English
Chinese
Spanish
Portuguese
Russian
Japanese
French
German
Italian
Hindi
Korean
Indonesian
Bengali
Albanian
Bosnian
Dutch
Malayalam
RomanianSetting
Surah The cave [Al-Kahf] in English
ٱلْحَمْدُ لِلَّهِ ٱلَّذِىٓ أَنزَلَ عَلَىٰ عَبْدِهِ ٱلْكِتَٰبَ وَلَمْ يَجْعَل لَّهُۥ عِوَجَا ۜ ﴿١﴾
[All] praise is [due] to Allah, who has sent down upon His Servant the Book and has not made therein any deviance.
Alhamdu lillahi allathee anzala AAala AAabdihi alkitaba walam yajAAal lahu AAiwajan
ALL PRAISE BE to God who has revealed to His votary the Book which is free of all obliquity,
All praise is to Allah Who sent down the Book upon His bondman, and has not kept any deviation in it.
Praise belongs to God who has sent down upon His servant the Book and has not assigned unto it any crookedness;
All praise unto Allah who hath sent down unto His bondman the Book, and hath not placed therein any crookedness.
All the praises and thanks be to Allah, Who has sent down to His slave (Muhammad SAW) the Book (the Quran), and has not placed therein any crookedness.
Praise be to God, who revealed the Book to His servant, and allowed in it no distortion.
Praise be to Allah Who has revealed to His servant the Book devoid of all crookedness;
Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness,
All praise belongs to Allah, who has sent down the Book to His servant and did not let any crookedness be in it,
Praise belongs to Allah who has sent down the Book to His worshiper (Prophet Muhammad) and has not made any crookedness in it,
Praise be to God. He has sent the Book to His servant and has made it a flawless guide (for human beings)
(All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness.
Praise be to God who has sent down to His servant -- the Book, which is free from any ambiguity
Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness:
قَيِّمًۭا لِّيُنذِرَ بَأْسًۭا شَدِيدًۭا مِّن لَّدُنْهُ وَيُبَشِّرَ ٱلْمُؤْمِنِينَ ٱلَّذِينَ يَعْمَلُونَ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ أَجْرًا حَسَنًۭا ﴿٢﴾
[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good reward
Qayyiman liyunthira basan shadeedan min ladunhu wayubashshira almumineena allatheena yaAAmaloona alssalihati anna lahum ajran hasanan
Immutable, so that it may warn of a severe punishment from Him; and give happy tidings to those who believe and do the right that there is a better reward (of Paradise) for them,
A just Book, to warn of Allah’s severe punishment, and to give glad tidings to the believers who do good deeds, that for them is an excellent reward.
right, to warn of great violence from Him, and to give good tidings unto the believers, who do righteous deeds, that theirs shall be a goodly wage
Straightforward, that it may warn of a severe violence from before Him, and bring glad tidings to the believers who work righteous works that theirs shall be a goodly hire.
(He has made it) Straight to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers (in the Oneness of Allah Islamic Monotheism), who work righteous deeds, that they shall have a fair reward (i.e. Paradise).
Valuable—to warn of severe punishment from Himself; and to deliver good news to the believers who do righteous deeds, that they will have an excellent reward.
an unerringly Straight Book, meant to warn of a stern punishment from Allah, and to proclaim, to those who believe and work righteous deeds, the tiding that theirs shall be a good reward
(But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward,
[a Book] upright, to warn of a severe punishment from Him, and to give good news to the faithful who do righteous deeds, that there shall be for them a good reward,
unswerving. To warn of great violence from Him, and to give good tidings to the believers who do good deeds that theirs shall be a goodly wage
so that he could warn them of His stern retribution, give the glad news of the best and everlasting reward to the righteously striving believers,
Rightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward,
and which rightly directs, to give warning of stern punishment from Him, and to proclaim to the believers who do righteous deeds that they shall have an excellent recompense,
(He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward,
مَّٰكِثِينَ فِيهِ أَبَدًۭا ﴿٣﴾
In which they will remain forever
Makitheena feehi abadan
Where they will abide for ever;
In which they will abide forever.
therein to abide for ever,
They will abide therein for ever.
They shall abide therein forever.
In which they will abide forever.
wherein they shall abide for ever;
Wherein they will abide for ever;
to abide in it forever,
and they will live for ever therein.
wherein they shall remain forever,
Staying in it for ever;
wherein they will remain [in a state of bliss] forever.
Wherein they shall remain for ever:
وَيُنذِرَ ٱلَّذِينَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا ﴿٤﴾
And to warn those who say, \"Allah has taken a son.\"
Wayunthira allatheena qaloo ittakhatha Allahu waladan
And that it may warn those who say: \"God has begotten a son.\"
And to warn those who say “Allah has chosen a child.”
and to warn those who say, 'God has taken to Himself a son';
And that it may warn those who say: God hath taken a son.
And to warn those (Jews, Christians, and pagans) who say, \"Allah has begotten a son (or offspring or children).\"
And to warn those who say, “God has begotten a son.”
and also to warn those who say: \"Allah has taken to Himself a son,\"
And to warn those who say: Allah hath chosen a son,
and to warn those who say, ‘Allah has taken a son.’
And it (the Koran) warns those who say: 'Allah has taken a son'
and admonish those who say that God has begotten a son.
And warn those who say: Allah has taken a son.
And to warn those who say, \"God has taken to Himself a son.\"
Further, that He may warn those (also) who say, \"Allah hath begotten a son\":
مَّا لَهُم بِهِۦ مِنْ عِلْمٍۢ وَلَا لِءَابَآئِهِمْ ۚ كَبُرَتْ كَلِمَةًۭ تَخْرُجُ مِنْ أَفْوَٰهِهِمْ ۚ إِن يَقُولُونَ إِلَّا كَذِبًۭا ﴿٥﴾
They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie.
Ma lahum bihi min AAilmin wala liabaihim kaburat kalimatan takhruju min afwahihim in yaqooloona illa kathiban
They have no knowledge of this, as their fathers did not have. How terrible are the words they utter! They speak nothing but lies.
They do not have any knowledge of it – nor did their forefathers; profound is the word that comes out of their mouths; they only speak a lie.
they have no knowledge of it, they nor their fathers; a monstrous word it is, issuing out of their mouths; they say nothing but a lie.
No knowledge thereof have they, nor had their fathers. Odious is the word that cometh out of their mouths; they say not but a lie.
No knowledge have they of such a thing, nor had their fathers. Mighty is the word that comes out of their mouths [i.e. He begot (took) sons and daughters]. They utter nothing but a lie.
They have no knowledge of this, nor did their forefathers. Grave is the word that comes out of their mouths. They say nothing but a lie.
a thing about which they have no knowledge, neither they nor their ancestors. Dreadful is the word that comes out of their mouths. What they utter is merely a lie.
(A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie.
They do not have any knowledge of that, nor did their fathers. Monstrous is the utterance that comes out of their mouths, and they say nothing but a lie.
. Surely, of this they have no knowledge, neither they nor their fathers; it is a monstrous word that comes from their mouths, they say nothing but a lie.
Neither they nor their fathers had any knowledge of such utterance (that God has begotten a son). Whatever they say about (this matter) is vicious blasphemy and plain lies.
They have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie.
They have no knowledge of this, nor did their forefathers have any either. What they say is monstrous: they are merely uttering falsehoods!
No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood!
فَلَعَلَّكَ بَٰخِعٌۭ نَّفْسَكَ عَلَىٰٓ ءَاثَٰرِهِمْ إِن لَّمْ يُؤْمِنُوا۟ بِهَٰذَا ٱلْحَدِيثِ أَسَفًا ﴿٦﴾
Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow.
