Imagine you’re standing in the courtroom, your heart racing, your palms sweaty. It’s the day of your trial, the culmination of a lifetime of nerve-wracking anticipation. You’ve been accused of major crimes, charges that carry severe consequences. You’ve always prided yourself on covering your tracks and limiting who you disclosed your secrets to. Or so you thought.
As you stand there, trying to maintain a composed exterior, the prosecutor calls their key witness. Your breath catches in your throat as your closest confidant, someone you trusted implicitly, walks in. This person, who was your partner in crime, your ally in every scheme, now steps into the witness box. You feel a cold shiver run down your spine. How? Why? These questions race through your mind as a sense of betrayal engulfs you.
The room falls silent as your former confidant begins to speak. With each word, your secrets – those well-guarded secrets that you thought were shared only between the two of you – are laid bare for all to hear. You realize, in a horrifying moment of clarity, that this person was an informant. They had been working with the authorities from the start, meticulously documenting every illegal act, every conversation, every detail that you naively believed was shared in confidence.
As the reality sinks in, you’re overwhelmed by a mix of emotions – anger, disbelief, and a sinking feeling of defeat. This was the ultimate betrayal, a stab in the back by the one person you never suspected. You thought you were invincible, but your closest ally was your undoing.
Now, as you stand there, listening to the evidence being laid out against you, it dawns on you just how blind you had been. Your confidant’s loyalty was always to the law, not to you or your shared enterprises. You recall the times they asked seemingly innocent questions, the details they pried into, and it all makes sense now. The small pieces of a puzzle you couldn’t see forming right before your eyes.
You look around the courtroom, the faces of the jury, the judge, and the spectators all staring at you, their expressions a mix of shock, disdain, and curiosity. The weight of your actions and your choices starts to truly sink in. Your confident demeanor begins to crumble as the realization hits – there’s no escape this time. The evidence is overwhelming and irrefutable.
As the trial progresses, you find yourself lost in thoughts. You think about trust, betrayal, and the choices that led you here. You wonder if things could have been different if you had chosen another path, one that didn’t lead to this moment of reckoning.
Finally, the jury leaves to deliberate, and you’re left with your thoughts, reflecting on the life that led you to this moment. When the jury returns, you know that your fate is sealed. As the judge asks if they’ve reached a verdict, you brace yourself for the inevitable.
This couldn’t Happen To Me
You might think the scenario described above couldn’t possibly happen to you. After all, you’re not involved in any serious criminal activities. You don’t have any actions to hide from the law, so how could you ever find yourself in such a situation? Unfortunately, this kind of thinking leaves most people vulnerable to what will soon be their destiny.
Background
The Quran warns us of the inevitable day we will meet our Maker.
[84:6] O humans, you are irreversibly heading for a meeting with your Lord.
يَـٰٓأَيُّهَا ٱلْإِنسَـٰنُ إِنَّكَ كَادِحٌ إِلَىٰ رَبِّكَ كَدْحًا فَمُلَـٰقِيهِ
The outcome of that day will be determined by the moral decisions we make in this world.
[7:8] The scales will be set on that day, equitably. Those whose weights are heavy will be the winners.
وَٱلْوَزْنُ يَوْمَئِذٍ ٱلْحَقُّ فَمَن ثَقُلَتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ
[7:9] As for those whose weights are light, they will be the ones who lost their souls, as a consequence of disregarding our revelations, unjustly.
وَمَنْ خَفَّتْ مَوَٰزِينُهُۥ فَأُو۟لَـٰٓئِكَ ٱلَّذِينَ خَسِرُوٓا۟ أَنفُسَهُم بِمَا كَانُوا۟ بِـَٔايَـٰتِنَا يَظْلِمُونَ
Decision Making
All people have experienced the internal debate that occurs when making moral decisions. This involves two conflicting voices: one urging the more virtuous path, often linked to self-control, and the other pushing towards the less ethical choice, usually related to temptation. This concept is a universal part of the human experience. It is experienced by everyone irrespective of their culture and is observed even in the youngest of children.1
The fundamental question is, if we are one person, why do we have two competing voices?
