Surah The Pen [Al-Qalam] in English

Noon waalqalami wama yasturoona

NUN. I CALL to witness the pen and what they inscribe,

Nuun* – by oath of the pen and by oath of what is written by it. (Alphabet of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Nun. By the Pen, and what they inscribe,

Nun By the pen and by that which they inscribe.

Nun. [These letters (Nun, etc.) are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings]. By the pen and what the (angels) write (in the Records of men).

Noon. By the pen, and by what they inscribe.

Nun. By the pen and what the scribes write.

Nun. By the pen and by what they Yastur.

Nun. By the pen and that which they write (therewith),

Nun. By the Pen and what they write:

Noon. By the Pen and that (the angels) write,

Nun. By the pen and by what you write,

Noon. I swear by the pen and what the angels write,

Nun. By the pen, and all that they write!

Nun. By the Pen and the (Record) which (men) write,-

مَآ أَنتَ بِنِعْمَةِ رَبِّكَ بِمَجْنُونٍۢ ﴿٢﴾

You are not, [O Muhammad], by the favor of your Lord, a madman.

Ma anta biniAAmati rabbika bimajnoonin

You are not demented by the grace of your Lord.

You are not insane, by the munificence of your Lord.

thou art not, by the blessing of thy Lord, a man possessed.

Thou art nor, through the grace of thy Lord, mad.

You (O Muhammad SAW) are not, by the Grace of your Lord, a madman.

By the grace of your Lord, you are not insane.

By your Lord's Grace, you are not afflicted with madness,

You, by the grace of your Lord, are not insane.

Thou art not, for thy Lord's favour unto thee, a madman.

by your Lord’s blessing, you are not, crazy,

you are not, because of the favor of your Lord, mad.

(Muhammad), you are not insane, thanks to the bounty of your Lord.

By the grace of your Lord you are not mad.

By the grace of your Lord, you are not a mad man.

Thou art not, by the Grace of thy Lord, mad or possessed.

وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍۢ ﴿٣﴾

And indeed, for you is a reward uninterrupted.

Wainna laka laajran ghayra mamnoonin

There is surely reward unending for you,

And indeed for you is an unlimited reward.

Surely thou shalt have a wage unfailing;

And verily thine shall be a hire unending.\"

And verily, for you (O Muhammad SAW) will be an endless reward.

In fact, you will have a reward that will never end.

and surely yours shall be a never-ending reward,

And verily, for you will be reward that is not Mamnun.

And lo! thine verily will be a reward unfailing.

and yours indeed will be an everlasting reward,

Indeed, there is an unfailing wage for you.

You will certainly receive a never-ending reward.

And most surely you shall have a reward never to be cut off.

Most surely, you will have a never ending reward.

Nay, verily for thee is a Reward unfailing:

وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍۢ ﴿٤﴾

And indeed, you are of a great moral character.

Wainnaka laAAala khuluqin AAatheemin

For you are verily born of sublime nature.

And indeed you possess an exemplary character.

surely thou art upon a mighty morality.

And verily thou art of a high and noble disposition.

And verily, you (O Muhammad SAW) are on an exalted standard of character.

And you are of a great moral character.

and you are certainly on the most exalted standard of moral excellence.

And verily, you are on an exalted character.

And lo! thou art of a tremendous nature.

and indeed you possess a great character.

Surely, you (Prophet Muhammad) are of a great morality.

You have attained a high moral standard.

And most surely you conform (yourself) to sublime morality.

For you are truly of a sublime character.

And thou (standest) on an exalted standard of character.

فَسَتُبْصِرُ وَيُبْصِرُونَ ﴿٥﴾

So you will see and they will see

Fasatubsiru wayubsiroona

So you will see, and they will realise,

So very soon, you will see and they too will realise –

So thou shalt see, and they will see,

Anon thou wilt see and they will see:

You will see, and they will see,

You will see, and they will see.

So you will soon see, and they too will see,

You will see, and they will see,

And thou wilt see and they will see

You will see and they will see,

You shall see and they will see

You will see and they will also see

So you shall see, and they (too) shall see,

Soon you will see, as will they,

Soon wilt thou see, and they will see,

بِأَييِّكُمُ ٱلْمَفْتُونُ ﴿٦﴾

Which of you is the afflicted [by a devil].

Biayyikumu almaftoonu

Who is distracted.

- That who among you was insane.

which of you is the demented.

Which of you is afflicted with madness.

Which of you is afflicted with madness.

Which of you is the afflicted.

which of you is afflicted with madness.

Which of you is afflicted with madness.

Which of you is the demented.

which one of you is crazy.

which of you is the demented.

which of you has been afflicted by insanity.

Which of you is afflicted with madness.

which of you is a prey to madness.

Which of you is afflicted with madness.

إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِٱلْمُهْتَدِينَ ﴿٧﴾

Indeed, your Lord is most knowing of who has gone astray from His way, and He is most knowing of the [rightly] guided.

Inna rabbaka huwa aAAlamu biman dalla AAan sabeelihi wahuwa aAAlamu bialmuhtadeena

Verily your Lord knows those who have gone astray from His path, and He knows those who are guided on the way.

Indeed your Lord well knows those who have strayed from His path, and He well knows those who are upon guidance.

Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.

Verily thy Lord! He is the best Knower of him who strayeth from His path, and He is the best Knower of the guided one,

Verily, your Lord knows better, who (among men) has gone astray from His Path, and He knows better those who are guided.

Your Lord knows best who has strayed from His path, and He knows best the well-guided.

Surely your Lord knows well those who have strayed from His Way just as He knows well those who are on the Right Way.

Verily, your Lord is the best Knower of him who has gone astray from His path, and He is the best Knower of those who are guided.

Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who walk aright.

Indeed your Lord knows best those who stray from His way, and He knows best those who are guided.

Indeed, your Lord knows very well those who strayed from His Path, and those who are guided.

Your Lord knows best who has gone astray from His path and who is rightly guided.

Surely your Lord best knows him who errs from His way, and He best knows the followers of the right course.

Your Lord knows best who has fallen by the wayside, and who has remained on the true path.

Verily it is thy Lord that knoweth best, which (among men) hath strayed from His Path: and He knoweth best those who receive (true) Guidance.

فَلَا تُطِعِ ٱلْمُكَذِّبِينَ ﴿٨﴾

Then do not obey the deniers.

Fala tutiAAi almukaththibeena

So do not comply with those who deny:

Therefore do not listen to the deniers.

So obey thou not those who cry lies.

Wherefore obey not thou the beliers.

So (O Muhammad SAW) obey not the deniers [(of Islamic Monotheism those who belie the Verses of Allah), the Oneness of Allah, and the Messenger of Allah (Muhammad SAW), etc.]

So do not obey the deniers.

Do not, then, yield to those who reject the Truth, decrying it as false;

So, do not obey the deniers.

Therefor obey not thou the rejecters

So do not obey the deniers,

Therefore, do not obey those who belie,

Do not yield to those who reject the Truth.

So do not yield to the rejecters.

Do not give in to the deniers of truth.

So hearken not to those who deny (the Truth).

وَدُّوا۟ لَوْ تُدْهِنُ فَيُدْهِنُونَ ﴿٩﴾

They wish that you would soften [in your position], so they would soften [toward you].

Waddoo law tudhinu fayudhinoona

They only want that you should relent, so that they may come to terms.

They wish that in some way you may yield, so they too might soften their stand.

They wish that thou shouldst compromise, then they would compromise.

Fain would they that thou shouldst be pliant, so that they will be pliant.

They wish that you should compromise (in religion out of courtesy) with them, so they (too) would compromise with you.