FalaAAallaka bakhiAAun nafsaka AAala atharihim in lam yuminoo bihatha alhadeethi asafan
Will you kill yourself for grief of them if they do not believe in this presentation?
Possibly you may risk your life by grieving (O dear Prophet Mohammed – peace and blessings be upon him) for them if they do not believe in this narration.
Yet perchance, if they believe not in this tiding, thou wilt consume thyself, following after them, of grief.
Haply thou art going to kill thyself over their footsteps, if they believe not in this discourse, out of sorrow.
Perhaps, you, would kill yourself (O Muhammad SAW) in grief, over their footsteps (for their turning away from you), because they believe not in this narration (the Quran).
Perhaps you may destroy yourself with grief, chasing after them, if they do not believe in this information.
(O Muhammad), if they do not believe in this Message, you will perhaps torment yourself to death with grief, sorrowing over them.
Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps.
You are liable to imperil your life out of grief for their sake, if they should not believe this discourse.
Yet perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them.
Perhaps you will destroy yourself out of grief because they disbelieve this Book.
Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement.
Perhaps you may destroy yourself with grief if they do not believe in this message.
Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message.
إِنَّا جَعَلْنَا مَا عَلَى ٱلْأَرْضِ زِينَةًۭ لَّهَا لِنَبْلُوَهُمْ أَيُّهُمْ أَحْسَنُ عَمَلًۭا ﴿٧﴾
Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed.
Inna jaAAalna ma AAala alardi zeenatan laha linabluwahum ayyuhum ahsanu AAamalan
We have made whatever exists on the earth its adornment to test and try them (and) know who acts better;
We have indeed placed all that is on the earth as its adornment in order that We may test them, who among them has the best deeds.
We have appointed all that is on the earth for an adornment for it, and that We may try which of them is fairest in works;
Verily We have made whatsoever is on the earth as an adornment thereof, that We may prove them - which of them is best in work.
Verily! We have made that which is on earth as an adornment for it, in order that We may test them (mankind) as to which of them are best in deeds. [i.e. those who do good deeds in the most perfect manner, that means to do them (deeds) totally for Allah's sake and in accordance to the legal ways of the Prophet SAW].
We made what is upon the earth an ornament for it, to test them as to which of them is best in conduct.
Surely We have made all that is on the earth an embellishment for it in order to test people as to who of them is better in conduct.
Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct.
Indeed We have made whatever is on the earth an adornment for it that We may test them [to see] which of them is best in conduct.
We have appointed all that is on the earth an adornment for it, in order that We try which of them is finest in works.
We have caused earthly things to seem attractive so that We can see who will excel in good deeds.
Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works.
We have adorned the earth with attractive things, so that We may test mankind as to which one is best in conduct,
That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct.
وَإِنَّا لَجَٰعِلُونَ مَا عَلَيْهَا صَعِيدًۭا جُرُزًا ﴿٨﴾
And indeed, We will make that which is upon it [into] a barren ground.
Wainna lajaAAiloona ma AAalayha saAAeedan juruzan
For We shall certainly turn it to barren dust.
And indeed We shall one day make all that is on it a barren plain.
and We shall surely make all that is on it barren dust.
And verily We are going to make whatsoever is thereon a soil bare.
And verily! We shall make all that is on it (the earth) a bare dry soil (without any vegetation or trees, etc.).
And We will turn what is on it into barren waste.
In the ultimate, We shall reduce all that is on the earth to a barren plain.
And lo! We shall make all that is thereon a barren mound.
And indeed We will turn whatever is on it into a barren plain.
We will surely reduce all that is on it to barren dust.
Let it be known that We will turn all things on earth into dust.
And most surely We will make what is on it bare ground without herbage.
but We shall reduce all this to barren waste.
Verily what is on earth we shall make but as dust and dry soil (without growth or herbage).
أَمْ حَسِبْتَ أَنَّ أَصْحَٰبَ ٱلْكَهْفِ وَٱلرَّقِيمِ كَانُوا۟ مِنْ ءَايَٰتِنَا عَجَبًا ﴿٩﴾
Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder?
Am hasibta anna ashaba alkahfi waalrraqeemi kanoo min ayatina AAajaban
Do you think the men of the cave and Ar-Raqim were so strange among Our signs?
Did you know that the People of the Cave and People close to the Woods, were Our exceptional signs?
Or dost thou think the Men of the Cave and Er-Rakeem were among Our signs a wonder?
Deemest thou that the people of the cave and the inscription were of Our signs a wonder?
Do you think that the people of the Cave and the Inscription (the news or the names of the people of the Cave) were a wonder among Our Signs?
Did you know that the People of the Cave and the Inscription were of Our wondrous signs?
Do you think that the people of the Cave and the Inscription were one of Our wondrous signs?
Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents?
Do you suppose that the Companions of the Cave and the Inscription were among Our wonderful signs?
Or, do you think the companions of the Cave and the tomb stone were a wonder among Our signs?
Do you not think that the story of the Companions of the Cave and the Inscription was one of Our marvelous miracles?
Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs?
Do you think that the Men of the Cave and the Inscription were one of Our wondrous signs?
Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign?
إِذْ أَوَى ٱلْفِتْيَةُ إِلَى ٱلْكَهْفِ فَقَالُوا۟ رَبَّنَآ ءَاتِنَا مِن لَّدُنكَ رَحْمَةًۭ وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًۭا ﴿١٠﴾
[Mention] when the youths retreated to the cave and said, \"Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance.\"
Ith awa alfityatu ila alkahfi faqaloo rabbana atina min ladunka rahmatan wahayyi lana min amrina rashadan
When those young men took shelter in the cave, and prayed: \"O Lord, grant us Your favour and dispose our affair aright,\"
When the young men took refuge in the Cave – then said, “Our Lord! Give us mercy from Yourself, and arrange guidance for us in our affair.”
When the youths took refuge in the Cave saying, 'Our lord, give us mercy from Thee, and furnish us with rectitude in our affair.'
Recall what time the youths betook themselves to the cave, then said: our Lord! vouchsafe unto us mercy from before Thee, and prepare for us in our affair a right course.
(Remember) when the young men fled for refuge (from their disbelieving folk) to the Cave, they said: \"Our Lord! Bestow on us mercy from Yourself, and facilitate for us our affair in the right way!\"
When the youths took shelter in the cave, they said, “Our Lord, give us mercy from Yourself, and bless our affair with guidance.”
When those youths sought refuge in the Cave and said: \"Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs.\"
When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight.
When the youths took refuge in the Cave, they said, ‘Our Lord! Grant us a mercy from Yourself, and help us on to rectitude in our affair.’
When the youths sought refuge in the Cave, they said: 'Lord give us from Your Mercy and furnish us with rectitude in our affair'
When the youth sought refuge in the cave they prayed \"Lord, grant us mercy and help us to get out of this trouble in a righteous way\".
When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair.
When the young men sought refuge in the cave, they said, \"Our Lord, grant us Your special mercy and give us right guidance in our affair.\"
Behold, the youths betook themselves to the Cave: they said, \"Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!\"
فَضَرَبْنَا عَلَىٰٓ ءَاذَانِهِمْ فِى ٱلْكَهْفِ سِنِينَ عَدَدًۭا ﴿١١﴾
So We cast [a cover of sleep] over their ears within the cave for a number of years.
Fadarabna AAala athanihim fee alkahfi sineena AAadadan
We sealed off their ears in the cave for a number of years,
We then thumped upon their ears in the Cave for a number of years. (* Put them to sleep.)
Then We smote their ears many years in the Cave.
Wherefore We put a covering over their ears in the cave for a number of years.
Therefore We covered up their (sense of) hearing (causing them, to go in deep sleep) in the Cave for a number of years.