Companion (Qareen)
The Quran informs us that every person consists of two entities: a Human (Insan) and a Companion (Qareen). Both these entities are tied to a single body, yet when the body dies, only the Human’s (Insan) life ends, while the Companion is released as a Jinn.
The term Qareen ( قرين ) comes from the root “Qaf-Ra-Nun” ( ق ر ن ), which has the following derivative meanings:
to join one thing to another; shackled; couple; dual; bound together, horns, generation
The literal meaning of the word Qareen ( قرين ) is a constant or shackled companion.
In the Introduction to the Authorized English Translation of the Quran by Dr. Rashad Khalifa, he writes about the Humans and Jinns.
(3) The Humans
The hard-core rebels—humans and jinns—refused to denounce their crime, and opted for witnessing a demonstration of Satan’s claim. These egotistic creatures who failed to submit to God’s absolute authority, even when offered a chance to do so, were divided in half. The half that were less convinced of Satan’s point of view became classified as humans. Although they harbored doubts about Satan’s claim, they failed to make a firm stand regarding God’s absolute authority. It is the ego that prevented these creatures from appreciating God’s omnipotence, it is the ego that prevented them from submitting when such an opportunity was offered to them (33:72), and it is the ego that stands between most of us and redemption to God’s kingdom (25:43). This is why “Kill your ego” is one of the first commandments in the Quran (2:54).(4) The Jinns
The other half of the guilty creatures, those who leaned closer to Satan’s point of view and exhibited the biggest egos, became classified as jinns. It was God’s plan to assign one jinn to every human being from birth to death. The jinn companion represents Satan and constantly promotes his point of view (50:23, 27). Both the jinns and the humans are given a precious chance in this world to re-educate themselves, denounce their egoism, and redeem themselves by submitting to God’s absolute authority. Whenever a human being is born, a jinn is born and is assigned to the new human. We learn from the Quran that the jinns are Satan’s descendants (7:27, 18:50). When a jinn being is born and assigned to a human being, the jinn remains a constant companion of the human until the human dies. The jinn is then freed, and lives on for a few centuries. Both humans and jinns are required to worship God alone (51:56).
This explains the origins of humans and jinns, how they came to this world, and their function. They are descendants of Iblees, much like we are descendants of Adam. Their entry into this world is the same as our entry into this world, yet when their human counterpart dies, they are no longer shackled to the body and are freed from those bonds. Thus, they are no longer Qareen but have transitioned into freed Jinns.
So the question becomes, what is the purpose of having them bound to a human soul before they are freed?
The Informant
The following verses from Sura 50, Qaf ( ق ), give us a glimpse of why the Jinns start their life in this world by being bound to a designated human.
The passage starts with the use of the term “we.” Throughout the Quran, when God uses the term “we,” it usually means that God is utilizing other entities in the process discussed. The verse begins by informing us that not only do “we” know what the human whispers to himself, but “we” are closer to him than his jugular.
[50:16] We created the human, and we know what he whispers to himself. We are closer to him than his jugular vein.
وَلَقَدْ خَلَقْنَا ٱلْإِنسَـٰنَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِۦ نَفْسُهُۥ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ ٱلْوَرِيدِ
The next verse informs us that, in addition, every human has two angels recording everything.
[50:17] Two recording (angels), at right and at left, are constantly recording.
إِذْ يَتَلَقَّى ٱلْمُتَلَقِّيَانِ عَنِ ٱلْيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ
Then, the following verse changes from the plural form used in verse 17 regarding the angels to a singular form in mentioning the one observing.
[50:18] Not an utterance does he utter without an alert (ready) witness (observer).
مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ
| 1 | mā | مَّا | Not |
| 2 | yalfiẓu | يَلْفِظُ | he utters |
| 3 | min | مِن | any |
| 4 | qawlin | قَوْلٍ | word |
| 5 | illā | إِلَّا | but |
| 6 | ladayhi | لَدَيْهِ | (in) his presence (is) |
| 7 | raqībun | رَقِيبٌ | an observer / watcher |
| 8 | ʿatīdun | عَتِيدٌ | prepared / ready. |
It is worth pointing out in the above verse that the word translated as “witness” ( raqībun / رَقِيبٌ ) means an observer or watcher but comes from the same root as the word for “the neck” (l-riqābi / ٱلرِّقَاب ). The significance of this is that it makes a subtle connection with the concept of “the jugular vein” (ḥabli l-warīdi / حَبْلِ ٱلْوَرِيدِ ) mentioned in 50:17, which is also located in the neck.