They would like you to compromise, so they would compromise.

they would wish you to be pliant so that they too may be pliant.

They wish that you should compromise with them, so they (too) would compromise with you.

Who would have had thee compromise, that they may compromise.

who are eager that you should be flexible, so that they [too] may be flexible [towards you].

they wish you would compromise, then, they would compromise.

They would like you to relent to them so that they could also relent towards you.

They wish that you should be pliant so they (too) would be pliant.

They want you to make concessions to them and then they will reciprocate.

Their desire is that thou shouldst be pliant: so would they be pliant.

وَلَا تُطِعْ كُلَّ حَلَّافٍۢ مَّهِينٍ ﴿١٠﴾

And do not obey every worthless habitual swearer

Wala tutiAA kulla hallafin maheenin

Do not heed a contemptible swearer,

Nor ever listen to any excessive oath maker, ignoble person.

And obey thou not every mean swearer,

And obey not: thou any swearer ignominous.

And obey not everyone who swears much, and is considered worthless,

And do not obey any vile swearer.

And do not yield to any contemptible swearer,

And do not obey every Hallaf Mahin.

Neither obey thou each feeble oath-monger,

And do not obey any vile swearer,

And do not obey every mean swearer,

Do not yield to one persistent in swearing,

And yield not to any mean swearer

Do not yield to any contemptible swearer of oaths,

Heed not the type of despicable men,- ready with oaths,

هَمَّازٍۢ مَّشَّآءٍۭ بِنَمِيمٍۢ ﴿١١﴾

[And] scorner, going about with malicious gossip -

Hammazin mashshain binameemin

Or backbiter, calumniator, slanderer,

The excessively insulting one, spreader of spite.

backbiter, going about with slander,

A defamer, spreader abroad of slander.

A slanderer, going about with calumnies,

Backbiter, spreader of slander.

the fault-finder who goes around slandering,

A Hammaz, going about with Namim,

Detracter, spreader abroad of slanders,

scandal-monger, talebearer,

the backbiter who goes about slandering,

back-biting, gossiping,

Defamer, going about with slander

or to any defamer or one who spreads slander,

A slanderer, going about with calumnies,

مَّنَّاعٍۢ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ ﴿١٢﴾

A preventer of good, transgressing and sinful,

MannaAAin lilkhayri muAAtadin atheemin

Who hinders men from (doing) good, the transgressor, the iniquitous,

One who excessively forbids the good, transgressor, sinner.

hinderer of good, guilty aggressor, coarse-grained,

Hinderer of the good, trespasser; sinner.

Hinderer of the good, transgressor, sinful,

Preventer of good, transgressor, sinner.

the hinderer of good, the transgressor, the sinful;

Hinderer of the good, transgressor, sinful,

Hinderer of the good, transgressor, malefactor

hinderer of all good, sinful transgressor,

those who hinder good, the guilty aggressor,

obstructing virtues, a sinful transgressor,

Forbidder of good, outstepping the limits, sinful,

or to one who places obstacles in the way of good being done or to the wicked transgressor,

(Habitually) hindering (all) good, transgressing beyond bounds, deep in sin,

عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ ﴿١٣﴾

Cruel, moreover, and an illegitimate pretender.

AAutullin baAAda thalika zaneemin

Crude, and above all, mean and infamous,

Foul mouthed, and in addition to all this, of improper lineage.

moreover ignoble,

Gross, and therewithal ignoble-

Cruel, after all that base-born (of illegitimate birth),

Rude and fake besides.

the coarse-grained, and above all mean and ignoble;

`Utul, and moreover Zanim.

Greedy therewithal, intrusive.

callous and, on top of that, baseborn

the crude of low character

ill-mannered, and moraly corrupt or that because he may possess wealth and children.

Ignoble, besides all that, base-born;

who is ignoble and besides all that, base-born;

Violent (and cruel),- with all that, base-born,-

أَن كَانَ ذَا مَالٍۢ وَبَنِينَ ﴿١٤﴾

Because he is a possessor of wealth and children,

An kana tha malin wabaneena

Simply because he possesses wealth and children.

Because he* has some wealth and sons. (Walid bin Mugaira, who cursed the Holy Prophet.)

because he has wealth and sons.

Because he is owner of riches and children.

(He was so) because he had wealth and children.

Just because he has money and children.

(who so acts) simply because he has wealth and sons,

(He was so) because he had wealth and children.

It is because he is possessed of wealth and children

—[who behaves in such a manner only] because he has wealth and children.

because he has wealth and sons.

When Our revelations are recited to him,

Because he possesses wealth and sons.

just because he has wealth and sons,

Because he possesses wealth and (numerous) sons.

إِذَا تُتْلَىٰ عَلَيْهِ ءَايَٰتُنَا قَالَ أَسَٰطِيرُ ٱلْأَوَّلِينَ ﴿١٥﴾

When Our verses are recited to him, he says, \"Legends of the former peoples.\"

Itha tutla AAalayhi ayatuna qala asateeru alawwaleena

When you recite Our revelations to him, he says: \"These are fables of long ago.\"

When Our verses are recited to him, he says, “These are stories of earlier people.”

When Our signs are recited to him, he says, 'Fairy-tales of the ancients!'

When Our revelations are rehearsed Unto him, he saith: fables of the ancients.

When Our Verses (of the Quran) are recited to him, he says: \"Tales of the men of old!\"

When Our Verses are recited to him, he says, “Myths of the ancients!”

and whenever Our verses are rehearsed to him, he says: “These are fairy- tales of times gone by.”

When Our Ayat are recited to him, he says: \"Tales of the men of old!\"

That, when Our revelations are recited unto him, he saith: Mere fables of the men of old.

When Our signs are recited to him, he says, ‘Myths of the ancients!’

When Our verses are recited to him, he says: 'They are but fairytales of the ancients'

he says, \"These are ancient legends\".

When Our communications are recited to him, he says: Stories of those of yore.

when Our revelations are recited to him, he says, \"These are just ancient fables.\"

When to him are rehearsed Our Signs, \"Tales of the ancients\", he cries!

سَنَسِمُهُۥ عَلَى ٱلْخُرْطُومِ ﴿١٦﴾

We will brand him upon the snout.

Sanasimuhu AAala alkhurtoomi

We shall brand him on the muzzle.

We will soon singe his pig-nose.

We shall brand him upon the muzzle!

Anon We shall brand him on snout.

We shall brand him over the nose!

We will brand him on the muzzle.

Soon shall We brand him on his snout.

We shall brand him on the snout (nose)!

We shall brand him on the nose.

Soon We shall brand him on his snout.

We shall mark him upon his nose!

We shall brand him on his nose.

We will brand him on the nose.

Soon We will brand him on the nose.

Soon shall We brand (the beast) on the snout!

إِنَّا بَلَوْنَٰهُمْ كَمَا بَلَوْنَآ أَصْحَٰبَ ٱلْجَنَّةِ إِذْ أَقْسَمُوا۟ لَيَصْرِمُنَّهَا مُصْبِحِينَ ﴿١٧﴾

Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the [early] morning

Inna balawnahum kama balawna ashaba aljannati ith aqsamoo layasrimunnaha musbiheena

We have tried you as We tried the owners of the garden when they vowed to gather the fruits in the morning

We have indeed tested them the way We had tested the owners of the garden when they swore that they would reap its harvest the next morning.

Now We have tried them, even as We tried the owners of the garden when they swore they would pluck in the morning

Verily We! We have proved them even as We proved the fellows of a garden when they swarethat they would surely reap it in the morning.

Verily, We have tried them as We tried the people of the garden, when they swore to pluck the fruits of the (garden) in the morning,

We tested them, as We tested the owners of the garden, when they vowed to harvest it in the morning.