Then We sealed their ears in the cave for a number of years.
We lulled them to sleep in that cave for a number of years
Then We sealed up their hearing in the Cave for a number of years.
So We put them to sleep in the Cave for several years.
For many years We sealed up their hearing in the Cave,
We sealed their ears in the cave for a number of years.
So We prevented them from hearing in the cave for a number of years.
Then We caused them to fall into a deep sleep for many years inside the cave.
Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not):
ثُمَّ بَعَثْنَٰهُمْ لِنَعْلَمَ أَىُّ ٱلْحِزْبَيْنِ أَحْصَىٰ لِمَا لَبِثُوٓا۟ أَمَدًۭا ﴿١٢﴾
Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time.
Thumma baAAathnahum linaAAlama ayyu alhizbayni ahsa lima labithoo amadan
Then roused them to ascertain which of the two groups could account for the period they had stayed.
We then awakened them to see which of the two groups more accurately tells the period they had stayed.
Afterwards. We raised them up again, that We might know which of the two parties would better calculate the while they had tarried.
Thereafter We raised them up that We might know which of the two parties was best at reckoning the time that they had tarried.
Then We raised them up (from their sleep), that We might test which of the two parties was best at calculating the time period that they had tarried.
Then We awakened them to know which of the two groups could better calculate the length of their stay.
and then roused them so that We might see which of the two parties could best tell the length of their stay.
And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried.
Then We aroused them that We might know which of the two groups better reckoned the period they had stayed.
and thereafter We revived them to find out which of the two parties could best calculate the length of their stay.
Then We roused them to find out which of the party had the correct account of the duration of their sleep in the cave.
Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained.
Then We woke them up again so that We might see which of the two groups would better calculate the time they had stayed there.
Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried!
نَّحْنُ نَقُصُّ عَلَيْكَ نَبَأَهُم بِٱلْحَقِّ ۚ إِنَّهُمْ فِتْيَةٌ ءَامَنُوا۟ بِرَبِّهِمْ وَزِدْنَٰهُمْ هُدًۭى ﴿١٣﴾
It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.
Nahnu naqussu AAalayka nabaahum bialhaqqi innahum fityatun amanoo birabbihim wazidnahum hudan
We narrate their story to you in all truth. They were a few young men who believed in their Lord; so We gave them greater guidance.
We shall narrate their account to you accurately; they were young men who believed in their Lord, and We increased the guidance for them.
We will relate to thee their tidings truly. They were youths who believed in their Lord, and We increased them in guidance.
We recount unto thee their tidings With truth. Verily they were certain youths who believed in their Lord, and We increased them in guidance.
We narrate unto you (O Muhammad SAW) their story with truth: Truly! They were young men who believed in their Lord (Allah), and We increased them in guidance.
We relate to you their story in truth. They were youths who believed in their Lord, and We increased them in guidance.
We narrate to you their true story. They were a party of young men who had faith in their Lord, and We increased them in guidance
We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance.
We relate to you their account in truth. They were indeed youths who had faith in their Lord, and We had enhanced them in guidance,
In truth We tell to you their news. They were young men who believed in their Lord, and We increased them in guidance.
We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance.
We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance.
We shall tell you their story as it really was. They were young men who believed in their Lord, and on whom We bestowed further guidance.
We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance:
وَرَبَطْنَا عَلَىٰ قُلُوبِهِمْ إِذْ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ لَن نَّدْعُوَا۟ مِن دُونِهِۦٓ إِلَٰهًۭا ۖ لَّقَدْ قُلْنَآ إِذًۭا شَطَطًا ﴿١٤﴾
And We made firm their hearts when they stood up and said, \"Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression.
Warabatna AAala quloobihim ith qamoo faqaloo rabbuna rabbu alssamawati waalardi lan nadAAuwa min doonihi ilahan laqad qulna ithan shatatan
And strengthened their hearts when they stood up and said: \"Our Lord is the Lord of the heavens and the earth. We shall invoke no god beside Him, for we shall have uttered a blasphemy then.
And We made their hearts steadfast when they stood up and said, “Our Lord is the Lord of the heavens and the earth – we shall not worship any other deity except Him – if it were, we have then said something excessive.”
And We strengthened their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and earth; we will not call upon any god, apart from Him, or then we had spoken outrage.
And We braced their hearts when they stood forth and said: our Lord is the Lord of the heavens and the earth; never we shall call upon a god beside him; for then we shall be saying an abomination.
And We made their hearts firm and strong (with the light of Faith in Allah and bestowed upon them patience to bear the separation of their kith and kin and dwellings, etc.) when they stood up and said: \"Our Lord is the Lord of the heavens and the earth, never shall we call upon any ilah (god) other than Him; if we did, we should indeed have uttered an enormity in disbelief.
And We strengthened their hearts, when they stood up and said, “Our Lord is the Lord of the heavens and the earth; we will not call on any god besides Him, for then we would have spoken an outrage.”
and strengthened their hearts when they stood up and proclaimed: \"Our Lord is the Lord of the heavens and the earth. We shall call upon no other god beside Him; (for if we did so), we shall be uttering a blasphemy.\"
And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity.
and fortified their hearts, when they stood up and said, ‘Our Lord is the Lord of the heavens and the earth. We will never invoke any god besides Him, for then we shall certainly have said an atrocious lie.
We strengthened their hearts when they stood up and said: 'Our Lord is the Lord of the heavens and the earth. We will call on no other god except Him; (for if we did), we would have spoken outrageously (in disbelief),
We strengthened their hearts when they stood up against the idols and said, \"Our Lord is the Lord of the heavens and the earth. We shall never worship anyone other than Him lest we commit blasphemy.
And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing.
We strengthened their hearts, when they rose up and declared, \"Our Lord is the Lord of the heavens and the earth. Never shall we call upon any deity other than Him: for that would be an outrageous thing to do.
We gave strength to their hearts: Behold, they stood up and said: \"Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity!
هَٰٓؤُلَآءِ قَوْمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦٓ ءَالِهَةًۭ ۖ لَّوْلَا يَأْتُونَ عَلَيْهِم بِسُلْطَٰنٍۭ بَيِّنٍۢ ۖ فَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًۭا ﴿١٥﴾
These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?\"
Haolai qawmuna ittakhathoo min doonihi alihatan lawla yatoona AAalayhim bisultanin bayyinin faman athlamu mimmani iftara AAala Allahi kathiban
As for these our people here, they have taken to other gods apart from Him. Then why do they not bring a clear authority for them? Who is more wicked than he who fabricates a lie against God?\"
“These – the people of ours – have set up Gods besides Allah; why do they not bring a clear proof regarding them? And who is more unjust than one who fabricates a lie against Allah?”
These our people have taken to them other gods, apart from Him. Ah, if only they would bring some clear authority regarding them! But who does greater evil than he who forges against God a lie?
These, our people, have taken for themselves gods beside Him - wherefore bring they not for them an authority manifest? --and who doth greater wrong than he who fabricateth against God a lie?
\"These our people have taken for worship aliha (gods) other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than he who invents a lie against Allah.
“These people, our people, have taken to themselves gods other than Him. Why do they not bring a clear proof concerning them? Who, then, does greater wrong than he who invents lies and attributes them to God?”
(Then they conferred among themselves and said): \"These men, our own people, have taken others as gods beside Him: why do they not bring any clear evidence that they indeed are gods? Who can be more unjust than he who foists a lie on Allah?
These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah?
These—our people—have taken gods besides Him. Why do they not bring any clear authority touching them? So who is a greater wrongdoer than he who fabricates a lie against Allah?
