you will think, suppose. Luʾluʾan manthūrā — they will seem like scattered pearls, scattered and pure and dazzling gems.

Translation: "Upon them there will also be eternally young boys going around — if you see them you will consider them like scattered shining pearls."

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

wa-idhā raʾayta thamma raʾayta naʿīman wa-mulkan kabīrā.

"And when you look there you will see bliss and a vast kingdom." (al-Insān 76:20)

Wa-idhā raʾayta — and when you look around, you behold. Thamma — there, in that place. Naʿīman — blessings, pleasures, good things. Wa-mulkan kabīrā — and a grand dominion, a great kingdom.

Translation: "And when you look around (for them) you will see there immense blessings and a great sovereign realm."

عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

ʿālayhim thiyābu sundusin khuḍrun wa-istabraqun wa-ḥullū asāwira min fiḍḍatin wa-saqāhum rabbuhum sharāban ṭahūrā.

"Upon them will be garments of fine green silk and heavy brocade, and they will be adorned with bracelets of silver, and their Lord will give them a pure drink to drink." (al-Insān 76:21)

ʿĀlayhim — upon them, over them — what will their garments be? Thiyābu sundusin khuḍrun — fine green silk garments; sundus is thin silk, and the description khuḍrun means these will be green garments. Wa-istabraqun — and thick, heavy brocade — sundus is thin silk in Arabic while istabraq is thick heavy silk. Wa-ḥullū asāwira min fiḍḍatin — and adorned with silver bangles — gold and silver. Wa-saqāhum rabbuhum — and their Lord will give them to drink. Sharāban ṭahūrā — a pure, clean drink — ṭahūr means that which is pure and purifying.

Translation: "Upon them will be garments of fine green silk and heavy brocade, and adorned with silver bangles, and their Lord will give them to drink a pure and purifying drink."

Honoured guests! The pleasures of Paradise are those that no eye has seen, no ear has heard, and which have never crossed the heart of any human being. They are named here (for things in this world) only so that we might form some rough comprehension. Consider a village person coming to a great city — if one asks him what things the city has? He says: salt, pepper, chilli, ginger, buffalo and cows, bread and drink — because he has no names for city things beyond what his village knows. It is apparent that the naming of Paradisaical pleasures by resemblance to some worldly things is only for approximate comprehension — not that they are exactly as such. Observe: all the poets use the word wine (sharāb) for love and all the Sufi masters take it to mean the wine of love — the one who has tasted the pleasure of love (and love of the divine) knows it as the wine of love.

Translation: "Upon them will be garments of fine green silk and heavy brocade, adorned with silver bangles, and their Lord — pure and exalted — will give them a pure and wholesome drink to drink."

إِنَّ هَٰذَا كَانَ لَكُمْ جَزَاءً وَكَانَ سَعْيُكُم مَّشْكُورًا

inna hādhā kāna lakum jazāʾan wa-kāna saʿyukum mashkūrā.

"Indeed this is a reward for you, and your effort has been appreciated." (al-Insān 76:22)

Inna hādhā — indeed all this. Kāna lakum jazāʾan — is your reward, your recompense. Wa-kāna saʿyukum — and your effort, your striving. Mashkūrān — accepted, appreciated, acknowledged — your righteous striving has been valued; it has been recognised and given its worth.

Translation: "This is your recompense (your reward) and your righteous effort has been made acceptable (and Allah has proclaimed your righteous effort as accepted)."

إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا

innā naḥnu nazzalnā ʿalayka l-qurʾāna tanzīlā.

"Indeed, it is We who have sent down the Qurʾān upon you — a gradual sending down." (al-Insān 76:23)

Innā naḥnu — indeed We. Nazzalnā — have sent down, revealed. ʿAlayka l-qurʾāna — the Qurʾān — al-qurʾān, the thing that is recited. Tanzīlā — gradually, piece by piece. Tanzīl means sending down gradually, piece by piece. It is well known that the entire Qurʾān was sent down once in Ramaḍān, and then it was sent down piece by piece at times of need. Some verses were sent down but the Prophet ﷺ did not give permission for them to be published until they had been confirmed as such, and until that time he did not announce them.

Translation: "Indeed We have sent down the Qurʾān to you gradually, piece by piece."

فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا

fa-ṣbir li-ḥukmi rabbika wa-lā tuṭiʿ minhum āthiman aw kafūrā.

"So be patient for the judgment of your Lord, and do not obey among them any sinner or disbeliever." (al-Insān 76:24)

Fa-ṣbir li-ḥukmi rabbika — so await the divine command with patience, with endurance. Wa-lā tuṭiʿ minhum — and do not obey from among them any person. Āthiman — a sinner, a wrongdoer. Aw kafūrā — or an ingrate, one who refuses the blessing of prophethood, a thorough disbeliever.

Translation: "So await with patience (alongside it) your Lord's command, and do not obey from among them any sinner (ungrateful) or disbeliever."

وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا

wa-dhkuri sma rabbika bukratan wa-aṣīlā.

"And remember the name of your Lord morning and evening." (al-Insān 76:25)

Wa-dhkuri sma rabbika — and remember your Lord's name, recite your Lord's blessed name, remain in the remembrance of your Lord — stay immersed in this remembrance. Bukratan — morning, in the morning. Wa-aṣīlān — and evening, late afternoon, after the midday and into the evening.