The above verse also uses the preposition “ladayhi” ( لَدَيْهِ ) in conjunction with the “observer” ( raqībun / رَقِيبٌ ). This word ( لَدَي ) is typically translated into English as “with” or “at.” The word conveys a sense of being in the company of, in the presence of, like in the expression “at school.” Yet the fact that it is used about a person is like someone saying, “I am at the doctor’s,” rather than “I am with the doctor.” The former infuses the doctor with his place, while the latter does not make any connection to the place and only a relation with the doctor. So when it says that “not he utters a word except “at his ( لَدَيْهِ )” an observer ready,” it associates the observer in conjunction with a place, but where is this place except within the person uttering.
[50:19] Finally, the inevitable coma of death comes; this is what you tried to evade.
وَجَآءَتْ سَكْرَةُ ٱلْمَوْتِ بِٱلْحَقِّ ذَٰلِكَ مَا كُنتَ مِنْهُ تَحِيدُ
[50:20] The horn is blown; this is the promised day.
وَنُفِخَ فِى ٱلصُّورِ ذَٰلِكَ يَوْمُ ٱلْوَعِيدِ
Then we are informed that every person, when they die, will have a herder and a witness.
[50:21] Every soul comes with a herder and a witness.
وَجَآءَتْ كُلُّ نَفْسٍ مَّعَهَا سَآئِقٌ وَشَهِيدٌ
| 1 | wajāat | وَجَآءَتْ | And [it] (will) come |
| 2 | kullu | كُلُّ | every |
| 3 | nafsin | نَفْسٍ | soul, |
| 4 | maʿahā | مَّعَهَا | with it |
| 5 | sāiqun | سَآئِقٌ | a herder |
| 6 | washahīdun | وَشَهِيدٌ | and a witness. |
From other verses, we see that it is the angel who is this herder as they are the ones who take the soul when the time of death occurs.
[32:11] Say, “You will be put to death by the angel in whose charge you are placed, then to your Lord you will be returned.”
قُلْ يَتَوَفَّىٰكُم مَّلَكُ ٱلْمَوْتِ ٱلَّذِى وُكِّلَ بِكُمْ ثُمَّ إِلَىٰ رَبِّكُمْ تُرْجَعُونَ
[6:61] He is Supreme over His creatures, and He appoints guards to protect you. When the appointed time of death comes to any of you, our messengers put him to death without delay.
وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ
As for the witness, it may appear these are the recording angels each person has as specified in 50:17, except verse 50:21 specifies only a witness in the singular form, not dual or plural.
Then, we are informed that up until this point, the human being has been oblivious to this, that there has been an informant on the inside the whole time.
[50:22] You used to be oblivious to this. We now remove your veil; today, your vision is (as strong as) steel.
لَّقَدْ كُنتَ فِى غَفْلَةٍ مِّنْ هَـٰذَا فَكَشَفْنَا عَنكَ غِطَآءَكَ فَبَصَرُكَ ٱلْيَوْمَ حَدِيدٌ
The Companion’s Testimony
In the following verse, we are informed that on the Day of Judgment, the whole time, God had an informant on the inside who had been watching and observing us the entire time, and he was closer to us than our jugular vein. This is our Companion, and he will be our witness against us on the Day of Judgment.
The translation by Dr. Rashad Khalifa states: [50:23] The companion said, “Here is my formidable testimony.” But I will use a literal translation for this verse to point out a noteworthy connection.
[50:23] His companion said, “Here is what is with me, prepared.”