We have put them [i.e., the Makkans] to test even as We put to test the owners of the orchard when they vowed that they would gather the fruit of their orchard in the morning,

Verily, We have tried them as We tried the People of the Garden, when they swore to pluck the fruits in the morning,

Lo! We have tried them as We tried the owners of the garden when they vowed that they would pluck its fruit next morning,

Indeed we have tested them just as We tested the People of the Garden when they vowed they would gather its fruit at dawn,

We have tried them as We tried the owners of the garden who had sworn that in the morning they would reap it,

We have tested them in the same way as we tested the dwellers of the garden (in Yemen) when they swore to pluck all the fruits of the garden in the morning,

Surely We will try them as We tried the owners of the garden, when they swore that they would certainly cut off the produce in the morning,

We have tried them as we tried the owners of a certain orchard, who vowed to harvest all its fruits the next morning,

Verily We have tried them as We tried the People of the Garden, when they resolved to gather the fruits of the (garden) in the morning.

وَلَا يَسْتَثْنُونَ ﴿١٨﴾

Without making exception.

Wala yastathnoona

But did not add: \"If God may please.\"

And they did not say, “If Allah wills”.

and they added not the saving words.

And they made not the exception.

Without saying: Insha' Allah (If Allah will).

Without any reservation.

without making any allowance (for the will of Allah).

Without saying: \"If Allah wills.\"

And made no exception (for the Will of Allah);

and they did not make any exception.

without adding to their swearing, (Allah willing, InshaAllah).

without adding (\"if God wills\").

And were not willing to set aside a portion (for the poor).

without saying, \"If it be God's will.\"

But made no reservation, (\"If it be Allah's Will\").

فَطَافَ عَلَيْهَا طَآئِفٌۭ مِّن رَّبِّكَ وَهُمْ نَآئِمُونَ ﴿١٩﴾

So there came upon the garden an affliction from your Lord while they were asleep.

Fatafa AAalayha taifun min rabbika wahum naimoona

Then a calamity from your Lord fell upon it, but they remained fast asleep.

So an envoy from your Lord completed his round upon the garden, whilst they were sleeping.

Then a visitation from thy Lord visited it, while they were sleeping,

Wherefore an encircling visitation visited it even as they slept on.

Then there passed by on the (garden) something (fire) from your Lord at night and burnt it while they were asleep.

But a calamity from your Lord went around it while they slept.

Thereupon a calamity from your Lord passed over it while they were asleep,

Then there passed over it a Ta'if from your Lord while they were asleep.

Then a visitation from thy Lord came upon it while they slept

Then, a visitation from your Lord visited it while they were asleep.

Then, a visitation from your Lord came down upon it while they slept,

A visitor from your Lord circled around the garden during the night while they were asleep

Then there encompassed it a visitation from your Lord while they were sleeping.

A calamity from your Lord befell the orchard as they slept.

Then there came on the (garden) a visitation from thy Lord, (which swept away) all around, while they were asleep.

فَأَصْبَحَتْ كَٱلصَّرِيمِ ﴿٢٠﴾

And it became as though reaped.

Faasbahat kaalssareemi

So by the morning it seemed as though picked clean.

So in the morning it became as if harvested.

and in the morning it was as if it were a garden plucked.

Then in the morning it became as though it had been reaped.

So the (garden) became black by the morning, like a pitch dark night (in complete ruins).

And in the morning it was as if picked.

and so by morning the orchard lay as though it had been fully harvested.

So by the morning, it became like As-Sarim.

And in the morning it was as if plucked.

So, by dawn it was like a harvested field.

and in the morning it was if the garden had been reaped.

and the garden was turned into a barren desert.

So it became as black, barren land.

And by morning it lay as if it had already been harvested, a barren land.

So the (garden) became, by the morning, like a dark and desolate spot, (whose fruit had been gathered).

فَتَنَادَوْا۟ مُصْبِحِينَ ﴿٢١﴾

And they called one another at morning,

Fatanadaw musbiheena

At daybreak they called to each other:

They then called out to each other at daybreak.

In the morning they called to one another,

Then they cried out Unto each other in the morning,

Then they called out one to another as soon as the morning broke,

In the morning, they called to one another.

At daybreak they called out to one another:

Then they called out (one to another as soon) as the morning broke.

And they cried out one unto another in the morning,

At dawn they called out to one another,

(Then) in the morning they called out to one another, saying:

In the morning they called out to one another,

And they called out to each other in the morning,

So they called out to each other at the break of dawn,

As the morning broke, they called out, one to another,-

أَنِ ٱغْدُوا۟ عَلَىٰ حَرْثِكُمْ إِن كُنتُمْ صَٰرِمِينَ ﴿٢٢﴾

[Saying], \"Go early to your crop if you would cut the fruit.\"

Ani ighdoo AAala harthikum in kuntum sarimeena

\"If you want to gather the fruits, let us go early to the plantation.\"

That, “Go to your fields at early morn, if you want to harvest.”

'Come forth betimes upon your tillage, if you would pluck!'

Saying: go out betimes to your tilth if ye would reap.

Saying: \"Go to your tilth in the morning, if you would pluck the fruits.\"

“Go early to your plantation, if you are going to harvest.”

“Hurry to your orchard if you would gather its fruit.”

Saying: \"Go to your tilth in the morning, if you would pluck (the fruits).\"

Saying: Run unto your field if ye would pluck (the fruit).

‘Get off early to your field if you have to gather [the fruits].’

'Come out to your tillage if you want to reap'

\"Go early to your farms, if you want to pluck the fruits\".

Saying: Go early to your tilth if you would cut (the produce).

saying, \"Be quick to reach your orchard, if you want to gather all your fruits.\"

\"Go ye to your tilth (betimes) in the morning, if ye would gather the fruits.\"

فَٱنطَلَقُوا۟ وَهُمْ يَتَخَٰفَتُونَ ﴿٢٣﴾

So they set out, while lowering their voices,

Faintalaqoo wahum yatakhafatoona

So they departed, talking in low voices:

So they went off, while whispering to one another.

So they departed, whispering together,

So they went off speaking to each other in a low voice:

So they departed, conversing in secret low tones (saying),

So off they went, murmuring to one another.

So off they went, whispering to one another:

So they departed, and they were whispering:

So they went off, saying one unto another in low tones:

So off they went, murmuring to one another:

And so they departed, whispering to one another:

They all left, whispering to one another,

So they went, while they consulted together secretly,

So they went off, whispering to one another,

So they departed, conversing in secret low tones, (saying)-

أَن لَّا يَدْخُلَنَّهَا ٱلْيَوْمَ عَلَيْكُم مِّسْكِينٌۭ ﴿٢٤﴾

[Saying], \"There will surely not enter it today upon you [any] poor person.\"

An la yadkhulannaha alyawma AAalaykum miskeenun

\"Let no needy person come to you within it today.\"

“Make sure that no needy person enters your garden this day.”

'No needy man shall enter it today against your will.'

Let there not enter upon you today any needy man.

No Miskin (poor man) shall enter upon you into it today.

“No poor person is to enter it upon you today.”

“No destitute person shall enter it today.”

\"No poor person shall enter upon you into it today.\"

No needy man shall enter it to-day against you.

‘Today no needy man shall come to you in it.’

'No needy person shall set foot in it today'

\"Let no beggar come to the garden\".

Saying: No poor man shall enter it today upon you.

\"Be sure to stop any poor person from entering the orchard today.\"

\"Let not a single indigent person break in upon you into the (garden) this day.\"

وَغَدَوْا۟ عَلَىٰ حَرْدٍۢ قَٰدِرِينَ ﴿٢٥﴾

And they went early in determination, [assuming themselves] able.

