English
Chinese
Spanish
Portuguese
Russian
Japanese
French
German
Italian
Hindi
Korean
Indonesian
Bengali
Albanian
Bosnian
Dutch
Malayalam
RomanianSetting
Surah The night journey [Al-Isra] in English
سُبْحَٰنَ ٱلَّذِىٓ أَسْرَىٰ بِعَبْدِهِۦ لَيْلًۭا مِّنَ ٱلْمَسْجِدِ ٱلْحَرَامِ إِلَى ٱلْمَسْجِدِ ٱلْأَقْصَا ٱلَّذِى بَٰرَكْنَا حَوْلَهُۥ لِنُرِيَهُۥ مِنْ ءَايَٰتِنَآ ۚ إِنَّهُۥ هُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ ﴿١﴾
Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al-Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Subhana allathee asra biAAabdihi laylan mina almasjidi alharami ila almasjidi alaqsa allathee barakna hawlahu linuriyahu min ayatina innahu huwa alssameeAAu albaseeru
GLORY TO HIM who took His votary to a wide and open land from the Sacred Mosque (at Makkah) to the distant Mosque whose precincts We have blessed, that We may show him some of Our signs. Verily He is all-hearing and all-seeing.
Purity is to Him Who took His bondman in a part of the night from the Sacred Mosque to the Aqsa Mosque around which We have placed blessings, in order that We may show him Our great signs; indeed he is the listener, the beholder. (This verse refers to the physical journey of Prophet Mohammed – peace and blessings be upon him – to Al Aqsa Mosque and from there to the heavens and beyond. The entire journey back to Mecca was completed within a small part of the night.)
Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs. He is the All-hearing, the All-seeing.
Hallowed be He Who translated His bondman in a night from the Sacred Mosque to the Furthest Mosque, the environs whereof We have blest, that We might shew him of Our signs; verily He! He is the Hearer, the Beholder.
Glorified (and Exalted) be He (Allah) [above all that (evil) they associate with Him] [Tafsir Qurtubi, Vol. 10, Page 204] Who took His slave (Muhammad SAW) for a journey by night from Al-Masjid-al-Haram (at Makkah) to the farthest mosque (in Jerusalem), the neighborhood whereof We have blessed, in order that We might show him (Muhammad SAW) of Our Ayat (proofs, evidences, lessons, signs, etc.). Verily, He is the All-Hearer, the All-Seer.
Glory to Him who journeyed His servant by night, from the Sacred Mosque, to the Farthest Mosque, whose precincts We have blessed, in order to show him of Our wonders. He is the Listener, the Beholder.
Holy is He Who carried His servant by night from the Holy Mosque (in Makkah) to the farther Mosque (in Jerusalem) whose surroundings We have blessed that We might show him some of Our Signs. Indeed He alone is All-Hearing, All-Seeing.
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer.
Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed, He is the All-hearing, the All-seeing.
Exalted is He who carried His worshiper (Prophet Muhammad) to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer.
God is the Exalted One who took His servant one night for a visit from the Sacred Mosque (in Mecca) to the Aqsa Mosque (in Jerusalem). God has blessed the surroundings of the Aqsa Mosque. He took His servant on this visit to show him (miraculous) evidence of His (existence). It is He who is All-hearing and All-aware.
Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing.
Holy is He who took His servant by night from the sacred place of worship [at Makkah] to the remote house of worship [at Jerusalem] -- the precincts of which We have blessed, so that We might show him some of Our signs. Surely, it is He who is All Hearing, and All Seeing.
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things).
وَءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَجَعَلْنَٰهُ هُدًۭى لِّبَنِىٓ إِسْرَٰٓءِيلَ أَلَّا تَتَّخِذُوا۟ مِن دُونِى وَكِيلًۭا ﴿٢﴾
And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs,
Waatayna moosa alkitaba wajaAAalnahu hudan libanee israeela alla tattakhithoo min doonee wakeelan
We gave Moses the Book, and made it a guidance for the children of Israel that they should not take another protector apart from Me.
And We gave Moosa the Book, and made it a guidance for the Descendants of Israel that, “Do not appoint anyone as a Trustee besides Me.”
And We gave Moses the Book, and made it a guidance to the Children of Israel: 'Take not unto yourselves any guardian apart from Me.'
And We vouchsafed unto Musa the Book and We appointed it as a guidance to the Children of Isra'il: take not beside Me a trustee.
And We gave Musa (Moses) the Scripture and made it a guidance for the Children of Israel (saying): \"Take not other than Me as (your) Wakil (Protector, Lord, or Disposer of your affairs, etc).
And We gave Moses the Scripture, and made it a guide for the Children of Israel: Take none for protector other than Me.
We gave Moses the Book, and made it a source of guidance for the Children of Israel, commanding: \"Take no other Guardian beside Me.\"
We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me.
We gave Moses the Book, and made it a guide for the Children of Israel—[saying,] ‘Do not take any trustee besides Me’—
We gave Moses the Book and made it a guide for the Children of Israel. 'Take no guardian other than Me.
To Moses We gave the Book and made it a guide for the children of Israel, so that they would not have any one as their guardian other than Me
And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me;
We gave Moses the Book and made it a guide for the Children of Israel saying, \"Do not take anyone besides Me as a guardian,
We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): \"Take not other than Me as Disposer of (your) affairs.\"
ذُرِّيَّةَ مَنْ حَمَلْنَا مَعَ نُوحٍ ۚ إِنَّهُۥ كَانَ عَبْدًۭا شَكُورًۭا ﴿٣﴾
O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant.
Thurriyyata man hamalna maAAa noohin innahu kana AAabdan shakooran
O you, the offspring of those We bore (in the ark) with Noah, he was indeed a grateful votary.
The descendants of those whom We boarded along with Nooh; he was indeed a grateful bondman.
The seed of those We bore with Noah; he was a thankful servant.
O progeny of those whom We bare with Nuh: verily he was a bondman grateful.
\"O offspring of those whom We carried (in the ship) with Nuh (Noah)! Verily, he was a grateful slave.\"
The descendants of those We carried with Noah. He was an appreciative servant.
You are the descendants of those whom We carried (in the Ark) with Noah. He was truly a thankful servant.
(They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave.
descendants of those whom We carried [in the ark] with Noah. Indeed, he was a grateful servant.
(You are) the descendants of those whom We carried (in the Ark) with Noah. He was a truly thankful worshiper'
(We made it a guide for) the offspring of those whom We carried in the Ark with Noah, a thankful servant (of God).
The offspring of those whom We bore with Nuh; surely he was a grateful servant.
you who are the descendants of those whom We carried in the Ark with Noah. He was a truly thankful servant.\"
O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.
وَقَضَيْنَآ إِلَىٰ بَنِىٓ إِسْرَٰٓءِيلَ فِى ٱلْكِتَٰبِ لَتُفْسِدُنَّ فِى ٱلْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّۭا كَبِيرًۭا ﴿٤﴾
And We conveyed to the Children of Israel in the Scripture that, \"You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness.
Waqadayna ila banee israeela fee alkitabi latufsidunna fee alardi marratayni walataAAlunna AAuluwwan kabeeran
We announced to the children of Israel in the Book: \"You will surely create disorder twice in the land, and become exceedingly arrogant.\"
And We decreed for the Descendants of Israel in the Book that, “You will indeed create great turmoil in the earth twice, and you will surely become very proud.”
And We decreed for the Children of Israel in the Book: 'You shall do corruption in the earth twice, and you shall ascend exceeding high.'
And We decreed unto the Children of Isra'il in the Book; ye will surely cause corruption in the land twice, l and ye will surely rise to a great height.
And We decreed for the Children of Israel in the Scripture, that indeed you would do mischief on the earth twice and you will become tyrants and extremely arrogant!
And We conveyed to the Children of Israel in the Scripture: You will commit evil on earth twice, and you will rise to a great height.
Then We clearly declared to the Children of Israel in the Book: \"Twice you will make mischief in the land and will commit transgression.\"
And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants.
We revealed to the Children of Israel in the Book: ‘Twice you will cause corruption on the earth, and you will perpetrate great tyranny.’
And We decreed for the Children of Israel in the Book: 'You shall corrupt the land twice, and you shall ascend exceedingly high'
We made it known to the Israelites through the Torah that they would twice commit evil in the land with great transgression and rebellion.
And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice, and most certainly you will behave insolently with great insolence.
We forewarned the Children of Israel in the Scripture, \"Twice you shall commit evil in the land. You shall become great transgressors.\"
And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)!
فَإِذَا جَآءَ وَعْدُ أُولَىٰهُمَا بَعَثْنَا عَلَيْكُمْ عِبَادًۭا لَّنَآ أُو۟لِى بَأْسٍۢ شَدِيدٍۢ فَجَاسُوا۟ خِلَٰلَ ٱلدِّيَارِ ۚ وَكَانَ وَعْدًۭا مَّفْعُولًۭا ﴿٥﴾
So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise fulfilled.
Faitha jaa waAAdu oolahuma baAAathna AAalaykum AAibadan lana olee basin shadeedin fajasoo khilala alddiyari wakana waAAdan mafAAoolan
So, when the time of the first prediction came, We sent against you Our creatures full of martial might, who ransacked your cities; and the prediction was fulfilled.
So when the first of those promises came, We sent upon you Our extremely militant bondmen – they therefore entered the cities pursuing you; and this was a promise that had to be fulfilled.
So, when the promise of the first of these came to pass, We sent against you servants of Ours, men of great might, and they went through the habitations, and it was a promise performed.
Then when the promise for the first of the two came, We raised against you bondmen of Ours endued with exceeding violence, so they entered the dwellings; and it was a promise fulfilled.
So, when the promise came for the first of the two, We sent against you slaves of Ours given to terrible warfare. They entered the very innermost parts of your homes. And it was a promise (completely) fulfilled.
When the first of the two promises came true, We sent against you servants of Ours, possessing great might, and they ransacked your homes. It was a promise fulfilled.
So, when the occasion for the first of the transgressions arrived, We raised against you some of Our creatures who were full of might, and they ran over the whole of your land. This was a promise that was bound to be fulfilled.
So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed.
So when the first occasion of the two [prophecies] came, We aroused against you Our servants possessing great might, and they ransacked [your] habitations, and the promise was bound to be fulfilled.
And when the promise of the first came, We sent against you Our worshipers, those of great might, and they went through the habitations, and the promise was accomplished.
(We told them) during your first uprising of evil We shall send to you
So when the promise for the first of the two came, We sent over you Our servants, of mighty prowess, so they went to and fro among the houses, and it was a promise to be accomplished.
When the time of the first of these warnings came, We sent against you servants of Ours, of great might, who ravaged your homes. So the warning was fulfilled,
When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled.
ثُمَّ رَدَدْنَا لَكُمُ ٱلْكَرَّةَ عَلَيْهِمْ وَأَمْدَدْنَٰكُم بِأَمْوَٰلٍۢ وَبَنِينَ وَجَعَلْنَٰكُمْ أَكْثَرَ نَفِيرًا ﴿٦﴾
Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower
Thumma radadna lakumu alkarrata AAalayhim waamdadnakum biamwalin wabaneena wajaAAalnakum akthara nafeeran
Then We gave you a chance against them, and strengthened you with wealth and children, and increased your numbers (and said):
We then reversed your attack upon them, and aided you with wealth and sons and increased your numbers.
Then We gave back to you the turn to prevail over them, and We succoured you with wealth and children, and We made you a greater host.
Thereafter We gave you a return of victory over them, and We supported you with riches and children, and We made you a numerous concourse.
Then We gave you once again, a return of victory over them. And We helped you with wealth and children and made you more numerous in man power.
Then We gave you back your turn against them, and supplied you with wealth and children, and made you more numerous.
Then We granted you an upper hand against them, and strengthened you with wealth and children, and multiplied your numbers.
Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery.
Then We gave you back the turn [to prevail] over them, and We aided you with children and wealth, and made you greater in number,
Then, We gave the turn back to you to prevail over them, and We helped you with wealth and children, and made you the greater host.
Our Mighty servants, who will chase you from house to house. This is a decree already ordained. We, then, gave you a chance to defeat your enemies with the help of increasing your wealth and offspring.
Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band.
and after a time We allowed you to prevail over them once again and aided you with wealth and offspring and made you greater in number.
Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power.
إِنْ أَحْسَنتُمْ أَحْسَنتُمْ لِأَنفُسِكُمْ ۖ وَإِنْ أَسَأْتُمْ فَلَهَا ۚ فَإِذَا جَآءَ وَعْدُ ٱلْءَاخِرَةِ لِيَسُۥٓـُٔوا۟ وُجُوهَكُمْ وَلِيَدْخُلُوا۟ ٱلْمَسْجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةٍۢ وَلِيُتَبِّرُوا۟ مَا عَلَوْا۟ تَتْبِيرًا ﴿٧﴾
[And said], \"If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves.\" Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction.
In ahsantum ahsantum lianfusikum wain asatum falaha faitha jaa waAAdu alakhirati liyasoooo wujoohakum waliyadkhuloo almasjida kama dakhaloohu awwala marratin waliyutabbiroo ma AAalaw tatbeeran
\"If you do good, you will do so for your own good; if you do ill, you will do it for your own loss.\" So, when the time of the second prediction comes, (We shall rouse another people) to shame you, and enter the Temple as they had done the first time, and to destroy what they conquered utterly.
If you do good deeds, you will for your own good – and if you commit evil, it is for yourself; therefore when the second of those promises came – so the enemy maim your faces, and enter the mosque as they had entered it the first time, and destroy until they ruin all they could capture.
'If you do good, it is your own souls you do good to, and if you do evil it is to them likewise.' Then, when the promise of the second came to pass, We sent against you Our servants to discountenance you, and to enter the Temple, as they entered it the first time, and to destroy utterly that which they ascended to.
If ye will do well ye will do well for yourselves, and if ye will do evil it will be against the same. Then when the promise of the second came, We raised up a people that they may disgrace your faces and may enter the Mosque even as they entered it the first time, and that they may destroy with utter destruction whatsoever may fall under their power.
(And We said): \"If you do good, you do good for your ownselves, and if you do evil (you do it) against yourselves.\" Then, when the second promise came to pass, (We permitted your enemies) to make your faces sorrowful and to enter the mosque (of Jerusalem) as they had entered it before, and to destroy with utter destruction all that fell in their hands.
If you work righteousness, you work righteousness for yourselves; and if you commit evil, you do so against yourselves. Then, when the second promise comes true, they will make your faces filled with sorrow, and enter the Temple as they entered it the first time, and utterly destroy all that falls into their power.
Whenever you did good, it was to your own advantage; and whenever you committed evil, it was to your own disadvantage. So, when the time of the fulfilment of the second promise arrived, (We raised other enemies that would) disfigure your faces and enter the Temple (of Jerusalem) as they had entered the first time, and destroy whatever they could lay their hands on.
(Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting.
[saying,] ‘If you do good, you will do good to your [own] souls, and if you do evil, it will be [evil] for them.’ So when the occasion for the other [prophecy] comes, they will make your faces wretched, and enter the Temple just as they entered it the first time, and destroy utterly whatever they come upon.
(We said): 'If you do good, it shall be for your own souls; but if you do evil it is likewise' And when the second promise came (We sent them against you), to sadden your faces and to enter the Mosque as they entered it the first time, they utterly destroyed whatever they came across.
(We told you), \"If you do good, it will be for your own benefit, but if you do bad, it will be against your souls. When the prophecy of your second transgression will come to pass, sadness will cover your faces. They (your enemies) will enter the mosque as they did the first time to bring about utter destruction.
If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction.
[We said], \"If you persevere in doing good, you will be doing good to yourselves; but if you do evil, it will go against you.\" When the time of the second warning came, [We roused against you others] to disgrace you utterly and to enter the place of worship as they had entered it before, utterly destroying all that they laid their hands on.
If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power.
عَسَىٰ رَبُّكُمْ أَن يَرْحَمَكُمْ ۚ وَإِنْ عُدتُّمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَٰفِرِينَ حَصِيرًا ﴿٨﴾
[Then Allah said], \"It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed.\"
AAasa rabbukum an yarhamakum wain AAudtum AAudna wajaAAalna jahannama lilkafireena haseeran
Your Lord may haply be merciful to you. But if you repeat it, We shall do the same. We have constituted Hell as prison for unbelievers.
It is likely that your Lord may have mercy on you; and if you repeat the mischief, We will repeat the punishment; and We have made hell a prison for the disbelievers.
Perchance your Lord will have mercy upon you; but if you return, We shall return; and We have made Gehenna a prison for the unbelievers.
Belike your Lord may yet have mercy on you; and if ye still revert, We will revert. And We have appointed Hell for the infidels a prison.
[And We said in the Taurat (Torah)]: \"It may be that your Lord may show mercy unto you, but if you return (to sins), We shall return (to Our Punishment). And We have made Hell a prison for the disbelievers.
Perhaps your Lord will have mercy on you. But if you revert, We will revert. We have made Hell a prison for the disbelievers.
Your Lord may well show Mercy to you, but if you revert to your evil behaviour, We shall revert to chastising you. We have made Hell a prison for those who are thankless of Allah's bounties.
It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers.
Maybe your Lord will have mercy on you, but if you revert, We [too] will revert, and We have made hell a prison for the faithless.
Perhaps Allah will have mercy on you. But if you return, We will return. We have made Gehenna (Hell) a prison for the unbelievers.
Perhaps your Lord will have mercy on you. If you return to disobedience We will also punish you again. We have made hell a prison for the disbelievers.\"
It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers.
We said, \"Your Lord may yet have mercy on you, but if you do the same again, so shall We: We have made Hell a prison for those who deny the truth.\"
It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith).
إِنَّ هَٰذَا ٱلْقُرْءَانَ يَهْدِى لِلَّتِى هِىَ أَقْوَمُ وَيُبَشِّرُ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًۭا كَبِيرًۭا ﴿٩﴾
Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward.
Inna hatha alqurana yahdee lillatee hiya aqwamu wayubashshiru almumineena allatheena yaAAmaloona alssalihati anna lahum ajran kabeeran
Verily this Qur'an directs you to the path that is straight, and gives happy tidings to those who believe and do the right: For them is a great reward.
Indeed this Qur’an guides to the most Straight Path, and gives glad tidings to the believers who do good deeds, that for them is a great reward.
Surely this Koran guides to the way that is straightest and gives good tidings to the believers who do deeds of righteousness, that theirs shall be a great wage,
Verily this Qur'an guideth unto that path which its sraightest and beareth glad tidings to the believers who work righteous deeds that for them shall be a hire great.
Verily, this Quran guides to that which is most just and right and gives glad tidings to the believers (in the Oneness of Allah and His Messenger, Muhammad SAW, etc.). who work deeds of righteousness, that they shall have a great reward (Paradise).
This Quran guides to what is most upright; and it gives good news to the believers who do good deeds, that they will have a great reward.
Verily this Qur'an guides to the Way that is the Straight most. To those who believe in it, and do righteous works, it gives the good news that a great reward awaits them,
Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward.
Indeed this Quran guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them.
This Koran guides to the straightest way. It gives glad tidings of a great wage to the believers who do good deeds,
This Quran shows the way to that which is the most upright and gives to the righteous believers the glad news of a great reward.
Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward.
Surely, this Quran guides to the most upright way and gives good news to the believers who do good deeds, so that they will have a great reward
Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward;
وَأَنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًۭا ﴿١٠﴾
And that those who do not believe in the Hereafter - We have prepared for them a painful punishment.
Waanna allatheena la yuminoona bialakhirati aAAtadna lahum AAathaban aleeman
As for those who do not believe in the Hereafter, We have prepared a painful punishment.
And those who do not believe in the Hereafter – We have kept prepared for them a punishment, most painful.
and that those who do not believe in the world to come -- we have prepared for them a painful chastisement.
And that those who believe not in the Hereafter--for them We have gotten ready a torment afflictive.
And that those who believe not in the Hereafter (i.e. they disbelieve that they will be recompensed for what they did in this world, good or bad, etc.), for them We have prepared a painful torment (Hell).
And those who do not believe in the Hereafter—We have prepared for them a painful punishment.
and warns those who do not believe in the Hereafter that We have prepared for them a grievous chastisement.
And that those who believe not in the Hereafter, for them We have prepared a painful doom.
As for those who do not believe in the Hereafter, We have prepared a painful punishment for them.
and for those who do not believe in the Everlasting Life We have prepared for them a painful punishment.
(It also declares) that for the disbelievers We have prepared a painful torment in the life to come.
And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement.
and warns those who deny the life to come with grievous punishment.
And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed).
وَيَدْعُ ٱلْإِنسَٰنُ بِٱلشَّرِّ دُعَآءَهُۥ بِٱلْخَيْرِ ۖ وَكَانَ ٱلْإِنسَٰنُ عَجُولًۭا ﴿١١﴾
And man supplicates for evil as he supplicates for good, and man is ever hasty.
WayadAAu alinsanu bialshsharri duAAaahu bialkhayri wakana alinsanu AAajoolan
Man prays for evil as he prays for good, for man is hasty.
And man prays for evil like the way he seeks goodness; and man is very hasty.
Man prays for evil, as he prays for good; man is ever hasty.
And man prayeth for evil the prayer he should make for good, and man is ever hasty.
And man invokes (Allah) for evil as he invokes (Allah) for good and man is ever hasty [i.e., if he is angry with somebody, he invokes (saying): \"O Allah! Curse him, etc.\" and that one should not do, but one should be patient].
The human being prays for evil as he prays for good. The human being is very hasty.
Man prays for evil in the manner he ought to pray for good. Man is ever hasty.
Man prayeth for evil as he prayeth for good; for man was ever hasty.
Man prays for ill as [avidly as] he prays for good, and man is overhasty.
Yet the human prays for evil as he prays for good mankind is always hasty.
People pray as earnestly to gain evil as one should to gain virtue. But people are hasty.
And man prays for evil as he ought to pray for good, and man is ever hasty.
Yet man asks for evil as eagerly as he should ask for good. Truly, man is indeed hasty.
The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds).
وَجَعَلْنَا ٱلَّيْلَ وَٱلنَّهَارَ ءَايَتَيْنِ ۖ فَمَحَوْنَآ ءَايَةَ ٱلَّيْلِ وَجَعَلْنَآ ءَايَةَ ٱلنَّهَارِ مُبْصِرَةًۭ لِّتَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ وَلِتَعْلَمُوا۟ عَدَدَ ٱلسِّنِينَ وَٱلْحِسَابَ ۚ وَكُلَّ شَىْءٍۢ فَصَّلْنَٰهُ تَفْصِيلًۭا ﴿١٢﴾
And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail.
WajaAAalna allayla waalnnahara ayatayni famahawna ayata allayli wajaAAalna ayata alnnahari mubsiratan litabtaghoo fadlan min rabbikum walitaAAlamoo AAadada alssineena waalhisaba wakulla shayin fassalnahu tafseelan
We have created night and day as two signs, then We efface the sign of the night, and make the sign of the day resplendent that you may seek the bounty of your Lord, and know the computation of years and numbers. We have expounded most distinctly everything.
And We created the night and the day as two signs – We therefore kept the sign of the night indistinct, and the sign of the day visible – so that you may seek the munificence of your Lord, and know the calculation of the years, and the accounting; and We have explained all things in detail, distinctively.
We have appointed the night and the day as two signs; then We have blotted out the sign of the night, and made the sign of the day to see, and that you may seek bounty from your Lord, and that you may know the number of the years, and the reckoning; and everything We have distinguished very distinctly.
And We have appointed the night and the day as two signs; then We blurred the sign of the night and made the sign of the day illuminating that ye may seek grace from Your Lord, and that ye may know the number of the years and the reckoning; and everything We have detailed in full details.
And We have appointed the night and the day as two Ayat (signs etc.). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning. And We have explained everything (in detail) with full explanation.
We have made the night and the day two wonders. We erased the wonder of the night, and made the wonder of the day revealing, that you may seek bounty from your Lord, and know the number of years, and the calculation. We have explained all things in detail.
We have made night and day as two signs. We made the sign of the night devoid of light, and made the sign of the day radiant that you may seek the bounty of your Lord and know the computation of years and numbers. Thus We have expounded everything in detail to keep everything distinct from the other.
And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding.
We made the night and the day two signs. Then We faded out the sign of the night, and made the sign of the day lightsome, so that you may seek from your Lord’s bounty and that you may know the number of years and calculation [of time], and We have elaborated everything in detail.
We appointed the night and the day as two signs. Then, We blotted out the sign of the night and made the sign of the day to see, so that you seek the bounty of your Lord and that you know the number of years and the reckoning. And We have clearly distinguished everything.
We have made the day and night each as evidence (of Our existence). The night is invisible and the day is visible so that you may seek favors from your Lord and determine the number of years and mark the passing of time. For everything We have given a detailed explanation.
And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness.
We have made the night and the day as two signs. We blotted out the sign of night and made the sign of the day illuminating, so that you may seek the bounty of your Lord and learn to compute the seasons and the years. We have set everything forth in detail.
We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail.
وَكُلَّ إِنسَٰنٍ أَلْزَمْنَٰهُ طَٰٓئِرَهُۥ فِى عُنُقِهِۦ ۖ وَنُخْرِجُ لَهُۥ يَوْمَ ٱلْقِيَٰمَةِ كِتَٰبًۭا يَلْقَىٰهُ مَنشُورًا ﴿١٣﴾
And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open.
Wakulla insanin alzamnahu tairahu fee AAunuqihi wanukhriju lahu yawma alqiyamati kitaban yalqahu manshooran
Round each man's neck We have hung his ledger of deeds, and on the Day of Resurrection will present it as a book spread out (and say):
And We have attached the destiny of every man to his neck; and We shall bring forth a register for him on the Day of Resurrection, which he will find open.
And every man -- We have fastened to him his bird of omen upon his neck; and We shall bring forth for him, on the Day of Resurrection, a book he shall find spread wide open.
And every man: We have fastened his action round his neck, and We shall bring forth unto him on the Day of Judgment a book proffered him open.
And We have fastened every man's deeds to his neck, and on the Day of Resurrection, We shall bring out for him a book which he will find wide open.
For every person We have attached his fate to his neck. And on the Day of Resurrection, We will bring out for him a book which he will find spread open.
We have fastened every man's omen to his neck. On the Day of Resurrection We shall produce for him his scroll in the shape of a wide open book, (saying):
And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open.
We have attached every person’s omen to his neck, and We shall bring it out for him on the Day of Resurrection as a book that he will find wide open.
And to every human? We have fastened to him his bird of deeds upon his neck; and on the Day of Resurrection We shall bring forth to him a book spread open wide.