These, our nation have taken to themselves gods, other than Allah. Why do they not bring some clear authority regarding them! Who does greater evil than he who forges a lie against Allah'
Our people have considered other things equal to God. Why cannot they present clear proof in support of their claim. Who is more unjust than one who invents falsehood against God?\"
These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah?
These people of ours have taken deities other than Him. Why do they not produce clear evidence about them? Who is more wicked than the man who invents a falsehood against God?
\"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah?
وَإِذِ ٱعْتَزَلْتُمُوهُمْ وَمَا يَعْبُدُونَ إِلَّا ٱللَّهَ فَأْوُۥٓا۟ إِلَى ٱلْكَهْفِ يَنشُرْ لَكُمْ رَبُّكُم مِّن رَّحْمَتِهِۦ وَيُهَيِّئْ لَكُم مِّنْ أَمْرِكُم مِّرْفَقًۭا ﴿١٦﴾
[The youths said to one another], \"And when you have withdrawn from them and that which they worship other than Allah, retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility.\"
Waithi iAAtazaltumoohum wama yaAAbudoona illa Allaha fawoo ila alkahfi yanshur lakum rabbukum min rahmatihi wayuhayyi lakum min amrikum mirfaqan
(And they said to each other:) \"Now that you have withdrawn from them and what they worship beside God, it is better to take refuge in the cave. Your Lord may bestow of His mercy on you, and facilitate your affair.\"
“And when you have disassociated yourself from them and all what they worship besides Allah – so take refuge in the Cave – your Lord will spread His mercy for you and arrange ease for you in your affairs.”
So, when you have gone apart from them and that they serve, excepting God, take refuge in the Cave, and your Lord will unfold to you of His mercy, and will furnish -- you with a gentle issue of your affair.'
And now when ye have withdrawn from them and that which they worship, except God, betake yourselves to the cave; your Lord will unfold for you some of His mercy, and will prepare for you of your affair an easy arrangement.
(The young men said to one another): \"And when you withdraw from them, and that which they worship, except Allah, then seek refuge in the Cave, your Lord will open a way for you from His Mercy and will make easy for you your affair (i.e. will give you what you will need of provision, dwelling, etc.).\"
“Now that you have withdrawn from them, and from what they worship besides God, take shelter in the cave. And your Lord will unfold His mercy for you, and will set your affair towards ease.”
And now that you have dissociated yourselves from them and from whatever they worship beside Allah, go and seek refuge in the Cave. Your Lord will extend His mercy to you and will provide for you the means for the disposal of your affairs.\"
And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight.
When you have dissociated yourselves from them and from what they worship except Allah, then take refuge in the Cave. Your Lord will unfold His mercy for you, and He will help you on to ease in your affair.’
When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair.
(They were told), \"Now that you have abandoned them and what they worship instead of God, seek refuge in the cave. God will, certainly, grant you mercy and provide you with help to safely get out of this trouble.\"
And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair.
\"Now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave; your Lord will extend His mercy to you and will make fitting provision for you in your situation.\"
\"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease.\"
۞ وَتَرَى ٱلشَّمْسَ إِذَا طَلَعَت تَّزَٰوَرُ عَن كَهْفِهِمْ ذَاتَ ٱلْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ ٱلشِّمَالِ وَهُمْ فِى فَجْوَةٍۢ مِّنْهُ ۚ ذَٰلِكَ مِنْ ءَايَٰتِ ٱللَّهِ ۗ مَن يَهْدِ ٱللَّهُ فَهُوَ ٱلْمُهْتَدِ ۖ وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُۥ وَلِيًّۭا مُّرْشِدًۭا ﴿١٧﴾
And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah. He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide.
Watara alshshamsa itha talaAAat tazawaru AAan kahfihim thata alyameeni waitha gharabat taqriduhum thata alshshimali wahum fee fajwatin minhu thalika min ayati Allahi man yahdi Allahu fahuwa almuhtadi waman yudlil falan tajida lahu waliyyan murshidan
You may well have seen when the sun came up it moved away to the right of the cave, and when it went down it turned away to the left, and they stayed in its open space. This was among the signs of God. Whoever is guided by God follows the right path; and whosoever goes astray will not find a guide to show him the way.
And O dear Prophet (Mohammed – peace and blessings be upon him) you will see the sun that when it rises it shifts away to the right of their cave, and when it sets it shifts away to their left, and they are in the open ground of that cave; this is from among the signs of Allah; whomever Allah guides – only he is therefore guided; and whomever He sends astray – you will never find for him a friend who guides.
And thou mightest have seen the sun, when it rose, inclining from their Cave towards the right, and, when it set, passing them by on the left, while they were in a broad fissure of the Cave. That was one of God's signs; whomsoever God guides, he is rightly guided, and whomsoever He leads astray, thou wilt not find for him a protector to direct.
And thou Woudst behold the sun when it riseth veering away from their cave on the right, and when it setteth, passing them by on the left, while they were in the spacious part thereof: that is of the signs of Allah. Whomsoever Allah guideth, he indeed is the guided; and whomsoever He sendeth astray, for him thou wilt never find a directing friend.
And you might have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the midst of the Cave. That is (one) of the Ayat (proofs, evidences, signs) of Allah. He whom Allah guides, is rightly guided; but he whom He sends astray, for him you will find no Wali (guiding friend) to lead him (to the right Path).
You would have seen the sun, when it rose, veering away from their cave towards the right, and when it sets, moving away from them to the left, as they lay in the midst of the cave. That was one of God’s wonders. He whom God guides is truly guided; but he whom He misguides, for him you will find no directing friend.
Had you seen them in the Cave it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave. This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him.
And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend.
You may see the sun, when it rises, slanting toward the right of their cave, and, when it sets, cut across them towards the left, and they are in a cavern within it. That is one of Allah’s signs. Whomever Allah guides is rightly guided, and whomever He leads astray, you will never find for him any guardian or guide.
You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him.
No sunlight could reach them during their sleep in the cave. One could see the rising sun decline to the right of their cave and the setting sun move its way to the left whilst they were sleeping in an opening of the cave. This is one of the miracles of God. Whomever God guides receives the right guidance and you will never find a guardian or guide for those whom He causes to go astray.
And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright.
The sun could be observed to incline away from their cave on the right, as it rose, and to turn away from them on the left, when it set, while they lay in the wide space inside the cave. This is one of the signs of God. He whom God guides is rightly guided; but for him whom He lets go astray, you will find no helper or guide.
Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way.
وَتَحْسَبُهُمْ أَيْقَاظًۭا وَهُمْ رُقُودٌۭ ۚ وَنُقَلِّبُهُمْ ذَاتَ ٱلْيَمِينِ وَذَاتَ ٱلشِّمَالِ ۖ وَكَلْبُهُم بَٰسِطٌۭ ذِرَاعَيْهِ بِٱلْوَصِيدِ ۚ لَوِ ٱطَّلَعْتَ عَلَيْهِمْ لَوَلَّيْتَ مِنْهُمْ فِرَارًۭا وَلَمُلِئْتَ مِنْهُمْ رُعْبًۭا ﴿١٨﴾
And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror.
Watahsabuhum ayqathan wahum ruqoodun wanuqallibuhum thata alyameeni wathata alshshimali wakalbuhum basitun thiraAAayhi bialwaseedi lawi ittalaAAta AAalayhim lawallayta minhum firaran walamulita minhum ruAAban
You may have thought that they were awake, yet they were asleep. We made them turn right and left, while their dog lay with his forelegs stretched across the threshold. If you had looked at them you would have surely turned away and fled with horror at the sight.
And you may think they are awake, whereas they are asleep; and We turn them over to the right and the left – and their dog is on the threshold of the cave, with its paws outstretched; O listener, were you to look at them closely, you would turn back running away from them, and be filled with their dread.
