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Al-Quran Surah 50. Qaf, Ayah 27

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۞ قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَٰكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ


Asad : Man's other self19 will say: "O our Sustainer! It was not I that led his conscious mind20 into evil [nay,] but it had gone far astray [of its own accord]!"21
Malik : His companion will say: "Our Rabb! I did not mislead him. He himself had gone far astray."
Mustafa Khattab :

One’s ˹devilish˺ associate will say, “Our Lord! I did not make them transgress. Rather, they were far astray ˹on their own˺.”
Pickthall : His comrade saith: Our Lord! I did not cause him to rebel, but be was (himself) far gone in error.
Yusuf Ali : His companion will say: "Our Lord! I did not make him transgress but he was (himself) far astray." 4961 4962 4963
Transliteration : Qala qareenuhu rabbana ma atghaytuhu walakin kana fee dalalin baAAeedin


Al-Quran Grammar      Prev      Go   Next  


1 Lit., as in verse {23}, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason (cf. note [15] above), in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetitites summarized in the term sa'iq ("that which drives") and often symbolized as shaytan ("satan" or "satanic force": see Razi's remarks quoted in note [31] on 14:22.) In this sense, the term qarin has the same connotation as in 41:25 and 43:36.
2 Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).
3 I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses {24-25} above.
4 See last note. But some people understand by "Companion" here an evil associate in the world, an evil one who misled.
5 Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun in saying, "Our Lord". This is beautifully appropriate, as he is speaking so as to include the person to be judged: as if he were to say. "Thou art my Lord, or the Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst cherish him and warn him, and he owed duties to Thee."
6 Neither the Recording Angels nor the misused limbs and faculties, nor anything else whatever was responsible for the Evil: it was the personal responsibility of the Doer himself, with his free-will.

Note - 19

Lit., as in verse {23}, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason (cf. note [15] above), in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetitites summarized in the term sa'iq ("that which drives") and often symbolized as shaytan ("satan" or "satanic force": see Razi's remarks quoted in note [31] on 14:22.) In this sense, the term qarin has the same connotation as in 41:25 and 43:36.

Note - 20

Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).

Note - 21

I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses {24-25} above.

Note - 4961

See last note. But some people understand by "Companion" here an evil associate in the world, an evil one who misled.

Note - 4962

Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun in saying, "Our Lord". This is beautifully appropriate, as he is speaking so as to include the person to be judged: as if he were to say. "Thou art my Lord, or the Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst cherish him and warn him, and he owed duties to Thee."

Note - 4963

Neither the Recording Angels nor the misused limbs and faculties, nor anything else whatever was responsible for the Evil: it was the personal responsibility of the Doer himself, with his free-will.
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Asad   
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Asad 19 Lit., as in verse {23}, "his intimate companion" (qarin): but whereas there it may be taken as denoting man's moral consciousness or reason (cf. note [15] above), in the present instance the "speaker" is obviously its counterpart, namely, the complex of the sinner's instinctive urges and inordinate, unrestrained appetitites summarized in the term sa'iq ("that which drives") and often symbolized as shaytan ("satan" or "satanic force": see Razi's remarks quoted in note [31] on 14:22.) In this sense, the term qarin has the same connotation as in 41:25 and 43:36.
Asad   
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Asad 20 Lit., "him" or "it" - referring to man's faculty of conscious, controlling reason (shahid).
Asad   
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Asad 21 I.e., man's evil impulses and appetites cannot gain ascendancy unless his conscious mind goes astray from moral verities: and this explains the purport, in the present context, of verses {24-25} above.

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Yusuf Ali   
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Yusuf Ali 4961 See last note. But some people understand by "Companion" here an evil associate in the world, an evil one who misled.
Yusuf Ali   
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Yusuf Ali 4962 Our Lord. One man speaks: "I did not", etc. Yet he uses the plural pronoun in saying, "Our Lord". This is beautifully appropriate, as he is speaking so as to include the person to be judged: as if he were to say. "Thou art my Lord, or the Lord of us angels or of all Creation, but Thou art his Lord also, for Thou didst cherish him and warn him, and he owed duties to Thee."
Yusuf Ali   
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Yusuf Ali 4963 Neither the Recording Angels nor the misused limbs and faculties, nor anything else whatever was responsible for the Evil: it was the personal responsibility of the Doer himself, with his free-will.

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