Translation: "And remain day and night in the remembrance of your Lord. (Remain in the remembrance of the divine both day and night.)"

وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا

wa-mina l-layli fa-sjud lahu wa-sabbiḥhu laylan ṭawīlā.

"And in the night prostrate to Him and glorify Him throughout the long night." (al-Insān 76:26)

Wa-mina l-layli — and in the night. Fa-sjud lahu — prostrate before Him, pray — to prostrate before God, which means pray. Wa-sabbiḥhu — and glorify Him, proclaim His purity. Laylan ṭawīlā — a long night, meaning: remain in the night prayer (tahajjud) until very late.

The tahajjud prayer was obligatory upon the Messenger of Allah ﷺ, while for the general community it is supererogatory (nafl). A person once asked the Prophet ﷺ to list the five prayers for him — he mentioned them and the person said: will you add more for me beyond these? The Prophet ﷺ replied: No, not unless you wish to do so voluntarily. This hadith makes clear that tahajjud is not obligatory; it is highly recommended.

Translation: "And prostrate to God in the night (say prayers) and glorify Him in the long stretches of the night (that is, also say the tahajjud night prayer)."

إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا

inna hāʾulāʾi yuḥibbūna l-ʿājilata wa-yadharūna warāʾahum yawman thaqīlā.

"Indeed, these people love the immediate (world) and leave behind them a heavy Day." (al-Insān 76:27)

Inna hāʾulāʾi — indeed these people. Yuḥibbūna l-ʿājilata — love the quick present, love this world — they want worldly benefit and comfort quickly. Wa-yadharūna — and they leave behind, cast aside. Warāʾahum — behind themselves, having turned their backs. Yawman thaqīlān — the heavy Day — Judgment Day which is enormously heavy and burdensome, intolerable.

Translation: "These people love this world (the quick and the urgent) and have left behind themselves this great and heavy Day of Judgment — they leave the Day of Resurrection aside and keep turning their backs on it."

نَّحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا

naḥnu khalaqnāhum wa-shadadnā asrahum wa-idhā shiʾnā baddalnā amthālahum tabdīlā.

"It is We who created them and strengthened their joints, and when We will, We shall replace them with their like entirely." (al-Insān 76:28)

Naḥnu khalaqnāhum — We created them, brought them into being. Wa-shadadnā asrahum — and We strengthened them — asara-hum, bound them, made them strong, made them firm — meaning We created them so strongly and vigorously. Wa-idhā shiʾnā — and when We will, whenever We wish. Baddalnā amthālahum — We will replace them with others like them. Tabdīlān — completely, entirely replaced.

Translation: "We brought them into existence and made their joints firm and strong — and whenever We wish We shall replace them with others just like them."

إِنَّ هَٰذِهِ تَذْكِرَةٌ فَمَن شَاءَ اتَّخَذَ إِلَىٰ رَبِّهِ سَبِيلًا

inna hādhihi tadhkiratun fa-man shāʾa ttakhadha ilā rabbihi sabīlā.

"Indeed this is a reminder, so whoever wills, let him take a path to his Lord." (al-Insān 76:29)

Inna hādhihi tadhkiratun — indeed all this is a reminder, an admonition. Fa-man shāʾa — so whoever wishes. Ittakhadha — let him take, adopt, choose. Ilā rabbihi — toward his Lord. Sabīlān — a path, a way.

Translation: "This is all some admonition — now whoever wishes may choose (the path toward) his Lord's direction."

وَمَا تَشَاءُونَ إِلَّا أَن يَشَاءَ اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا

wa-mā tashāʾūna illā an yashāʾa llāhu inna llāha kāna ʿalīman ḥakīmā.

"And you do not will unless Allah wills — indeed Allah is ever All-Knowing, All-Wise." (al-Insān 76:30)

Wa-mā tashāʾūna — and you will not, you cannot will any matter. Illā an yashāʾa llāhu — unless Allah also wills it — your willing is itself subordinate to Allah's willing. But whose will is it? Inna llāha kāna ʿalīman ḥakīmān — indeed Allah is certainly All-Knowing and All-Wise; certainly Allah's every act is grounded in knowledge and wisdom.

Translation: "You will only do that thing when Allah wills it (because Allah is All-Knowing and All-Wise, and it will only come to pass when He so determines)."

يُدْخِلُ مَن يَشَاءُ فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا

yudkhilu man yashāʾu fī raḥmatihi wa-l-ẓālimīna aʿadda lahum ʿadhāban alīmā.

"He admits whom He wills into His mercy, and for the wrongdoers He has prepared a painful punishment." (al-Insān 76:31)

Yudkhilu man yashāʾu — He admits into His mercy whom He wills. Fī raḥmatihi — into His mercy — this is the original, true state of affairs: He is the one who admits into His mercy whoever He wishes. Wa-l-ẓālimīna — and for the wrongdoers, the disbelievers, the ingrates, those who defied. Aʿadda lahum — He has prepared for them. ʿAdhāban alīmā — a painful, dreadful punishment.

Translation: "Allah admits into His mercy whomever He wishes — and for the wrongdoers He has prepared a painful and terrible punishment."