Thou wouldst have thought them awake, as they lay sleeping, while We turned them now to the right, now to the left,' and their dog 'stretching its paws on the threshold. Hadst thou observed them surely thou wouldst have turned thy back on them in flight, and been filled with terror of them.
And thou wouldst have deemed them awakes whereas they were asleep and We turned them over on the right side and on the left side, while their dog stretched forth his two forelegs on the threshold. If thou hadst observed them, thou wouldst have surely turned away from them in fright, and wouldst have surely been filled with awe of them.
And you would have thought them awake, while they were asleep. And We turned them on their right and on their left sides, and their dog stretching forth his two forelegs at the entrance [of the Cave or in the space near to the entrance of the Cave (as a guard at the gate)]. Had you looked at them, you would certainly have turned back from them in flight, and would certainly have been filled with awe of them.
You would think them awake, although they were asleep. And We turned them over to the right, and to the left, with their dog stretching its paws across the threshold. Had you looked at them, you would have turned away from them in flight, and been filled with fear of them.
On seeing them you would fancy them to be awake though they were asleep; and We caused them to turn their sides to their right and to their left, and their dog sat stretching out its forelegs on the threshold of the Cave. Had you looked upon them you would have certainly fled away from them, their sight filling you with terror.
And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them.
You will suppose them to be awake, although they are asleep. We turn them to the right and to the left, and their dog [lies] stretching its forelegs at the threshold. If you come upon them, you will surely turn to flee from them, and you will surely be filled with a terror of them.
You might have thought them awake, though they were sleeping. We turned them about to the right and to the left, while their dog stretched its paws at the entrance. Had you seen them you would surely have become filled with terror and turned your back on them in flight.
One would think them (the youths) awake while, in fact, they were sleeping. We turned their bodies from right to left and their dog stretched its front legs on the ground. Had one looked them over, he would have run away from them in terror.
And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them.
You would have thought they were awake, though they lay asleep. We turned them over, to the right and the left, while their dog lay at the cave's entrance with legs outstretched. Had you looked down and seen them, you would have surely turned your back and fled in terror.
Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them.
وَكَذَٰلِكَ بَعَثْنَٰهُمْ لِيَتَسَآءَلُوا۟ بَيْنَهُمْ ۚ قَالَ قَآئِلٌۭ مِّنْهُمْ كَمْ لَبِثْتُمْ ۖ قَالُوا۟ لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍۢ ۚ قَالُوا۟ رَبُّكُمْ أَعْلَمُ بِمَا لَبِثْتُمْ فَٱبْعَثُوٓا۟ أَحَدَكُم بِوَرِقِكُمْ هَٰذِهِۦٓ إِلَى ٱلْمَدِينَةِ فَلْيَنظُرْ أَيُّهَآ أَزْكَىٰ طَعَامًۭا فَلْيَأْتِكُم بِرِزْقٍۢ مِّنْهُ وَلْيَتَلَطَّفْ وَلَا يُشْعِرَنَّ بِكُمْ أَحَدًا ﴿١٩﴾
And similarly, We awakened them that they might question one another. Said a speaker from among them, \"How long have you remained [here]?\" They said, \"We have remained a day or part of a day.\" They said, \"Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you.
Wakathalika baAAathnahum liyatasaaloo baynahum qala qailun minhum kam labithtum qaloo labithna yawman aw baAAda yawmin qaloo rabbukum aAAlamu bima labithtum faibAAathoo ahadakum biwariqikum hathihi ila almadeenati falyanthur ayyuha azka taAAaman falyatikum birizqin minhu walyatalattaf wala yushAAiranna bikum ahadan
Even so We roused them that they may question one another. One of them asked: \"How long have you stayed here?\" They said: \"A day or less than a day.\" \"Your Lord knows best,\" they said, \"how long you have stayed. So send one of you to the town with this money of yours to look for wholesome food and bring it for you; but he should be careful not to let your presence known.
And similarly We awakened them so that they may enquire about each other; a speaker among them said, “How long have you stayed here?” Some among them said, “We have stayed a day or part of a day”; the others said, “Your Lord well knows how long you have stayed; therefore send one of you to the city with this silver coin – he may then check which food available there is purer, in order to bring some of it for you to eat – and he must be courteous and not inform anyone about you.”
And even so We raised them up again that they might question one another. One of them said, 'How long have you tarried?' They said, 'We have tarried a day, or part of a day.' They said, 'Your Lord knows very well how long you have tarried. Now send one of you forth with this silver to the city, and let him look for which of them has purest food, and bring you provision thereof; let him be courteous, and apprise no man of you.
And likewise we raised them up that they might question among themselves; there spake a speaker from amongst them: how long have ye tarried? They said we have tarried a day or part of a day. They said, your Lord knoweth best how long ye have tarried; now send one of you with this your money unto the city and let him see which food is purest there, and let him bring you a provision thereof, and let him be circumspect, and let him by no means discover you to anycne.
Likewise, We awakened them (from their long deep sleep) that they might question one another. A speaker from among them said: \"How long have you stayed (here)?\" They said: \"We have stayed (perhaps) a day or part of a day.\" They said: \"Your Lord (Alone) knows best how long you have stayed (here). So send one of you with this silver coin of yours to the town, and let him find out which is the good lawful food, and bring some of that to you. And let him be careful and let no man know of you.
Even so, We awakened them, so that they may ask one another. A speaker among them said, “How long have you stayed?” They said, “We have stayed a day, or part of a day.” They said, “Your Lord knows best how long you have stayed.” “Send one of you to the city, with this money of yours, and let him see which food is most suitable, and let him bring you some provision thereof. And let him be gentle, and let no one become aware of you.”
Likewise, We roused them in a miraculous way that they might question one another. One of them asked: \"How long did you remain (in this state)?\" The others said: \"We remained so for a day or part of a day.\" Then they said: \"Your Lord knows better how long we remained in this state. Now send one of you to the city with this coin of yours and let him see who has the best food, and let him buy some provisions from there. Let him be cautious and not inform anyone of our whereabouts.
And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you.
So it was that We aroused them [from sleep] so that they might question one another. One of them said, ‘How long have you stayed [here]?’ They said, ‘We have stayed a day, or part of a day.’ They said, ‘Your Lord knows best how long you have stayed. Send one of you to the city with this money. Let him observe which of them has the purest food, and bring you provisions from there. Let him be attentive, and let him not make anyone aware of you.
As such We revived them so that they might question one another. 'How long have you stayed here' asked one of them. 'We have been here a day, or part of it' they replied. They said: 'Your Lord knows best how long we have stayed here. Let one of you go to the city with this silver (coin) and let him search for one who has the purest food and bring provision from it. Let him be courteous, but let no one sense it is you.
We roused them from their sleep so that they would question each other about their stay in the cave. One of them said, \"How long do you think we have stayed here?\" They replied, \"A day or part of a day.\" They added, \" Your Lord knows better how long we have stayed here. Let us send one of us with this money to the city to get some pure food so that we might eat. He should be careful so that no one will know about us. If they were to recognize us,
And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one:
In the course of time, We raised them up again so that they might question one another. One of them asked, \"How long have you stayed [here]?\" They said, \"We have stayed a day, or part of a day.\" But others said, \"Your Lord knows best how long you have stayed here. Let one of you go then with these silver coins to the town, and let him find out what food is purest there, and bring you back a supply of it. Let him conduct himself with caution and not disclose your whereabouts to anyone:
Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, \"How long have ye stayed (here)?\" They said, \"We have stayed (perhaps) a day, or part of a day.\" (At length) they (all) said, \"Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you.