Waghadaw AAala hardin qadireena

They left early in the morning bent on this purpose.

And they left at early morn, assuming they were in control of their purpose.

And they went forth early, determined upon their purpose.

And they went out betimes determined in purpose.

And they went in the morning with strong intention, thinking that they have power (to prevent the poor taking anything of the fruits therefrom).

And early they went, resolved in intent.

They went forth early, believing that they had the power (to gather the fruit).

And they went in the morning with Hard Qadirin.

They went betimes, strong in (this) purpose.

And they set out at early morning, [considering themselves] able to deprive [the poor of its fruit].

And they went out early, determined in their resolve.

They were resolved to repel the beggars.

And in the morning they went, having the power to prevent.

They set out early in the morning, thinking they had the power to prevent.

And they opened the morning, strong in an (unjust) resolve.

فَلَمَّا رَأَوْهَا قَالُوٓا۟ إِنَّا لَضَآلُّونَ ﴿٢٦﴾

But when they saw it, they said, \"Indeed, we are lost;

Falamma raawha qaloo inna ladalloona

When they saw (and did not recognise it) they said: \"Surely we have lost the way.

Then when they saw it, they said, “We have indeed strayed.”

But when they saw it, they said, 'Surely we are gone astray;

Then when they beheld it, they said: verily we have strayed.

But when they saw the (garden), they said: \"Verily, we have gone astray,\"

But when they saw it, they said, “We were wrong.

But as soon as they beheld the orchard, (they cried out): “We have certainly lost the way;

But when they saw it, they said: \"Verily, we have gone astray.\"

But when they saw it, they said: Lo! we are in error!

But when they saw it, they said, ‘We have indeed lost our way!’

But when they saw it they said: 'We have surely gone astray.

When they saw the garden, they said, \"Surely we have lost our way.

But when they saw it, they said: Most surely we have gone astray

But when they saw it, they said, \"We must have lost our way.

But when they saw the (garden), they said: \"We have surely lost our way:

بَلْ نَحْنُ مَحْرُومُونَ ﴿٢٧﴾

Rather, we have been deprived.\"

Bal nahnu mahroomoona

No. In fact we have been deprived of it.\"

“In fact, we are unfortunate.”

nay, rather we have been robbed!'

Aye! it is we who are deprived!

(Then they said): \"Nay! Indeed we are deprived of (the fruits)!\"

We are now deprived.”

rather, we are utterly ruined.”

\"Nay! Indeed we are deprived!\"

Nay, but we are desolate!

‘No, it is we who have been deprived!’

No, rather, we have been prevented'

(No, we are not lost.) In fact, we have been deprived of everything\".

Nay! we are made to suffer privation.

Indeed, we are utterly ruined!\"

\"Indeed we are shut out (of the fruits of our labour)!\"

قَالَ أَوْسَطُهُمْ أَلَمْ أَقُل لَّكُمْ لَوْلَا تُسَبِّحُونَ ﴿٢٨﴾

The most moderate of them said, \"Did I not say to you, 'Why do you not exalt [Allah]?' \"

Qala awsatuhum alam aqul lakum lawla tusabbihoona

One who was temperate among them, said: \"Did I not say: 'Why don't you priase God?'\"

The best among them said, “Did I not tell you, ‘Why do you not proclaim His purity?’”

Said the most moderate of them, 'Did I not say to you, \"Why do you not give glory?\"'

The most moderate of them said: said I not Unto you, wherefore hallow him ye not!

The best among them said: \"Did I not tell you: why do you not say: Insha' Allah (If Allah will).\"

The most reasonable of them said, “Did I not say to you, ‘if only you would glorify?’”

The best among them said: “Did I not say to you: why do you not give glory to (your Lord)?”

The Awsat among them said; \"Did I not tell you, `Why do you not Tusabbihun.\"'

The best among them said: Said I not unto you: Why glorify ye not (Allah)?

The most upright among them said, ‘Did I not tell you, ‘‘Why do you not glorify [Allah]?’’ ’

(Whereupon) the best among them said: 'Did I not say to you to exalt (Allah)'

A reasonable one among them said, \"Did I not tell you that you should glorify God?\"

The best of them said: Did I not say to you, Why do you not glorify (Allah)?

The more upright of the two said, \"Did I not bid you to glorify God?\"

Said one of them, more just (than the rest): \"Did I not say to you, 'Why not glorify (Allah)?'\"

قَالُوا۟ سُبْحَٰنَ رَبِّنَآ إِنَّا كُنَّا ظَٰلِمِينَ ﴿٢٩﴾

They said, \"Exalted is our Lord! Indeed, we were wrongdoers.\"

Qaloo subhana rabbina inna kunna thalimeena

\"Glory to our Lord,\" they said; we were really in the wrong.\"

They said, “Purity is to our Lord – we have indeed been unjust.”

They said, 'Glory be to God, our Lord; truly, we were evildoers.'

They said: hallowed be Our Lord! verily we have been wrong- doers.

They said: \"Glory to Our Lord! Verily, we have been Zalimun (wrong-doers, etc.).\"

They said, “Glory to our Lord—We were indeed in the wrong.”

They cried out: “Glory be to our Lord! Certainly we were sinners.”

They said: \"Glory to Our Lord! Verily, we have been wrongdoers.\"

They said: Glorified be our Lord! Lo! we have been wrong-doers.

They said, ‘Immaculate is our Lord! We have indeed been wrongdoers!’

'Exaltations to Allah, our Lord' they said, 'We were truly harmdoers'

They said, \"All glory belongs to God. We have certainly been unjust\".

They said: Glory be to our Lord, surely we were unjust.

They said, \"Glory be to God, our Lord. We have surely done wrong.\"

They said: \"Glory to our Lord! Verily we have been doing wrong!\"

فَأَقْبَلَ بَعْضُهُمْ عَلَىٰ بَعْضٍۢ يَتَلَٰوَمُونَ ﴿٣٠﴾

Then they approached one another, blaming each other.

Faaqbala baAAduhum AAala baAAdin yatalawamoona

Then they started blaming one another,

So they came towards each other, blaming.

And they advanced one upon another, blaming each other.

Then they turned to each other reproaching

Then they turned, one against another, in blaming.

Then they turned to one another, blaming one another.

Then they began to reproach one another.

Then they turned one against another, blaming.

Then some of them drew near unto others, self-reproaching.

Then they turned to one another, blaming each other.

And they came blaming one another.

Some of them started to blame others.

Then some of them advanced against others, blaming each other.

Then they began to heap reproaches on each other.

Then they turned, one against another, in reproach.

قَالُوا۟ يَٰوَيْلَنَآ إِنَّا كُنَّا طَٰغِينَ ﴿٣١﴾

They said, \"O woe to us; indeed we were transgressors.

Qaloo ya waylana inna kunna tagheena

Saying: \"Alas the woe, we were iniquitous.

They said, “Woe to us – we were indeed rebellious.”

They said, 'Woe, alas for us! Truly, we were insolent.

They said: woe Unto us! verily we! we have been arrogant.

They said: \"Woe to us! Verily, we were Taghun (transgressors and disobedient, etc.)

They said, “Woe to us—we were indeed domineering.

They said: “Woe to us! We had indeed transgressed.

They said: \"Woe to us! Verily, we were Taghin.\"

They said: Alas for us! In truth we were outrageous.

They said, ‘Woe to us! Indeed, we have been rebellious.

They said 'Woe to us, truly we were insolent'

They said, \"Woe to us. We have been arrogant.