We have made every person's actions cling to his neck. On the Day of Judgment, We will bring forth the record of his actions in the form of a wide open book.
And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open:
We have tied the fate of every man about his neck; and We shall produce a book for him on Resurrection Day that he will find spread open.
Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open.
ٱقْرَأْ كِتَٰبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبًۭا ﴿١٤﴾
[It will be said], \"Read your record. Sufficient is yourself against you this Day as accountant.\"
Iqra kitabaka kafa binafsika alyawma AAalayka haseeban
\"Read your ledger; this day you are sufficient to take your own account.
It will be said, “Read your ledger; this day you are sufficient to take your own account.”
'Read thy book! Thy soul suffices thee this day as a reckoner against thee.'
Read thine book; sufficeth to-day thy soul against thee as a reckoner.
(It will be said to him): \"Read your book. You yourself are sufficient as a reckoner against you this Day.\"
“Read your book; today there will be none but yourself to call you to account.”
\"Read your scroll; this Day you suffice to take account of yourself.\"
(And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day.
‘Read your book! Today your soul suffices as your own reckoner.’
'Read your book. Your self suffices you this Day as a reckoner against you'
We will tell him, \"Read it and judge for yourself.\"
Read your book; your own self is sufficient as a reckoner against you this day.
It will say, \"Read your record, today there will be none but yourself to call you to account!\"
(It will be said to him:) \"Read thine (own) record: Sufficient is thy soul this day to make out an account against thee.\"
مَّنِ ٱهْتَدَىٰ فَإِنَّمَا يَهْتَدِى لِنَفْسِهِۦ ۖ وَمَن ضَلَّ فَإِنَّمَا يَضِلُّ عَلَيْهَا ۚ وَلَا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ۗ وَمَا كُنَّا مُعَذِّبِينَ حَتَّىٰ نَبْعَثَ رَسُولًۭا ﴿١٥﴾
Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger.
Mani ihtada fainnama yahtadee linafsihi waman dalla fainnama yadillu AAalayha wala taziru waziratun wizra okhra wama kunna muAAaththibeena hatta nabAAatha rasoolan
\"He who finds the right path does so for himself; and he who goes astray does so to his own loss; and no one who carries a burden bears another's load. We never punish till We have sent a messenger.
Whoever came to guidance, has come for his own good; and whoever went astray, has strayed for his own ruin; and no burdened soul will bear another’s burden; and We never punish until We have sent a Noble Messenger.
Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; no soul laden bears the load of another. We never chastise, until We send forth a Messenger.
Whosoever is guided, it is only for himself that he is guided and whosoever Strayeth, it is only against the same that he strayeth; and a burthen-bearer beareth not the burthen of anot her. And We have not been tormentors until We had raised an apostle.
Whoever goes right, then he goes right only for the benefit of his ownself. And whoever goes astray, then he goes astray to his own loss. No one laden with burdens can bear another's burden. And We never punish until We have sent a Messenger (to give warning).
Whoever is guided—is guided for his own good. And whoever goes astray—goes astray to his detriment. No burdened soul carries the burdens of another, nor do We ever punish until We have sent a messenger.
He who follows the Right Way shall do so to his own advantage; and he who strays shall incur his own loss. No one shall bear another's burden. And never do We punish any people until We send a Messenger (to make the Truth distinct from falsehood).
Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger.
Whoever is guided is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment. No bearer shall bear another’s burden. We do not punish [any community] until We have sent [it] an apostle.
Whosoever is guided is only guided for his own self, and whosoever goes astray it is only against it. No soul shall bear another's burden. Nor do We punish until we have sent a Messenger.
One who follows guidance does so for himself and one who goes astray does so against his soul. No one will suffer for the sins of others. We have never punished anyone without sending them Our Messenger first.
Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise an apostle.
Whoever chooses to follow the right path, follows it for his own good; and whoever goes astray, goes astray at his own peril; no bearer of burdens shall bear the burdens of another. Nor do We punish until We have sent forth a messenger to forewarn them.
Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning).
وَإِذَآ أَرَدْنَآ أَن نُّهْلِكَ قَرْيَةً أَمَرْنَا مُتْرَفِيهَا فَفَسَقُوا۟ فِيهَا فَحَقَّ عَلَيْهَا ٱلْقَوْلُ فَدَمَّرْنَٰهَا تَدْمِيرًۭا ﴿١٦﴾
And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction.
Waitha aradna an nuhlika qaryatan amarna mutrafeeha fafasaqoo feeha fahaqqa AAalayha alqawlu fadammarnaha tadmeeran
\"And when We destroy a human habitation We send Our command to (warn) its people living a life of ease; and when they disobey, the sentence against them is justified, and We destroy them utterly.
And when We will to destroy a township We send the commands to its prosperous people, thereupon they do not obey them, and so the Word is proved upon it – We therefore destroy and ruin it.
And when We desire to destroy a city, We command its men who live at ease, and they commit ungodliness therein, then the Word is realized against it, and We destroy it utterly.
And when We intend that We shall destroy a town We command the affluent people thereof, then they transgress therein; wherefore the word is justified on them; then We annihilate it with Utter annihilation.
And when We decide to destroy a town (population), We (first) send a definite order (to obey Allah and be righteous) to those among them [or We (first) increase in number those of its population] who are given the good things of this life. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction.
When We decide to destroy a town, We command its affluent ones, they transgress in it, so the word becomes justified against it, and We destroy it completely.
When We decide to destroy a town We command the affluent among them, whereupon they commit sins in it, then the decree (of chastisement) becomes due against them and thereafter We destroy that town utterly.
And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation.
And when We desire to destroy a town We command its affluent ones [to obey Allah]. But they commit transgression in it, and so the word becomes due against it, and We destroy it utterly.
When We desire to annihilate a village, We command those who live in ease, but they commit evil therein, then the Word is realized against it and it is utterly annihilated.
When We decide to destroy a town We warn the rich ones therein who commit evil. Thus it becomes deserving to destruction and We destroy its very foundations.
And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction.
When We decide to destroy a town, We command the affluent section of its people, but they transgress therein; thus the word [sentence of punishment] is justified, then We destroy the town utterly.
When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly.
وَكَمْ أَهْلَكْنَا مِنَ ٱلْقُرُونِ مِنۢ بَعْدِ نُوحٍۢ ۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا ﴿١٧﴾
And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Acquainted and Seeing.
Wakam ahlakna mina alqurooni min baAAdi noohin wakafa birabbika bithunoobi AAibadihi khabeeran baseeran
\"How many generations have We laid low after Noah, for your Lord knows and notices well enough the sins of His creatures.
And many a generation We did destroy after Nooh! And Allah is Sufficient, Aware of the sins of His bondmen, the Beholder.
How many generations We have destroyed after Noah! Thy Lord suffices as one who is aware of and sees the sins of His servants.
How many a generation have We destroyed after Nuh; and sufficeth for the offences of His bondmen thy Lord as the Aware, the Beholder.
And how many generations have We destroyed after Nuh (Noah)! And Sufficient is your Lord as an All-Knower and All-Beholder of the sins of His slaves.
How many generations have We destroyed after Noah? Your Lord is sufficient as Knower and Beholder of the sins of his servants.
Many a generation has been destroyed by Our command since Noah's time. Your Lord is well aware and fully observant of the sins of His servants.
How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves.
How many generations We have destroyed since Noah! Your Lord is sufficient as [a witness who is] well aware and percipient of His servants’ sins.
How many generations have We destroyed since Noah! Your Lord suffices as One who is Aware of and sees the sins of His worshipers.
We have destroyed many generations after the time of Noah. Your Lord is All knowing and Well Aware of the sins of His servants.
And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults.
How many generations have We destroyed since Noah's time. Your Lord is well aware of the sins of His servants and observes them all.
How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants.
مَّن كَانَ يُرِيدُ ٱلْعَاجِلَةَ عَجَّلْنَا لَهُۥ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُۥ جَهَنَّمَ يَصْلَىٰهَا مَذْمُومًۭا مَّدْحُورًۭا ﴿١٨﴾
Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished.
Man kana yureedu alAAajilata AAajjalna lahu feeha ma nashao liman nureedu thumma jaAAalna lahu jahannama yaslaha mathmooman madhooran
\"Whosoever desires what hastes away, We hasten to give him (in this life) as much as We please to whosoever We will; but afterwards there is Hell for him in which he will burn, disgraced and ostracised.
Whoever desires this fleeting one, We may give him quickly – whatever We will, to whomever We will; and then assign hell for him; for him to enter it condemned, pushed around.
Whosoever desires this hasty world, We hasten for him therein what We will unto whomsoever We desire; then We appoint for him Gehenna wherein he shall roast, condemned and rejected.
- Whosoever intendeth the quick Passing world, We hasten to him therein whatsoever We please unto whomsoever We intend; thereafter We shall appoint for him Hell wherein he shall roast, reproved, rejected.
Whoever wishes for the quick-passing (transitory enjoyment of this world), We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell, he will burn therein disgraced and rejected, (far away from Allah's Mercy).
Whoever desires the fleeting life, We expedite for him what We decide to give him, to whomever We desire. Then We consign him to Hell, where he will roast, condemned and defeated.
If anyone desires immediate benefits, We hasten to grant whatever benefits We will in the present life to whomsoever We please, but thereafter We decree for him Hell wherein he shall burn, condemned and rejected.
Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected.
Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned.
For whosoever desires this fleeting life We hasten for him whatever We will and to whom We want. Then, We have prepared Gehenna for him where he will be roasted, condemned and rejected.
Whoever desires (only) the enjoyment of this life will receive it if We want it to be so. Then We will make Hell his reward wherein he will suffer, despised and driven away from Our mercy.
Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away.
We give whatever We will to whoever desires immediate gains; but then We have prepared Hell for him which he will enter, disgraced and rejected.
If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected.
وَمَنْ أَرَادَ ٱلْءَاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌۭ فَأُو۟لَٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًۭا ﴿١٩﴾
But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah].
Waman arada alakhirata wasaAAa laha saAAyaha wahuwa muminun faolaika kana saAAyuhum mashkooran
\"But he who desires the Hereafter, and strives for it with a will, and is a believer, will be favoured for his endeavour.
And whoever desires the Hereafter and strives for it accordingly, and is a believer – so only their effort has borne fruit.
And whosoever desires the world to come and strives after it as he should, being a believer -- those, their striving shall be thanked.
And whosoever intendeth the Hereafter and striveth therefor with due striving, while he is a believer, then those: their striving shall be appreciated.
And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. do righteous deeds of Allah's Obedience) while he is a believer (in the Oneness of Allah Islamic Monotheism), then such are the ones whose striving shall be appreciated, thanked and rewarded (by Allah).
But whoever desires the Hereafter, and pursues it as it should be pursued, while he is a believer; these—their effort will be appreciated.
But he who desires the Hereafter and strives for it in the manner he should, and is a true believer, his striving will come to fruition.
And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord).
Whoever desires the Hereafter and strives for it with an endeavour worthy of it, should he be faithful,—the endeavour of such will be well-appreciated.
Whosoever, being a believer, desires the Everlasting Life and strives for it as he should those their striving will be thanked.
The effort of one who faithfully strives hard for the (happiness) of the life to come will be appreciated (by God).
And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted.
Anyone who desires the Hereafter and makes a proper effort to achieve it, being a true believer, shall find favour with God for his endeavours.
Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah).
كُلًّۭا نُّمِدُّ هَٰٓؤُلَآءِ وَهَٰٓؤُلَآءِ مِنْ عَطَآءِ رَبِّكَ ۚ وَمَا كَانَ عَطَآءُ رَبِّكَ مَحْظُورًا ﴿٢٠﴾
To each [category] We extend - to these and to those - from the gift of your Lord. And never has the gift of your Lord been restricted.
Kullan numiddu haolai wahaolai min AAatai rabbika wama kana AAatao rabbika mahthooran
\"We bestow from the gifts of your Lord on these and on those, for the gifts of your Lord are not restricted.
We provide help to all – to these and to those, by the bestowal of your Lord; and there is no constraint on the bestowal of your Lord.
Each We succour, these and those, from thy Lord's gift; and thy Lord's gift is not confined.
To each--these and those--We extend of the bestowment of thy Lord; and the bestowment of thy Lord is never restrained.
To each these as well as those We bestow from the Bounties of your Lord. And the Bounties of your Lord can never be forbidden.
To all—these and those—We extend from the gifts of your Lord. The gifts of your Lord are not restricted.
To all of these as well as those We shall provide the wherewithal of this life in the present world by dint of your Lord's Bounty; and from none shall the Bounty of your Lord be withheld.
Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up.
To these and to those—to all We extend the bounty of your Lord, and the bounty of your Lord is not confined.
We help these and those, a gift from your Lord; and your Lord's gift is not restricted.
Each group will receive its share of your Lord's generosity. Your Lord's generosity is not limited.
All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined.
Upon all, both these [who desire the world] and those [who desire the Hereafter] We bestow the bounty of your Lord: none shall be denied the bounty of your Lord --
Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone).
ٱنظُرْ كَيْفَ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍۢ ۚ وَلَلْءَاخِرَةُ أَكْبَرُ دَرَجَٰتٍۢ وَأَكْبَرُ تَفْضِيلًۭا ﴿٢١﴾
Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.
Onthur kayfa faddalna baAAdahum AAala baAAdin walalakhiratu akbaru darajatin waakbaru tafdeelan
\"See, how We favour one over the other; and in life to come are higher ranks and favours greater still.
Observe how We have given superiority to some over others; and indeed the Hereafter is the greatest in rank and the highest in excellence.
Behold, how We prefer some of them over others! And surely the world to come is greater in ranks, greater in preferment.
Behold thou! how We have preferred some of them over some others; and surely: the Hereafter is greater in degrees and greater in preferment.
See how We prefer one above another (in this world) and verily, the Hereafter will be greater in degrees and greater in preference.
See how We have favored some of them over others; yet the Hereafter is greater in ranks, and greater in favors.
See, how We have exalted some above others in this world, and in the Life to Come they will have higher ranks and greater degrees of excellence over others.
See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment.
Observe how We have given some of them an advantage over some others; yet the Hereafter is surely greater in respect of ranks and greater in respect of relative merit.
See how We have preferred some above others. Yet the Everlasting Life is greater in rank and greater in preferment.
Consider how We have given preference to some people above others, yet the life to come has more honor and respect.
See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence.
see how We have exalted some above others [in the present life]. Yet the Hereafter shall be greater in degrees of rank and greater in excellence.
See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence.
لَّا تَجْعَلْ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتَقْعُدَ مَذْمُومًۭا مَّخْذُولًۭا ﴿٢٢﴾
Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken.
La tajAAal maAAa Allahi ilahan akhara fataqAAuda mathmooman makhthoolan
\"Do not set up another god with God, or you will remain disgraced and destitute.
O listener, do not set up another God with Allah, for you will then remain seated condemned, helpless.
Set not up with God another god, or thou wilt sit condemned and forsaken.
Set not up along with Allah anot her god, lest thou sit down reproved, renounced.
Set not up with Allah any other ilah (god), (O man)! (This verse is addressed to Prophet Muhammad SAW, but its implication is general to all mankind), or you will sit down reproved, forsaken (in the Hell-fire).
Do not set up another god with God, lest you become condemned and damned.
Do not set up any other god with Allah lest you are rendered humiliated and helpless.
Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken.
Do not set up another god besides Allah, or you will sit blameworthy, forsaken.
Do not set up with Allah another god, or you will sit condemned and forsaken.
Do not consider anything equal to God lest you will become despised and neglected.
Do not associate with Allah any other god, lest you sit down despised, neglected.
Do not set up any other deity beside God, lest you incur disgrace, and be forsaken.
Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution.
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعْبُدُوٓا۟ إِلَّآ إِيَّاهُ وَبِٱلْوَٰلِدَيْنِ إِحْسَٰنًا ۚ إِمَّا يَبْلُغَنَّ عِندَكَ ٱلْكِبَرَ أَحَدُهُمَآ أَوْ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّۢ وَلَا تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلًۭا كَرِيمًۭا ﴿٢٣﴾
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], \"uff,\" and do not repel them but speak to them a noble word.
Waqada rabbuka alla taAAbudoo illa iyyahu wabialwalidayni ihsanan imma yablughanna AAindaka alkibara ahaduhuma aw kilahuma fala taqul lahuma offin wala tanharhuma waqul lahuma qawlan kareeman
\"So your Lord has decreed: Do not worship anyone but Him, and be good to your parents. If one or both of them grow old in your presence, do not say fie to them, nor reprove them, but say gentle words to them
And your Lord has ordained that you do not worship anyone except Him, and treat your parents with kindness; if either of them or both reach old age in your presence, do not say “Uff”* to them and do not rebuff them, and speak to them with the utmost respect. (* Any expression of disgust.)
Thy Lord has decreed you shall not serve any but Him, and to be good to parents, whether one or both of them attains old age with thee; say not to them 'Fie' neither chide them, but speak unto them words respectful,
And thy Lord hath decreed that ye shall Worship none but Him, and unto parents shew kindness; and if either of them or both of them attain old age with thee, Say not unto them: pooh: And browbeat them not, and Speak unto them a respectful speech.
And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them but address them in terms of honour.
Your Lord has commanded that you worship none but Him, and that you be good to your parents. If either of them or both of them reach old age with you, do not say to them a word of disrespect, nor scold them, but say to them kind words.
Your Lord has decreed: (i) Do not worship any but Him; (ii) Be good to your parents; and should both or any one of them attain old age with you, do not say to them even \"fie\" neither chide them, but speak to them with respect,
Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not \"Fie\" unto them nor repulse them, but speak unto them a gracious word.
Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should any of them or both reach old age at your side, do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words.
Your Lord has ordered you to worship none except Him, and to be good to your parents. If either or both of them attain old age with you, do not say: \"Fieon you\", nor rebuke them, but speak to them with words of respect.
Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them words which show your slightest disappointment. Never yell at them but always speak to them with kindness.
And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) \"Ugh\" nor chide them, and speak to them a generous word.
Your Lord has commanded that you should worship none but Him, and show kindness to your parents. If either or both of them attain old age with you, say no word of contempt to them and do not rebuke them, but always speak gently to them
Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour.
وَٱخْفِضْ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحْمَةِ وَقُل رَّبِّ ٱرْحَمْهُمَا كَمَا رَبَّيَانِى صَغِيرًۭا ﴿٢٤﴾
And lower to them the wing of humility out of mercy and say, \"My Lord, have mercy upon them as they brought me up [when I was] small.\"
Waikhfid lahuma janaha alththulli mina alrrahmati waqul rabbi irhamhuma kama rabbayanee sagheeran
\"And look after them with kindness and love, and say: \"O Lord, have mercy on them as they nourished me when I was small.\"
And lower your wing humbly for them, with mercy, and pray, “My Lord! Have mercy on them both, the way they nursed me when I was young.”
and lower to them the wing of humbleness out of mercy and say; 'My Lord, have mercy upon them, as they raised me up when I was little.'
And lower unto them the wing of meekness out of mercy, and say: O my Lord! have mercy on the twain even as they brought me up when young.
And lower unto them the wing of submission and humility through mercy, and say: \"My Lord! Bestow on them Your Mercy as they did bring me up when I was small.\"
And lower to them the wing of humility, out of mercy, and say, “My Lord, have mercy on them, as they raised me when I was a child.”
and be humble and tender to them and say: \"Lord, show mercy to them as they nurtured me when I was small.\"
And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little.
Lower the wing of humility to them, mercifully, and say, ‘My Lord! Have mercy on them, just as they reared me when I was [a] small [child]!’
And lower to them the wing of humbleness out of mercy and say: 'My Lord, be merciful to them, as they raised me since I was little'
Be humble and merciful towards them and say, \"Lord, have mercy upon them as they cherished me in my childhood.\"
And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.
and treat them with humility and tenderness and say, \"Lord, be merciful to them both, as they raised me up when I was little.\"
And, out of kindness, lower to them the wing of humility, and say: \"My Lord! bestow on them thy Mercy even as they cherished me in childhood.\"
رَّبُّكُمْ أَعْلَمُ بِمَا فِى نُفُوسِكُمْ ۚ إِن تَكُونُوا۟ صَٰلِحِينَ فَإِنَّهُۥ كَانَ لِلْأَوَّٰبِينَ غَفُورًۭا ﴿٢٥﴾
Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning [to Him], Forgiving.
Rabbukum aAAlamu bima fee nufoosikum in takoonoo saliheena fainnahu kana lilawwabeena ghafooran
Your Lord knows what is in your heart. If you are righteous, then He is indeed forgiving to those who turn (to Him) in repentance.
Your Lord is Well Aware of what is in your hearts; if you are worthy, then indeed He is Oft Forgiving for those who repent.
Your Lord knows very well what is in your hearts if you are righteous, for He is All-forgiving to those who are penitent.
Your Lord is the Best Knower of that which is in your souls; if ye have been righteous, then He is unto thee Oftreturning, Forgiving.
Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn unto Him again and again in obedience, and in repentance.
Your Lord knows best what is in your minds. If you are righteous—He is Forgiving to the obedient.
Your Lord is best aware of what is in your hearts. If you are righteous, He will indeed forgive those who relent and revert (to serving Allah).
Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him).
Your Lord knows best what is in your hearts. Should you be righteous, He is indeed most forgiving toward penitents.
Your Lord knows very well what is in your hearts. If you are good, He is forgiving to those who are penitent.
Your Lord knows what is in your souls. If you would be righteous, know that He is All-forgiving to those who turn to Him in repentance.
Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently.
Your Lord knows best what is in your hearts; if you are righteous, He is most forgiving to those who constantly turn to Him.
Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).
وَءَاتِ ذَا ٱلْقُرْبَىٰ حَقَّهُۥ وَٱلْمِسْكِينَ وَٱبْنَ ٱلسَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا ﴿٢٦﴾
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
Waati tha alqurba haqqahu waalmiskeena waibna alssabeeli wala tubaththir tabtheeran
So give to your relatives what is their due, and to those who are needy, and the wayfarers; and do not dissipate (your wealth) extravagantly.
And give the relatives their rights, and to the needy, and to the traveller; and do not waste needlessly.
And give the kinsman his right, and the needy, and the traveller; and never squander;
And give thou to the kinsman his due, and also unto the needy and the wayfarer; and squander not in squandering.
And give to the kindred his due and to the Miskin (poor) and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift. [Tafsir. At-Tabari, Vol. 10, Page 158 (Verse 9:60)].
And give the relative his rights, and the poor, and the wayfarer, and do not squander wastefully.
(iii) Give to the near of kin his due, and also to the needy and the wayfarer. (iv) Do not squander your wealth wastefully,
Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness.
Give the relatives their [due] right, and the needy and the traveller [as well], but do not squander wastefully.
Give to the near of kin, the needy and the destitute traveler their rights and do not squander,
Give the relatives, the destitute and those who when on a journey have become needy, their dues.
And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.
Give to your relatives their due, and also to the needy and the wayfarer. Yet do not spend extravagantly;
And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift.
إِنَّ ٱلْمُبَذِّرِينَ كَانُوٓا۟ إِخْوَٰنَ ٱلشَّيَٰطِينِ ۖ وَكَانَ ٱلشَّيْطَٰنُ لِرَبِّهِۦ كَفُورًۭا ﴿٢٧﴾
Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
Inna almubaththireena kanoo ikhwana alshshayateeni wakana alshshaytanu lirabbihi kafooran
Those who dissipate (their wealth) are the brethren of the devils, and the Devil was ungrateful to his Lord.
Indeed those who needlessly waste are brothers of the devils; and the devil is very ungrateful to his Lord.
the squanderers are brothers of Satan, and Satan is unthankful to his Lord.
Verily the squanderers are ever the brethren of the Satans, and the satan is ever unto his Lord ungrateful.
Verily, spendthrifts are brothers of the Shayatin (devils), and the Shaitan (Devil - Satan) is ever ungrateful to his Lord.
The extravagant are brethren of the devils, and the devil is ever ungrateful to his Lord.
for those who squander wastefully are Satan's brothers, and Satan is ever ungrateful to his Lord.
Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord.
Indeed the wasteful are brothers of satans, and Satan is ungrateful to his Lord.
for the wasteful are the brothers of satan; and satan is ungrateful to his Lord.
Do not be a wasteful spender. Squanderers are the brothers of satan. Satan was faithless to his Lord.
Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord.
spendthrifts are the brothers of Satan, and Satan is ever ungrateful to his Lord --
Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful.
وَإِمَّا تُعْرِضَنَّ عَنْهُمُ ٱبْتِغَآءَ رَحْمَةٍۢ مِّن رَّبِّكَ تَرْجُوهَا فَقُل لَّهُمْ قَوْلًۭا مَّيْسُورًۭا ﴿٢٨﴾
And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.
Waimma tuAAridanna AAanhumu ibtighaa rahmatin min rabbika tarjooha faqul lahum qawlan maysooran
If you neglect (your parents) while seeking the bounty of your Lord, of which you are hopeful, speak to them softly.
And if you turn away from these*, expecting the mercy of your Lord, for which you hope, then speak to them an easy word. (* The companions of the Holy Prophet, who sought his assistance.)
But if thou turnest from them, seeking mercy from thy Lord that thou hopest for, then speak unto them gentle words.
And if thou turnest away from them awaiting a mercy from thy Lord which thou hopest, then speak unto them a gentle speech.
And if you (O Muhammad SAW) turn away from them (kindred, poor, wayfarer, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e. Allah will give me and I shall give you).
But if you turn away from them, seeking mercy from your Lord which you hope for, then say to them words of comfort.
(v) And when you must turn away from them - (that is, from the destitute, the near of kin, the needy, and the wayfarer) - in pursuit of God's Mercy which you expect to receive, then speak to them kindly.
But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word.
And if you have to hold off from [assisting] them [for now], seeking your Lord’s mercy which you expect [in the future], speak to them gentle words.
But if you turn away from them to seek the Mercy of your Lord, hoping to attain it, then speak to them with gentle words.
If you are not able to assist them, at least speak to them in a kind manner.
And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word.
but if, while waiting for your Lord's bounty which you are expecting, you turn them down, then at least speak to them kindly.
And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness.
وَلَا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبْسُطْهَا كُلَّ ٱلْبَسْطِ فَتَقْعُدَ مَلُومًۭا مَّحْسُورًا ﴿٢٩﴾
And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.
Wala tajAAal yadaka maghloolatan ila AAunuqika wala tabsutha kulla albasti fataqAAuda malooman mahsooran
Do not be niggardly, nor extravagant that you may later feel reprehensive and constrained.