إِنَّهُمْ إِن يَظْهَرُوا۟ عَلَيْكُمْ يَرْجُمُوكُمْ أَوْ يُعِيدُوكُمْ فِى مِلَّتِهِمْ وَلَن تُفْلِحُوٓا۟ إِذًا أَبَدًۭا ﴿٢٠﴾
Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever.\"
Innahum in yathharoo AAalaykum yarjumookum aw yuAAeedookum fee millatihim walan tuflihoo ithan abadan
If they come to know of you they will stone you to death, or force you to go back to their creed; then you will never succeed.\"
“Indeed if they come to know about you, they will stone you or turn you back to their religion – and if so, you will never prosper.”
If they should get knowledge of you they will stone you, or restore you to their creed, then you will not prosper ever.
Verily they, if they come to know of you, would stone you or make you revert to their faith, and lo! then ye will never fare well.
\"For if they come to know of you, they will stone you (to death or abuse and harm you) or turn you back to their religion, and in that case you will never be successful.\"
“If they discover you, they will stone you, or force you back into their religion; then you will never be saved.”
For if they should come upon us, they will stone us to death or force us to revert to their faith whereafter we shall never prosper.\"
For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper.
Indeed should they prevail over you, they will [either] stone you [to death], or force you back into their creed, and then you will never be saved. ’
For, if they appear in front of you, they will stone you to death or restore you to their religion. Then you will never prosper'
they would certainly stone us to death or force us to follow their religion. Then we shall never be able to have everlasting happiness.\"
For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed.
for if they find you out, they will stone you to death, or force you back into their faith. In that case you would never prosper.\"
\"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity.\"
وَكَذَٰلِكَ أَعْثَرْنَا عَلَيْهِمْ لِيَعْلَمُوٓا۟ أَنَّ وَعْدَ ٱللَّهِ حَقٌّۭ وَأَنَّ ٱلسَّاعَةَ لَا رَيْبَ فِيهَآ إِذْ يَتَنَٰزَعُونَ بَيْنَهُمْ أَمْرَهُمْ ۖ فَقَالُوا۟ ٱبْنُوا۟ عَلَيْهِم بُنْيَٰنًۭا ۖ رَّبُّهُمْ أَعْلَمُ بِهِمْ ۚ قَالَ ٱلَّذِينَ غَلَبُوا۟ عَلَىٰٓ أَمْرِهِمْ لَنَتَّخِذَنَّ عَلَيْهِم مَّسْجِدًۭا ﴿٢١﴾
And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, \"Construct over them a structure. Their Lord is most knowing about them.\" Said those who prevailed in the matter, \"We will surely take [for ourselves] over them a masjid.\"
Wakathalika aAAtharna AAalayhim liyaAAlamoo anna waAAda Allahi haqqun waanna alsaAAata la rayba feeha ith yatanazaAAoona baynahum amrahum faqaloo ibnoo AAalayhim bunyanan rabbuhum aAAlamu bihim qala allatheena ghalaboo AAala amrihim lanattakhithanna AAalayhim masjidan
Thus did We inform the people about them that they may know the promise of God is true, and there is no doubt that the Hour will come. As they were arguing among themselves as to what should be done with them, (some) said: \"Erect a monument over them. Their Lord is best cognisant of them.\" Those who prevailed, said: \"We shall build a place of worship over their (sepulchre).\"
And this is how We made them known for people to know that the promise of Allah is true and that there is no doubt concerning the Last Day; when the people began disputing among themselves regarding them, they said, “Construct a building over their cave”; their Lord well knows them; those who dominated in this matter said, “We promise we will build a mosque over them.”
And even so We made them stumble upon them, that they might know that God's promise is true, and that the Hour -- there is no doubt of it. When they were contending among themselves of their affair then they said, 'Build over them a building; their Lord knows of them very well.' Said those who prevailed over their affair, 'We will raise over them a place of worship.'
And likewise We caused their affair to be lit upon that they might know that the promise of Allah is true, and that the Hour- there is no doubt thereof, Recall what time they were disputing among themselves regarding their affair, and then they said: build over them a building--their Lord is the Best Knower about them-then those who prevailed in their affair said: surely we will raise over them a place of worship.
And thus We made their case known to the people, that they might know that the Promise of Allah is true, and that there can be no doubt about the Hour. (Remember) when they (the people of the city) disputed among themselves about their case, they said: \"Construct a building over them, their Lord knows best about them,\" (then) those who won their point said (most probably the disbelievers): \"We verily shall build a place of worship over them.\"
So it was, that We caused them to be discovered, that they would know that the promise of God is true, and that of the Hour there is no doubt. As they were disputing their case among themselves, they said, “Build over them a building.” Their Lord knows best about them. Those who prevailed over their case said, “We will set up over them a place of worship.”
Thus did We make their case known to the people of the city so that they might know that Allah's promise is true, and that there is absolutely no doubt that the Hour will come to pass. But instead of giving thought to this, they disputed with one another concerning the People of the Cave, some saying: \"Build a wall over them. Their Lord alone knows best about them.\" But those who prevailed over their affairs said: \"We shall build a place of worship over them.\"
And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them.
So it was that We let them come upon them, that they might know that Allah’s promise is true, and that there is no doubt in the Hour. As they disputed among themselves about their matter, they said, ‘Build a building over them. Their Lord knows them best.’ Those who had the say in their matter said, ‘We will set up a place of worship over them.’
And so We made them (the unbelievers) stumble upon them, so that they might know that the promise of Allah is true and that there is no doubt about theHour. They argued among themselves over their affair, then (the unbelievers) said: 'Build a building over them (their remains). Their Lord knows best who they were. 'But those who prevailed over the matter said; 'We will build around them a Mosque'
We caused their story to become public so that people would know that God's promise was true and that there is no doubt about the coming of the Day of Judgment. They started to argue with each other about the matter (Resurrection) and some of them said, \"Let us establish a building at the youths' sleeping place (to hide them). Their Lord knew best their intentions about them. The majority prevailed in their suggestion of the establishment of a mosque in that place.
And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them.
Thus We disclosed things to them so that they might know that God's promise was true and there was no doubt about the Hour [Judgement Day]. The people argued about them among themselves. They said, \"Build a monument over them. Their Lord knows best concerning them.\" Those who prevailed in their affair said, \"Let us surely build a place of worship over them.\"
Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, \"Construct a building over them\": Their Lord knows best about them: those who prevailed over their affair said, \"Let us surely build a place of worship over them.\"
سَيَقُولُونَ ثَلَٰثَةٌۭ رَّابِعُهُمْ كَلْبُهُمْ وَيَقُولُونَ خَمْسَةٌۭ سَادِسُهُمْ كَلْبُهُمْ رَجْمًۢا بِٱلْغَيْبِ ۖ وَيَقُولُونَ سَبْعَةٌۭ وَثَامِنُهُمْ كَلْبُهُمْ ۚ قُل رَّبِّىٓ أَعْلَمُ بِعِدَّتِهِم مَّا يَعْلَمُهُمْ إِلَّا قَلِيلٌۭ ۗ فَلَا تُمَارِ فِيهِمْ إِلَّا مِرَآءًۭ ظَٰهِرًۭا وَلَا تَسْتَفْتِ فِيهِم مِّنْهُمْ أَحَدًۭا ﴿٢٢﴾
They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], \"My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone.\"
Sayaqooloona thalathatun rabiAAuhum kalbuhum wayaqooloona khamsatun sadisuhum kalbuhum rajman bialghaybi wayaqooloona sabAAatun wathaminuhum kalbuhum qul rabbee aAAlamu biAAiddatihim ma yaAAlamuhum illa qaleelun fala tumari feehim illa miraan thahiran wala tastafti feehim minhum ahadan
Some will say: \"They were three, and their dog was the fourth;\" and some will also say: \"They were five and their dog was the sixth,\" -- guessing in the dark. And some will even say: \"They were seven, and their dog the eighth.\" Say: \"My Lord alone knows best their number; none but only a few know of them.\" So do not argue about it with them but lightly, and do not enquire about them from any one of them.