Said they: O woe to us! surely we were inordinate:

They said, \"Alas for us, our behaviour was beyond the pale.

They said: \"Alas for us! We have indeed transgressed!

عَسَىٰ رَبُّنَآ أَن يُبْدِلَنَا خَيْرًۭا مِّنْهَآ إِنَّآ إِلَىٰ رَبِّنَا رَٰغِبُونَ ﴿٣٢﴾

Perhaps our Lord will substitute for us [one] better than it. Indeed, we are toward our Lord desirous.\"

AAasa rabbuna an yubdilana khayran minha inna ila rabbina raghiboona

Maybe our Lord will give us better than this. We turn to our Lord in supplication.\"

“Hopefully, our Lord will give us a better replacement than this – we now incline towards our Lord.”

It may be that our Lord will give us in exchange a better than it; to our Lord we humbly turn.'

Belike our Lord may exchange for us better garden than this; verily we are Unto our Lord beseechers.

We hope that our Lord will give us in exchange a better (garden) than this. Truly, we turn to our Lord (wishing for good that He may forgive our sins, and reward us in the Hereafter).\"

Perhaps our Lord will give us a better substitute for it. We are turning to our Lord.”

Maybe our Lord will give us a better orchard in its place; to our Lord do we penitently turn.”

\"We hope that our Lord will give us in exchange better than it. Truly, we hope in our Lord.\"

It may be that our Lord will give us better than this in place thereof. Lo! we beseech our Lord.

Maybe our Lord will give us a better one in its place. Indeed we earnestly beseech our Lord.’

It may be that our Lord will give us better than it in exchange. To our Lord we humbly turn'

Perhaps our Lord will replace it with a better garden. We turn in repentance to our Lord\".

Maybe, our Lord will give us instead one better than it; surely to our Lord do we make our humble petition.

May be our Lord will give us a better orchard in its stead; we turn to Him.\"

\"It may be that our Lord will give us in exchange a better (garden) than this: for we do turn to Him (in repentance)!\"

كَذَٰلِكَ ٱلْعَذَابُ ۖ وَلَعَذَابُ ٱلْءَاخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿٣٣﴾

Such is the punishment [of this world]. And the punishment of the Hereafter is greater, if they only knew.

Kathalika alAAathabu walaAAathabu alakhirati akbaru law kanoo yaAAlamoona

Such is Our chastisement; and the punishment of the Hereafter will be greater, if only they knew!

Such is the punishment; and indeed the punishment of the Hereafter is the greatest, if only they knew!

Such is the chastisement; and the chastisement of the world to come, is assuredly greater, did they but know.

Such is the torment. And the torment of the Hereafter is far greater; if they but knew.

Such is the punishment (in this life), but truly, the punishment of the Hereafter is greater, if they but knew.

Such is the punishment; but the punishment of the Hereafter is greater, if they only knew.

Such is the chastisement; and the chastisement of the Hereafter is assuredly even greater, if only they knew.

Such is the punishment, but truly, the punishment of the Hereafter is greater if they but knew.

Such was the punishment. And verily the punishment of the Hereafter is greater if they did but know.

Such was their punishment; and the punishment of the Hereafter is surely greater, had they known.

Such was their punishment. But the punishment of the Everlasting Life is much greater, if they but knew.

Such is the torment if only they knew that the torment in the life hereafter will certainly be greater.

Such is the chastisement, and certainly the chastisement of the hereafter is greater, did they but know!

Such was their punishment, [in this life]. But the punishment of the life to come is much more severe, if only they knew it!

Such is the Punishment (in this life); but greater is the Punishment in the Hereafter,- if only they knew!

إِنَّ لِلْمُتَّقِينَ عِندَ رَبِّهِمْ جَنَّٰتِ ٱلنَّعِيمِ ﴿٣٤﴾

Indeed, for the righteous with their Lord are the Gardens of Pleasure.

Inna lilmuttaqeena AAinda rabbihim jannati alnnaAAeemi

For those who fear God there are pleasure gardens with their Lord.

Indeed for the pious, with their Lord, are Gardens of Serenity.

Surely for the godfearing shall be Gardens of Bliss with their Lord.

Verily for the God-fearing, are with their Lord Gardens of Delight.

Verily, for the Muttaqun (pious and righteous persons - see V. 2:2) are Gardens of delight (Paradise) with their Lord.

For the righteous are Gardens of Delight with their Lord.

Surely the God-fearing shall have Gardens of bliss with their Lord.

Verily, for those who have Taqwa are Gardens of Delight with their Lord.

Lo! for those who keep from evil are gardens of bliss with their Lord.

Indeed for the Godwary there will be gardens of bliss near their Lord.

Surely, the cautious shall have Gardens of Bliss with their Lord.

The pious ones will receive a beautiful Paradise from their Lord.

Surely those who guard (against evil) shall have with their Lord gardens of bliss.

Those who are mindful of their Lord will be rewarded with gardens of bliss.

Verily, for the Righteous, are Gardens of Delight, in the Presence of their Lord.

أَفَنَجْعَلُ ٱلْمُسْلِمِينَ كَٱلْمُجْرِمِينَ ﴿٣٥﴾

Then will We treat the Muslims like the criminals?

AfanajAAalu almuslimeena kaalmujrimeena

Should We treat those who submit and obey in the same way as those who are culpable?

Shall We equate the Muslims to the guilty?

What, shall we make those who have surrendered like to the sinners?

Shall We then make the Muslims like the culprits?

Shall We then treat the (submitting) Muslims like the Mujrimun (criminals, polytheists and disbelievers, etc.)?

Shall We treat the Muslims like the villains?

What! Shall We treat those who have submitted (to Our command) like those who have acted as criminals?

Shall We then treat the Muslims like the criminals

Shall We then treat those who have surrendered as We treat the guilty?

Shall We treat those who submit [to Us] as [We treat] the guilty?

What, shall We make those who are submissive like the wrongdoers?

Shall We treat the Muslims like criminals?

What! shall We then make (that is, treat) those who submit as the guilty?

Should We treat the true believers and the wrongdoers alike?

Shall We then treat the People of Faith like the People of Sin?

مَا لَكُمْ كَيْفَ تَحْكُمُونَ ﴿٣٦﴾

What is [the matter] with you? How do you judge?

Ma lakum kayfa tahkumoona

What has come upon you that you judge in such a wise?

What is the matter with you? What sort of a judgement you impose!

What ails you then, how you judge?

What aileth you? How ill ye judge!

What is the matter with you? How judge you?

What is the matter with you? How do you judge?

What is the matter with you? How ill do you judge!

What is the matter with you How judge you

What aileth you? How foolishly ye judge!

What is the matter with you? How do you judge!

What is the matter with you then, how do you judge?

What is the matter with you? How could you judge this to be so?

What has happened to you? How do you judge?

What ails you? How ill you judge!

What is the matter with you? How judge ye?

أَمْ لَكُمْ كِتَٰبٌۭ فِيهِ تَدْرُسُونَ ﴿٣٧﴾

Or do you have a scripture in which you learn

Am lakum kitabun feehi tadrusoona

Or have you a Book in which you read

Is there a Book for you, from which you read?

Or have you a Book wherein you study?

Is there with you a Book wherein ye study:

Or have you a Book through which you learn.

Or do you have a scripture in which you study.

Or do you have a Book wherein you read

Or have you a Book wherein you learn,

Or have ye a scripture wherein ye learn

Do you possess a scripture in which you read

Or, have you a Book from which you study

Do you have a book from which you study

Or have you a book wherein you read,

Have you a Scripture that tells you

Or have ye a book through which ye learn-

إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ ﴿٣٨﴾

That indeed for you is whatever you choose?