And do not keep your hand tied to your neck nor open it completely, lest you remain seated – reproached, weary.
And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded.
And let not thine hand be chained to thy neck, nor stretch it forth to the utmost stretching, lest thou sit down reproached, impoverished.
And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.
And do not keep your hand tied to your neck, nor spread it out fully, lest you end up liable and regretful.
(vi) Do not keep your hand fastened to your neck nor outspread it, altogether outspread, for you will be left sitting rebuked, destitute.
And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded.
Do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy and regretful.
And do not keep your hand chained to your neck (when spending), nor open it completely, so that you will sit blamed and destitute.
Do not be stingy nor over generous lest you become empty handed and bankrupt.
And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off.
Be neither miserly, nor so open-handed that you suffer reproach and become destitute.
Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute.
إِنَّ رَبَّكَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ وَيَقْدِرُ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا ﴿٣٠﴾
Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.
Inna rabbaka yabsutu alrrizqa liman yashao wayaqdiru innahu kana biAAibadihi khabeeran baseeran
Certainly your Lord provides with open hands whosoever He will, but according to capacity, for He knows and watches His creatures.
Indeed your Lord eases the livelihood and restricts it, for whomever He wills; He Well Knows, Beholds His bondmen.
Surely thy Lord outspreads and straitens His provision unto whom He will; surely He is aware of and sees His servants.
Verily thy Lord extendeth the provision for whomsoever He will and He measureth it out; verily He is in respect of His bondmen Aware, Beholder.
Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.
Your Lord expands the provision for whomever He wills, and restricts it. He is fully Informed, Observant of His servants.
Certainly Your Lord makes plentiful the provision of whomsoever He wills and straitens it for whomsoever He wills. He is well-aware and is fully observant of all that relates to His servants.
Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves.
Indeed your Lord expands the provision for whomever He wishes, and tightens it. Indeed, He is well aware of His servants and a keen observer.
Your Lord gives to whom He will His provisions both abundantly and sparingly. He is aware and sees His worshipers.
Your Lord increases and determines the sustenance of whomever He wants. He is Well Aware and watches over His servants.
Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants.
Your Lord gives abundantly to whom He will and sparingly to whom He pleases. He is informed and observant about His servants.
Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants.
وَلَا تَقْتُلُوٓا۟ أَوْلَٰدَكُمْ خَشْيَةَ إِمْلَٰقٍۢ ۖ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُمْ ۚ إِنَّ قَتْلَهُمْ كَانَ خِطْـًۭٔا كَبِيرًۭا ﴿٣١﴾
And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin.
Wala taqtuloo awladakum khashyata imlaqin nahnu narzuquhum waiyyakum inna qatlahum kana khitan kabeeran
Do not abandon your children out of fear of poverty. We will provide for them and for you. Killing them is certainly a great wrong.
And do not kill your children, fearing poverty; We shall provide sustenance to them as well as to you; indeed killing them is a great mistake.
And slay not your children for fear of poverty; We will provide for you and them; surely the slaying of them is a grievous sin.
And saly not your offspring for fear of want; We provide for them and for yourselves; verily their slaying is a great crime.
And kill not your children for fear of poverty. We provide for them and for you. Surely, the killing of them is a great sin.
And do not kill your children for fear of poverty. We provide for them, and for you. Killing them is a grave sin.
(vii) Do not kill your children for fear of want. We will provide for them and for you. Surely killing them is a great sin.
Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin.
Do not kill your children for the fear of penury: We will provide for them and for you. Killing them is indeed a great iniquity.
Do not kill your children because you fear poverty. We will provide for you and them. Killing them is a great sin.
Do not kill your children for fear of poverty. We will give sustenance to all of you. To kill them is certainly a great sin.
And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong.
You shall not kill your offspring for fear of want. It is We who provide for them, and for you. Indeed, killing them is a great sin.
Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin.
وَلَا تَقْرَبُوا۟ ٱلزِّنَىٰٓ ۖ إِنَّهُۥ كَانَ فَٰحِشَةًۭ وَسَآءَ سَبِيلًۭا ﴿٣٢﴾
And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way.
Wala taqraboo alzzina innahu kana fahishatan wasaa sabeelan
And do not go near fornication, as it is immoral and an evil way.
And do not approach adultery – it is indeed a shameful deed; and a very evil way.
And approach not fornication; surely it is an indecency, and evil as a way.
And approach not adultery; verily it is ever an abomination and vile as a pathway.
And come not near to the unlawful sexual intercourse. Verily, it is a Fahishah [i.e. anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allah forgives him).
And do not come near adultery. It is immoral, and an evil way.
(viii) Do not even approach fornication for it is an outrageous act, and an evil way.
And come not near unto adultery. Lo! it is an abomination and an evil way.
Do not approach fornication. It is indeed an indecency and an evil way.
Do not draw near to fornication, for it is an indecency, and its way is evil.
Do not even approach adultery. It is indecent and an evil act.
And go not nigh to fornication; surely it is an indecency and an evil way.
Do not commit adultery, for it is an indecent thing and an evil course.
Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils).
وَلَا تَقْتُلُوا۟ ٱلنَّفْسَ ٱلَّتِى حَرَّمَ ٱللَّهُ إِلَّا بِٱلْحَقِّ ۗ وَمَن قُتِلَ مَظْلُومًۭا فَقَدْ جَعَلْنَا لِوَلِيِّهِۦ سُلْطَٰنًۭا فَلَا يُسْرِف فِّى ٱلْقَتْلِ ۖ إِنَّهُۥ كَانَ مَنصُورًۭا ﴿٣٣﴾
And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law].
Wala taqtuloo alnnafsa allatee harrama Allahu illa bialhaqqi waman qutila mathlooman faqad jaAAalna liwaliyyihi sultanan fala yusrif fee alqatli innahu kana mansooran
And do not take a life, which God has forbidden, except in a just cause. We have given the right (of redress) to the heir of the person who is killed, but he should not exceed the limits (of justice) by slaying (the killer), for he will be judged (by the same law).
And do not wrongfully kill any living being which Allah has forbidden; and for whoever is slain wrongfully, We have given the authority to his heir, so he should not cross limits in slaying; he will surely be helped.
And slay not the soul God has forbidden, except by right. Whosoever is slain unjustly, We have appointed to his next-of-kin authority; but let him not exceed in slaying; he shall be helped.
And slay not anyone whom Allah hath forbidden except for justification; and whosoever is slain wrongfully, We have surely given his next-of-kin authority so let him not be extravagant in slaying; verily he is ever succoured.
And do not kill anyone which Allah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and oppression and not by mistake), We have given his heir the authority [(to demand Qisas, Law of Equality in punishment or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer only). Verily, he is helped (by the Islamic law).
And do not kill the soul which God has made sacred, except in the course of justice. If someone is killed unjustly, We have given his next of kin certain authority. But he should not be excessive in killing, for he will be supported.
(ix) Do not kill any person whom Allah has forbidden to kill, except with right. We have granted the heir of him who has been wrongfully killed the authority to (claim retribution); so let him not exceed in slaying. He shall be helped.
And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.
Do not kill a soul [whose life] Allah has made inviolable, except with due cause, and whoever is killed wrongfully, We have certainly given his heir an authority. But let him not commit any excess in killing [the murderer], for he has been assisted [by law].
Do not kill the soul whom Allah has forbidden except by right. If he is slain unjustly, We have given his heir authority. But let him not exceed the limit in slaying, for he will be helped.
Do not kill a respectable soul without a just cause. If anyone is wrongfully killed, we have given the heirs of that person the right (to demand satisfaction or to forgive). He must not exceed the law in having vengeance; his victim shall also be assisted (by law).
And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided.
Do not take life which God has made inviolate -- except by right. If anyone is killed wrongfully, We have given authority to his heirs to demand retribution, but let them not transgress the prescribed limits in exacting retribution; for then he will be assisted [by the law].
Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).
وَلَا تَقْرَبُوا۟ مَالَ ٱلْيَتِيمِ إِلَّا بِٱلَّتِى هِىَ أَحْسَنُ حَتَّىٰ يَبْلُغَ أَشُدَّهُۥ ۚ وَأَوْفُوا۟ بِٱلْعَهْدِ ۖ إِنَّ ٱلْعَهْدَ كَانَ مَسْـُٔولًۭا ﴿٣٤﴾
And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.
Wala taqraboo mala alyateemi illa biallatee hiya ahsanu hatta yablugha ashuddahu waawfoo bialAAahdi inna alAAahda kana masoolan
And do not touch the property of the orphans except for bettering it, until they come of age; and fulfil the promise made: You will surely be questioned about the promise.
And do not approach the wealth of the orphan except in the best possible way, till he reaches adulthood; and fulfil the promise; indeed the promise will be asked about.
And do not approach the property of the orphan save in the fairest manner, until he is of age. And fulfil the covenant; surely the covenant shall be questioned of.
And approach not the substance of an'orphan save with that which is best, until he attaineth his age of strength. And fulfil the covenant; verily the covenant shall be asked about.
And come not near to the orphan's property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! the covenant, will be questioned about.
And do not go near the orphan’s property, except with the best of intentions, until he has reached his maturity. And honor your pledge, because the pledge involves responsibility.
(x) And do not even go near the property of the orphan - except that it be in the best manner - till he attains his maturity. (xi) And fulfil the covenant, for you will be called to account regarding the covenant.
Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
Do not approach the orphan’s property except in the best manner, until he comes of age. Fulfill the covenants; indeed all covenants are accountable.
Do not draw near the wealth of the orphan except in the best manner, until he reaches maturity. And keep your promise. Surely, the promise will be questioned.
Do not get close to the property of the orphans (unless it is for a good reason) until they are mature and strong. Keep your promise; you will be questioned about it.
And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about.
Do not go near the orphans' property, except with the best of intentions, until they reach maturity. Keep your promises; you will be called to account for every promise which you have made!
Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning).
وَأَوْفُوا۟ ٱلْكَيْلَ إِذَا كِلْتُمْ وَزِنُوا۟ بِٱلْقِسْطَاسِ ٱلْمُسْتَقِيمِ ۚ ذَٰلِكَ خَيْرٌۭ وَأَحْسَنُ تَأْوِيلًۭا ﴿٣٥﴾
And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result.
Waawfoo alkayla itha kiltum wazinoo bialqistasi almustaqeemi thalika khayrun waahsanu taweelan
Give full measure when you are measuring, and weigh on a balanced scale. This is better, and excellent its consequence.
And correctly measure when you measure, and weigh correctly with the scales; this is better, and has a better outcome.
And fill up the measure when you measure, and weigh with the straight balance; that is better and fairer in the issue.
And give full measures when ye measure and weigh with an even balance that is good, and the best interpretation.
And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.
And give full measure when you measure, and weigh with accurate scales. That is fair, and the best determination.
(xii) Give full measure when you measure, and weigh with even scales. That is fair and better in consequence.
Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
When you measure, observe fully the measure, [and] weigh with an even balance. That is better and more favourable with respect to the outcome [in the Hereafter].
Give full measure when you measure, and weigh with even scales. That is better, and fairer in the end.
While weighing, use proper measurements in the exchange of your property. This is fair and will be better in the end.
And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end.
Give full measure, when you measure, and weigh with accurate scales. That is fair, and better in the end.
Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination.
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِۦ عِلْمٌ ۚ إِنَّ ٱلسَّمْعَ وَٱلْبَصَرَ وَٱلْفُؤَادَ كُلُّ أُو۟لَٰٓئِكَ كَانَ عَنْهُ مَسْـُٔولًۭا ﴿٣٦﴾
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.
Wala taqfu ma laysa laka bihi AAilmun inna alssamAAa waalbasara waalfuada kullu olaika kana AAanhu masoolan
Do not follow that of which you have no knowledge. Verily the ear, the eye, the heart, each will be questioned.
And do not pursue the matter you do not have the knowledge of; indeed the ear, and the eye, and the heart – each of these will be questioned.
And pursue not that thou hast no knowledge of; the hearing, the sight, the heart -- all of those shall be questioned of.
And go not thou after that where of thou hast no knowledge verily the hearing and the sight and the heart, each of these shall be asked about.
And follow not (O man i.e., say not, or do not or witness not, etc.) that of which you have no knowledge (e.g. one's saying: \"I have seen,\" while in fact he has not seen, or \"I have heard,\" while he has not heard). Verily! The hearing, and the sight, and the heart, of each of those you will be questioned (by Allah).
And do not occupy yourself with what you have no knowledge of. The hearing, and the sight, and the brains—all these will be questioned.
(xiii) Do not follow that of which you have no knowledge. Surely the hearing, the sight, the heart - each of these shall be called to account.
(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked.
Do not pursue that of which you have no knowledge. Indeed hearing, eyesight, and the heart—all of these are accountable.
Do not follow what you do not know. The hearing, sight and heart about all these you shall be questioned.
Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds.
And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.
Do not follow what you do not know; for the ear and the eye and the heart shall all be called to account.
And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).
وَلَا تَمْشِ فِى ٱلْأَرْضِ مَرَحًا ۖ إِنَّكَ لَن تَخْرِقَ ٱلْأَرْضَ وَلَن تَبْلُغَ ٱلْجِبَالَ طُولًۭا ﴿٣٧﴾
And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height.
Wala tamshi fee alardi marahan innaka lan takhriqa alarda walan tablugha aljibala toolan
And do not strut about the land with insolence: Surely you cannot cleave the earth, nor attain the height of mountains in stature.
And do not walk haughtily on the earth; you can never split the earth, nor be as high as the hills.
And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height.
And walk thou not on the earth struttingly; verily thou wilt by no means rend the earth, nor canst thou attain to the mountains in stature.
And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like the mountains in height.
And do not walk proudly on earth. You can neither pierce the earth, nor can you match the mountains in height.
(xiv) Do not strut about in the land arrogantly. Surely you cannot cleave the earth, nor reach the heights of the mountains in stature.
And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills.
Do not walk exultantly on the earth. Indeed, you will neither pierce the earth, nor reach the mountains in height.
Do not walk proudly in the earth. Indeed, you will never tear open the earth, nor attain the height of mountains.
Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains.
And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height.
Do not walk proudly on the earth. You cannot cleave the earth, nor can you rival the mountains in height.
Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height.
كُلُّ ذَٰلِكَ كَانَ سَيِّئُهُۥ عِندَ رَبِّكَ مَكْرُوهًۭا ﴿٣٨﴾
All that - its evil is ever, in the sight of your Lord, detested.
Kullu thalika kana sayyiohu AAinda rabbika makroohan
All these are evil and odious to your Lord.
Of all this related before, the evil among it is disliked by your Lord.
All of that -- the wickedness of it is hateful in the sight of thy Lord has revealed to thee:
Each of these--theyice thereof is unto thy Lord ever detestable.
All the bad aspects of these (the above mentioned things) are hateful to your Lord.
The evil of all these is disliked by your Lord.
The wickedness of each of that is hateful to your Lord.
The evil of all that is hateful in the sight of thy Lord.
The evil of all these is detestable to your Lord.
The wickedness of all this is hateful with your Lord.
All such things are sins and detestable in the sight of your Lord.
All this-- the evil of it-- is hateful in the sight of your Lord.
All that is evil in the sight of your Lord, and is detestable.
Of all such things the evil is hateful in the sight of thy Lord.
ذَٰلِكَ مِمَّآ أَوْحَىٰٓ إِلَيْكَ رَبُّكَ مِنَ ٱلْحِكْمَةِ ۗ وَلَا تَجْعَلْ مَعَ ٱللَّهِ إِلَٰهًا ءَاخَرَ فَتُلْقَىٰ فِى جَهَنَّمَ مَلُومًۭا مَّدْحُورًا ﴿٣٩﴾
That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished.
Thalika mimma awha ilayka rabbuka mina alhikmati wala tajAAal maAAa Allahi ilahan akhara fatulqa fee jahannama malooman madhooran
This is some of the wisdom your Lord has revealed to you. So do not take another god apart from God, or you will be cast into Hell, reproved, ostracised.
This is part of the divine revelations of wisdom that your Lord has sent down to you (O dear Prophet Mohammed – peace and blessings be upon him); and O listener, do not set up another God with Allah, for you will then be thrown into hell – rebuked, rebuffed.
That is of the wisdom thy Lord set not up with God another god, or thou wilt be cast into Gehenna, reproached and rejected.
That is Part of that wisdom which thy Lord hath revealed unto thee, and set not up thou along with Allah anot her god, lest thou be cast into Hell, reproved, rejected.
This is (part) of Al-Hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad SAW). And set not up with Allah any other ilah (god) lest you should be thrown into Hell, blameworthy and rejected, (from Allah's Mercy).
That is some of the wisdom your Lord has revealed to you. Do not set up with God another god, or else you will be thrown in Hell, rebuked and banished.
That is part of the wisdom your Lord has revealed to you. So do not set up any deity beside Allah lest you are cast into Hell, rebuked and deprived of every good.
This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned.
These are among [precepts] that your Lord has revealed to you of wisdom. Do not set up another god besides Allah, or you will be cast into hell, being blameworthy and banished [from His mercy].
That is of the wisdom your Lord has revealed to you. Do not set up with Allah another god, or you will be cast into Gehenna, condemned and rejected.
(Muhammad), these are words of wisdom which your Lord has revealed to you. Do not consider anything equal to God lest you be thrown into hell, despised, and driven away from God's mercy.
This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away.
This is part of the wisdom that your Lord has revealed to you. Do not set up any other deity with God, lest you be cast into Hell, condemned and rejected.
These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected.
أَفَأَصْفَىٰكُمْ رَبُّكُم بِٱلْبَنِينَ وَٱتَّخَذَ مِنَ ٱلْمَلَٰٓئِكَةِ إِنَٰثًا ۚ إِنَّكُمْ لَتَقُولُونَ قَوْلًا عَظِيمًۭا ﴿٤٠﴾
Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying.
Afaasfakum rabbukum bialbaneena waittakhatha mina almalaikati inathan innakum lataqooloona qawlan AAatheeman
Has God chosen to give you sons, and taken for Himself daughters from among the angels? You utter grievous things indeed!
Has your Lord chosen sons for you, and created daughters for Himself from among the angels? Indeed you utter a profound word!
What, has your Lord favoured you with sons and taken to Himself from the angels females? Surely it is a monstrous thing you are saying!
Hath then your Lord distinguished you with sons and taken for Himself females from among the angels? Verily ye say a saying mighty?
Has then your Lord (O pagans of Makkah) preferred for you sons, and taken for Himself from among the angels daughters. Verily! You utter an awful saying, indeed.
Has your Lord favored you with sons, while choosing for Himself daughters from among the angels? You are indeed saying a terrible thing.
What, has your Lord favoured you with sons and has taken for Himself daughters from among the angels? You are indeed uttering a monstrous lie.
Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word!
Did your Lord prefer you for sons, and [Himself] adopt females from among the angels? Indeed, you say a monstrous word!
What! Has your Lord favored you with sons and taken to Himself females from among the angels? Indeed, you utter a monstrous thing!
(Pagans) has your Lord given you preference over Himself by granting you sons and taking the angels as His own daughters? What you say is a monstrous utterance.
What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying.
What! Has your Lord then favoured you with sons and Himself adopted females from among the angels? What you say is monstrous.
Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying!
وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِيَذَّكَّرُوا۟ وَمَا يَزِيدُهُمْ إِلَّا نُفُورًۭا ﴿٤١﴾
And We have certainly diversified [the contents] in this Qur'an that mankind may be reminded, but it does not increase the disbelievers except in aversion.
Walaqad sarrafna fee hatha alqurani liyaththakkaroo wama yazeeduhum illa nufooran
We have explained (the truth) in various ways in this Qur'an, that they may be warned; but it only increased their refractoriness.
And We have explained in this Qur’an in various ways, for them to understand; and it increases nothing except their hatred towards it.
We have turned about in this Koran, that they may remember; and it increases them only in aversion.
And assurelly We have propounded it variously in this Qur'an that they might be admonished, but it increaseth them only in aversion.
And surely, We have explained [Our Promises, Warnings and (set forth many) examples] in this Quran that they (the disbelievers) may take heed, but it increases them in naught save aversion.
We have explained in this Quran in various ways, that they may remember, but it only adds to their rebellion.
We have expounded (the Truth) in diverse ways in this Qur'an that they might take it to heart but all this only aggravates their aversion.
We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion.
Certainly We have variously paraphrased [the principles of guidance] in this Quran so that they may take admonition, but it increases them only in aversion.
In this Koran We have clarified so that they may remember; but it has only increased their aversion.
We have given you various facts (about the Truth in this Quran) so that they (unbelievers) would take heed, but this has only increased their aversion (to the truth).
And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion.
We have explained [the truth] in this Quran in various ways, so that they may take heed, but it has only increased their aversion.
We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)!
قُل لَّوْ كَانَ مَعَهُۥٓ ءَالِهَةٌۭ كَمَا يَقُولُونَ إِذًۭا لَّٱبْتَغَوْا۟ إِلَىٰ ذِى ٱلْعَرْشِ سَبِيلًۭا ﴿٤٢﴾
Say, [O Muhammad], \"If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way.\"
Qul law kana maAAahu alihatun kama yaqooloona ithan laibtaghaw ila thee alAAarshi sabeelan
Say: \"Had there been other gods with Him, as they assert, they would surely have sought a way (of opposition) against the Lord of the Throne.\"
Proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “If there were other Gods besides Him” – as they utter – “then they would have certainly found a way towards* the Owner of the Throne!”. (* To fight against Him.)
Say: 'If there had been other gods with Him, as they say, in that case assuredly they would have sought a way unto the Lord of the Throne.' Glory be to Him!
Say thou: were there along with Him other gods, as they say, then they would have brought unto the Owner of the Throne a way.
Say (O Muhammad SAW to these polytheists, pagans, etc.): \"If there had been other aliha (gods) along with Him as they assert, then they would certainly have sought out a way to the Lord of the Throne (seeking His Pleasures and to be near to Him).
Say, “If there were other gods with Him, as they say, they would have sought a way to the Lord of the Throne.”
Say, (O Muhammad): \"Had there been other gods with Him, as they claim, they would surely have attempted to find a way to the Lord of the Throne.
Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne.
Say, ‘Were there [other] gods besides Him, as they say, they would surely have encroached on the Lord of the Throne.
Say: 'If there had been other gods with Him, as they say, they would surely have sought a way to the Lord of the Throne'
(Muhammad), ask them, \"Had there been many other gods besides Him, as they say, they should have found a way to the Lord of the Throne
Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power.
Say, \"If there were [other] deities along with Him, as they claim, then they would surely have tried to find a way to the Lord of the Throne.
Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne!
سُبْحَٰنَهُۥ وَتَعَٰلَىٰ عَمَّا يَقُولُونَ عُلُوًّۭا كَبِيرًۭا ﴿٤٣﴾
Exalted is He and high above what they say by great sublimity.
Subhanahu wataAAala AAamma yaqooloona AAuluwwan kabeeran
Too glorious and high is He, too exalted for what they say!
Purity and Supremacy are to Him from what they utter, a Great Supremacy!
High indeed be He exalted above that they say!
Hallowed be He, and exalted be He above that which they say --a greatheight!
Glorified and High be He! From 'Uluwan Kabira (the great falsehood) that they say! (i.e. forged statements that there are other gods along with Allah, but He is Allah, the One, the Self-Sufficient Master, whom all creatures need. He begets not, nor was He begotten, and there is none comparable or coequal unto Him).
Be He glorified. He is exalted, far above what they say.
Holy is He and far above all that they say.
Glorified is He, and High Exalted above what they say!
Immaculate is He, and greatly exalted above what they say!’
Exaltations be to Him! High indeed be He exalted above what they say!
(to challenge Him). God is too Glorious and Exalted to be considered as they believe Him to be. He is the most High and Great.
Glory be to Him and exalted be He in high exaltation above what they say.
Glory be to Him! Exalted above all that they say!
Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)!
تُسَبِّحُ لَهُ ٱلسَّمَٰوَٰتُ ٱلسَّبْعُ وَٱلْأَرْضُ وَمَن فِيهِنَّ ۚ وَإِن مِّن شَىْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِۦ وَلَٰكِن لَّا تَفْقَهُونَ تَسْبِيحَهُمْ ۗ إِنَّهُۥ كَانَ حَلِيمًا غَفُورًۭا ﴿٤٤﴾
The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [Allah] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving.
Tusabbihu lahu alssamawatu alssabAAu waalardu waman feehinna wain min shayin illa yusabbihu bihamdihi walakin la tafqahoona tasbeehahum innahu kana haleeman ghafooran
The seven skies, the earth, and all that lies within them, sing hallelujas to Him. There is nothing that does not chant His praises, but you do not understand their hymns of praise. He is verily clement and forgiving.
The seven heavens and the earth and all those in them say His Purity; and there is not a thing that does not proclaim His purity with praise, but you do not understand their proclamation of purity; indeed He is Most Forbearing, Oft Forgiving.
The seven heavens and the earth, and whosoever in them is, extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling. Surely He is All-clement, All-forgiving.
There hallow Him the seven heavens and the earth and whosoever is therein. And naught there is but halloweth His praise, but ye understand not their hallowing; verily He is ever Forbearing, Forgiving.
The seven heavens and the earth and all that is therein, glorify Him and there is not a thing but glorifies His Praise. But you understand not their glorification. Truly, He is Ever Forbearing, Oft-Forgiving.
Praising Him are the seven heavens, and the earth, and everyone in them. There is not a thing that does not glorify Him with praise, but you do not understand their praises. He is indeed Forbearing and Forgiving.
The seven heavens, the earth, and all that is within them give glory to Him. There is nothing but gives glory to Him with His praise, though you do not understand their hymns of praise. He is Most Forbearing, Exceedingly Forgiving.\"
The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving.
The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed, He is all-forbearing, all-forgiving.
The seven heavens, the earth, and whosoever in them, exalt Him. There is nothing that does not exalt with His praise, but you do not understand their exaltation. Surely, He is Clement, Forgiving.
The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving.
The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving.
The seven heavens and the earth and all who dwell therein glorify Him. There is not a single thing but glorifies Him with His praise; but you do not understand their glorification. Truly, He is forbearing and most forgiving.\"
The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving!
وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ حِجَابًۭا مَّسْتُورًۭا ﴿٤٥﴾
And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed partition.
Waitha qarata alqurana jaAAalna baynaka wabayna allatheena la yuminoona bialakhirati hijaban mastooran
When you recite the Qur'an, We place a hidden veil between you and those who do not believe in the Hereafter;
And when you read the Qur’an O dear Prophet (Mohammed – peace and blessings upon him), We created an invisible barrier between you and those who do not believe in the Hereafter.