So the people will now say, “They are three, their dog is the fourth”; and some will say, “They are five, their dog is the sixth” – just blind guesses; and some will say, “They are seven, and their dog is the eighth”; proclaim (O dear Prophet Mohammed – peace and blessings be upon him), “My Lord well knows their number – no one knows them except a few”; therefore do not debate concerning them except what has occurred, and do not ask any of the People of the Book(s) anything concerning them.
(They will say, 'Three; and 'their dog was the fourth of them.' They will say, 'Five; and their dog was the sixth of them, guessing at the Unseen. They will say, 'Seven; and their dog was the eighth of them.' Say: 'My Lord knows very well their number, and none knows them, except a few.' So do not dispute with them, except in outward disputation, and ask not any of them for a pronouncement on them.
Anon they will say: they were three the fourth of them their dog. And they will say: they were five, the sixth of them their dog- -guessing at the unknown --and they willl say: they were seven, the eighth of them their dog. Say thou: my Lord is the Best Knower of their number; there knew them only a few; so debate thou not regarding them except an cut ward debating, and ask not regarding them anyone of them.
(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth, guessing at the unseen; (yet others) say they were seven, the dog being the eighth. Say (O Muhammad SAW): \"My Lord knows best their number; none knows them but a few.\" So debate not (about their number, etc.) except with the clear proof (which We have revealed to you). And consult not any of them (people of the Scripture, Jews and Christians) about (the affair of) the people of the Cave.
They will say, “Three, and their fourth being their dog.” And they will say, “Five, and their sixth being their dog,” guessing at the unknown. And they will say, “Seven, and their eighth being their dog.” Say, “My Lord knows best their number.” None knows them except a few. So do not argue concerning them except with an obvious argument, and do not consult any of them about them.
Some will say concerning them: \"They were three and their dog, the fourth\"; and some will say: \"They were five, and their dog, the sixth\" -- all this being merely guesswork; and still others will say: \"They were seven, and their dog, the eighth.\" Say: \"My Lord knows their number best. Only a few know their correct number. So do not dispute concerning their number, but stick to what is evident, and do not question anyone about them.\"
(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them.
They will say, ‘[They are] three; their dog is the fourth of them,’ and say, ‘[They are] five, their dog is the sixth of them,’ taking a shot at the invisible. They will say, ‘[They are] seven, their dog is the eighth of them.’ Say, ‘My Lord knows best their number, and none knows them except a few.’ So do not dispute concerning them, except for a seeming dispute, and do not question about them any of them.
Some will say: 'They were three; their dog was the fourth' Others, guessing at the Unseen, will say: 'They were five and their dog was the sixth' And yet others: 'Seven; their dog was the eighth' Say: 'My Lord knows best their number. Except for a few none know their number' Therefore, do not dispute with them except in outward disputation, and do not ask any of them concerning them.
(With regard to the number of the youths) some say, \"There were three and the dog was the fourth one,\" Others say, \"There were five and the dog was the sixth one.\" In reality, they are just feeling around in the dark. Still some of them say, \"There were seven and the dog was the eighth one.\" (Muhammad), say, \"My Lord has the best knowledge of their number. You know very little about it.\" Do not insist on arguing with them, but merely tell them the story as it has been revealed to you and do not ask anyone about them.
(Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them.
Some will say, \"They were three, the fourth was their dog,\" and others will say, \"They were five, the sixth was their dog,\" guessing at random. And yet others say, \"They were seven, the eighth was their dog.\" Say, \"My Lord knows best their number.\" Only a few know anything about them. Therefore, do not enter into controversies over them, nor seek information about them from any of them;
(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: \"My Lord knoweth best their number; It is but few that know their (real case).\" Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers.
وَلَا تَقُولَنَّ لِشَا۟ىْءٍ إِنِّى فَاعِلٌۭ ذَٰلِكَ غَدًا ﴿٢٣﴾
And never say of anything, \"Indeed, I will do that tomorrow,\"
Wala taqoolanna lishayin innee faAAilun thalika ghadan
Do not say of any thing: \"I will do it tomorrow,\"
And never say about anything that, “I will do this tomorrow.”
And do not say, regarding anything, 'I am going to do that tomorrow,'
And never say thou of a thing: verily I am going to do that on the morrow.
And never say of anything, \"I shall do such and such thing tomorrow.\"
And never say about anything, “I will do that tomorrow.”
And never say about anything: \"I shall certainly do this tomorrow\"
And say not of anything: Lo! I shall do that tomorrow,
Do not say about anything, ‘I will indeed do it tomorrow,’
Do not say of anything: 'I will do it tomorrow'
Never say of something, \"I shall do it tomorrow,\"
And do not say of anything: Surely I will do it tomorrow,
never say of anything, \"I shall certainly do this tomorrow,\"
Nor say of anything, \"I shall be sure to do so and so tomorrow\"-
إِلَّآ أَن يَشَآءَ ٱللَّهُ ۚ وَٱذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَىٰٓ أَن يَهْدِيَنِ رَبِّى لِأَقْرَبَ مِنْ هَٰذَا رَشَدًۭا ﴿٢٤﴾
Except [when adding], \"If Allah wills.\" And remember your Lord when you forget [it] and say, \"Perhaps my Lord will guide me to what is nearer than this to right conduct.\"
Illa an yashaa Allahu waothkur rabbaka itha naseeta waqul AAasa an yahdiyani rabbee liaqraba min hatha rashadan
Without (adding), \"if God may please;\" and think of your Lord in ease you forget, and say: \"Perhaps my Lord will show me a nearer way to rectitude.\"
Except “If Allah wills”; and remember your Lord when you forget, and say, “It is likely that my Lord will guide me to a more accurate way of virtue than this.”
but only, 'If God will'; and mention thy Lord, when thou forgettest, and say, 'It may be that my Lord will guide me unto something nearer to rectitude than this.')
Except with this reservation that Allah so will. And remember thy Lord when thou forgettest; and say thou belike my Lord will guide me to something nearer than this to right direction.
Except (with the saying), \"If Allah will!\" And remember your Lord when you forget and say: \"It may be that my Lord guides me unto a nearer way of truth than this.\"
Without saying, “If God wills.” And remember your Lord if you forget, and say, “Perhaps my Lord will guide me to nearer than this in integrity.”
unless Allah should will it. And should you forget (and make such a statement), remember your Lord and say: \"I expect my Lord to guide me to what is nearer to rectitude than this.\"
Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this.
without [adding], ‘God willing.’ And when you forget, remember your Lord, and say, ‘Maybe my Lord will guide me to [something] more akin to rectitude than this.’
unless (you add) 'if Allah wills' And remember your Lord when you forget and say: 'It may be that my Lord will guide me to something nearer to rectitude than this'
without adding, \"if God wills.\" Recall your Lord if you forget to do something. Say, \"I hope that my Lord will provide me better guidance.\"
Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this.
without [adding], \"if God so wills.\" Remember your Lord whenever you might forget and say, \"I trust my Lord will guide me to that which is even nearer to the right path than this.\"
Without adding, \"So please Allah!\" and call thy Lord to mind when thou forgettest, and say, \"I hope that my Lord will guide me ever closer (even) than this to the right road.\"
وَلَبِثُوا۟ فِى كَهْفِهِمْ ثَلَٰثَ مِا۟ئَةٍۢ سِنِينَ وَٱزْدَادُوا۟ تِسْعًۭا ﴿٢٥﴾
And they remained in their cave for three hundred years and exceeded by nine.