Inna lakum feehi lama takhayyaroona

That you can surely have whatever you choose?

- That for you in it is whatever you like?

Surely therein you shall have whatever you choose!

That therein is yours that which. ye may choose?

That you shall have all that you choose?

Wherein there is whatever you choose?

that (in the Hereafter) you shall have all that you choose for yourselves?

That you shall therein have all that you choose

That ye shall indeed have all that ye choose?

that you shall have in it whatever you choose?

surely in it you shall have whatever you choose!

that tells you to do whatever you want?

That you have surely therein what you choose?

that you will be granted whatever you choose?

That ye shall have, through it whatever ye choose?

أَمْ لَكُمْ أَيْمَٰنٌ عَلَيْنَا بَٰلِغَةٌ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ ۙ إِنَّ لَكُمْ لَمَا تَحْكُمُونَ ﴿٣٩﴾

Or do you have oaths [binding] upon Us, extending until the Day of Resurrection, that indeed for you is whatever you judge?

Am lakum aymanun AAalayna balighatun ila yawmi alqiyamati inna lakum lama tahkumoona

Or have you taken a binding promise from Us which would hold till the Day of Judgement, that you will get whatever you demand?

Or is it that you have a covenant from Us, right up to the Day of Judgement, that you will get all what you claim?

Or have you oaths from Us, reaching to the Day of Resurrection? Surely you shall have whatever you judge!

Or have ye oaths from us reaching to the Day of Resurrection, that you shall be that which ye judge?

Or you have oaths from Us, reaching to the Day of Resurrection that yours will be what you judge.

Or do you have oaths from Us, binding until the Day of Resurrection, that you will have whatever you demand?

Or have We sworn a covenant with you which We are bound to keep till the Day of Resurrection, (a covenant requiring that whatever you ordain for yourselves shall be yours)?

Or have you oaths from Us, lasting until the Day of Judgement, that yours will be what you judge

Or have ye a covenant on oath from Us that reacheth to the Day of Judgment, that yours shall be all that ye ordain?

Do you have a pledge binding on Us until the Day of Resurrection, that you shall indeed have whatever you decide?

Or, have you an oath from Us that stretches to the Day of Resurrection (if so) you shall surely have what you judge!

Do you have a covenant with Us which allows you to do whatever you want until the Day of Judgment?

Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand?

Or do you have Our solemn oaths, binding upon Us till the Day of Resurrection, that you shall have whatever you yourselves decide?

Or have ye Covenants with Us to oath, reaching to the Day of Judgment, (providing) that ye shall have whatever ye shall demand?

سَلْهُمْ أَيُّهُم بِذَٰلِكَ زَعِيمٌ ﴿٤٠﴾

Ask them which of them, for that [claim], is responsible.

Salhum ayyuhum bithalika zaAAeemun

Ask them: \"Which of you is able to vouch for this?\"

Ask them, who among them is a guarantor for it?

Ask them, which of them will guarantee that!

Ask then, which of them will stand thereof a surety?

Ask them, which of them will stand surety for that!

Ask them, which of them will guarantee that.

Ask them: “Which of them can guarantee that?

Ask them, which of them will stand as surety for that!

Ask them (O Muhammad) which of them will vouch for that!

Ask them, which of them will aver [any of] that!

Ask them, which of them will guarantee that!

(Muhammad), ask which of them can guarantee that on the Day of Judgment.

Ask them which of them will vouch for that,

Ask them, which of them will vouch for that!

Ask thou of them, which of them will stand surety for that!

أَمْ لَهُمْ شُرَكَآءُ فَلْيَأْتُوا۟ بِشُرَكَآئِهِمْ إِن كَانُوا۟ صَٰدِقِينَ ﴿٤١﴾

Or do they have partners? Then let them bring their partners, if they should be truthful.

Am lahum shurakao falyatoo bishurakaihim in kanoo sadiqeena

Or have they any partners? Let them bring their partners then, if what they say is true.

Or is it that they have partners in worship? So they should bring their appointed partners, if they are truthful.

Or do they have associates? Then let them bring their associates, if they speak truly.

Have they associate gods? Then let them produce their associate gods if they say sooth!

Or have they \"partners\"? Then let them bring their \"partners\" if they are truthful!

Or do they have partners? Then let them produce their partners, if they are truthful.

Or has something been guaranteed by any of those whom they associate with Allah in His Divinity?” If so, let them bring forth their associates, if they are truthful.

Or have they \"partners\" Then let them bring their \"partners\" if they are truthful!

Or have they other gods? Then let them bring their other gods if they are truthful

Do they have any ‘partners’ [that they claim for Allah]? Then let them produce their partners, if they are truthful.

Or, do they have associates? Then let them bring their associates, if what they say is true!

they will receive the same thing that the Muslims will? Do they have any witness to such an agreement? Let them bring out such witness, if they are truthful.

Or have they associates if they are truthful.

Or have they other partners [besides God]? Let them bring forth their other partners, if what they say be true.

Or have they some \"Partners\" (in Allahhead)? Then let them produce their \"partners\", if they are truthful!

يَوْمَ يُكْشَفُ عَن سَاقٍۢ وَيُدْعَوْنَ إِلَى ٱلسُّجُودِ فَلَا يَسْتَطِيعُونَ ﴿٤٢﴾

The Day the shin will be uncovered and they are invited to prostration but the disbelievers will not be able,

Yawma yukshafu AAan saqin wayudAAawna ila alssujoodi fala yastateeAAoona

On the day the great calamity befalls, and they are called to bow in homage, they will not be able to do so.

On the day when the Shin* will be exposed and they will be called to prostrate themselves, they will be unable. (Used as a metaphor)

Upon the day when the leg shall be bared, and they shall be summoned to bow themselves, but they cannot;

Remember the Day whereon the shank shall be bared and they shall be called upon to Prostrate themselves, but they shall not be able.

(Remember) the Day when the Shin shall be laid bare (i.e. the Day of Resurrection) and they shall be called to prostrate (to Allah), but they (hypocrites) shall not be able to do so,

On the Day when the Shin will be exposed, and they will be called to bow down, but they will be unable.

On the Day when the dreadful calamity will unfold, when people will be summoned to prostrate themselves, and yet they will not be able to prostrate.

The Day when the Shin shall be laid bare and they shall be called to prostrate themselves, but they shall not be able to do so.

On the day when it befalleth in earnest, and they are ordered to prostrate themselves but are not able,

The day when the catastrophe occurs and they are summoned to prostrate themselves, they will not be able [to do it].

On the Day when the leg shall be bared, and they are ordered to prostrate themselves, they will be unable.

On the day when the terrible torment approaches, they will be told (in a mocking way) to prostrate themselves, but they will not be able to do it.

On the day when there shall be a severe affliction, and they shall be called upon to make obeisance, but they shall not be able,

On the Day when the truth shall be laid bare, they will be called upon to prostrate themselves, but they will not be able to do so.

The Day that the shin shall be laid bare, and they shall be summoned to bow in adoration, but they shall not be able,-

خَٰشِعَةً أَبْصَٰرُهُمْ تَرْهَقُهُمْ ذِلَّةٌۭ ۖ وَقَدْ كَانُوا۟ يُدْعَوْنَ إِلَى ٱلسُّجُودِ وَهُمْ سَٰلِمُونَ ﴿٤٣﴾

Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.

KhashiAAatan absaruhum tarhaquhum thillatun waqad kanoo yudAAawna ila alssujoodi wahum salimoona

Lowered will be their eyes, disgrace overwhelming them. They had indeed been called to bow in homage when they were free of blame.