When thou recitest the Koran, We place between thee, and those who do not believe in the world to come, a curtain obstructing,
And when thou recitest the Qur'an, We set up between thee and those who believe not in the Hereafter a curtain drawn down.
And when you (Muhammad SAW) recite the Quran, We put between you and those who believe not in the Hereafter, an invisible veil (or screen their hearts, so they hear or understand it not).
When you read the Quran, We place between you and those who do not believe in the Hereafter an invisible barrier.
When you recite the Qur'an, We place a hidden barrier between you and those who do not believe in the Hereafter;
And when thou recitest the Qur'an we place between thee and those who believe not in the Hereafter a hidden barrier;
When you recite the Quran, We draw a hidden curtain between you and those who do not believe in the Hereafter,
When you recite the Koran, We place between you and those who do not believe in the Everlasting Life an obstructing barrier.
When you recite the Quran We place a curtain as a barrier between you and those who do not believe in the life to come.
And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier;
When you recite the Quran, We place an invisible barrier between you and those who do not believe in the Hereafter.
When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible:
وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۚ وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَٰرِهِمْ نُفُورًۭا ﴿٤٦﴾
And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion.
WajaAAalna AAala quloobihim akinnatan an yafqahoohu wafee athanihim waqran waitha thakarta rabbaka fee alqurani wahdahu wallaw AAala adbarihim nufooran
And We put covers over their hearts and deafness in their ears that they should not understand it. So when you invoke your Lord alone in the Qur'an they turn their backs and walk away.
And We placed covers upon their hearts so they may not understand it, and deafness in their ears; and when you mention your Only Lord in the Qur’an, they flee turning their backs in hatred.
and We lay veils upon their hearts lest they understand it, and in their ears heaviness. And when thou mentionest thy Lord only in the Koran, they turn in their traces in aversion.
And We set up over their hearts veils lest they understand it, and in their ears heaviness and when thou mentionest in reciting the Qur'an thy Lord alone, they turn backward as averters.
And We have put coverings over their hearts lest, they should understand it (the Quran), and in their ears deafness. And when you make mention of your Lord Alone [La ilaha ill-Allah (none has the right to be worshipped but Allah) Islamic Monotheism] in the Quran, they turn on their backs, fleeing in extreme dislikeness.
And We drape veils over their hearts, preventing them from understanding it, and heaviness in their ears. And when you mention your Lord alone in the Quran, they turn their backs in aversion.
and We place a covering on their hearts so that they do not comprehend it, and We cause a heaviness in their ears; and when you mention your Lord, the Only True Lord, in the Qur'an, they turn their backs in aversion.
And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion.
and We cast veils on their hearts, lest they should understand it, and a deafness into their ears. When you mention your Lord alone in the Quran, they turn their backs in aversion.
We lay veils upon their hearts and heaviness in their ears, lest they understand it. When you (Prophet Muhammad) mention your Lord alone in the Koran, they turn their backs in aversion.
We put a veil over their hearts so that they cannot understand it. We deafen their ears. When you mention your Lord in this Quran as One (Supreme Being), they run away.
And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion.
We put veils over their hearts to prevent them from comprehending it, and We afflict their ears with deafness. When you mention your one and only Lord in your recitation of the Quran, they turn their backs in aversion.
And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth).
نَّحْنُ أَعْلَمُ بِمَا يَسْتَمِعُونَ بِهِۦٓ إِذْ يَسْتَمِعُونَ إِلَيْكَ وَإِذْ هُمْ نَجْوَىٰٓ إِذْ يَقُولُ ٱلظَّٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلًۭا مَّسْحُورًا ﴿٤٧﴾
We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, \"You follow not but a man affected by magic.\"
Nahnu aAAlamu bima yastamiAAoona bihi ith yastamiAAoona ilayka waith hum najwa ith yaqoolu alththalimoona in tattabiAAoona illa rajulan mashooran
We know well with what (intent) they hear you, for when they confer privately the wicked say: \"You follow but a man deluded.\"
We know well why they listen when they lend ears to you, and when they discuss among themselves, when the unjust say, “You have not followed except a man who is under a magic spell.”
We know very well how they listen when they listen to thee, and when they conspire, when the evildoers say, 'You are only following a man bewitched!'
We are Best Knower of that wherewith they listen what time they listen to thee and what time they counsel together in secret, when the wrong-doers say: ye but follow a man enchanted.
We know best of what they listen to, when they listen to you. And when they take secret counsel, behold, the Zalimun (polytheists and wrong-doers, etc.) say: \"You follow none but a bewitched man.\"
We know well what they listen to, when they listen to you, as they conspire, when the wrongdoers say, “You only follow a man bewitched.”
We are well aware of what they wish to hear when they listen to you and what they say when they confer in whispers, when the wrong-doers say: \"You are only following one who is bewitched.\"
We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched.
We know best what they listen for, when they listen to you, and when they hold their secret talks, when the wrongdoers say, ‘[If you follow him] You will be following just a bewitched man.’
When they listen to you, We know very well how they listen. When they conspire, when the evildoers declare: 'You are only following a man who is bewitched'
We know what they want to hear when they listen to you. They whisper to each other and say, \"You are only following a bewitched person\".
We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason.
We are fully aware of what they wish to hear when they listen to you; and what they say when they converse in private; and when the wrongdoers say, \"You are only following a man who is bewitched!\"
We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, \"Ye follow none other than a man bewitched!\"
ٱنظُرْ كَيْفَ ضَرَبُوا۟ لَكَ ٱلْأَمْثَالَ فَضَلُّوا۟ فَلَا يَسْتَطِيعُونَ سَبِيلًۭا ﴿٤٨﴾
Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way.
Onthur kayfa daraboo laka alamthala fadalloo fala yastateeAAoona sabeelan
See, what comparisons they coin for you, and go astray, and thus cannot find the way.
See the kind of examples they invent for you! They therefore strayed, so cannot find a path.
Behold, how they strike similitudes for thee, and go astray, and cannot find a way!
Behold! how they propound similitudes for thee! They have strayed and cannot find a way.
See what examples they have put forward for you. So they have gone astray, and never can they find a way.
Note what they compared you to. They are lost, and unable to find a way.
Just see how strange are the things they invent about you. They have altogether strayed, and are unable to find the right way.
See what similitudes they coin for thee, and thus are all astray, and cannot find a road!
Look, how they coin epithets for you; so they go astray, and cannot find a way.
See what they compared you to. They have surely gone astray and cannot find a Path.
Consider what they have called you. They have certainly gone astray and cannot find the right path.
See what they liken you to! So they have gone astray and cannot find the way.
See to what they liken you! But they are lost and cannot find the right path.
See what similes they strike for thee: but they have gone astray, and never can they find a way.
وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَٰمًۭا وَرُفَٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًۭا جَدِيدًۭا ﴿٤٩﴾
And they say, \"When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?\"
Waqaloo aitha kunna AAithaman warufatan ainna lamabAAoothoona khalqan jadeedan
Yet they say: \"When we are turned to bones and bits, shall we be raised as a new creation?\"
And they say, “When we have become bones and decomposed, will we really be raised up anew?”
They say, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?'
And they say: when we shall have become bones and fragments, shall we in sooth be raised as a new creation?
And they say: \"When we are bones and fragments (destroyed), should we really be resurrected (to be) a new creation?\"
And they say, “When we have become bones and fragments, shall we really be resurrected as a new creation?”
They say: \"When we are turned to bones and particles (of dust), shall we truly be raised up as a new creation?\"
And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation?
They say, ‘What, when we have become bones and dust, shall we really be raised in a new creation?’
'What' they say. 'When we are (turned to) bones and broken bits, shall we be raised again in a new creation'
The pagans say, \"When we become mere bones and dust, shall we then be brought back to life again?\"
And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation?
\"What!\" they say, \"When we are turned to bones and dust, shall we be restored to life?\"
They say: \"What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?\"
۞ قُلْ كُونُوا۟ حِجَارَةً أَوْ حَدِيدًا ﴿٥٠﴾
Say, \"Be you stones or iron
Qul koonoo hijaratan aw hadeedan
Tell them: \"(Even if) you turn to stones or steel,
Proclaim, “Become stones or iron.”
Say: 'Let you be stones, or iron,
Say thou: become ye stones or iron.
Say (O Muhammad SAW) \"Be you stones or iron,\"
Say, “Even if you become rocks or iron.
Tell them: \"(You will be raised afresh even if) you turn to stone or iron,
Say: Be ye stones or iron
Say, ‘[That is bound to happen] even if you should become stones, or iron,
Say: 'Let you be stones or iron,
(Muhammad), say \"Yes, even if you become rocks, iron,
Say: Become stones or iron,
Say, \"[yes] even if you turned to stones or iron,
Say: \"(Nay!) be ye stones or iron,
أَوْ خَلْقًۭا مِّمَّا يَكْبُرُ فِى صُدُورِكُمْ ۚ فَسَيَقُولُونَ مَن يُعِيدُنَا ۖ قُلِ ٱلَّذِى فَطَرَكُمْ أَوَّلَ مَرَّةٍۢ ۚ فَسَيُنْغِضُونَ إِلَيْكَ رُءُوسَهُمْ وَيَقُولُونَ مَتَىٰ هُوَ ۖ قُلْ عَسَىٰٓ أَن يَكُونَ قَرِيبًۭا ﴿٥١﴾
Or [any] creation of that which is great within your breasts.\" And they will say, \"Who will restore us?\" Say, \"He who brought you forth the first time.\" Then they will nod their heads toward you and say, \"When is that?\" Say, \"Perhaps it will be soon -
Aw khalqan mimma yakburu fee sudoorikum fasayaqooloona man yuAAeeduna quli allathee fatarakum awwala marratin fasayunghidoona ilayka ruoosahum wayaqooloona mata huwa qul AAasa an yakoona qareeban
Or some other created thing which may seem to you most difficult (to create)!\" They will then say: \"Who will revert us back?\" Say: \"He who originated you in the first place.\" They will shake their heads at you and say: \"When will that be?\" Say: \"In the near future, perhaps,
“Or some other creation which you deem great”; so they will now say, “Who will create us again?”; proclaim, “He Who created you for the first time”; so now they will mockingly shake their heads at you, and question, “When is this going to occur?”; say, “It could perhaps be soon.”
or some creation yet more monstrous in your minds!' Then they will say, 'Who will bring us back?' Say: 'He who originated you the first time.' Then they will shake their heads at thee, and they will say, 'When will it be?' Say: 'It is possible that it may be nigh,
Or anything created of the things more remote in your breasts. Then they will say: who will restore us! Say thou: He who created you the first time. Then they will wag their heads at thee and say; when will it be! Say thou: belike it is nigh-
\"Or some created thing that is yet greater (or harder) in your breasts (thoughts to be resurrected, even then you shall be resurrected)\" Then, they will say: \"Who shall bring us back (to life)?\" Say: \"He Who created you first!\" Then, they will shake their heads at you and say: \"When will that be?\" Say: \"Perhaps it is near!\"
Or some substance, which, in your minds, is even harder.” Then they will say, “Who will restore us?” Say, “The One who originated you the first time.” Then they will nod their heads at you, and say, “When will it be?” Say, “Perhaps it will be soon.”
or any other form of creation you deem hardest of all (to recreate from).\" They will certainly ask: \"Who will bring us back (to life)?\" Say: \"He Who created you in the first instance.\" They will shake their heads at you and inquire: \"When will that be?\" Say: \"Perhaps that time might have drawn near;
Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon;
or a creature more fantastic to your minds!’ They will say, ‘Who will bring us back?’ Say, ‘He who originated you the first time.’ They will nod their heads at you, and say, ‘When will that be?’ Say, ‘Maybe it is near!
or any other creation yet more monstrous in your minds' They will ask: 'Who will restore us' Say: 'He who originated you at first' They will shake theirheads and ask: 'When will this be' Say: 'Maybe it is near,
or anything that you think is harder to be brought to life.\" They will soon ask, \"Who will bring us back to life?\" Say,\"The One who created you in the first place.\" They will shake their heads and say, \"When will He bring us back to life?\" Say, \"Perhaps very soon.
Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh.
or any other substance which you think unlikely to be given life.\" Then they will ask, \"Who is it that shall restore us to life?\" Answer them, \"He who created you the first time.\" They will then shake their heads at you and say, \"When will that be?\" Say, \"It may well be very soon.\"
\"Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!\" then will they say: \"Who will cause us to return?\" Say: \"He who created you first!\" Then will they wag their heads towards thee, and say, \"When will that be?\" Say, \"May be it will be quite soon!
يَوْمَ يَدْعُوكُمْ فَتَسْتَجِيبُونَ بِحَمْدِهِۦ وَتَظُنُّونَ إِن لَّبِثْتُمْ إِلَّا قَلِيلًۭا ﴿٥٢﴾
On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little.\"
Yawma yadAAookum fatastajeeboona bihamdihi watathunnoona in labithtum illa qaleelan
\"On the day when He will call you, and you will answer with His praises and imagine you did not tarry but a while.\"
“The day when He will call you and you will come praising Him, thinking you have stayed only a little.”
on the day when He will call you, and you will answer praising Him, and you will think you have but tarried a little.'
The Day whereon He will call you, and ye will answerl with His praise, and ye will imagine that ye had tarried but little.
On the Day when He will call you, and you will answer (His Call) with (words of) His Praise and Obedience, and you will think that you have stayed (in this world) but a little while!
On the Day when He calls you, you will respond with His praise, and you will realize that you stayed only a little.
on the Day when He will call you and you will rise praising Him in response to His call, and you will believe that you had lain in this state only for a while.\"
A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while.
The day He calls you, you will respond to Him, praising Him, and you will think you remained [in the world] only for a little while.’
on that Day, He will summon you, and you shall answer Him with praise and you shall think you have stayed but for a little'
On the day when He will call you, you will answer Him with praise and think that you have tarried for only a little while.\"
On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while).
On that Day He will call you, and you will answer by praising Him, thinking that you have stayed for only a little while.\"
\"It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!\"
وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ ۚ إِنَّ ٱلشَّيْطَٰنَ يَنزَغُ بَيْنَهُمْ ۚ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلْإِنسَٰنِ عَدُوًّۭا مُّبِينًۭا ﴿٥٣﴾
And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy.
Waqul liAAibadee yaqooloo allatee hiya ahsanu inna alshshaytana yanzaghu baynahum inna alshshaytana kana lilinsani AAaduwwan mubeenan
Tell My creatures only to speak words that are good. Verily Satan sows dissensions: Satan is indeed the acknowledged enemy of mankind.
And tell My bondmen to speak that which is the best; undoubtedly Satan sows discord among them; indeed Satan is man’s open enemy.
And say to My servants, that they say words that are kindlier. For surely Satan provokes strife between them, and Satan is ever a manifest foe to man.
Say thou unto My bondmen that they should say that which is best, Verily the Satan would stir up strife between them; verily the Satan is unto men ever an enemy manifest.
And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) Shaitan (Satan) verily, sows disagreements among them. Surely, Shaitan (Satan) is to man a plain enemy.
Tell My servants to say what is best. Satan sows discord among them. Satan is to man an open enemy.
Tell My servants, (O Muhammad), to say always that which is best. Verily it is Satan who sows discord among people. Satan indeed is an open enemy to mankind.
Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe.
Tell My servants to speak in a manner which is the best. Indeed Satan incites ill feeling between them, and Satan is indeed man’s manifest enemy.
Tell My worshipers, that they should say words that are the finest, satan would arouse discord among them; he is the clear enemy of mankind.
(Muhammad), tell My servants to say what is best. Satan sows dissension among them; he is the sworn enemy of human beings.
And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man.
Tell My servants that they should always say what is best. Satan stirs up discord among them. Surely, Satan is an outright enemy to man.
Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy.
رَّبُّكُمْ أَعْلَمُ بِكُمْ ۖ إِن يَشَأْ يَرْحَمْكُمْ أَوْ إِن يَشَأْ يُعَذِّبْكُمْ ۚ وَمَآ أَرْسَلْنَٰكَ عَلَيْهِمْ وَكِيلًۭا ﴿٥٤﴾
Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muhammad], over them as a manager.
Rabbukum aAAlamu bikum in yasha yarhamkum aw in yasha yuAAaththibkum wama arsalnaka AAalayhim wakeelan
Your Lord knows you better: He may have mercy on you if He please, or punish you if He will. Yet We have not sent you as warden over them.
Your Lord knows you well; if He wills He may have mercy upon you, or if He wills, He may punish you; and We have not sent you (O dear Prophet Mohammed – peace and blessings be upon him) as a guardian over them.
Your Lord knows you very well; if He will, He will have mercy on you, or, if He will, He will chastise you. We sent thee not to be a guardian over them.
Your Lord is the Best Knower of you; if He willeth He will have mercy upon you, or if He willeth He will torment you. And We have not sent thee over them as a trustee.
Your Lord knows you best, if He will, He will have mercy on you, or if He will, He will punish you. And We have not sent you (O Muhammad SAW) as a guardian over them.
Your Lord knows you best. If He wills, He will have mercy on you; and if He wills, He will punish you. We did not send you as their advocate.
Your Lord knows you best. He will have mercy on you if He wills and chastise you if He wills. We have not sent you, (O Muhammad), as an overseer over them.
Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them.
Your Lord knows you best. He will have mercy on you if He wishes, or punish you, if He wishes, and We did not send you to watch over them.
Your Lord knows you very well. He will have mercy on you if He will, or punish you if He will. We have not sent you to be their guardian.
Your Lord knows better than you (people). He will have mercy on you or will punish you as He wills. We have not sent you to watch over them. Your Lord knows best about those in the heavens and the earth.
Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them.
Your Lord is fully aware of you. He may show you mercy if He will, or punish you if He will. We have not sent you as their guardian.
It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them.
وَرَبُّكَ أَعْلَمُ بِمَن فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَلَقَدْ فَضَّلْنَا بَعْضَ ٱلنَّبِيِّۦنَ عَلَىٰ بَعْضٍۢ ۖ وَءَاتَيْنَا دَاوُۥدَ زَبُورًۭا ﴿٥٥﴾
And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms].
Warabbuka aAAlamu biman fee alssamawati waalardi walaqad faddalna baAAda alnnabiyyeena AAala baAAdin waatayna dawooda zabooran
Your Lord knows whoever is in the heavens and the earth. We exalted some of the prophets over the others; and to David We gave the Book of Psalms.
And your Lord knows well all those who are in the heavens and the earth; and indeed among the Prophets We gave excellence to some above others, and We gave the Zaboor to Dawud.
And thy Lord knows very well all who are in the heavens and the earth; and We have preferred some Prophets over others; and We gave to David Psalms.
And thine Lord is the Best Knower of those who are in the heavens and the earth. And assuredly We have preferred some prophets over some others: and We vouchsafed unto Daud a Scripture.
And your Lord knows best all who are in the heavens and the earth. And indeed, We have preferred some of the Prophets above others, and to Dawud (David) We gave the Zabur (Psalms).
Your Lord knows well everyone in the heavens and the earth. We have given some prophets advantage over others; and to David We gave the Psalms.
Your Lord knows all who dwell in the heavens and the earth. We have exalted some Prophets over others, and We gave the Psalms to David.
And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms.
Your Lord knows best whoever is in the heavens and the earth. Certainly, We gave some prophets an advantage over the others, and We gave David the Psalms.
Your Lord knows very well all who are in the heavens and the earth. We have preferred some Prophets above others, and to David We gave the Psalms.
We have given preference to some Prophets over others and We gave the psalms to David.
And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture.
Your Lord knows best about everyone in the heavens and on the earth. We gave some prophets more than others: We gave David the Psalms.
And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms.
قُلِ ٱدْعُوا۟ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِۦ فَلَا يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنكُمْ وَلَا تَحْوِيلًا ﴿٥٦﴾
Say, \"Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else].\"
Quli odAAu allatheena zaAAamtum min doonihi fala yamlikoona kashfa alddurri AAankum wala tahweelan
Say: \"Call those whom you imagine to be gods besides Him; yet they have no power to relieve you of any distress or to avert it.\"
Proclaim, “Call upon those whom you assume besides Allah – so they do not have any power to relieve the misfortune from you nor to avert it.”
Say: 'Call on those you asserted apart from Him; they have no power to remove affliction from you, or to transfer it.
Say thou: call upon those whom ye fancy beside Him; they are able neither to remove the distress from you nor to work a turning off.
Say (O Muhammad SAW): \"Call unto those besides Him whom you pretend [to be gods like angels, Iesa (Jesus), 'Uzair (Ezra), etc.]. They have neither the power to remove the adversity from you nor even to shift it from you to another person.\"
Say, “Call upon those you claim besides Him. They have no power to relieve your adversity, nor can they change it.”
Tell them: \"Call upon those whom you fancy to be (your helpers) instead of Him! They have no power to remove any affliction from you, nor can they shift it (to any other).\"
Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change.
Say, ‘Invoke those whom you claim [to be gods] besides Him. They have no power to remove your distress, nor to bring about any change [in your state].
Say: 'Call to those whom you assert, other than Him. They have neither the power to remove your affliction nor to transfer it'
(Muhammad), tell them, \"Seek help from those whom you consider equal to God. They are not able to remove or change your hardships\".
Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference.
Call upon those you claim to be deities besides God and you will know that they have no power to remove affliction from you or to bring about any change [that you may desire].
Say: \"Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them.\"
أُو۟لَٰٓئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ ٱلْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُۥ وَيَخَافُونَ عَذَابَهُۥٓ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًۭا ﴿٥٧﴾
Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared.
Olaika allatheena yadAAoona yabtaghoona ila rabbihimu alwaseelata ayyuhum aqrabu wayarjoona rahmatahu wayakhafoona AAathabahu inna AAathaba rabbika kana mahthooran
Those they invoke themselves seek the way to their Lord, (striving) which one of them shall be nearest (to Him); and hope for His grace, and dread His punishment. Indeed, the punishment of your Lord is to be feared!
The devoted bondmen whom these disbelievers worship, themselves seek the means of proximity from their Lord, that who among them is the closest (to his Lord), and hope for His mercy and fear His punishment; indeed the punishment of your Lord is to be feared.
Those they call upon are themselves seeking the means to come to their Lord, which of them shall be nearer; they hope for His mercy, and fear His chastisement. Surely thy Lord's chastisement is a thing to beware of.
Those whom they call upon themselves seek access to their Lord, striving which of them shall be the nearest; and they hope for His mercy and fear His torment; verily the torment of thy Lord is ever to be guarded against.
Those whom they call upon [like 'Iesa (Jesus) - son of Maryam (Mary), 'Uzair (Ezra), angel, etc.] desire (for themselves) means of access to their Lord (Allah), as to which of them should be the nearest and they ['Iesa (Jesus), 'Uzair (Ezra), angels, etc.] hope for His Mercy and fear His Torment. Verily, the Torment of your Lord is something to be afraid of!
Those they call upon are themselves seeking means of access to their Lord, vying to be nearer, and hoping for His mercy, and fearing His punishment. The punishment of your Lord is to be dreaded.
Those whom they call upon are themselves seeking the means of access to their Lord, each trying to be nearer to Him. They crave for His Mercy and dread His chastisement. Surely your Lord's punishment is to be feared.
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned.
They [themselves] are the ones who supplicate, seeking a recourse to their Lord, whoever is nearer [to Him], expecting His mercy and fearing His punishment.’ Indeed your Lord’s punishment is a thing to beware of.
Those, they call upon are themselves seeking a means to come to their Lord, competing with each other to be nearer; they hope for His Mercy and fear His punishment. Indeed, the punishment of your Lord is the subject of caution.
Those whom they worship seek to find intercessors for themselves with God. (They try to find out which of the intercessors) are closer to God. They have hope for His mercy and fear of His punishment; the punishment of your Lord is awesome.
Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of.
Those whom they invoke are themselves seeking a way of approach to their Lord, vying with each other to be near Him. They hope for His mercy and fear His punishment. Surely, the punishment of your Lord is to be feared:
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of.
وَإِن مِّن قَرْيَةٍ إِلَّا نَحْنُ مُهْلِكُوهَا قَبْلَ يَوْمِ ٱلْقِيَٰمَةِ أَوْ مُعَذِّبُوهَا عَذَابًۭا شَدِيدًۭا ۚ كَانَ ذَٰلِكَ فِى ٱلْكِتَٰبِ مَسْطُورًۭا ﴿٥٨﴾
And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed.
Wain min qaryatin illa nahnu muhlikooha qabla yawmi alqiyamati aw muAAaththibooha AAathaban shadeedan kana thalika fee alkitabi mastooran
There is not a habitation We shall not destroy before the Day of Resurrection, or not inflict severe punishment upon it. This is in accordance with the law (of God).
And there is no such dwelling but which We shall destroy before the Day of Resurrection, or punish it severely; this is written in the Book.
No city is there, but We shall destroy it before the Day of Resurrection, or We shall chastise it with a terrible chastisement; that is in the Book inscribed.
Not a town is there but VVe are going to destroy it before the Day of Judgment or to torment it With a severe torment; that is in the Book inscribed.
And there is not a town (population) but We shall destroy it before the Day of Resurrection, or punish it with a severe torment. That is written in the Book (of our Decrees)
There is no city but We will destroy before the Day of Resurrection, or punish it with a severe punishment. This is inscribed in the Book.
There is not a town but We shall destroy it or upon which We shall inflict severe chastisement before the Day of Resurrection. This is written down in the Eternal Book (of Allah).
There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees).
There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book.
There is no village except that it shall be destroyed or that We will punish it with a stern punishment before the Day of Resurrection. That is inscribed in theBook.
The decree that all the towns were to be destroyed or afflicted with severe punishment was already written in the Book before the Day of Judgment.
And there is not a town but We will destroy it before the day of resurrection or chastise it with a severe chastisement; this is written in the Divine ordinance.
there is not a town [community] but We shall destroy or sternly punish it before the Day of Judgement. That is recorded in the Book.
There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record.
وَمَا مَنَعَنَآ أَن نُّرْسِلَ بِٱلْءَايَٰتِ إِلَّآ أَن كَذَّبَ بِهَا ٱلْأَوَّلُونَ ۚ وَءَاتَيْنَا ثَمُودَ ٱلنَّاقَةَ مُبْصِرَةًۭ فَظَلَمُوا۟ بِهَا ۚ وَمَا نُرْسِلُ بِٱلْءَايَٰتِ إِلَّا تَخْوِيفًۭا ﴿٥٩﴾
And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning.