وَقَالَ قَرِينُهُۥ هَـٰذَا مَا لَدَىَّ عَتِيدٌ
| 1 | waqāla | وَقَالَ | And [he] said |
| 2 | qarīnuhu | قَرِينُهُۥ | his companion, |
| 3 | hādhā | هَـٰذَا | “This |
| 4 | mā | مَا | (is) what |
| 5 | ladayya | لَدَىَّ | (is) with me, |
| 6 | ʿatīdun | عَتِيدٌ | ready / prepared.” |
It is worth pointing out that verse 23 above uses the same two words, “ladayya” ( لَدَىَّ ) and “atīdun” ( عَتِيدٌ ), as used in verse 18, when it states, “Not an utterance does he utter without an alert (ready) witness [observer]. ( مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ ).” This signals that this witness and the observer are both references to the Companion.
[50:24] Throw into Gehenna every stubborn disbeliever.
[50:25] Forbidder of charity, aggressor, full of doubt.
[50:26] He set up besides GOD another god. Throw him into severe retribution.
[50:27] His companion said, “Our Lord, I did not mislead him; he was far astray.”
[50:28] He said, “Do not feud in front of Me; I have sufficiently warned you.
[50:29] “Nothing can be changed now. I am never unjust towards the people.”
أَلْقِيَا فِى جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ
مَّنَّاعٍ لِّلْخَيْرِ مُعْتَدٍ مُّرِيبٍ
ٱلَّذِى جَعَلَ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَأَلْقِيَاهُ فِى ٱلْعَذَابِ ٱلشَّدِيدِ
قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَـٰكِن كَانَ فِى ضَلَـٰلٍۭ بَعِيدٍ
قَالَ لَا تَخْتَصِمُوا۟ لَدَىَّ وَقَدْ قَدَّمْتُ إِلَيْكُم بِٱلْوَعِيدِ
مَا يُبَدَّلُ ٱلْقَوْلُ لَدَىَّ وَمَآ أَنَا۠ بِظَلَّـٰمٍ لِّلْعَبِيدِ
Life Long Companionship
Some believe a Companion is only assigned to those who go astray and are not with their human counterpart from birth. This comes from verses like the following verses below.
[4:38] They give money to charity only to show off, while disbelieving in GOD and the Last Day. If one’s companion is the devil, that is the worst companion.
وَٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُونَ بِٱللَّهِ وَلَا بِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَن يَكُنِ ٱلشَّيْطَـٰنُ لَهُۥ قَرِينًا فَسَآءَ قَرِينًا
| 12 | waman | وَمَن | and whoever |
| 13 | yakuni | يَكُنِ | he has |
| 14 | l-shayṭānu | ٱلشَّيْطَـٰنُ | the devil |
| 15 | lahu | لَهُۥ | for him |
| 16 | qarīnan | قَرِينًا | (as) companion – |
| 17 | fasāa | فَسَآءَ | then worst |
| 18 | qarīnan | قَرِينًا | (is he as) a companion. |
But the Quran informs us that the devils come in the form of both Humans and Jinns, and since the Companion is just a human-bound Jinn, the above verse does not necessitate that the Companion is external to the human.
[6:112] We have permitted the enemies of every prophet—human and jinn devils—to inspire in each other fancy words, in order to deceive. Had your Lord willed, they would not have done it. You shall disregard them and their fabrications.
وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَـٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا وَلَوْ شَآءَ رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ
| 1 | wakadhālika | وَكَذَٰلِكَ | And thus |
| 2 | jaʿalnā | جَعَلْنَا | we made |
| 3 | likulli | لِكُلِّ | for every |
| 4 | nabiyyin | نَبِىٍّ | prophet |
| 5 | ʿaduwwan | عَدُوًّا | an enemy – |
| 6 | shayāṭīna | شَيَـٰطِينَ | devils – |
| 7 | l-insi | ٱلْإِنسِ | the people |
| 8 | wal-jini | وَٱلْجِنِّ | and the jinn, |
In the other two verses, individuals may interpret that the Companion is not tied to a human from birth but comes after if they go astray can be found below. These two verses mention the Jinn Companion being appointed to a human. What is unique about the word translated as appointed in these two verses is that these are the only verses that use this specific Arabic word for “appoint” in the Quran, and both concern the Companion.