With lowered eyes, disgrace overcoming them; and indeed they used to be called to prostrate themselves whilst they were healthy.

humbled shall be their eyes, and abasement shall overspread them, for they had been summoned to bow themselves while they were whole.

Downcast will be their looks; abjectness will overspread them. Surely they had been called upon to Prostrate themselves while yet they were whole.

Their eyes will be cast down, ignominy will cover them; they used to be called to prostrate (offer prayers), while they were healthy and good (in the life of the world, but they did not).

Their eyes subdued, shame will cover them. They were invited to bow down when they were sound.

Their eyes shall be downcast and ignominy shall overwhelm them. For when they were safe and sound, they were summoned to prostrate themselves, (and they refused).

Their eyes will be cast down and ignominy will cover them; they used to be called to prostrate themselves, while they were.

With eyes downcast, abasement stupefying them. And they had been summoned to prostrate themselves while they were yet unhurt.

With a humbled look [in their eyes], they will be overcast by abasement. Certainly, they were summoned to prostrate themselves while they were yet sound.

Their eyes will be humbled, and humiliation shall spread over them for they were already ordered to prostrate themselves when they were undiminished.

Their eyes will be lowered and disgrace will cover them. They had certainly been told to prostrate themselves before God when they were safe and sound.

Their looks cast down, abasement shall overtake them; and they were called upon to make obeisance indeed while yet they were safe.

Their eyes will be cast down and they will be covered in shame; they were bidden to prostrate themselves, when they were safe and sound [but they did not obey].

Their eyes will be cast down,- ignominy will cover them; seeing that they had been summoned aforetime to bow in adoration, while they were whole, (and had refused).

فَذَرْنِى وَمَن يُكَذِّبُ بِهَٰذَا ٱلْحَدِيثِ ۖ سَنَسْتَدْرِجُهُم مِّنْ حَيْثُ لَا يَعْلَمُونَ ﴿٤٤﴾

So leave Me, [O Muhammad], with [the matter of] whoever denies the Qur'an. We will progressively lead them [to punishment] from where they do not know.

Fatharnee waman yukaththibu bihatha alhadeethi sanastadrijuhum min haythu la yaAAlamoona

So leave those who deny this Discourse to Me. We shall lead them step by step to (ruin) in a way they will not know.

Therefore leave the one who denies this matter, to Me; We shall soon steadily take them away, from a place they do not know.

So leave Me with him who cries lies to this discourse! We will draw them on little by little whence they know not;

Let Me alone with him who belieth this discourse; step by step We lead them on when they perceive not.

Then leave Me Alone with such as belie this Quran. We shall punish them gradually from directions they perceive not.

So leave Me to those who reject this discourse; We will proceed against them gradually, from where they do not know.

So leave Me, (O Prophet), to deal with him who gives the lie to this Discourse. We shall draw them little by little (to their undoing) in a way that they will not know.

Then leave Me alone with whoever denies this narration. We shall punish them gradually from directions they perceive not.

Leave Me (to deal) with those who give the lie to this pronouncement. We shall lead them on by steps from whence they know not.

So leave Me with those who deny this discourse. We will draw them imperceptibly [into ruin], whence they do not know.

Therefore, leave Me with he who belied this discourse. We will draw them on little by little from where they do not know.

Leave those who reject the Quran to Me and I shall lead them step by step to destruction, without their being aware of it.

So leave Me and him who rejects this announcement; We will overtake them by degrees, from whence they perceive not:

So leave to Me those who reject this message. We shall lead them step by step to their ruin, in ways beyond their ken.

Then leave Me alone with such as reject this Message: by degrees shall We punish them from directions they perceive not.

وَأُمْلِى لَهُمْ ۚ إِنَّ كَيْدِى مَتِينٌ ﴿٤٥﴾

And I will give them time. Indeed, My plan is firm.

Waomlee lahum inna kaydee mateenun

Yet I will give them respite: Surely My plan is compact.

And I will give them respite; indeed My plan is very solid.

and I shall respite them -- assuredly My guile is sure.

And I bear with them; verily My contrivance is sure.

And I will grant them a respite. Verily, My Plan is strong.

And I will give them respite. My plan is firm.

I am giving them a respite. Great is My scheme!

And I will grant them a respite. Verily, My plan is strong.

Yet I bear with them, for lo! My scheme is firm.

I will grant them respite, for My devising is indeed sure.

I shall respite them, My stratagem is firm.

I shall give them respite, however, My plan is so strong that they will never be able to escape from it.

And I do bear with them, surely My plan is firm.

I shall grant them some respite, for My plan is powerful.

A (long) respite will I grant them: truly powerful is My Plan.

أَمْ تَسْـَٔلُهُمْ أَجْرًۭا فَهُم مِّن مَّغْرَمٍۢ مُّثْقَلُونَ ﴿٤٦﴾

Or do you ask of them a payment, so they are by debt burdened down?

Am tasaluhum ajran fahum min maghramin muthqaloona

Do you ask for any compensation from them that they are burdened with want?

Or is it that you (O dear Prophet Mohammed – peace and blessings be upon him) ask any fee from them, so they are burdened with the penalty?

Or askest thou them for a wage, and so they are weighed down with debt?

Askest thou a hire from them so that they are laden with debt?

Or is it that you (O Muhammad SAW) ask them a wage, so that they are heavily burdened with debt?

Or do you ask them for a fee, so they are burdened with debt?

Or are you asking them for some compensation so that they feel burdened with debt?

Or is it that you ask them a wage, so that they are heavily burdened with debt

Or dost thou (Muhammad) ask a fee from them so that they are heavily taxed?

Do you ask them for a reward, so that they are weighed down with debt?

Or, do you ask them for a wage, so that they are burdened withdebt?

(Muhammad), do you ask for your preaching any recompense which is too heavy a price for them to pay?

Or do you ask from them a reward, so that they are burdened with debt?

Do you demand some recompense from them that would weigh them down with debt?

Or is it that thou dost ask them for a reward, so that they are burdened with a load of debt?-

أَمْ عِندَهُمُ ٱلْغَيْبُ فَهُمْ يَكْتُبُونَ ﴿٤٧﴾

Or have they [knowledge of] the unseen, so they write [it] down?

Am AAindahumu alghaybu fahum yaktuboona

Or do they have knowledge of the unknown which they copy down?

Or that they possess the hidden, so they are writing it?

Or is the Unseen in their keeping, and so they are writing it down?

Is with them the unseen, so that they write down?

Or that the Ghaib (unseen here in this Verse it means Al-Lauh Al-Mahfuz) is in their hands, so that they can write it down?

Or do they know the future, and so they write it down?

Or do they have any knowledge of the Unseen which they are now writing down?

Or that the Unseen is in their hands, so that they can write it down

Or is the Unseen theirs that they can write (thereof)?

Do they possess [access to] the Unseen, so that they write it down?

Or, is the Unseen with them, and they are writing it down!

Do they possess the knowledge of the unseen which confirms the truthfulness of their belief?

Or have they (the knowledge of) the unseen, so that they write (it) down?

Is the unseen within their grasp so that they write it down?

Or that the Unseen is in their hands, so that they can write it down?

فَٱصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تَكُن كَصَاحِبِ ٱلْحُوتِ إِذْ نَادَىٰ وَهُوَ مَكْظُومٌۭ ﴿٤٨﴾

Then be patient for the decision of your Lord, [O Muhammad], and be not like the companion of the fish when he called out while he was distressed.

Faisbir lihukmi rabbika wala takun kasahibi alhooti ith nada wahuwa makthoomun

So wait with patience for the judgement of your Lord, and do not be like (onah) of the fish who called (to his Lord) when he was choked with anger.