Wama manaAAana an nursila bialayati illa an kaththaba biha alawwaloona waatayna thamooda alnnaqata mubsiratan fathalamoo biha wama nursilu bialayati illa takhweefan
Nothing could stop Us from sending signs except that the earlier people had rejected them as lies. We sent to Thamud the she-camel as a token to make it clear to them, but they treated her cruelly; and We send signs only to deter.
And We remained constrained from sending such signs, because the former people denied them; and We gave the Thamud the she-camel for enlightenment, so they oppressed it; and We do not send such signs except to warn.
Naught prevented Us from sending the signs but that the ancients cried lies to them; and We brought Thamood the She-camel visible, but they did her wrong. And We do not send the signs, except to frighten.
And naught hinderedeth Us from sending the signs except that the ancients belied them. And We vouchsafed unto Thamud a she-camel as an illumination, but they did her wrong. And We send not the signs save to frighten.
And nothing stops Us from sending the Ayat (proofs, evidences, signs) but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong. And We sent not the signs except to warn, and to make them afraid (of destruction).
Nothing prevents Us from sending miraculous signs, except that the ancients called them lies. We gave Thamood the she-camel, a visible sign, but they mistreated her. We do not send the signs except to instill reverence.
Nothing hindered Us from sending Our Signs except that the people of olden times rejected them as lies. We publicly sent the she-camel to the Thamud to open their eyes but they wronged her. We never send Our Signs except to cause people to fear.
Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn.
Nothing keeps Us from sending signs except that the former peoples denied them. We gave Thamud the she-camel as an eye-opener, but they wronged her. We do not send the signs except as warning.
Nothing prevented Us from sending the signs but that the ancients belied them. To Thamood, We brought the shecamel as a visible (sign), yet they wronged her. We do not send signs except to frighten.
We did not abstain from sending miracles to any of Our Messengers. These miracles were called lies by the people who lived in ancient times. To the people of Thamud, We sent the she-camel as a visible miracle and they did injustice to it. We only send miracles as warnings.
And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel-- a manifest sign-- but on her account they did injustice, and We do not send signs but to make (men) fear.
Nothing has prevented Us from sending signs, except the fact that previous peoples denied them. We gave the people of Thamud the she-camel as a clear sign, yet they mistreated her. We give signs only by way of warning.
And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil).
وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِ ۚ وَمَا جَعَلْنَا ٱلرُّءْيَا ٱلَّتِىٓ أَرَيْنَٰكَ إِلَّا فِتْنَةًۭ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلْمَلْعُونَةَ فِى ٱلْقُرْءَانِ ۚ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَٰنًۭا كَبِيرًۭا ﴿٦٠﴾
And [remember, O Muhammad], when We told you, \"Indeed, your Lord has encompassed the people.\" And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur'an. And We threaten them, but it increases them not except in great transgression.
Waith qulna laka inna rabbaka ahata bialnnasi wama jaAAalna alrruya allatee araynaka illa fitnatan lilnnasi waalshshajarata almalAAoonata fee alqurani wanukhawwifuhum fama yazeeduhum illa tughyanan kabeeran
When We said to you: \"Verily your Lord circumscribes mankind,\" and showed you the vision and the accursed tree of the Qur'an, it was as a bone of contention for men. Thus do We (instil) fear in them; but they only transgress the more.
And when We proclaimed to you, “Indeed all mankind is within the control of your Lord”; and We did not create the spectacle* which We showed you except to try mankind, and the Tree** which is cursed in the Qur’an; and We warn them – so nothing increases for them except extreme rebellion. (* The Ascent of the Holy Prophet to the heavens and beyond, which the disbelievers denied as just a dream. ** The Zakkum tree which will grow in hell and be the food for its inhabitants.)
And when We said to thee, 'Surely thy Lord encompasses men,' and We made the vision that We showed thee and the tree cursed in the Koran to be only a trial for men; and We frighten them, but it only increases them in great insolence.
And recall what time We said unto thee: verily thy Lord hath encompassed mankind. And We made the vision We shewed thee but a temptation for men, and likewise the tree accurst in the Qur'an. And We frighten them, but it only increaseth them in exorbitance great.
And (remember) when We told you: \"Verily! Your Lord has encompassed mankind (i.e. they are in His Grip).\" And We made not the vision which we showed you (O Muhammad as an actual eye-witness and not as a dream on the night of Al-Isra') but a trial for mankind, and likewise the accursed tree (Zaqqum, mentioned) in the Quran. We warn and make them afraid but it only increases them in naught save great disbelief, oppression and disobedience to Allah.
We said to you that your Lord encompasses humanity. We did not make the vision We showed you, except as a test for the people, and the tree cursed in the Quran. We frighten them, but that only increases their defiance.
And recall when We said to you, (O Muhammad), that your Lord encompasses these people; and that We have made that vision that We have shown you, and the tree accursed in the Qur'an, but as a trial for people. We go about warning them, but each warning leads them to greater transgression.
And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety.
When We said to you, ‘Indeed your Lord encircles those people,’ We did not appoint the vision that We showed you except as a tribulation for the people and the tree cursed in the Quran. We warn them, but it only increases them in their outrageous rebellion.
When We said to you: 'Indeed, your Lord encompasses all people' We did not make the vision which We showed to you, and the tree cursed in the Koran except to be a trial for people, and We frighten them, but it only increases them in great insolence.
(Muhammad), We told you that your Lord has encompassed all mankind. We made the vision which We showed you and the condemned tree, mentioned in the Quran, as a trial for the human being. Even though We warn them, it only increases their rebellion.
And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy.
We told you that your Lord encompasses mankind. We granted the vision which We showed you, as well as the tree that is cursed in the Quran, only as a test for mankind. We warn them, but this only increases their insolence.
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression!
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ قَالَ ءَأَسْجُدُ لِمَنْ خَلَقْتَ طِينًۭا ﴿٦١﴾
And [mention] when We said to the angles, \"Prostrate to Adam,\" and they prostrated, except for Iblees. He said, \"Should I prostrate to one You created from clay?\"
Waith qulna lilmalaikati osjudoo liadama fasajadoo illa ibleesa qala aasjudu liman khalaqta teenan
When We asked the angels to bow before Adam, they all bowed but Iblis, who said: \"Can I bow before him whom You created from clay?\"
And recall when We ordered the angels that, “Prostrate before Adam” – so they all prostrated except Iblis; he said, “Shall I prostrate before one whom You have created from clay?”
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he said,, 'Shall I bow myself unto one Thou hast created of clay?'
And recall what time We said unto the angels: prostrate youselves before Adam. So they prostrated themselves, but Iblis did not; he said: shall I prostrate myself before one whom Thou hast created of clay?
And (remember) when We said to the angels: \"Prostrate unto Adam.\" They prostrated except Iblis (Satan). He said: \"Shall I prostrate to one whom You created from clay?\"
When We said to the angels, “Bow down before Adam,” they bowed down, except for Satan. He said, “Shall I bow down before someone You created from mud?”
And recall when We asked the angels to prostrate themselves before Adam; all prostrated themselves except Iblis, who said: \"Shall I prostrate myself before him whom You created of clay?\"
And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay?
When We said to the angels, ‘Prostrate before Adam,’ they [all] prostrated, but not Iblis: he said, ‘Shall I prostrate before someone whom You have created from clay?’
When We said to the angels: 'Prostrate yourselves before Adam' they all prostrated themselves, except iblis (father of the jinn), who said: 'Shall I prostrate to him whom You have created from clay?
When We told the angels to prostrate before Adam, they all obeyed, except Iblis who said, \"Should I prostrate before one whom You have created out of clay?\"
And when We said to the angels: Make obeisance to Adam; they made obeisance, but Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast created of dust?
When We said to the angels, \"Prostrate yourselves before Adam,\" they all prostrated themselves except Iblis. He said, \"Am I to prostrate myself to someone You have created out of clay?\"
Behold! We said to the angels: \"Bow down unto Adam\": They bowed down except Iblis: He said, \"Shall I bow down to one whom Thou didst create from clay?\"
قَالَ أَرَءَيْتَكَ هَٰذَا ٱلَّذِى كَرَّمْتَ عَلَىَّ لَئِنْ أَخَّرْتَنِ إِلَىٰ يَوْمِ ٱلْقِيَٰمَةِ لَأَحْتَنِكَنَّ ذُرِّيَّتَهُۥٓ إِلَّا قَلِيلًۭا ﴿٦٢﴾
[Iblees] said, \"Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.\"
Qala araaytaka hatha allathee karramta AAalayya lain akhkhartani ila yawmi alqiyamati laahtanikanna thurriyyatahu illa qaleelan
(And) said: \"Look! This is what you have honoured above me! If You defer (my term) till the Day of Resurrection, I will bring his progeny into complete subjugation, barring a few.\"
He said, “Behold this* – the one whom You have honoured above me – if You give me respite till the Day of Resurrection, I will surely crush his descendants, except a few.” (* Prophet Adam.)
He said, 'What thinkest Thou? This whom Thou hast honoured above me -- if Thou deferrest me to the Day of Resurrection I shall assuredly master his seed, save a few.'
lblis said; bethinkest Thou: This one whom Thou hast honoured above me- if Thou deferrest me till the Day of Judgment, shall surely seize his progeny save a few.
[Iblis (Satan)] said: \"See? This one whom You have honoured above me, if You give me respite (keep me alive) to the Day of Resurrection, I will surely seize and mislead his offspring (by sending them astray) all but a few!\"
He said, “Do You see this one whom You have honored more than me? If You reprieve me until the Day of Resurrection, I will bring his descendants under my sway, except for a few.”
He then continued: \"Look! This is he whom You have exalted above me! If you will grant me respite till the Day of Resurrection I shall uproot the whole of his progeny except only a few.\"
He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few.
Said he, ‘Do You see this one whom You have honoured above me? If You respite me until the Day of Resurrection, I will surely lay my yoke on his progeny, [all] except a few.’
What do You think' he said: 'This whom You have honored above me, if You defer me until the Day of Resurrection, I will root out all but a few of his seed (by misleading them)'
He continued, \"Remember, this one whom you have honored more than me I shall bring him and most of his offspring under my sway if you will give me respite until the Day of Judgment.\"
He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst respite me to the day of resurrection, I will most certainly cause his progeny to perish except a few.
and [further] said, \"Do you see this being whom You have exalted above me? If You reprieve me until the Day of Resurrection, I will bring all but a few of his descendents under my sway.\"
He said: \"Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!\"
قَالَ ٱذْهَبْ فَمَن تَبِعَكَ مِنْهُمْ فَإِنَّ جَهَنَّمَ جَزَآؤُكُمْ جَزَآءًۭ مَّوْفُورًۭا ﴿٦٣﴾
[Allah] said, \"Go, for whoever of them follows you, indeed Hell will be the recompense of you - an ample recompense.
Qala ithhab faman tabiAAaka minhum fainna jahannama jazaokum jazaan mawfooran
(And God) said: \"Away! Whosoever of them follows you will surely have Hell with you as requital -- an ample recompense.
He said, “Be gone – therefore whoever among them follows you – so hell is the recompense for you all, a sufficient punishment.”
Said He, 'Depart! Those of them that follow thee -- surely Gehenna shall be your recompense, an ample recompense!
Allah said: be thou gone; then who soever of them followeth thee, Hell is your meed, a meed ample.
(Allah) said: \"Go, and whosoever of them follows you, surely! Hell will be the recompense of you (all) an ample recompense.
He said, “Begone! Whoever of them follows you—Hell is your reward, an ample reward.”
Thereupon He retorted: \"Be gone! Hell shall be the recompense - and a most ample one - of whosoever of them who follows you.
He said: Go, and whosoever of them followeth thee - lo! hell will be your payment, ample payment.
Said He, ‘Begone! Whoever of them follows you, indeed the hell shall be your requital, an ample reward.
'Begone' said He. 'Indeed, Gehenna is your recompense, and the reward of those who follow you, an ample recompense.
God said, \"Go away. All those who follow you will have hell as ample recompense for their deeds.
He said: Be gone! for whoever of them will follow you, then surely hell is your recompense, a full recompense:
God said, \"Go away! Hell will be your reward and the reward of any of them who follow you -- an ample recompense.
(Allah) said: \"Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense.
وَٱسْتَفْزِزْ مَنِ ٱسْتَطَعْتَ مِنْهُم بِصَوْتِكَ وَأَجْلِبْ عَلَيْهِم بِخَيْلِكَ وَرَجِلِكَ وَشَارِكْهُمْ فِى ٱلْأَمْوَٰلِ وَٱلْأَوْلَٰدِ وَعِدْهُمْ ۚ وَمَا يَعِدُهُمُ ٱلشَّيْطَٰنُ إِلَّا غُرُورًا ﴿٦٤﴾
And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them.\" But Satan does not promise them except delusion.
Waistafziz mani istataAAta minhum bisawtika waajlib AAalayhim bikhaylika warajlika washarikhum fee alamwali waalawladi waAAidhum wama yaAAiduhumu alshshaytanu illa ghurooran
Mislead any of them you may with your voice, attack them with your cavalry and soldiers on foot, share their wealth and children with them, and make promises to them.\" -- But the promises of Satan are nothing but deceit.
“And mislead those whom you can among them with your voice, and raise an army against them with your cavalry and infantry, and be their partner in wealth and children, and give them promises”; and Satan does not promise them except with deception.
And startle whomsoever of them thou canst with thy voice; and rally against them thy horsemen and thy foot, and share with them in their wealth and their children, and promise them!' But Satan promises them naught, except delusion.
And unsettle thou whomsoever of them thou canst with thy voice, and summon against them thine horse and thine foot, and share with them riches- and children, and promise unto them; and the Satan promiseth not but to delude.
\"And Istafziz [literally means: befool them gradually] those whom you can among them with your voice (i.e. songs, music, and any other call for Allah's disobedience), make assaults on them with your cavalry and your infantry, mutually share with them wealth and children (by tempting them to earn money by illegal ways usury, etc., or by committing illegal sexual intercourse, etc.), and make promises to them.\" But Satan promises them nothing but deceit.
“And entice whomever of them you can with your voice, and rally against them your cavalry and your infantry, and share with them in wealth and children, and make promises to them.” But Satan promises them nothing but delusion.
Tempt with your call all whom you wish. Muster against them all your forces - your cavalry and your foot soldiers; share with them riches and offspring, and seduce them with rosy promises - and Satan's promise is nothing but a deception -
And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive.
Instigate whomever of them you can with your voice; and rally against them your cavalry and your infantry, and share with them in wealth and children, and make promises to them!’ But Satan promises them nothing but delusion.
Rouse with your voice whoever you are able from among them. Rally against them your cavalry and those on foot. Share their wealth and children with them, and promise them' But satan promises them nothing except delusion.
Draw anyone of them you can into sin by your voice and by your cavalry and infantry, share their property and children with them and make promises to them. Your promises are all lies.
And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive:
Go ahead and entice whomsoever of them you can, with your voice, and mount assaults against them with your cavalry and infantry and be their partner in wealth and offspring, and make promises to them, Satan promises nothing but delusion,
\"Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them.\" But Satan promises them nothing but deceit.
إِنَّ عِبَادِى لَيْسَ لَكَ عَلَيْهِمْ سُلْطَٰنٌۭ ۚ وَكَفَىٰ بِرَبِّكَ وَكِيلًۭا ﴿٦٥﴾
Indeed, over My [believing] servants there is for you no authority. And sufficient is your Lord as Disposer of affairs.
Inna AAibadee laysa laka AAalayhim sultanun wakafa birabbika wakeelan
\"You will surely have no power over My devotees: Your Lord is sufficient as their protector.\"
“Indeed My bondmen* – you do not have any power over them”; and your Lord is Sufficient as a Trustee. (* The chosen virtuous bondmen)
'Surely over My servants thou shalt have no authority.' Thy Lord suffices as a guardian.
Verily My bondmen; over them thou hast no authority; and thy Lord sufficeth as a Trustee.
\"Verily! My slaves (i.e. the true believers of Islamic Monotheism), you have no authority over them. And All-Sufficient is your Lord as a Guardian.\"
“As for My devotees, you have no authority over them.” Your Lord is an adequate Guardian.
but know well that you will have no power against My servants. Your Lord suffices for them to place their trust in.\"
Lo! My (faithful) bondmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian.
‘As for My servants, you shall have no authority over them.’ And your Lord suffices as trustee.
'Over My worshipers you shall have no authority' Your Lord is their Sufficing Guardian.
You have no authority over My servants. Your Lord is a Sufficient Protector.\"
Surely (as for) My servants, you have no authority over them; and your Lord is sufficient as a Protector.
but over My true servants you shall have no power. Your Lord will be their all-sufficient guardian.\"
\"As for My servants, no authority shalt thou have over them:\" Enough is thy Lord for a Disposer of affairs.
رَّبُّكُمُ ٱلَّذِى يُزْجِى لَكُمُ ٱلْفُلْكَ فِى ٱلْبَحْرِ لِتَبْتَغُوا۟ مِن فَضْلِهِۦٓ ۚ إِنَّهُۥ كَانَ بِكُمْ رَحِيمًۭا ﴿٦٦﴾
It is your Lord who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful.
Rabbukumu allathee yuzjee lakumu alfulka fee albahri litabtaghoo min fadlihi innahu kana bikum raheeman
It is your Lord who drives your ships across the seas that you may seek of His bounty. He is verily kind to you.
Your Lord is He Who sails the ship upon the seas for you, so that you may seek His munificence; indeed He is Most Merciful upon you.
Your Lord it is who drives for you the ships on the sea that you may seek His bounty; surely He is All-compassionate towards you.
Your Lord is He who speedeth for you the ship in the sea that ye may seek His grace; verily He it unto you ever Merciful.
Your Lord is He Who drives the ship for you through the sea, in order that you may seek of His Bounty. Truly! He is Ever Most Merciful towards you.
Your Lord is He who propels for you the ships at sea, that you may seek of His bounty. He is towards you Most Merciful.
Your Lord is He Who steers your vessels across the seas that you may seek of His Bounty. He is ever Merciful towards you.
(O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you.
Your Lord is He who drives for you the ships in the sea that you may seek of His bounty. Indeed, He is most merciful to you.
It is your Lord who drives your ships at sea so that you may seek His bounty. He is indeed the Most Merciful towards you.
Your Lord who causes the ships to sail on the sea so that you may seek His bounty is certainly All-merciful to you.
Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you.
Your Lord is He who causes the ships to move onward for you across the sea, so that you may go in quest of His bounty: He is most merciful towards you.
Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful.
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِى ٱلْبَحْرِ ضَلَّ مَن تَدْعُونَ إِلَّآ إِيَّاهُ ۖ فَلَمَّا نَجَّىٰكُمْ إِلَى ٱلْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ ٱلْإِنسَٰنُ كَفُورًا ﴿٦٧﴾
And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful.
Waitha massakumu alddurru fee albahri dalla man tadAAoona illa iyyahu falamma najjakum ila albarri aAAradtum wakana alinsanu kafooran
When a calamity befalls you on the sea, all those you invoke fail you except Him. But when He brings you safely to the shore, you turn away, for man is most ungrateful.
And when calamity strikes you upon the sea, all those whom you worship are lost, except Him; then when He rescues you towards land, you turn away; and man is extremely ungrateful.
And when affliction visits you upon the sea, then there go astray those on whom you call except Him; and when He delivers you to land, you turn away; man is ever unthankful.
And when there toucheth you a distress on the sea, those whom ye call upon fall away except Him alone, then when He delivereth you on the land ye turn away: and man is ever ungrateful.
And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allah Alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful.
When harm afflicts you at sea, those you pray to vanish, except for Him. But when He saves you to land, you turn away. The human being is ever thankless.
When a calamity befalls you on the sea, all those whom you invoke forsake you except Him. But when He delivers you safely to the shore you turn away from Him, for man is indeed most thankless.
And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless.
When distress befalls you at sea, those whom you invoke besides Him are forsaken. But when He delivers you to land, you are disregardful [of Him]. Man is very ungrateful.
When misfortune befalls you at sea, all except He of those to whom you supplicate forsake you; yet when He delivers you safely to the land, you turn away. The human is unthankful.
If you are afflicted by hardships in the middle of the sea, it would be an error to call anyone other than Him for help. When God saves you from such difficulties, you turn away from Him. The human being has always been ungrateful.
And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful.
When danger threatens you at sea, you call upon Him, and forget all others you are wont to invoke. But when He brings you safe to land, you turn away from Him. Man is ever ungrateful.
When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man!
أَفَأَمِنتُمْ أَن يَخْسِفَ بِكُمْ جَانِبَ ٱلْبَرِّ أَوْ يُرْسِلَ عَلَيْكُمْ حَاصِبًۭا ثُمَّ لَا تَجِدُوا۟ لَكُمْ وَكِيلًا ﴿٦٨﴾
Then do you feel secure that [instead] He will not cause a part of the land to swallow you or send against you a storm of stones? Then you would not find for yourselves an advocate.
Afaamintum an yakhsifa bikum janiba albarri aw yursila AAalaykum hasiban thumma la tajidoo lakum wakeelan
Have you then become so sure that He will not cleave the earth and sink you in it by the shore, or send a gale against you, when you will not find any protector.
Are you unafraid that He may bury an edge of the same land along with you, or send a shower of stones upon you, and you find no supporter for yourselves?
Do you feel secure that He will not cause the shore to swallow you up, or loose against you a squall of pebbles, then you will find no guardian for you?
Are ye then secure that he will not cause a side of the land to swallow you up, or send over you a sand-storm, and then ye will not find for yourselves a trustee?
Do you then feel secure that He will not cause a side of the land to swallow you up, or that He will not send against you a violent sand-storm? Then, you shall find no Wakil (guardian one to guard you from the torment).
Are you confident that He will not cause a track of land to cave in beneath you, or unleash a tornado against you, and then you find no protector?
Do you, then, feel secure against His causing you to be swallowed up by a tract of the earth, or letting loose a deadly whirlwind charged with stones towards you, and there you will find none to protect you?
Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector?
Do you feel secure that He will not make the coastland swallow you, or He will not unleash upon you a rain of stones? Then you will not find any defender for yourselves.
Do you feel secure that He will not cause the shore to swallow you, or let loose a squall of pebbles upon you? Then you shall find no guardian for yourself.
Do you feel secure that We will not cause a part of the land to sink or engulf you with sand storms when you would find no one to protect you?
What! Do you then feel secure that He will not cause a tract of land to engulf you or send on you a tornado? Then you shall not find a protector for yourselves.
Do you then feel secure against His causing you to be swallowed up by the earth when you are back on land, or His sending a deadly sand storm upon you? Then you will find none to protect you.
Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you?
أَمْ أَمِنتُمْ أَن يُعِيدَكُمْ فِيهِ تَارَةً أُخْرَىٰ فَيُرْسِلَ عَلَيْكُمْ قَاصِفًۭا مِّنَ ٱلرِّيحِ فَيُغْرِقَكُم بِمَا كَفَرْتُمْ ۙ ثُمَّ لَا تَجِدُوا۟ لَكُمْ عَلَيْنَا بِهِۦ تَبِيعًۭا ﴿٦٩﴾
Or do you feel secure that He will not send you back into the sea another time and send upon you a hurricane of wind and drown you for what you denied? Then you would not find for yourselves against Us an avenger.
Am amintum an yuAAeedakum feehi taratan okhra fayursila AAalaykum qasifan mina alrreehi fayughriqakum bima kafartum thumma la tajidoo lakum AAalayna bihi tabeeAAan
Or you feel so secure that He will not send you back (to sea) again or send a gravel-hurtling storm against you, and drown you for your ingratitude? Then you will not find any avenger against Us.
Or are you unafraid that He may again take you back to the sea, then send against you a ship-breaking gust of wind, therefore drowning you because of your disbelief – then you may not find for yourself anyone to come after Us for this?
Or do you feel secure that He will not send you back into it a second time, and loose against you a hurricane of wind and drown you for your thanklessness, then you will find no prosecutor for you against Us?
Or are ye secure that he will not send you back therein anot her time and then send upon you a gale of wind and drown you for your having disbelieved, so that therein you will not find for yourselves against Us an avenger?
Or do you feel secure that He will not send you back a second time to sea and send against you a hurricane of wind and drown you because of your disbelief, then you will not find any avenger therein against Us?
Or are you confident that He will not return you to it once again, and unleash a hurricane against you, and drown you for your ingratitude? Then you will find no helper against Us.
Or do you feel secure that He will not cause you to revert to the sea, and let a tempest loose upon you and then drown you for your ingratitude whereupon you will find none even to inquire of Us what happened to you?
Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us?
Do you feel secure that He will not send you back into it another time and unleash against you a shattering gale and drown you because of your unfaith? Then you will not find for yourselves any redresser against Us.
Or, do you feel secure that He will not send you back into it a second time, and send against you a violent tempest and drown you because of disbelief? Then you shall find no prosecutor (to help) you against Us.
Do you feel secure that We will not drive you back to the sea, send a fierce gale to you, and cause you to drown because of your disbelief when you would not be able to find anyone who would intercede for you with Us?
Or, do you feel secure that He will (not) take you back into it another time, then send on you a fierce gale and thus drown you on account of your ungratefulness? Then you shall not find any aider against Us in the matter.
Or do you feel secure against His sending you back to sea once again, and raising a fierce gale against you and causing you to drown in requital for your ingratitude? You will find no helper against Us there.
Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us?
۞ وَلَقَدْ كَرَّمْنَا بَنِىٓ ءَادَمَ وَحَمَلْنَٰهُمْ فِى ٱلْبَرِّ وَٱلْبَحْرِ وَرَزَقْنَٰهُم مِّنَ ٱلطَّيِّبَٰتِ وَفَضَّلْنَٰهُمْ عَلَىٰ كَثِيرٍۢ مِّمَّنْ خَلَقْنَا تَفْضِيلًۭا ﴿٧٠﴾
And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference.
Walaqad karramna banee adama wahamalnahum fee albarri waalbahri warazaqnahum mina alttayyibati wafaddalnahum AAala katheerin mimman khalaqna tafdeelan
Indeed We have honoured the children of Adam, and carried them over land and sea, provided them with good things for their sustenance, and exalted them over many of Our creatures.
Indeed We have honoured the Descendants of Adam and transported them over land and sea, and gave them good things as sustenance, and made them better than most of Our creation.
We have honoured the Children of Adam and carried them on land and sea, and provided them with good things, and preferred them greatly over many of those We created.
And assuredly We have honoured the Children of Adam: and We have borne them on the land and the sea, and We have provided them with clean things, and We have preferred them over many of them whom We have created with a preferment.
And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At-Taiyibat (lawful good things), and have preferred them above many of those whom We have created with a marked preference.
We have honored the Children of Adam, and carried them on land and sea, and provided them with good things, and greatly favored them over many of those We created.