[41:25] We assign ( nuqayyiḍ / وَقَيَّضْنَا ) to them companions who adorn everything they do in their eyes. Thus, they end up incurring the same fate as the previous communities of jinns and humans, who were also losers.
وَقَيَّضْنَا لَهُمْ قُرَنَآءَ فَزَيَّنُوا۟ لَهُم مَّا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَحَقَّ عَلَيْهِمُ ٱلْقَوْلُ فِىٓ أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ ٱلْجِنِّ وَٱلْإِنسِ إِنَّهُمْ كَانُوا۟ خَـٰسِرِينَ
[43:36] Anyone who disregards the message of the Most Gracious, we appoint ( waqayyaḍnā / نُقَيِّضْ ) a devil to be his constant companion.
[43:37] Such companions will divert them from the path, yet make them believe that they are guided.
[43:38] When he comes before us he will say, “Oh I wish you were as far from me as the two easts. What a miserable companion!”
وَمَن يَعْشُ عَن ذِكْرِ ٱلرَّحْمَـٰنِ نُقَيِّضْ لَهُۥ شَيْطَـٰنًا فَهُوَ لَهُۥ قَرِينٌ
وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ ٱلسَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ
حَتَّىٰٓ إِذَا جَآءَنَا قَالَ يَـٰلَيْتَ بَيْنِى وَبَيْنَكَ بُعْدَ ٱلْمَشْرِقَيْنِ فَبِئْسَ ٱلْقَرِينُ
The word “qayyd” ( قَيَّضْ ) used in the above two verses (41:25 & 43:36) in regards to appointing the Jinn Companion comes from the root “Qaf-Ya-Dad” ( ق ي ض ) and this the only occurrences of this root in the Quran. The derivative meanings of this root are the following:
to break the shell (egg), be broken, split, the white shell of a the egg; to stick to something and contain it or overpower it; assimilate, to be destined, be assigned, prepared (like preparation) for any one; foreordain
Incredibly, the parallels between this root for the word appoint, and the human relationship with the Jinn companion are jaw-dropping. The root meaning is associated with an egg, symbolizing how the Jinn and Human are interlinked from birth. The root also means to stick to something and contain or overpower it like an eggshell does to the egg, which also ties in with how the Human body is the shell by which the Jinn Companion is contained. Lastly, the meaning of being assigned in the sense of something being prepared beforehand, destined and foreordained also shows that God did not appoint the Companion after the fact, but He predetermined which Companion would be foreordained for which corresponding human. Again, this shows that the Companion is part of the human from the start and not an entity assigned later in life if one goes astray. God already knows who is destined to go astray and who is destined to be guided and has preordained which companions will be with which individuals.
Additionally, we are informed that the two were joined together for an entire life. The following verse shows the human testimony against himself and his companion, stating that they enjoyed each other’s company for an entire life span.
[6:128] The day will come when He summons all of them (and says): “O you jinns, you have claimed multitudes of humans.” Their human companions will say, “Our Lord, we enjoyed each others’ company until we wasted the life span You had set for us.” He will say, “Hell is your destiny.” They abide therein forever, in accordance with GOD’s will. Your Lord is Wise, Omniscient.
وَيَوْمَ يَحْشُرُهُمْ جَمِيعًا يَـٰمَعْشَرَ ٱلْجِنِّ قَدِ ٱسْتَكْثَرْتُم مِّنَ ٱلْإِنسِ وَقَالَ أَوْلِيَآؤُهُم مِّنَ ٱلْإِنسِ رَبَّنَا ٱسْتَمْتَعَ بَعْضُنَا بِبَعْضٍ وَبَلَغْنَآ أَجَلَنَا ٱلَّذِىٓ أَجَّلْتَ لَنَا قَالَ ٱلنَّارُ مَثْوَىٰكُمْ خَـٰلِدِينَ فِيهَآ إِلَّا مَا شَآءَ ٱللَّهُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
Also, in the following verses, we see that the Companion is not only assigned to the wicked because the Quran depicts the one who is in Paradise and goes to Hell to visit his companion.