Therefore wait for your Lord’s command, and do not be like the one of the fish; who cried out when he was distraught. (Prophet Yunus – peace be upon him.)

So be thou patient under the judgment of thy Lord, and be not as the Man of the Fish, when he called, choking inwardly.

Be patient thou, then, with thy Lord's judgment, and be thou not like him of the fish, when he cried out while he was in anguish.

So wait with patience for the Decision of your Lord, and be not like the Companion of the Fish, when he cried out (to Us) while he was in deep sorrow. (See the Quran, Verse 21:87).

So wait patiently for the Decision of your Lord, and do not be like the Fellow of the Fish who cried out in despair.

So bear with patience until the Judgement of your Lord comes, and do not belike the man in the fish (i.e., Jonah) who called out, choking with grief:

So, wait with patience for the decision of your Lord, and be not like the Companion of the Fish when he cried out (to Us) while he was Makzum.

But wait thou for thy Lord's decree, and be not like him of the fish, who cried out in despair.

So submit patiently to the judgement of your Lord, and do not be like the Man of the Fish who called out as he choked with grief.

So be patient with the judgement of your Lord and do not be like the Companion of the Whale (Jonah), when he called out choking inwardly.

Exercise patience until the promise of your Lord (to punish the unbelievers) comes true. Do not be like Jonah (who left his people without the permission of God; he wanted them to be punished immediately),

So wait patiently for the judgment of your Lord, and be not like the companion of the fish, when he cried while he was in distress.

Wait patiently for your Lord's judgement; do not be like the man who, having been swallowed by a whale, called out in distress.

So wait with patience for the Command of thy Lord, and be not like the Companion of the Fish,- when he cried out in agony.

لَّوْلَآ أَن تَدَٰرَكَهُۥ نِعْمَةٌۭ مِّن رَّبِّهِۦ لَنُبِذَ بِٱلْعَرَآءِ وَهُوَ مَذْمُومٌۭ ﴿٤٩﴾

If not that a favor from his Lord overtook him, he would have been thrown onto the naked shore while he was censured.

Lawla an tadarakahu niAAmatun min rabbihi lanubitha bialAAarai wahuwa mathmoomun

Had it not been for a favour from his Lord he would have been cast blame-worthy on a barren plain.

Were it not for his Lord’s favour that reached him, he would have surely been cast onto the desolate land, reproached.

Had there not overtaken him a blessing from his Lord he would have been cast upon the wilderness, being condemned.

Had not grace from his Lord reached him, he had surely been cast into the wilderness in a plight.

Had not a Grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.

Were it not for his Lord’s favor that reached him, he would have been thrown into the wilderness, fully despised.

had his Lord not bestowed His favour upon him, he would have been cast upon that barren shore (and would have remained there) in disgrace.

Had not a grace from his Lord reached him, he would indeed have been (left in the stomach of the fish, but We forgave him), so he was cast off on the naked shore, while he was to be blamed.

Had it not been that favour from his Lord had reached him he surely had been cast into the wilderness while he was reprobate.

Had it not been for a blessing that came to his rescue from his Lord, he would surely have been cast on the bare shore, being blameworthy.

Had the favor of his Lord not come upon him, he would have been blamed, cast upon the shore.

and who cried (for help) to his Lord, while imprisoned and helpless inside the fish. Had it not been for a favor from his Lord, he would have been left out in the open, deserving blame for his shortcomings.

Were it not that favor from his Lord had overtaken him, he would certainly have been cast down upon the naked Found while he was blamed.

Had his Lord's grace not been bestowed upon him, he would have been cast away in disgrace upon that desolate shore.

Had not Grace from his Lord reached him, he would indeed have been cast off on the naked shore, in disgrace.

فَٱجْتَبَٰهُ رَبُّهُۥ فَجَعَلَهُۥ مِنَ ٱلصَّٰلِحِينَ ﴿٥٠﴾

And his Lord chose him and made him of the righteous.

Faijtabahu rabbuhu fajaAAalahu mina alssaliheena

Then his Lord chose him and placed him among the upright.

His Lord therefore chose him and made him among those deserving His proximity.

But his Lord had chosen him, and He placed him among the righteous.

Then his Lord chose him and made him of the righteous.

But his Lord chose him and made him of the righteous.

But his Lord chose him, and made him one of the righteous.

But his Lord exalted him, and included him among His righteous servants.

Then his Lord chose him and made him of the righteous.

But his Lord chose him and placed him among the righteous.

So his Lord chose him and made him one of the righteous.

But his Lord had chosen him and He placed him among the righteous.

But his Lord chose him as His Prophet and made him one of the righteous ones.

Then his Lord chose him, and He made him of the good.

But his Lord chose him for His own and made him one of the righteous.

Thus did his Lord choose him and make him of the Company of the Righteous.

وَإِن يَكَادُ ٱلَّذِينَ كَفَرُوا۟ لَيُزْلِقُونَكَ بِأَبْصَٰرِهِمْ لَمَّا سَمِعُوا۟ ٱلذِّكْرَ وَيَقُولُونَ إِنَّهُۥ لَمَجْنُونٌۭ ﴿٥١﴾

And indeed, those who disbelieve would almost make you slip with their eyes when they hear the message, and they say, \"Indeed, he is mad.\"

Wain yakadu allatheena kafaroo layuzliqoonaka biabsarihim lamma samiAAoo alththikra wayaqooloona innahu lamajnoonun

But the unbelievers would like to stare you out of balance when they hear the warning, and say: \"Surely he is possessed;\"

And indeed the disbelievers seem as if they would topple you with their evil gaze when they hear the Qur’an, and they say, “He is indeed insane.”

The unbelievers wellnigh strike thee down with their glances, when they hear the Reminder, and they say, 'Surely he is a man possessed!'

And those who disbelieve well-nigh cause thee to stumble with their looks when they hear the Admonition, and they say: verily he is mad.

And verily, those who disbelieve would almost make you slip with their eyes through hatredness when they hear the Reminder (the Quran), and they say: \"Verily, he (Muhammad SAW) is a madman!\"

Those who disbelieve almost stab you with their glances when they hear the message, and say, “He is crazy!”

When the unbelievers hear this Exhortation, they look at you as though they would knock you off your feet with their (hostile) glances. They say: “Surely he is afflicted with madness”;

And verily, those who disbelieve would almost make you slip with their eyes (through hatred) when they hear the Reminder (the Qur'an), and they say: \"Verily, he is a madman!\"

And lo! those who disbelieve would fain disconcert thee with their eyes when they hear the Reminder, and they say: Lo! he is indeed mad;

Indeed the faithless almost devour you with their eyes when they hear this Reminder, and they say, ‘He is indeed crazy.’

When the unbelievers hear the Reminder, they nearly strike you down with their glances, and say: 'Surely, he is mad'

When the disbelievers listen to you reciting the Quran they almost try to destroy you with their piercing eyes. Then they say, \"He is certainly insane\".

And those who disbelieve would almost smite you with their eyes when they hear the reminder, and they say: Most surely he is mad.

When those who deny the truth hear the admonition, they would almost cause you to stumble with their evil eyes; and they say, \"He is certainly mad.\"

And the Unbelievers would almost trip thee up with their eyes when they hear the Message; and they say: \"Surely he is possessed!\"

وَمَا هُوَ إِلَّا ذِكْرٌۭ لِّلْعَٰلَمِينَ ﴿٥٢﴾

But it is not except a reminder to the worlds.

Wama huwa illa thikrun lilAAalameena

Whilst it is no more than reminder for the people of the world.

Whereas it is not but an advice to the entire creation!