Indeed, We honoured the progeny of Adam, and bore them across land and sea and provided them with good things for their sustenance, and exalted them above many of Our creatures.
Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment.
Certainly We have honoured the Children of Adam, and carried them over land and sea, and provided them with all the good things, and preferred them with a complete preference over many of those We have created.
We have honored the children of Adam and carried them on both land and sea. We have provided them with good things and greatly preferred them above much of Our creation.
We have honored the children of Adam, carried them on the land and the sea, given them pure sustenance and exalted them above most of My creatures.
And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.
We have honoured the children of Adam, and have borne them on the land and the sea, given them for sustenance things which are good and pure; and exalted them above many of Our creatures.
We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation.
يَوْمَ نَدْعُوا۟ كُلَّ أُنَاسٍۭ بِإِمَٰمِهِمْ ۖ فَمَنْ أُوتِىَ كِتَٰبَهُۥ بِيَمِينِهِۦ فَأُو۟لَٰٓئِكَ يَقْرَءُونَ كِتَٰبَهُمْ وَلَا يُظْلَمُونَ فَتِيلًۭا ﴿٧١﴾
[Mention, O Muhammad], the Day We will call forth every people with their record [of deeds]. Then whoever is given his record in his right hand - those will read their records, and injustice will not be done to them, [even] as much as a thread [inside the date seed].
Yawma nadAAoo kulla onasin biimamihim faman ootiya kitabahu biyameenihi faolaika yaqraoona kitabahum wala yuthlamoona fateelan
The day We shall summon all men with their leaders, whosoever is given his record in his right hand will be able to read his account, and none will be wronged the breadth of a thread.
On the day when We shall summon every group along with its leader; so whoever is given his register in his right hand – these will read their accounts and their rights will not be suppressed even a thread. (* They will be given the full reward.)
On the day when We shall call all men with their record, and whoso is given his book in his right hand -- those shall read their book, and they shall not be wronged a single date-thread.
Remember the Day whereon We shall call all man kind with their record: then whosoever will be vouchsafed his book in his right hand, those shall read their book, and they shall not be wronged a whit.
(And remember) the Day when We shall call together all human beings with their (respective) Imam [their Prophets, or their records of good and bad deeds, or their Holy Books like the Quran, the Taurat (Torah), the Injeel (Gospel), etc.]. So whosoever is given his record in his right hand, such will read their records, and they will not be dealt with unjustly in the least.
On the Day when We call every people with their leader. Whoever is given his record in his right hand—these will read their record, and they will not be wronged one bit.
Then think of the Day We shall summon every community with its leader. Those who are given their Record in their right hand shall read the Record of their deeds and shall not be wronged a whit.
On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred.
The day We shall summon every group of people along with their imam, then whoever is given his book in his right hand—they will read it, and they will not be wronged so much as a single date-thread.
On the Day when We call all the people with their record, whosoever is given his book in his right hand shall read their book, and they shall not be wronged by as much as a single datefiber.
On the day when We call every nation with their leaders, those whose record of deeds are given to their right hands will read the book and the least wrong will not be done to them.
(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly.
The Day will surely come when We shall summon every people with their leader. Then those who are given their records in their right hands will read their records [eagerly] and shall not in the least be wronged:
One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least.
وَمَن كَانَ فِى هَٰذِهِۦٓ أَعْمَىٰ فَهُوَ فِى ٱلْءَاخِرَةِ أَعْمَىٰ وَأَضَلُّ سَبِيلًۭا ﴿٧٢﴾
And whoever is blind in this [life] will be blind in the Hereafter and more astray in way.
Waman kana fee hathihi aAAma fahuwa fee alakhirati aAAma waadallu sabeelan
But whoso has been blind in this world shall be blind in the world to come, even farther astray from the path.
Whoever is blind* in this life will be blind in the Hereafter, and even more astray. (* To the truth – disbelieving.)
And whosoever is blind in this world shall be blind in the world to come, and he shall be even further astray from the way.
And whosoever hath been in this life blind will in the Hereafter be blind, and far astray from the way.
And whoever is blind in this world (i.e., does not see Allah's Signs and believes not in Him), will be blind in the Hereafter, and more astray from the Path.
But whoever is blind in this, he will be blind in the Hereafter, and further astray from the way.
Whoever lived in this world as blind shall live as blind in the Life to Come; rather, he will be even farther astray than if he were (just) blind.
Whoso is blind here will be blind in the Hereafter, and yet further from the road.
But whoever has been blind in this [world], will be blind in the Hereafter, and [even] more astray from the [right] way.
But he who is blind in this life, shall be blind in the Everlasting Life and will be further astray from the Path.
Those who are blind in this life will also be blind in the life to come and in terrible error.
And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way.
but whoever has been blind in this life will be blind in the life to come, and still farther astray from the path [of truth].
But those who were blind in this world, will be blind in the hereafter, and most astray from the Path.
وَإِن كَادُوا۟ لَيَفْتِنُونَكَ عَنِ ٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ لِتَفْتَرِىَ عَلَيْنَا غَيْرَهُۥ ۖ وَإِذًۭا لَّٱتَّخَذُوكَ خَلِيلًۭا ﴿٧٣﴾
And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend.
Wain kadoo layaftinoonaka AAani allathee awhayna ilayka litaftariya AAalayna ghayrahu waithan laittakhathooka khaleelan
They had almost led you away from what has been revealed to you, that you may invent things about Us besides those revealed, when they would have taken you as friend.
And it was close that they were about to mislead you somewhat from the divine revelation We sent to you, for you to attribute something else* to Us; and if it were**, they would have accepted you as a friend. (* Other than the divine revelation. ** Which is impossible.)
Indeed they were near to seducing thee from that We revealed to thee, that thou mightest forge against Us another, and then they would surely have taken thee as a friend;
And verily they had well-nigh tempted thee away from that which We have revealed unto thee, that thou shouldst fabricate regarding something else; and then surely they would have taken thee as a friend!
Verily, they were about to tempt you away from that which We have revealed (the Quran) unto you (O Muhammad SAW), to fabricate something other than it against Us, and then they would certainly have taken you a friend!
They almost lured you away from what We have revealed to you, so that you would invent something else in Our name. In that case, they would have taken you for a friend.
(O Muhammad), they had all but tempted you away from what We have revealed to you that you may invent something else in Our Name. Had you done so, they would have taken you as their trusted friend.
And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend.
They were about to beguile you from what Allah has revealed to you so that you may fabricate something other than that against Us, whereat they would have befriended you.
Indeed, they were near to seducing you from that We revealed to you, so that you might forge against Us another, and then they would surely have taken you as a friend;
(Such blind ones) try to confuse what We have revealed to you so that they may falsely ascribe to Us something other than the true revelation and thus establish friendship with you.
And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend.
They indeed sought to entice you away from what We revealed to you, hoping that you might invent something else in Our name; and then they would have accepted you as a close friend.
And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend!
وَلَوْلَآ أَن ثَبَّتْنَٰكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْـًۭٔا قَلِيلًا ﴿٧٤﴾
And if We had not strengthened you, you would have almost inclined to them a little.
Walawla an thabbatnaka laqad kidta tarkanu ilayhim shayan qaleelan
If We had not kept you constant you had almost leaned towards them.
And had We not kept you steadfast, possibly you might have inclined to them just a little.
and had We not confirmed thee, surely thou wert near to inclining unto them a very little;
And were it not that We had confirmed thee, thou hadst well-nigh leaned toward them a little.
And had We not made you stand firm, you would nearly have inclined to them a little.
Had We not given you stability, you might have inclined towards them a little.
Indeed, had We not strengthened you, you might have inclined to them a little,
And if We had not made thee wholly firm thou mightest almost have inclined unto them a little.
And had We not fortified you, certainly you might have inclined toward them a bit.
and if We had not fortified you, you would have been very slightly inclining towards them;
Had We not strengthened your faith you might have relied on them some how.
And had it not been that We had already established you, you would certainly have been near to incline to them a little;
If We had not made you stand firm, you would almost have inclined towards them a little.
And had We not given thee strength, thou wouldst nearly have inclined to them a little.
إِذًۭا لَّأَذَقْنَٰكَ ضِعْفَ ٱلْحَيَوٰةِ وَضِعْفَ ٱلْمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَيْنَا نَصِيرًۭا ﴿٧٥﴾
Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then you would not find for yourself against Us a helper.
Ithan laathaqnaka diAAfa alhayati wadiAAfa almamati thumma la tajidu laka AAalayna naseeran
In that case We would have made you taste a double anguish of life and a double anguish of death, and then you would not have been able to find a helper against Us for yourself.
And if it were*, We would then have made you taste a double life and a double death – you would then not find any supporter against Us. (* Which is impossible.)
then would We have let thee taste the double of life and the double of death; and then thou wouldst have found none to help thee against Us.
In that case We would have surely made thee taste the double of the tornment of the life and the double of the torment of death, and then thou wouldst not find against Us a helper.
In that case, We would have made you taste a double portion (of punishment) in this life and a double portion (of punishment) after death. And then you would have found none to help you against Us.
Then We would have made you taste double in life, and double at death; then you would have found for yourself no helper against Us.
whereupon We would have made you taste double (the chastisement) in the world and double (the chastisement) after death, and then you would have found none to help you against Us.
Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us.
Then We would have surely made you taste a double [punishment] in this life and a double [punishment] after death, and then you would have not found for yourself any helper against Us.
then We would have let you taste the double of life and death; and you would have found none to help you against Us.
Had you done so, We would certainly have made you face double punishment in this life and after your death and you would have found none to help you.
In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us.
In that case, We should have inflicted a double punishment in this life, and a double punishment after death. Then you would have found no one to help you against Us.
In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us!
وَإِن كَادُوا۟ لَيَسْتَفِزُّونَكَ مِنَ ٱلْأَرْضِ لِيُخْرِجُوكَ مِنْهَا ۖ وَإِذًۭا لَّا يَلْبَثُونَ خِلَٰفَكَ إِلَّا قَلِيلًۭا ﴿٧٦﴾
And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little.
Wain kadoo layastafizzoonaka mina alardi liyukhrijooka minha waithan la yalbathoona khilafaka illa qaleelan
They had nearly expelled you from the land and driven you away from it. But then, they too would have stayed but a little after you.
And indeed it was close that they frighten you in the land for them to oust you from it – and if it were, they would not have stayed after you, but a little.
Indeed they were near to startling thee from the land, to expel thee from it, and then they would have tarried after thee only a little --
And verily they had well-nigh unsettled thee from the land that they might drive thee forth from thence. And in that case they would not have tarried after thee but a little while.
And Verily, they were about to frighten you so much as to drive you out from the land. But in that case they would not have stayed (therein) after you, except for a little while.
They almost provoked you, to expel you from the land. In that case, they would not have lasted after you, except briefly.
They were bent upon uprooting you from this land and driving you away from it. But were they to succeed, they would not be able to remain after you more than a little while.
And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee.
They were about to hound you out of the land, to expel you from it, but then they would not have stayed after you but a little.
They very nearly provoked you to drive you out of the land, but they would have only lingered for a little while after you.
They try to annoy you so that they can expel you from the land. Had they been successful, no one would have been left behind except a few.
And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little.
Indeed they came near to unsettling you, so that they might expel you from the land, but in that case they themselves would not have stayed on for very long after you.
Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while.
سُنَّةَ مَن قَدْ أَرْسَلْنَا قَبْلَكَ مِن رُّسُلِنَا ۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحْوِيلًا ﴿٧٧﴾
[That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration.
Sunnata man qad arsalna qablaka min rusulina wala tajidu lisunnatina tahweelan
This has been Our way with the apostles whom We sent before you. You will not find any variation in Our line of action.
The tradition of the Noble Messengers We sent before you – and you will not find Our rules changing.
the wont of those We sent before thee of Our Messengers; thou wilt find no change to Our wont.
This was Our dispensation with those whom We sent before thee of Our apostles, and thou wilt not find in this Our dispensation a change.
(This was Our) Sunnah (rule or way) with the Messengers We sent before you (O Muhammad SAW), and you will not find any alteration in Our Sunnah (rule or way, etc.).
The tradition of the messengers We sent before you—you will find no change in Our rules.
This has been Our Way with the Messengers whom We sent before you. You will find no change in Our Way.
(Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change.
A precedent concerning those We have sent before you from among Our apostles, and you will not find any change in Our precedent.
Such was Our way with those whom We sent before you. You shall find no change in Our way.
This was Our tradition with Our Messengers who lived before you, and you will find no change in Our tradition.
(This is Our) course with regard to those of Our apostles whom We sent before you, and you shall not find a change in Our course.
Such was Our way with the messengers We sent before you, and you will find no change in Our ways.
(This was Our) way with the messengers We sent before thee: thou wilt find no change in Our ways.
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمْسِ إِلَىٰ غَسَقِ ٱلَّيْلِ وَقُرْءَانَ ٱلْفَجْرِ ۖ إِنَّ قُرْءَانَ ٱلْفَجْرِ كَانَ مَشْهُودًۭا ﴿٧٨﴾
Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed.
Aqimi alssalata lidulooki alshshamsi ila ghasaqi allayli waqurana alfajri inna qurana alfajri kana mashhoodan
Observe the service of prayer from the sun's declining from the meridian to the darkening of the night, and the recitation at dawn. Indeed the Recitation at dawn is palpably evident.
Keep the prayer established, from the declining of the sun until darkness of the night, and the Qur’an at dawn; indeed the angels witness the reading of the Qur’an at dawn.
Perform the prayer at the sinking of the sun to the darkening of the night and the recital of dawn; surely the recital of dawn is witnessed.
Establish thou the prayer from the declination of the sun to the darkening of the night, and the Recitation at the dawn; verily the Recitation at the dawn is ever borne witness to.
Perform As-Salat (Iqamat-as-Salat) from mid-day till the darkness of the night (i.e. the Zuhr, 'Asr, Maghrib, and 'Isha' prayers), and recite the Quran in the early dawn (i.e. the morning prayer). Verily, the recitation of the Quran in the early dawn is ever witnessed (attended by the angels in charge of mankind of the day and the night).
Perform the prayer at the decline of the sun, until the darkness of the night; and the Quran at dawn. The Quran at dawn is witnessed.
Establish Prayer from the declining of the sun to the darkness of the night; and hold fast to the recitation of the Qur'an at dawn, for the recitation of the Qur'an at dawn is witnessed.
Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed.
Maintain the prayer [during the period] from the sun’s decline till the darkness of the night, and [observe particularly] the dawn recital. Indeed the dawn recital is attended [by angels].
Establish the prayer at the decline of the sun till the darkening of the night and the Koran recital at dawn. Surely, the Koran recital at dawn is witnessed.
Say your prayer when the sun declines until the darkness of night and also at dawn. Dawn is certainly witnessed (by the angels of the night and day).
Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed.
Say your prayers from the decline of the sun, until nightfall; and at dawn -- the recitation at dawn is indeed witnessed.
Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony.
وَمِنَ ٱلَّيْلِ فَتَهَجَّدْ بِهِۦ نَافِلَةًۭ لَّكَ عَسَىٰٓ أَن يَبْعَثَكَ رَبُّكَ مَقَامًۭا مَّحْمُودًۭا ﴿٧٩﴾
And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station.
Wamina allayli fatahajjad bihi nafilatan laka AAasa an yabAAathaka rabbuka maqaman mahmoodan
Say a supererogatory prayer at the hour of the first watch: Your Lord may raise you to a most exalted station.
And forego sleep* in some part of the night – an increase for you**; it is likely your Lord will set you on a place where everyone will praise you***. (* For worship. ** Obligatory only upon the Holy Prophet. *** On the Day of Resurrection.)
And as for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station.
And of the night--keep the vigil therein, as an act of supererogation for thee; belike thy Lord will raise thee up in a station praised.
And in some parts of the night (also) offer the Salat (prayer) with it (i.e. recite the Quran in the prayer), as an additional prayer (Tahajjud optional prayer Nawafil) for you (O Muhammad SAW). It may be that your Lord will raise you to Maqaman Mahmuda (a station of praise and glory, i.e. the highest degree in Paradise!).
And keep vigil with it during parts of the night, as an extra prayer. Perhaps your Lord will raise you to a laudable position.
And rise from sleep during the night as well- this is an additional Prayer for you. Possibly your Lord will raise you to an honoured position.
And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate.
And keep vigil for a part of the night, as a supererogatory [devotion] for you. It may be that your Lord will raise you to a praiseworthy station.
As for the night there is a voluntary deed for you to keep vigil in part it. Perhaps your Lord will raise you to a praiseworthy station.
Say your special (tahajjud) prayer during some part of the night as an additional (obligatory) prayer for you alone so that perhaps your Lord will raise you to a highly praiseworthy position.
And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory.
And during the night wake up and pray, as an additional prayer: it may well be that your Lord will raise you to a station of praise and glory.\"
And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory!
وَقُل رَّبِّ أَدْخِلْنِى مُدْخَلَ صِدْقٍۢ وَأَخْرِجْنِى مُخْرَجَ صِدْقٍۢ وَٱجْعَل لِّى مِن لَّدُنكَ سُلْطَٰنًۭا نَّصِيرًۭا ﴿٨٠﴾
And say, \"My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority.\"
Waqul rabbi adkhilnee mudkhala sidqin waakhrijnee mukhraja sidqin waijAAal lee min ladunka sultanan naseeran
And pray: \"O my Lord, let my entry be with honour, and let my exit be with honour, and grant me power from You which would help (sustain) me.\"
And pray, “My Lord! Admit me with the truth and take me out with the truth*, and give me from Yourself a helpful dominance**.” (* Wherever I come or go ** Through spread of Islam.)
And say: 'My Lord, lead me in with a just ingoing, and lead me out with a just outgoing; grant me authority from Thee, to help me.'
And say thou: O my Lord! cause me to enter a rightful entrance and cause me to go forth with a rightful outgoing, and appoint for me from before Thee an authority helpful.
And say (O Muhammad SAW): My Lord! Let my entry (to the city of Al-Madinah) be good, and likewise my exit (from the city of Makkah) be good. And grant me from You an authority to help me (or a firm sign or a proof).
And say, “My Lord, lead me in through an entry of truth, and lead me out through an exit of truth, and grant me from You a supporting power.”
And pray: \"My Lord! Cause me to enter wherever it be, with Truth, and cause me to exit, wherever it be, with Truth, and support me with authority from Yourself.\"
And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power.
And say, ‘My Lord! ‘Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from Yourself.’
Say: 'Lord, grant me an entrance of sincerity and an exit of sincerity, and give me from Yours a victorious power'
(Muhammad), say, \"Lord, make me enter through a path that will lead to the Truth and come out of an exit that will take me to the Truth. Give me helpful authority.
And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me).
Say, \"Lord, grant me an honourable entrance and an honourable exit, and sustain me with Your power.\"
Say: \"O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me).\"
وَقُلْ جَآءَ ٱلْحَقُّ وَزَهَقَ ٱلْبَٰطِلُ ۚ إِنَّ ٱلْبَٰطِلَ كَانَ زَهُوقًۭا ﴿٨١﴾
And say, \"Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart.\"
Waqul jaa alhaqqu wazahaqa albatilu inna albatila kana zahooqan
And say: \"Truth has come and falsehood nullified.\" Verily falsehood is perishable.
And proclaim, “The Truth has arrived and falsehood has vanished; indeed falsehood had to vanish.” (* With the arrival of the Last Prophet – Mohammed peace and blessings be upon him)
And say: 'The truth has come, and falsehood has vanished away; surely falsehood is ever certain to vanish.'
And say thou: the truth is come, and falsehood hath vanished; verily falsehood is ever vanishing.
And say: \"Truth (i.e. Islamic Monotheism or this Quran or Jihad against polytheists) has come and Batil (falsehood, i.e. Satan or polytheism, etc.) has vanished. Surely! Batil is ever bound to vanish.\"
And say, “The truth has come, and falsehood has withered away; for falsehood is bound to wither away.”
And proclaim: \"The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish.\"
And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.
And say, ‘The truth has come, and falsehood has vanished. Indeed falsehood is bound to vanish.’
Say: 'Truth has come and falsehood has vanished. Indeed, falsehood will certainly vanish'
Say, 'Truth has come and falsehood has been banished; it is doomed to banishment.'\"
And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).
Say, \"Truth has come and falsehood has disappeared. Falsehood is always bound to wither away.\"
And say: \"Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish.\"
وَنُنَزِّلُ مِنَ ٱلْقُرْءَانِ مَا هُوَ شِفَآءٌۭ وَرَحْمَةٌۭ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ ٱلظَّٰلِمِينَ إِلَّا خَسَارًۭا ﴿٨٢﴾
And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.
Wanunazzilu mina alqurani ma huwa shifaon warahmatun lilmumineena wala yazeedu alththalimeena illa khasaran
What We have sent down of the Qur'an is a healing and a grace for the faithful, and adds only loss for the sinners.
And We send down in the Qur’an that which is a cure for the Muslims, and a mercy – and it increases only ruin for the unjust.
And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss.
And We reveal by means of the Qur'an that which is a healing and a mercy unto the believers, and it only increaseth the wrong- doers in loss.
And We send down from the Quran that which is a healing and a mercy to those who believe (in Islamic Monotheism and act on it), and it increases the Zalimun (polytheists and wrong-doers) nothing but loss.
We send down in the Quran healing and mercy for the believers, but it increases the wrongdoers only in loss.
What We are sending down in the course of revealing the Qur'an is a healing and a grace for those who have faith; but it adds only to the ruin of the wrong-doers.
And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin.
We send down in the Quran that which is a cure and mercy for the faithful; and it increases the wrongdoers only in loss.
We sent down of the Koran that which is a healing and a mercy to believers, but to the harmdoers it does not increase them, except in loss.
We reveal the Quran which is a cure and mercy for the believers but does nothing for the unjust except to lead them to perdition.
And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.
We send down in the Quran that which is healing and a mercy to those who believe; as for the evil-doers, it only increases their loss.
We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss.
وَإِذَآ أَنْعَمْنَا عَلَى ٱلْإِنسَٰنِ أَعْرَضَ وَنَـَٔا بِجَانِبِهِۦ ۖ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ يَـُٔوسًۭا ﴿٨٣﴾
And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.
Waitha anAAamna AAala alinsani aAArada wanaa bijanibihi waitha massahu alshsharru kana yaoosan
When We are gracious to man he turns away and moves aside; yet when evil befalls him he begins to despair.
And when We bestow favours upon man, he turns away and goes far away towards himself; and when evil touches him he despairs.
And when We bless man, he turns away, and withdraws aside; but when evil visits him, he is in despair.
And when We show favour unto he turneth away and withdraweth on his side; and when evil toucheth him he is ever despairing.
And when We bestow Our Grace on man (the disbeliever), he turns away and becomes arrogant, far away from the Right Path. And when evil touches him he is in great despair.
When We bless the human being, he turns away and distances himself. But when adversity touches him, he is in despair.
Whenever We bestow favours upon man, he arrogantly turns away and draws aside; and whenever evil visits him, he is in utter despair.
And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair.
When We bless man, he is disregardful and turns aside; but when an ill befalls him, he is despondent.
Yet when We bestow favors upon mankind he turns his back and withdraws to one side. But when evil befalls him, he despairs.
When We do favors to the human being, he disregards it and turns away from it. When evil afflicts him, he becomes despairing.
And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing.
When We bestow a favour upon a person, he turns his back and draws aside; and when evil afflicts him he gives himself up to despair.
Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair!
قُلْ كُلٌّۭ يَعْمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًۭا ﴿٨٤﴾
Say, \"Each works according to his manner, but your Lord is most knowing of who is best guided in way.\"
Qul kullun yaAAmalu AAala shakilatihi farabbukum aAAlamu biman huwa ahda sabeelan
Say: \"Each one acts according to his disposition, but your Lord knows well who follow the right path.\"
Proclaim, “Each one works according to his own pattern; and your Lord well knows him who is more upon guidance.”
Say: 'Every man works according to his own manner; but your Lord knows very well what man is best guided as to the way.'
Say thou: everyone worketh after his disposition, and your Lord is the Best Knower of him who is best guided on the Way.
Say (O Muhammad SAW to mankind): \"Each one does according to Shakilatihi (i.e. his way or his religion or his intentions, etc.), and your Lord knows best of him whose path (religion, etc.) is right.\"
Say, “Each does according to his disposition. Your Lord knows best who is better guided in the way.”
Say, (O Prophet): \"Each one acts according to his own manner. Your Lord knows well who is best-guided to the Right Path.\"
Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right.
Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way.’
Say: 'Each human works in his own manner. But your Lord knows very well who is best guided on the way'
Say, \"Everyone does as he wants. Your Lord knows best who has the right guidance.\"
Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path.
Say to them, \"Everyone acts in his own way, and your Lord knows best who is rightly guided.\"
Say: \"Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way.\"
وَيَسْـَٔلُونَكَ عَنِ ٱلرُّوحِ ۖ قُلِ ٱلرُّوحُ مِنْ أَمْرِ رَبِّى وَمَآ أُوتِيتُم مِّنَ ٱلْعِلْمِ إِلَّا قَلِيلًۭا ﴿٨٥﴾
And they ask you, [O Muhammad], about the soul. Say, \"The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little.\"
Wayasaloonaka AAani alrroohi quli alrroohu min amri rabbee wama ooteetum mina alAAilmi illa qaleelan
They ask you about revelation. Say, revelation is by the command of your Lord, and that you have been given but little knowledge.
They ask you concerning the soul; proclaim “The soul is an entity by the command of my Lord, and you have not received knowledge except a little.”
They will question thee concerning the Spirit. Say: 'The Spirit is of the bidding of my Lord. You have been given of knowledge nothing except a little.'
And they ask thee regarding the spirit, Say thou: the spirit is by the command of my Lord, and ye have not been vouchsafed of knowledge save a little.
And they ask you (O Muhammad SAW) concerning the Ruh (the Spirit); Say: \"The Ruh (the Spirit): it is one of the things, the knowledge of which is only with my Lord. And of knowledge, you (mankind) have been given only a little.\"
And they ask you about the Spirit. Say, “The Spirit belongs to the domain of my Lord; and you were given only little knowledge.”
They ask you about \"the spirit\". Say: \"The spirit descends by the command of my Lord, but you have been given only a little knowledge.\"
They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little.
They question you concerning the Spirit. Say, ‘The Spirit is of the command of my Lord, and you have not been given of the knowledge except a few [of you].’
They question you about the spirit. Say: 'The spirit is from the command of my Lord. Except for a little knowledge you have been given nothing'
They ask you about the Spirit. Say, \"The Spirit comes by the command of my Lord. You have been given very little knowledge.