[37:51] One of them will say, “I used to have a friend (companion / qareen).
قَالَ قَآئِلٌ مِّنْهُمْ إِنِّى كَانَ لِى قَرِينٌ
| 1 | qāla | قَالَ | [He] said |
| 2 | qāilun | قَآئِلٌ | a speaker |
| 3 | min’hum | مِّنْهُمْ | among them, |
| 4 | innī | إِنِّى | “Indeed, I |
| 5 | kāna | كَانَ | used to (have) |
| 6 | lī | لِى | for me |
| 7 | qarīnun | قَرِينٌ | a companion / friend. |
[37:52] “He used to mock: ‘Do you believe all this?
[37:53] ” ‘After we die and turn into dust and bones, do we get called to account?’ “
[37:54] He will say, “Just take a look!”
[37:55] When he looks, he will see his friend in the heart of Hell.*
[37:56] He (will go to him and) say, “By GOD, you almost ruined me.
[37:57] “If it were not for my Lord’s blessing, I would have been with you now.
[37:58] “(Do you still believe) that we die,
[37:59] “only the first death, and we never receive any requital?”
(٥٢) يَقُولُ أَءِنَّكَ لَمِنَ ٱلْمُصَدِّقِينَ
(٥٣) أَءِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَـٰمًا أَءِنَّا لَمَدِينُونَ
(٥٤) قَالَ هَلْ أَنتُم مُّطَّلِعُونَ
(٥٥) فَٱطَّلَعَ فَرَءَاهُ فِى سَوَآءِ ٱلْجَحِيمِ
(٥٦) قَالَ تَٱللَّهِ إِن كِدتَّ لَتُرْدِينِ
(٥٧) وَلَوْلَا نِعْمَةُ رَبِّى لَكُنتُ مِنَ ٱلْمُحْضَرِينَ
(٥٨) أَفَمَا نَحْنُ بِمَيِّتِينَ
(٥٩) إِلَّا مَوْتَتَنَا ٱلْأُولَىٰ وَمَا نَحْنُ بِمُعَذَّبِينَ
The Wild Horse
The Quran provides the following reminder regarding ships and livestock: we should be appreciative and know that without God’s help, we would be incapable of subduing them. The word for “ones capable of to subdue” is “muq’rinīna” ( مُقْرِنِينَ ), which comes from the same root as the word Qarneen. This is an excellent lesson for viewing our relationship with our Companion.
Our fundamental purpose in life is to fully submit to God. Part of this journey involves guiding our Jinn companion towards submission as well. We achieve this by convincing them of the truth through our actions and not allowing them to convince us of their point of view when they tempt us to deviate from the right path. Like a wild horse that needs taming, a Jinn Companion, if left unchecked, our Companion can incite us to stray. Yet, God has created them to be subservient to us such that they can be subdued by God’s leave if and only if we stay exclusively devoted to God alone.
[43:13] As you rest on top of them, you shall appreciate such a blessing from your Lord, and say, “Glory be to the One who subdued this for us. We could not have controlled them by ourselves.
لِتَسْتَوُۥا۟ عَلَىٰ ظُهُورِهِۦ ثُمَّ تَذْكُرُوا۟ نِعْمَةَ رَبِّكُمْ إِذَا ٱسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا۟ سُبْحَـٰنَ ٱلَّذِى سَخَّرَ لَنَا هَـٰذَا وَمَا كُنَّا لَهُۥ مُقْرِنِينَ
| 11 | wataqūlū | وَتَقُولُوا۟ | And [you all] (shall) say, |
| 12 | sub’ḥāna | سُبْحَـٰنَ | “Glory be |
| 13 | alladhī | ٱلَّذِى | the One who |
| 14 | sakhara | سَخَّرَ | He committed to serve |
| 15 | lanā | لَنَا | for us |
| 16 | hādhā | هَـٰذَا | this, |
| 17 | wamā | وَمَا | and not |
| 18 | kunnā | كُنَّا | we were |
| 19 | lahu | لَهُۥ | of it |
| 20 | muq’rinīna | مُقْرِنِينَ | ones capable to subdue. |
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