And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little.
They question you about the Spirit. Say, \"The Spirit is at my Lord's command, and you have been granted but little knowledge.\"
They ask thee concerning the Spirit (of inspiration). Say: \"The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)\"
وَلَئِن شِئْنَا لَنَذْهَبَنَّ بِٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَيْنَا وَكِيلًا ﴿٨٦﴾
And if We willed, We could surely do away with that which We revealed to you. Then you would not find for yourself concerning it an advocate against Us.
Walain shina lanathhabanna biallathee awhayna ilayka thumma la tajidu laka bihi AAalayna wakeelan
If We pleased We could take away what We have revealed to you. Then you will not find any one to plead for it with Us,
And if We willed We could have taken away the revelations which We have sent to you – you would then not find anyone who could advocate for you before Us for this.
If We willed, We could take away that We have revealed to thee, then thou wouldst find none thereover to guard thee against Us,
And if We listed, We could surely take away that which We have revealed unto thee: then thou wilt not find in respect thereof against us as trustee.
And if We willed We could surely take away that which We have revealed to you by inspiration (i.e. this Quran). Then you would find no protector for you against Us in that respect.
If We willed, We could take away what We revealed to you. Then you will find for yourself no protecting guardian against Us.
Had We willed, We could take away what We have revealed to you, then you would find none to help you in recovering it from Us.
And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof.
If We wish, We would take away what We have revealed to you. Then you would not find for yourself any defender against Us,
If We pleased We could take away that which We have revealed to you then you should find none to guard you against Us,
Had We wanted, We could have removed the Spirit through whom We sent you revelation. Then you would not have found anyone to intercede with Us for you
And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us.
If We pleased, We would certainly take away that which We have revealed to you, then you would find no guardian for you against Us,
If it were Our Will, We could take away that which We have sent thee by inspiration: then wouldst thou find none to plead thy affair in that matter as against Us,-
إِلَّا رَحْمَةًۭ مِّن رَّبِّكَ ۚ إِنَّ فَضْلَهُۥ كَانَ عَلَيْكَ كَبِيرًۭا ﴿٨٧﴾
Except [We have left it with you] as a mercy from your Lord. Indeed, His favor upon you has ever been great.
Illa rahmatan min rabbika inna fadlahu kana AAalayka kabeeran
Unless your Lord have mercy. His blessings on you are great indeed.
Except the mercy of your Lord; indeed His munificence upon you (O dear Prophet Mohammed – peace and blessings be upon him) is extremely great.
excepting by some mercy of thy Lord; surly His favour to thee is great.
Except as a mercy from thy Lord verily His grace unto thee is ever great.
Except as a Mercy from your Lord. Verily! His Grace unto you (O Muhammad SAW) is ever great.
Except through a mercy from your Lord. His favors upon you have been great.
(Whatever you have received) is nothing but grace from your Lord. Indeed His favour to you is great.
(It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great.
except a mercy from your Lord. Indeed His grace has been great upon you.
except for Mercy from your Lord; for His favor to you is great indeed.
except by the mercy of your Lord. He has certainly bestowed great favors on you.
But on account of mercy from your Lord-- surely His grace to you is abundant.
except through the special mercy of your Lord. His favours towards you has been great indeed.
Except for Mercy from thy Lord: for his bounty is to thee (indeed) great.
قُل لَّئِنِ ٱجْتَمَعَتِ ٱلْإِنسُ وَٱلْجِنُّ عَلَىٰٓ أَن يَأْتُوا۟ بِمِثْلِ هَٰذَا ٱلْقُرْءَانِ لَا يَأْتُونَ بِمِثْلِهِۦ وَلَوْ كَانَ بَعْضُهُمْ لِبَعْضٍۢ ظَهِيرًۭا ﴿٨٨﴾
Say, \"If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants.\"
Qul laini ijtamaAAati alinsu waaljinnu AAala an yatoo bimithli hatha alqurani la yatoona bimithlihi walaw kana baAAduhum libaAAdin thaheeran
Say: \"Surely if men and jinns get together to produce the like of this (Qur'an), they will not be able to produce the like of it, however they might assist one another.
Proclaim, “If all mankind and jinns agree to bring an equivalent to the Qur’an, they will not be able to bring its equal – even if they were to help each other.”
Say: 'If men and jinn banded together to produce the like of this Koran, they would never produce its like, not though they backed one another.'
Say thou: if the mankind and the jinn leagued together that they might produce the like of this Qur'an, they could nor produce the like thereof, though one to the other were a backer.
Say: \"If the mankind and the jinns were together to produce the like of this Quran, they could not produce the like thereof, even if they helped one another.\"
Say, “If mankind and jinn came together to produce the like of this Quran, they could never produce the like of it, even if they backed up one another.”
Say: \"Surely, if mankind and jinn were to get together to produce the like of this Qur'an, they will never be able to produce the like of it, howsoever they might help one another.\"
Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another.
Say, ‘Should all humans and jinn rally to bring the like of this Quran, they will not bring its like, even if they assisted one another.’
Say: 'If mankind and jinn combined together to produce the like of this Koran, they would never be able to produce one like it, not even if they were to help one another'
Say, \"If all human beings and jinn were to come together to bring the equivalent of this Quran, they could not do so, even if they all were to help each other.
Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others.
Say, \"If all men and jinn gathered together to produce the like of this Quran, they could not produce one like it, however much they helped one another.\"
Say: \"If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support.
وَلَقَدْ صَرَّفْنَا لِلنَّاسِ فِى هَٰذَا ٱلْقُرْءَانِ مِن كُلِّ مَثَلٍۢ فَأَبَىٰٓ أَكْثَرُ ٱلنَّاسِ إِلَّا كُفُورًۭا ﴿٨٩﴾
And We have certainly diversified for the people in this Qur'an from every [kind] of example, but most of the people refused [anything] except disbelief.
Walaqad sarrafna lilnnasi fee hatha alqurani min kulli mathalin faaba aktharu alnnasi illa kufooran
We have given examples of every kind to men in this Qur'an in various ways, and even then most men disdain everything but unbelief,
And indeed We have illustrated all kinds of examples in the Qur’an for mankind – so most men did not accept, except to be ungrateful.
We have indeed turned about for men in this Koran every manner of similitude; yet most men refuse all but unbelief.
And assuredly We have variously propounded for mankind in this Qur'an every kind of similitude, yet most men have refused everything except infidelity.
And indeed We have fully explained to mankind, in this Quran, every kind of similitude, but most mankind refuse (the truth and accept nothing) but disbelief.
We have displayed for mankind in this Quran every kind of similitude, but most people insist on denying the truth.
We have explained things for people in this Qur'an in diverse ways to make them understand the Message, yet most people obstinately persist in unbelief.
And verily We have displayed for mankind in this Qur'an all kind of similitudes, but most of mankind refuse aught save disbelief.
We have certainly interspersed this Quran with every [kind of] parable for the people, but most people are only intent on ingratitude.
Indeed, We have set forth for mankind in this Koran every kind of parable, yet most people refuse all except disbelief.
We have mentioned in this Quran all kinds of examples for the human being, but most human beings turn away in disbelief.
And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying.
In this Quran, We have set out all kinds of examples for people, yet most of them persist in denying the truth.
And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude!
وَقَالُوا۟ لَن نُّؤْمِنَ لَكَ حَتَّىٰ تَفْجُرَ لَنَا مِنَ ٱلْأَرْضِ يَنۢبُوعًا ﴿٩٠﴾
And they say, \"We will not believe you until you break open for us from the ground a spring.
Waqaloo lan numina laka hatta tafjura lana mina alardi yanbooAAan
And say: \"We will not believe you until you make a spring of water gush forth from the earth for us;
And they said, “We will not accept faith in you, until you cause a spring to gush forth from the earth for us.”
They say, 'We will not believe thee till thou makest a spring to gush forth from the earth for us,
And they say: we shall by no means believe in thee until thou causest for us to gush forth from the earth a foun tain.
And they say: \"We shall not believe in you (O Muhammad SAW), until you cause a spring to gush forth from the earth for us;
And they said, “We will not believe in you unless you make a spring burst from the ground for us.
They said: \"We shall not accept your Message until you cause a spring to gush forth for us from the earth;
And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us;
They say, ‘We will not believe you until you make a spring gush forth for us from the ground.
They say: 'We will not believe in you until you make a spring gush from the earth for us,
They have said, \"We shall never believe you until you cause a spring to gush forth from the earth,
And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us.
They declare, \"We will never believe in you until you cause a spring to flow for us from the earth;
They say: \"We shall not believe in thee, until thou cause a spring to gush forth for us from the earth,
أَوْ تَكُونَ لَكَ جَنَّةٌۭ مِّن نَّخِيلٍۢ وَعِنَبٍۢ فَتُفَجِّرَ ٱلْأَنْهَٰرَ خِلَٰلَهَا تَفْجِيرًا ﴿٩١﴾
Or [until] you have a garden of palm tress and grapes and make rivers gush forth within them in force [and abundance]
Aw takoona laka jannatun min nakheelin waAAinabin fatufajjira alanhara khilalaha tafjeeran
Or, until you acquire an orchard of date-palm trees and grapes, and produce rivers flowing through it;
“Or you have a garden of date-palms and grapes, and you make gushing rivers to flow in it.”
or till thou possessest a garden of plants and vines, and thou makest rivers to gush forth abundantly all amongst it,
Or there be for thee a garden of date-palms and wine, and thou causest in the midst thereof rivers to gush forth.
\"Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly;
Or you have a garden of palms and vines; then cause rivers to gush pouring through them.
or that there be a garden of palms and vines for you and then you cause rivers to abundantly flow forth through them;
Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly;
Or until you have a garden of date palms and vines and you make streams gush through it.
or, until you own a garden of palms and vines and cause rivers to gush forth with abundant water in them;
or you (show) us that you have your own garden of palm trees and vines with flowing streams therein,
Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out.
or you have a garden of date palms and vines, and cause streams to flow plentifully in the midst of them;
\"Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water;
أَوْ تُسْقِطَ ٱلسَّمَآءَ كَمَا زَعَمْتَ عَلَيْنَا كِسَفًا أَوْ تَأْتِىَ بِٱللَّهِ وَٱلْمَلَٰٓئِكَةِ قَبِيلًا ﴿٩٢﴾
Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before [us]
Aw tusqita alssamaa kama zaAAamta AAalayna kisafan aw tatiya biAllahi waalmalaikati qabeelan
Or, let chunks of sky fall over us, as you assert (you will); or, bring God and the angels as a surety;
“Or you cause the sky to fall upon us in pieces like you said – or bring Allah and the angels as Witness.”
or till thou makest heaven to fall, as thou assertest, on us in fragments, or thou bringest God and the angels as a surety,
Or thou causest the heaven to fall upon us, as thou assertest, in pieces, or thou bringest God and the angels face to face.
\"Or you cause the heaven to fall upon us in pieces, as you have pretended, or you bring Allah and the angels before (us) face to face;
Or make the sky fall on us in pieces, as you claim, or bring God and the angels before us.
or cause the sky to fall on us in pieces as you claimed, or bring Allah and the angels before us, face to face;
Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant;
Or until you cause the sky to fall in fragments upon us, just as you have averred. Or until you bring Allah and the angels [right] in front of us.
or, until you cause the sky to fall upon us in pieces, as you have claimed, or, as a surety bring Allah with the angels in front;
or cause the sky to fall into pieces on us - as you believe you can - or bring God and the angels face to face with us,
Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us).
or you cause the heavens to fall down on us in pieces, as you have claimed; or you bring God and the angels before us face to face;
\"Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face:
أَوْ يَكُونَ لَكَ بَيْتٌۭ مِّن زُخْرُفٍ أَوْ تَرْقَىٰ فِى ٱلسَّمَآءِ وَلَن نُّؤْمِنَ لِرُقِيِّكَ حَتَّىٰ تُنَزِّلَ عَلَيْنَا كِتَٰبًۭا نَّقْرَؤُهُۥ ۗ قُلْ سُبْحَانَ رَبِّى هَلْ كُنتُ إِلَّا بَشَرًۭا رَّسُولًۭا ﴿٩٣﴾
Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read.\" Say, \"Exalted is my Lord! Was I ever but a human messenger?\"
Aw yakoona laka baytun min zukhrufin aw tarqa fee alssamai walan numina liruqiyyika hatta tunazzila AAalayna kitaban naqraohu qul subhana rabbee hal kuntu illa basharan rasoolan
Or, you come to possess a house of gold; or ascend to the skies, though we shall not believe in your having ascended till you bring down a book for us which we could read.\" Say: \"Glory to my Lord. I am only man and a messenger.\"
“Or you have a house of gold, or you ascend up into heaven; and even then we shall not believe in your ascent unless you send down a book upon us, which we may read”; say (O dear Prophet Mohammed – peace and blessings be upon him), “Purity is to my Lord – who am I except a human, sent by Allah?” (* These can be done, only when Allah commands.)
or till thou possessest a house of gold ornament, or till thou goest up into heaven; and we will not believe thy going up till thou bringest down on us a book that we may read. Say: 'Glory be to my Lord. Am I aught but a mortal, a Messenger?'
Or there be for thee a house of gold or thou mountest to the heaven, and we will by no means believe in thy mounting even until thou causest a book to be sent down to us, which we may read. Say thou: hallowed be my Lord! I am naught but a human being sent as an apostle.
\"Or you have a house of adornable materials (like silver and pure gold, etc.), or you ascend up into the sky, and even then we will put no faith in your ascension until you bring down for us a Book that we would read.\" Say (O Muhammad SAW): \"Glorified (and Exalted) be my Lord (Allah) above all that evil they (polytheists) associate with Him! Am I anything but a man, sent as a Messenger?\"
Or you possess a house of gold. Or you ascend into the sky. Even then, we will not believe in your ascension, unless you bring down for us a book that we can read.” Say, “Glory be to my Lord. Am I anything but a human messenger?”
or that there come to be for you a house of gold, or that you ascend to the sky - though we shall not believe in your ascension (to the sky) - until you bring down a book for us that we can read.\" Say to them, (O Muhammad): \"Holy is my Lord! Am I anything else than a human being, who bears a Message (from Allah)?\"
Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be Glorified! Am I aught save a mortal messenger?
Or until you have a house of gold, or you ascend into the sky. And we will not believe your ascension until you bring down for us a book that we may read.’ Say, ‘Immaculate is my Lord! Am I anything but a human apostle?!’
or, until you possess an ornate house of gold, or ascend into the heavens; and we will not believe in your ascension until you have brought down for us a book which we can read' Say: 'Exaltations to my Lord! Am I anything except a human Messenger'
or (show us) that you have a well adorned house of your own, or climb into the sky. We shall never believe that you have climbed into the sky until you bring us a book that we can read.\" Say, \"All glory belongs to my Lord. Am I more than a mortal Messenger?\"
Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal apostle?
or you have a house made of gold; or you ascend to heaven; and we will not believe in your ascension until you send down to us a Book that we can read.\" Tell them, \"Holy is my Lord. I am but a human being sent as a messenger.\"
\"Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read.\" Say: \"Glory to my Lord! Am I aught but a man,- a messenger?\"
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰٓ إِلَّآ أَن قَالُوٓا۟ أَبَعَثَ ٱللَّهُ بَشَرًۭا رَّسُولًۭا ﴿٩٤﴾
And what prevented the people from believing when guidance came to them except that they said, \"Has Allah sent a human messenger?\"
Wama manaAAa alnnasa an yuminoo ith jaahumu alhuda illa an qaloo abaAAatha Allahu basharan rasoolan
Nothing prevented men from believing when guidance came to them, other than (what) they said: \"Has God sent (only) a man as messenger?\"
And what prevented people from believing when the guidance came to them, except their saying that, “What! Allah has sent a human as a Noble Messenger?”?
And naught prevented men from believing when the guidance came to them, but that they said, 'Has God sent forth a mortal as Messenger?'
And naught hath prevented men from believing when the guidance came Unto them except that they said: hath God sent a human being as apostle?
And nothing prevented men from believing when the guidance came to them, except that they said: \"Has Allah sent a man as (His) Messenger?\"
Nothing prevented the people from believing, when guidance has come to them, except that they said, “Did God send a human messenger?”
Whenever Guidance came to people, nothing prevented them from believing except that they said: \"Has Allah sent a human being as a Messenger?\"
And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger?
Nothing has kept these people from believing when guidance came to them, but their saying, ‘Has Allah sent a human as an apostle?!’
Nothing prevented people from believing when guidance came to them but (the excuse): 'Has Allah sent a human as a Messenger'
What keeps people from belief that guidance has come to them, but they question, \"Why has God sent a mortal Messenger?\"
And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be an apostle?
Nothing has prevented men from believing whenever guidance came to them, save their query, \"Has God sent a human being as a messenger?\"
What kept men back from belief when Guidance came to them, was nothing but this: they said, \"Has Allah sent a man (like us) to be (His) Messenger?\"
قُل لَّوْ كَانَ فِى ٱلْأَرْضِ مَلَٰٓئِكَةٌۭ يَمْشُونَ مُطْمَئِنِّينَ لَنَزَّلْنَا عَلَيْهِم مِّنَ ٱلسَّمَآءِ مَلَكًۭا رَّسُولًۭا ﴿٩٥﴾
Say, \"If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger.\"
Qul law kana fee alardi malaikatun yamshoona mutmainneena lanazzalna AAalayhim mina alssamai malakan rasoolan
Say: \"If angels had peopled the earth and walked about in peace and quiet, We would surely have sent to them an angel as messenger.
Proclaim, “If there were angels walking peacefully on the earth, We would send down only an angel from heaven, as a Noble Messenger towards them.”
Say: 'Had there been in the earth angels walking. at peace, We would have sent down upon them out of heaven an angel as Messenger.'
Say thou: were there in the earth angels walking about contentedly, We would surely have sent down unto them from the heaven an angel as an apostle.
Say: \"If there were on the earth, angels walking about in peace and security, We should certainly have sent down for them from the heaven an angel as a Messenger.\"
Say, “If there were angels on earth, walking around in peace, We would have sent down to them from heaven an angel messenger.”
Say: \"Had angels been walking about in peace on the earth, We would surely have sent to them an angel from the heavens as Messenger.\"
Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger.
Say, ‘Had there been angels in the earth, walking around and residing [in it like humans do], We would have sent down to them an angel from the heaven as apostle.’
Say: 'Had there been angels walking at peace in the earth, We would have sent down an angel from heaven to them as a Messenger'
(Muhammad), say, \"Had the earth been inhabited by angels who would walk serenely therein, only then would We have sent to them angelic Messengers\".
Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as an apostle.
Say, \"If there had been angels walking around on earth, We would have sent an angel down from Heaven as a messenger for them.\"
Say, \"If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger.\"
قُلْ كَفَىٰ بِٱللَّهِ شَهِيدًۢا بَيْنِى وَبَيْنَكُمْ ۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِيرًۢا بَصِيرًۭا ﴿٩٦﴾
Say, \"Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing.\"
Qul kafa biAllahi shaheedan baynee wabaynakum innahu kana biAAibadihi khabeeran baseeran
Tell them: \"God is sufficient witness between me and you, for He knows His creatures well, and is well-informed.\"
Proclaim, “Allah is Sufficient as Witness between me and you all; indeed He is Well Aware of, the Beholder of His bondmen.”
Say: 'God suffices as a witness between me and you; surely He is aware of and sees His servants.'
Say thou: Allah sufficeth as a witness between me and you; verily He is in respect of His bondmen ever the Aware, the Beholder.
Say: \"Sufficient is Allah for a witness between me and you. Verily! He is the All-Knower, the All-Seer of His slaves.\"
Say, “God is enough witness between you and me. He is fully aware of His servants, and He sees them well.”
Tell them, (O Prophet): \"Allah suffices as a witness between me and you. Allah is well aware and fully observes everything pertaining to His servants.\"
Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves.
Say, ‘Allah suffices as witness between me and you. Indeed He is well aware His servants and a keen observer.’
Say: 'Allah is sufficient as a witness between me and you. He knows and observes His worshipers'
Say, \"God is a sufficient Witness between me and you. He certainly sees and knows all about His servants.
Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing.
Say, \"God suffices as a witness between me and you [all]. He is informed about and observant of His servants.\"
Say: \"Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees (all things).
وَمَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُمْ أَوْلِيَآءَ مِن دُونِهِۦ ۖ وَنَحْشُرُهُمْ يَوْمَ ٱلْقِيَٰمَةِ عَلَىٰ وُجُوهِهِمْ عُمْيًۭا وَبُكْمًۭا وَصُمًّۭا ۖ مَّأْوَىٰهُمْ جَهَنَّمُ ۖ كُلَّمَا خَبَتْ زِدْنَٰهُمْ سَعِيرًۭا ﴿٩٧﴾
And whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces - blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire.
Waman yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahum awliyaa min doonihi wanahshuruhum yawma alqiyamati AAala wujoohihim AAumyan wabukman wasumman mawahum jahannamu kullama khabat zidnahum saAAeeran
He is guided whom God guides. As for him He allows to go astray, you will not find a protector other than Him. We shall raise them on the Day of Resurrection in their own image, blind and dumb and deaf: Their habitation will be Hell. Every time (its fire) subsides We will intensify its flame.
And only he whom Allah guides, is upon guidance; and whomever He sends astray – you will therefore not find for them any supporters besides Him; and We shall raise them by their faces on the Day of Resurrection – blind, dumb and deaf; their destination is hell; whenever it is about to extinguish, We will inflame it more for them.
Whomsoever God guides, he is rightly guided; and whom He leads astray -- thou wilt not find for them protectors, apart from Him. And We shall muster them on the Resurrection Day upon their faces, blind, dumb, deaf; their refuge shall be Gehenna, and whensoever it abates We shall increase for them the Blaze.
And whomsoever Allah guideth, then he is the guided; and whomsoever He sendeth astray--for such thou wilt by no means find friends beside Him. And We shall gather them on the Day of Judgment on their faces, blind and deaf and dumb; their abode being Hell; so oft as it grosweth dull We shall increase for them the Flame.
And he whom Allah guides, he is led aright; but he whom He sends astray for such you will find no Auliya' (helpers and protectors, etc.), besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf, their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.
Whomever God guides is the guided one. And whomever He leaves astray—for them you will find no protectors apart from Him. And We will gather them on the Day of Resurrection, on their faces, blind, dumb, and deaf. Their abode is Hell; whenever it abates, We intensify the blaze for them.
Whomsoever Allah guides is rightly guided; and whomsoever Allah lets go astray, you shall find none - apart from Him - who could protect him. We shall muster them all on the Day of Resurrection, on their faces - blind and dumb and deaf. Hell shall be their refuge. Every time its Fire subsides, We will intensify for them its flame.
And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them.
Whomever Allah guides is rightly guided, and whomever He leads astray—you will never for find them any guardians besides Him. On the Day of Resurrection, We shall muster them [scrambling] on their faces, blind, dumb, and deaf. Their refuge shall be hell. Whenever it subsides, We shall intensify the blaze for them.
Those whom Allah guides are rightly guided; but for those whom He leads astray you shall find no guardian, other than Him. On the Day of Resurrection We shall gather all of them upon their faces, blind, dumb, deaf. Gehenna shall be their refuge, whenever it dwindles, We will increase the Blaze for them.
Whomever God has guided has the proper guidance. You will never find any guardian besides God for the one whom He has caused to go astray. On the Day of Judgment, We will gather them lying on their faces, blind, dumb and deaf. Hell will be their dwelling. As hell fire abates, We will increase its blazing force.
And whomsoever Allah guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning.
Those whom God guides are the truly guided, and for those whom He lets go astray, you will find no helper besides Him, on the Day of Judgement. We shall gather them together, lying upon their faces, blind, dumb and deaf. Their abode shall be Hell. Every time the fire dies down, We will make it blaze up again for them.
It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire.
ذَٰلِكَ جَزَآؤُهُم بِأَنَّهُمْ كَفَرُوا۟ بِـَٔايَٰتِنَا وَقَالُوٓا۟ أَءِذَا كُنَّا عِظَٰمًۭا وَرُفَٰتًا أَءِنَّا لَمَبْعُوثُونَ خَلْقًۭا جَدِيدًا ﴿٩٨﴾
That is their recompense because they disbelieved in Our verses and said, \"When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creation?\"
Thalika jazaohum biannahum kafaroo biayatina waqaloo aitha kunna AAithaman warufatan ainna lamabAAoothoona khalqan jadeedan
This will be their retribution for having denied Our signs and said: \"Once we are turned to bones and bits, can we be raised as a new creation?\"
This is their reward because they disbelieved in Our signs and said, “When we are bones and decomposed, will we really be created again and raised up again?”
That is their recompense because they disbelieved in Our signs and said, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?'
This shall be their meed because they disbelieved in Our signs and said when we have become bones and fragments, shall we in sooth be raised up a new creation!
That is their recompense, because they denied Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: \"When we are bones and fragments, shall we really be raised up as a new creation?\"
This is their repayment for having blasphemed against Our revelations, and having said, “Shall we, when we have become bones and fragments, be resurrected as a new creation?”
That will be their recompense because they disbelieved in Our Signs and said: \"What, when we shall be reduced to bones and particles (of dust), shall we be raised again as a new creation?\"
That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation?
That is their requital because they defied Our signs and said, ‘What, when we have become bones and dust, shall we really be raised in a new creation?’
That will be their recompense because they disbelieved Our verses and said: 'When we are turned to bones and broken bits, shall we really be raised up once more as a new creation'
This will be the recompense for their disbelief of Our revelations and for their saying, \"Shall we be brought to life again after becoming bones and dust?\"
This is their retribution because they disbelieved in Our communications and said What! when we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation?
That is their recompense, because they rejected Our signs and asked, \"When we are reduced to bones and dust, shall we indeed be raised up as a new creation?\"
That is their recompense, because they rejected Our signs, and said, \"When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?\"
۞ أَوَلَمْ يَرَوْا۟ أَنَّ ٱللَّهَ ٱلَّذِى خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ قَادِرٌ عَلَىٰٓ أَن يَخْلُقَ مِثْلَهُمْ وَجَعَلَ لَهُمْ أَجَلًۭا لَّا رَيْبَ فِيهِ فَأَبَى ٱلظَّٰلِمُونَ إِلَّا كُفُورًۭا ﴿٩٩﴾
Do they not see that Allah, who created the heavens and earth, is [the one] Able to create the likes of them? And He has appointed for them a term, about which there is no doubt. But the wrongdoers refuse [anything] except disbelief.
Awalam yaraw anna Allaha allathee khalaqa alssamawati waalarda qadirun AAala an yakhluqa mithlahum wajaAAala lahum ajalan la rayba feehi faaba alththalimoona illa kufooran
Do they not perceive that God, who created the heavens and the earth, has the power to create the like of them? There is no doubt that. He has fixed a term for them. Even then the wicked disdain everything but unbelief.
Do they not see that Allah Who has created the heavens and the earth is Able to create people similar to them, and has set a term for them in which there is no doubt? So the unjust do not accept without being ungrateful.
Have they not seen that God, who created the heavens and earth, is powerful to create the like of them? He has appointed for them a term, no doubt of it; yet the unbelievers refuse all but unbelief.
Behold they not that Allah who created the heavens and the earth is Able to create their likes? And He hath appointed for them a term whereof there is no doubt; yet the wrong-doers have refused everything excepting infidelity.
See they not that Allah, Who created the heavens and the earth, is Able to create the like of them. And He has decreed for them an appointed term, whereof there is not doubt. But the Zalimun (polytheists and wrong-doers, etc.) refuse (the truth the Message of Islamic Monotheism, and accept nothing) but disbelief.
Do they not consider that God, Who created the heavens and the earth, is Able to create the likes of them? He has assigned for them a term, in which there is no doubt. But the wrongdoers persist in denying the truth.
Have they not perceived that Allah, Who has created the heavens and the earth, has the power to create the like of them? He has fixed a term for them about which there is no doubt. And yet the wrong-doers obstinately persist in unbelief.
Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief.
Do they not see that Allah, who created the heavens and the earth, is able to create the like of them? He has appointed for them a term, in which there is no doubt; yet the wrongdoers are only intent on ingratitude.
Have they not seen that Allah, who has created the heavens and the earth, has power to create their like? There is no doubt that He has appointed for them aterm, yet the unbelievers refuse all but disbelief.
Do they not realize that God, who has created the heavens and the earth, has the power to create their like? He has given them life for an appointed time of which there is no doubt. The unjust turn away in disbelief (from Our revelation).
Do they not consider that Allah, Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying.
Do they not see that God, who has created heavens and earth, is able to create the like of them? He has appointed a definite term for them; there is no doubt about it, but the wrongdoers persist in denying the truth.
See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude.
قُل لَّوْ أَنتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّىٓ إِذًۭا لَّأَمْسَكْتُمْ خَشْيَةَ ٱلْإِنفَاقِ ۚ وَكَانَ ٱلْإِنسَٰنُ قَتُورًۭا ﴿١٠٠﴾
Say [to them], \"If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending.\" And ever has man been stingy.
Qul law antum tamlikoona khazaina rahmati rabbee ithan laamsaktum khashyata alinfaqi wakana alinsanu qatooran
Say: \"Even if you owned the stores of the mercy of my Lord, you would have held them back for fear of spending them, for man is niggardly.\"
Proclaim, “If you owned the treasures of the mercy of my Lord, you would hoard them too for fear that they may get spent; and man is a big miser.”
Say: 'If you possessed the treasuries of my Lord's mercy, yet would you hold back for fear of expending; and man is ever niggardly.'
Say thou: if it were ye who owned the treasures of the mercy of my Lord, ye would surely refrain for fear of expending; and man is ever miserly.
Say (to the disbelievers): \"If you possessed the treasure of the Mercy of my Lord (wealth, money, provision, etc.), then you would surely hold back (from spending) for fear of (being exhausted), and man is ever miserly!\"
Say, “If you possessed the treasuries of my Lord’s mercy, you would have withheld them for fear of spending.” The human being has always been stingy.
Tell them, (O Prophet): \"Even if you owned the treasures of my Lord's Mercy you would have held them back for fear of spending them.\" Man is indeed ever niggardly.
Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging.
Say, ‘Even if you possessed the treasuries of my Lord’s mercy, you would withhold them for the fear of being spent, and man is very niggardly.’
Say: 'If you possessed the treasuries of my Lord's Mercy, you would hold them back for fear of spending and mankind is ever grudging!
Say, \"Had you owned the treasures of the Mercy of my Lord, you would have locked them up for fear of spending them. The human being has always been stingy.
Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly.
Say, \"Even if you possessed the treasures of the mercy of my Lord, you would surely hold them back for fear of spending. Man is indeed niggardly!\"
Say: \"If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!\"
وَلَقَدْ ءَاتَيْنَا مُوسَىٰ تِسْعَ ءَايَٰتٍۭ بَيِّنَٰتٍۢ ۖ فَسْـَٔلْ بَنِىٓ إِسْرَٰٓءِيلَ إِذْ جَآءَهُمْ فَقَالَ لَهُۥ فِرْعَوْنُ إِنِّى لَأَظُنُّكَ يَٰمُوسَىٰ مَسْحُورًۭا ﴿١٠١﴾
And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them and Pharaoh said to him, \"Indeed I think, O Moses, that you are affected by magic.\"
Walaqad atayna moosa tisAAa ayatin bayyinatin faisal banee israeela ith jaahum faqala lahu firAAawnu innee laathunnuka ya moosa mashooran
We gave Moses nine clear signs; so ask the children of Israel. When (Moses) came to them the Pharaoh said: \"I think, O Moses, you have been deluded.\"
And indeed We gave Moosa nine clear signs, therefore ask the Descendants of Israel when he came to them – in response Firaun said, “O Moosa – I think you are under a magic spell.”
And We gave Moses nine signs, clear signs. Ask the Children of Israel when he came to them, and Pharaoh said to him, 'Moses, I think thou art bewitched.'
And assuredly We vouchsafed unto Musa nine manifest signs - ask thou the Children of Israel--so when he came unto them, Fir'awn said unto him, verily imagine thee, O Musa! enchanted.
And indeed We gave to Musa (Moses) nine clear signs. Ask then the Children of Israel, when he came to them, then Fir'aun (Pharaoh) said to him: \"O Musa (Moses)! I think you are indeed bewitched.\"
We gave Moses nine clear signs—ask the Children of Israel. When he went to them, Pharaoh said to him, “I think that you, Moses, are bewitched.”
We granted Moses nine clear signs. Ask the Children of Israel about that: when these signs came forth, Pharaoh said to him: \"Moses, I think that you are bewitched.\"
And verily We gave unto Moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses.
Certainly We gave Moses nine manifest signs. So ask the Children of Israel. When he came to them, Pharaoh said to him, ‘O Moses, indeed I think you are bewitched.’
To Moses We gave nine clear signs. Ask the Children of Israel about how he came to them. When Pharaoh said to him: 'Moses, I think you are bewitched.'
To Moses We gave nine illustrious miracles. Ask the Israelites; Moses came to them. The Pharaoh said to him,\"Moses, I believe that you are bewitched\".
And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason.
We did indeed give Moses nine manifest signs; you can enquire from the Children of Israel. When he came to them, Pharaoh said to him, \"Moses, I can see that you are bewitched.\"
To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: \"O Moses! I consider thee, indeed, to have been worked upon by sorcery!
قَالَ لَقَدْ عَلِمْتَ مَآ أَنزَلَ هَٰٓؤُلَآءِ إِلَّا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ بَصَآئِرَ وَإِنِّى لَأَظُنُّكَ يَٰفِرْعَوْنُ مَثْبُورًۭا ﴿١٠٢﴾
[Moses] said, \"You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed.\"
Qala laqad AAalimta ma anzala haolai illa rabbu alssamawati waalardi basaira wainnee laathunnuka ya firAAawnu mathbooran
He replied: \"You know that none but the Lord of the heavens and the earth has sent these (signs) as cogent proof. I truly think, O Pharaoh, your days are done.\"
He said, “You certainly know that these have not been sent down except by the Lord of the heavens and the earth, the eye-openers* for the hearts; and I think that you, O Firaun, will surely be ruined.” (* The signs which enlighten the hearts.)
He said, 'Indeed thou knowest that none sent these down, except the Lord of the heavens and earth, as clear proofs; and, Pharaoh, I think thou art accursed.'
Musa said: assuredly thou knowest that none hath sent down these save the Lord of the heavens and the earth as an enlightenment; and verily imagine thee, Fir'awn, doomed.
[Musa (Moses)] said: \"Verily, you know that these signs have been sent down by none but the Lord of the heavens and the earth as clear (evidences i.e. proofs of Allah's Oneness and His Omnipotence, etc.). And I think you are, indeed, O Fir'aun (Pharaoh) doomed to destruction (away from all good)!\"
He said, “You know that none sent these down except the Lord of the heavens and the earth—eye openers; and I think that you, Pharaoh, are doomed.”
Moses replied: \"You know well that no one but the Lord of the heavens and the earth has sent these as eye-opening proofs. I truly think, O Pharaoh, that you are indeed doomed.\"
He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh.
He said, ‘You certainly know that no one has sent these [signs] except the Lord of the heavens and the earth, as eye-openers, and I, O Pharaoh, indeed think you are doomed.’
'You know' he replied, 'that none except the Lord of the heavens and the earth has sent down these as clear proofs. Pharaoh, I believe you are destroyed.'
He replied, \"Certainly you have come to know that these have been sent by the Lord of the heavens and the earth as lessons to people. Pharaoh, I believe that you are doomed to perdition.
He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition.
He said, \"You know full well that none has sent down these signs but the Lord of the heavens and the earth as eye-opening evidence. Indeed, Pharaoh, I can see that you are doomed.\"
Moses said, \"Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!\"
فَأَرَادَ أَن يَسْتَفِزَّهُم مِّنَ ٱلْأَرْضِ فَأَغْرَقْنَٰهُ وَمَن مَّعَهُۥ جَمِيعًۭا ﴿١٠٣﴾
So he intended to drive them from the land, but We drowned him and those with him all together.
Faarada an yastafizzahum mina alardi faaghraqnahu waman maAAahu jameeAAan
Then he sought to turn them out of the land, but We drowned him and all his followers.
He therefore wished to expel them from the earth, so We drowned him and his companions, all together.
He desired to startle them from the land; and We drowned him and those with him, all together.
Then he besought to unsettle them from the land; wherefore We drowned him and those with him, all together.
So he resolved to turn them out of the land (of Egypt). But We drowned him and all who were with him.
He resolved to scare them off the land, but We drowned him, and those with him, altogether.
At last Pharaoh decided to uproot Moses and the Children of Israel from the land, but We drowned him together with all who were with him;
And he wished to scare them from the land, but We drowned him and those with him, all together.
He desired to exterminate them from the land, so We drowned him and all those who were with him.
Pharaoh sought to provoke them so that they would leave the land, but We drowned him, together with all who were with him.
The Pharaoh wanted to expel the Israelites from the land so We drowned him and all who were with him.
So he desired to destroy them out of the earth, but We drowned him and those with him all together;
So he resolved to scare them out of the land: but We drowned him along with all those who were with him.
So he resolved to remove them from the face of the earth: but We did drown him and all who were with him.
وَقُلْنَا مِنۢ بَعْدِهِۦ لِبَنِىٓ إِسْرَٰٓءِيلَ ٱسْكُنُوا۟ ٱلْأَرْضَ فَإِذَا جَآءَ وَعْدُ ٱلْءَاخِرَةِ جِئْنَا بِكُمْ لَفِيفًۭا ﴿١٠٤﴾
And We said after Pharaoh to the Children of Israel, \"Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering.\"
Waqulna min baAAdihi libanee israeela oskunoo alarda faitha jaa waAAdu alakhirati jina bikum lafeefan
After this We told the children of Israel: \"Dwell in the land. When the promise of reckoning comes, We shall bring you together from a motley crowd.
And after him, We said to the Descendants of Israel, “Reside in this land – then when the promise of the Hereafter comes, We will bring you all huddled together.”
And We said to the Children of Israel after him, 'Dwell in the land; and when the promise of the world to come comes to pass, We shall bring you a rabble.'
And We said, after him, unto the Children of Isra'l: dwell on the earth, then when there cometh the promise of the Hereafter, We shall bring you as a crowd.
And We said to the Children of Israel after him: \"Dwell in the land, then, when the final and the last promise comes near [i.e. the Day of Resurrection or the descent of Christ ['Iesa (Jesus), son of Maryam (Mary) on the earth]. We shall bring you altogether as mixed crowd (gathered out of various nations). [Tafsir Al-Qurtubi, Vol. 10, Page 338]
After him, We said to the Children of Israel, “Inhabit the land, and when the promise of the Hereafter arrives, We will bring you all together.”
and thereafter We said to the Children of Israel: \"Now dwell in the land, but when the promised time of the Hereafter comes, We shall bring you all together.\"
And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations.
After him We said to the Children of Israel, ‘Take up residence in the land, and when the occasion of the other [promise] comes, We shall gather you in mixed company.’
And thereafter We said to the Children of Israel: 'Dwell in the land. When the promise of the Everlasting Life comes We shall bring you all together'
We told the Israelites after this to settle in the land until Our second promise will come true. We would then gather them all together (on the Day of Judgment).
And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment.
Thereafter, We said to the Israelites, \"Dwell in the land. When the promise of the Hereafter comes to be fulfilled, We shall assemble you all together.\"
And We said thereafter to the Children of Israel, \"Dwell securely in the land (of promise)\": but when the second of the warnings came to pass, We gathered you together in a mingled crowd.
وَبِٱلْحَقِّ أَنزَلْنَٰهُ وَبِٱلْحَقِّ نَزَلَ ۗ وَمَآ أَرْسَلْنَٰكَ إِلَّا مُبَشِّرًۭا وَنَذِيرًۭا ﴿١٠٥﴾
And with the truth We have sent the Qur'an down, and with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner.
Wabialhaqqi anzalnahu wabialhaqqi nazala wama arsalnaka illa mubashshiran wanatheeran
We have sent it down with truth, and with truth has (the Qur'an) come down. And We have sent you only to give good news and to warn.
And We sent down the Qur’an with the truth, and it has come down only for the truth; and We did not send you except as a Herald of glad tidings and warnings.
With the truth We have sent it down, and with the truth it has come down; and We have sent thee not, except good tidings to bear, and warning;
And with truth We have sent it down and with truth it hath come down; and We have not sent thee but as a bringer of glad tidings and a warner.
And with truth We have sent it down (i.e. the Quran), and with truth it has descended. And We have sent you (O Muhammad SAW) as nothing but a bearer of glad tidings (of Paradise, for those who follow your Message of Islamic Monotheism), and a warner (of Hell-fire for those who refuse to follow your Message of Islamic Monotheism).
With the truth We sent it down, and with the truth it descended. We sent you only as a bearer of good news and a warner.
We have sent down the Qur'an with the Truth, and it is with the Truth that it has descended. And We have not sent you but to proclaim good news and to warn.
With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner.
With the truth did We send it down, and with the truth did it descend, and We did not send you except as a bearer of good news and as a warner.
We have sent it down with the truth, and with the truth it has come down. We have not sent you except a bearer of glad tidings and a warner,
We sent it (the Quran) in all Truth and in all Truth it came. (Muhammad), We have sent you for no other reason than to be a bearer of glad news and a warner.
And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a warner.
We have revealed the Quran with the truth, and with the truth it has come down. We have sent you forth only to give good news and to give warning --
We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners).
وَقُرْءَانًۭا فَرَقْنَٰهُ لِتَقْرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكْثٍۢ وَنَزَّلْنَٰهُ تَنزِيلًۭا ﴿١٠٦﴾
And [it is] a Qur'an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively.
Waquranan faraqnahu litaqraahu AAala alnnasi AAala mukthin wanazzalnahu tanzeelan
We have divided the Qur'an into parts that you may recite it to men slowly, with deliberation. That is why We sent it down by degrees.
And We sent down the Qur’an in parts, that you may gradually recite it to the people, and We sent it down slowly in stages.
and a Koran We have divided, for thee to recite it to mankind at intervals, and We have sent it down successively.
And this is a Recitation which We have made distinct that thou mayest recite it unto mankind with delay, and We have revealed it at intervals.
And (it is) a Quran which We have divided (into parts), in order that you might recite it to men at intervals. And We have revealed it by stages. (in 23 years).
A Quran which We unfolded gradually, that you may recite to the people over time. And We revealed it in stages.
We have revealed the Qur'an in parts that you may recite it to people slowly and with deliberation; and (for that reason) We have revealed it gradually (to suit particular occasions).
And (it is) a Qur'an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation.
We have sent the Quran in [discrete] parts so that you may recite it for the people a little at a time, and We have sent it down piecemeal.
and We have divided the Koran for you to recite at intervals to mankind and We have sent it down successively.
We have divided the Quran into many segments so that you would read them to the people in gradual steps as We reveal them to you from time to time.
And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions.
We have revealed the Quran bit by bit so that you may recite it to the people slowly and with deliberation. We have imparted it by gradual revelation.
(It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages.
قُلْ ءَامِنُوا۟ بِهِۦٓ أَوْ لَا تُؤْمِنُوٓا۟ ۚ إِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْعِلْمَ مِن قَبْلِهِۦٓ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًۭا ﴿١٠٧﴾
Say, \"Believe in it or do not believe. Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their faces in prostration,
Qul aminoo bihi aw la tuminoo inna allatheena ootoo alAAilma min qablihi itha yutla AAalayhim yakhirroona lilathqani sujjadan
Say: \"Believe in it or do not believe: Those who were given knowledge before it bow in adoration when it is read out to them,
Proclaim, “Whether you accept faith in it or not”; indeed those who received knowledge before the Qur’an came, fall down prostrate on their faces when it is recited to them.
Say: 'Believe in it, or believe not; those who were given the knowledge before it when it is recited to them, fall down upon their faces prostrating,
Say thou: whether ye believe it or believe it not, verily those who were vouchsafed knowledge before it, when it is recited unto them, fall down on their chins, prostrating.
Say (O Muhammad SAW to them): \"Believe in it (the Quran) or do not believe (in it). Verily! Those who were given knowledge before it (the Jews and the Christians like 'Abdullah bin Salam and Salman Al-Farisi), when it is recited to them, fall down on their faces in humble prostration.\"
Say, “Believe in it, or do not believe.” Those who were given knowledge before it, when it is recited to them, they fall to their chins, prostrating.
Tell them, (O Prophet): \"Whether you believe in it, or do not believe,\" but when it is recited to those who were given the knowledge before its revelation, they fall down upon their faces in prostration
Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring,
Say, ‘Whether you believe in it, or do not believe in it, indeed when it is recited to those who were given knowledge before it, they fall down in prostration on their faces,
Say: 'Believe in it, or do not believe. When it is recited to those to whom knowledge was given before they fall prostrate upon their faces
Say, \"It does not matter whether you believe in it or not, for when it is read to those who had received the knowledge (heavenly Books) that were sent before, they bow down and prostrate themselves before the Lord.
Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them.
Say to them, \"You may believe in it or not. Those to whom knowledge had been revealed, fall on their faces in prostration when it is recited,
Say: \"Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration,
وَيَقُولُونَ سُبْحَٰنَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًۭا ﴿١٠٨﴾
And they say, \"Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled.\"
Wayaqooloona subhana rabbina in kana waAAdu rabbina lamafAAoolan
And say: \"Glory be to our Lord. The promise of our Lord has indeed been fulfilled.\"
And they say, “Purity is to our Lord – indeed the promise of our Lord had to come true.”
and say, \"Glory be to our Lord! Our Lord's promise is performed.\"
And they say: hallowed be our Lord! the promise of Our Lord was ever to have been fulfilled.
And they say: \"Glory be to our Lord! Truly, the Promise of our Lord must be fulfilled.\"
And they say, “Glory to our Lord. The promise of our Lord is fulfilled.”
and say: \"Glory be to our Lord. Surely the promise of our Lord was bound to be fulfilled.\"
Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled.
and say, ‘‘Immaculate is our Lord! Indeed Our Lord’s promise is bound to be fulfilled.’’
and say, \"Exaltations be to our Lord! The promise of our Lord is done.'
They say, \"Our Lord is too Glorious to disregard His promise\".
And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled.
and say, \"Glory to our Lord! Our Lord's promise is bound to be fulfilled.\"
\"And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'\"
وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًۭا ۩ ﴿١٠٩﴾
And they fall upon their faces weeping, and the Qur'an increases them in humble submission.
Wayakhirroona lilathqani yabkoona wayazeeduhum khushooAAan
And weeping they kneel down, and this increases their humility.
And they fall down on their faces weeping, and this Qur’an increases their humility. (Command of prostration # 4).
And they fall down upon their faces weeping; and it increases them in humility.'
And they fall down on their chins weeping, and it increaseth them in humility.
And they fall down on their faces weeping and it adds to their humility.
And they fall to their chins, weeping, and it adds to their humility.
And they fall down upon their faces, weeping, and their humility increases when (the Qur'an) is recited to them.
They fall down on their faces, weeping, and it increaseth humility in them.
Weeping, they fall down on their faces, and it increases them in humility.’
They fall down upon their chin, weeping and it increases them in humility.
They bow down in prostration and weep and it makes them more humble (before the Lord).
And they fall down on their faces weeping, and it adds to their humility.
They fall down upon their faces weeping, and [the Quran] increases their humility.\"
They fall down on their faces in tears, and it increases their (earnest) humility.
قُلِ ٱدْعُوا۟ ٱللَّهَ أَوِ ٱدْعُوا۟ ٱلرَّحْمَٰنَ ۖ أَيًّۭا مَّا تَدْعُوا۟ فَلَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ۚ وَلَا تَجْهَرْ بِصَلَاتِكَ وَلَا تُخَافِتْ بِهَا وَٱبْتَغِ بَيْنَ ذَٰلِكَ سَبِيلًۭا ﴿١١٠﴾
Say, \"Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best names.\" And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way.
Quli odAAoo Allaha awi odAAoo alrrahmana ayyan ma tadAAoo falahu alasmao alhusna wala tajhar bisalatika wala tukhafit biha waibtaghi bayna thalika sabeelan
Say: \"Call Him Allah or call Him Ar-Rahman; whatever the name you call Him by, all His names are beautiful.\" Do not say your prayers too loudly or in too low a voice, but follow a middle coarse.
Proclaim, “Pray calling (Him) Allah or calling (Him) the Most Gracious; whichever name you call with – they are all His magnificent names; and do not offer your prayers very loudly or very softly, and seek a way between them.”
Say: 'Call upon God, or call upon the Merciful; whichsoever you call upon, to Him belong the Names Most Beautiful.' And be thou not loud in thy prayer, nor hushed therein, but seek thou for a way between that.
Say thou: call upon Allah or call upon Rahman, by whichsoever ye call, His are the excellent names. And shout not thy prayer, nor speak it low, but Seek between these a way.
Say (O Muhammad SAW): \"Invoke Allah or invoke the Most Beneficent (Allah), by whatever name you invoke Him (it is the same), for to Him belong the Best Names. And offer your Salat (prayer) neither aloud nor in a low voice, but follow a way between.
Say, “Call Him God, or call Him the Most Merciful. Whichever name you use, to Him belong the Best Names.” And be neither loud in your prayer, nor silent in it, but follow a course in between.
Say to them (O Prophet!): \"Call upon Him as Allah or call upon Him as al-Rahman; call Him by whichever name you will, all His names are beautiful. Neither offer your Prayer in too loud a voice, nor in a voice too low; but follow a middle course.\"
Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between.
Say, ‘Invoke ‘‘Allah’’ or invoke ‘‘the All-beneficent.’’ Whichever [of His Names] you may invoke, to Him belong the Best Names.’ Be neither loud in your prayer, nor murmur it, but follow a middle course between these,
Say: 'Call upon Allah, or call upon the Merciful; whichever (Name) you call upon, to Him belong the Most Beautiful Names' Pray neither loudly nor to quietly, rather, seek a middle course between them.
(Muhammad), tell them, \"It is all the same whether you call Him God or the Beneficent. All the good names belong to Him.\" (Muhammad), do not be too loud or slow in your prayer. Choose a moderate way of praying.
Say: Call upon Allah or call upon, the Beneficent Allah; whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these.
Say, \"Whether you call on God or on the Merciful One: His are the finest names.\" Pray neither in too loud a voice nor in silence, but between these two extremes. Seek a middle way
Say: \"Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between.\"
وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِى لَمْ يَتَّخِذْ وَلَدًۭا وَلَمْ يَكُن لَّهُۥ شَرِيكٌۭ فِى ٱلْمُلْكِ وَلَمْ يَكُن لَّهُۥ وَلِىٌّۭ مِّنَ ٱلذُّلِّ ۖ وَكَبِّرْهُ تَكْبِيرًۢا ﴿١١١﴾
And say, \"Praise to Allah, who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification.\"
Waquli alhamdu lillahi allathee lam yattakhith waladan walam yakun lahu shareekun fee almulki walam yakun lahu waliyyun mina alththulli wakabbirhu takbeeran
And say: \"All praise be to God who has neither begotten a son nor has a partner in His kingdom; nor has He need of any one to protect Him from ignominy. So extol Him by extolling His majesty.\"
And say, “All praise is to Allah, Who has not chosen a son for Himself, and none is His partner in kingship, and none is His supporter due to weakness, and say ‘Allah is Great’ to proclaim His greatness.”
And say: 'Praise belongs to God, who has not taken to Him a son, and who has not any associate in the Kingdom, nor any protector out of humbleness.' And magnify Him with repeated magnificats.
And say thou: all praise is unto Allah who hath not taken a son, and whose is no associate in the dominion, nor hath He a protector through weakness, and magnify Him with all magnificence.
And say: \"All the praises and thanks be to Allah, Who has not begotten a son (nor an offspring), and Who has no partner in (His) Dominion, nor He is low to have a Wali (helper, protector or supporter). And magnify Him with all the magnificence, [Allahu-Akbar (Allah is the Most Great)].\"
And say, “Praise be to God, who has not begotten a son, nor has He a partner in sovereignty, nor has He an ally out of weakness, and glorify Him constantly.”
And say: \"All praise be to Allah Who has neither taken to Himself a son, nor has He any partner in His kingdom, nor does He need anyone, out of weakness, to protect Him.\" So glorify Him in a manner worthy of His glory.
And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence.
and say, ‘All praise belongs to Allah, who has neither taken any son, nor has He any partner in sovereignty, nor has He any wali out of weakness,’ and magnify Him with a magnification [worthy of Him].
Say: 'Praise be to Allah who has not taken a son; who has no associate in the Kingdom; nor out of humility any guardian' And exalt Him repeatedly with exaltations.
Say, \"It is only God who deserves all praise. He has not begotten a son and has no partner in His Kingdom. He does not need any guardian to help Him in His need. Proclaim His greatness.
And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him).
and say, \"All praise is due to God who has never begotten a son and who has no partner in His kingdom; nor does anyone aid Him because of any weakness of His. Proclaim His greatness.\"
Say: \"Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!\"