Walabithoo fee kahfihim thalatha miatin sineena waizdadoo tisAAan
(It is said) they stayed in the cave three hundred years and nine.
And they stayed in their Cave for three hundred years* and nine more*. (* 300 according to the Solar calendar and 309 according to the Lunar calendar.)
And they tarried in the Cave three hundred years, and to that they added nine more.
And they tarried in their cave three hundred years and added nine.
And they stayed in their Cave three hundred (solar) years, and add nine (for lunar years).
And they stayed in their cave for three hundred years, adding nine.
They remained in the Cave for three hundred years; and others added nine more years.
And (it is said) they tarried in their Cave three hundred years and add nine.
They remained in the Cave for three hundred years, and added nine more [to that number].
And they stayed in the Cave three hundred years and to that they added nine more.
They, in fact, stayed in the cave for three hundred plus nine further years.
And they remained in their cave three hundred years and (some) add (another) nine.
[Some say], \"They stayed in their cave three hundred years,\" and to that some have added another nine years.
So they stayed in their Cave three hundred years, and (some) add nine (more)
قُلِ ٱللَّهُ أَعْلَمُ بِمَا لَبِثُوا۟ ۖ لَهُۥ غَيْبُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ أَبْصِرْ بِهِۦ وَأَسْمِعْ ۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِىٍّۢ وَلَا يُشْرِكُ فِى حُكْمِهِۦٓ أَحَدًۭا ﴿٢٦﴾
Say, \"Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone.\"
Quli Allahu aAAlamu bima labithoo lahu ghaybu alssamawati waalardi absir bihi waasmiAA ma lahum min doonihi min waliyyin wala yushriku fee hukmihi ahadan
You say: \"God only knows how long they stayed. He alone knows the secrets of the heavens and the earth. How distinctly He sees and hears! They have no other guardian but Him, and He does not share His authority with any one.\"
Say, “Allah well knows how long they stayed; for Him only are the hidden of the heavens and the earth; how well He sees and hears! They do not have any supporter besides Him; and He does not associate anyone in His command.”
Say: 'God knows very well how long they tarried. To Him belongs the Unseen in the heavens and in the earth. How well He sees! How well He hears! They have no protector, apart from Him, and He associates in His government no one.'
Say thou: Allah knoweth best how long they tarried; His alone is the hidden knowledge of the heavens and the earth. How well He seeth and heareth. They have no patron beside Him, nor in His rule He associateth anyone.
Say: \"Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees, and hears (everything)! They have no Wali (Helper, Disposer of affairs, Protector, etc.) other than Him, and He makes none to share in His Decision and His Rule.\"
Say, “God knows best how long they stayed.” His is the mystery of the heavens and the earth. By Him you see and hear. They have no guardian apart from Him, and He shares His Sovereignty with no one.
Say: \"Allah knows best how long they remained in it, for only He knows all that is hidden in the heavens and the earth. How well He sees; how well He hears! The creatures have no other guardian than Him; He allows none to share His authority.\"
Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government.
Say, ‘Allah knows best how long they remained. To Him belongs the Unseen of the heavens and the earth. How well does He see! How well does He hear! They have no guardian besides Him, and none shares with Him in His judgement.’
Say: 'None but Allah knows how long they stayed. To Him belong the Unseen in the heavens and the earth. How well He sees, and how well He hears! They have no other guardian, other than Him, and He allows no one (to share) His rule'
(Muhammad), say, \"God knows best how long they stayed there; to Him belongs the unseen of both the heavens and the earth. How clear is His sight and how keen His hearing! No one other than Him is their guardian and no one shares His Judgment.
Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment.
Say, \"God knows best how long they stayed in it.\" Only God has knowledge of the unseen in the heavens and on the earth. How well He sees and how well He hears! Man has no other guardian besides Him. He allows none to share His sovereignty.
Say: \"Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever.
وَٱتْلُ مَآ أُوحِىَ إِلَيْكَ مِن كِتَابِ رَبِّكَ ۖ لَا مُبَدِّلَ لِكَلِمَٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلْتَحَدًۭا ﴿٢٧﴾
And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge.
Waotlu ma oohiya ilayka min kitabi rabbika la mubaddila likalimatihi walan tajida min doonihi multahadan
Recite what has been revealed to you of the Book of your Lord. There is no one who can change the word of God; and you will not find refuge except in Him.
And recite the Book of your Lord which has been divinely revealed to you; there is none who can change His Words; and you will never find a refuge besides Him.
Recite what has been revealed to thee of the Book of thy Lord; no man can change His words. Apart from Him, thou wilt find no refuge.
And rehearse thou that which hath been revealed unto thee of the Book of thy Lord; and none may alter His Words, and never wilt thou find beside Him a covert.
And recite what has been revealed to you (O Muhammad SAW) of the Book (the Quran) of your Lord (i.e. recite it, understand and follow its teachings and act on its orders and preach it to men). None can change His Words, and none will you find as a refuge other than Him.
And recite what was revealed to you from the Book of your Lord. There is no changing His words, and you will find no refuge except in Him.
(O Prophet), recite to them from the Book of your Lord what has been revealed to you for none may change His words; (and were you to make any change in His words) you will find no refuge from Him.
And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him.
Recite what has been revealed to you from the Book of your Lord. Nothing can change His words, and you will never find any refuge besides Him.
Recite what is revealed to you in the Book of your Lord. No one can change His Words. You shall find no refuge other than Him.
Read whatever is revealed to you from the Book of your Lord. No one can change His words and you can never find any refuge other than Him.
And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him.
Proclaim what has been revealed to you from your Lord's Book. None can change His words. You shall find no refuge besides Him.
And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him.
وَٱصْبِرْ نَفْسَكَ مَعَ ٱلَّذِينَ يَدْعُونَ رَبَّهُم بِٱلْغَدَوٰةِ وَٱلْعَشِىِّ يُرِيدُونَ وَجْهَهُۥ ۖ وَلَا تَعْدُ عَيْنَاكَ عَنْهُمْ تُرِيدُ زِينَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُۥ عَن ذِكْرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمْرُهُۥ فُرُطًۭا ﴿٢٨﴾
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect.
Waisbir nafsaka maAAa allatheena yadAAoona rabbahum bialghadati waalAAashiyyi yureedoona wajhahu wala taAAdu AAaynaka AAanhum tureedu zeenata alhayati alddunya wala tutiAA man aghfalna qalbahu AAan thikrina waittabaAAa hawahu wakana amruhu furutan
Persevere with those who call on their Lord morning and evening, seeking His magnificence. Do not turn your eyes away from them, seeking the splendours of this world, and do not follow him whose heart We have made oblivious to Our remembrance, who follows his own lust and exceeds the bound.
And restrain yourself along with those who pray to their Lord morning and evening, seeking His pleasure; and may not your sight fall on anything besides them; would you desire the adornment of the life of this world? And do not follow him whose heart We have made neglectful of Our remembrance – the one who has followed his own desires and his matter has crossed the limits.
And restrain thyself with those who call upon their Lord at morning and evening, desiring His countenance, and let not thine eyes turn away from them, desiring the adornment of the present life; and obey not him whose heart We have made neglectful of Our remembrance so that he follows his own lust, and his affair has become all excess.
And endure thy self in the company of those who call upon their Lord in the morning and evening seeking His and let not thine eyes countenance rove from them seeking the adornment of the life of this world, and obey thou not him whose heart We have made to neglect Our remembrance, and who followeth his lust, and whose affair is exceeding the bound.
And keep yourself (O Muhammad SAW) patiently with those who call on their Lord (i.e. your companions who remember their Lord with glorification, praising in prayers, etc., and other righteous deeds, etc.) morning and afternoon, seeking His Face, and let not your eyes overlook them, desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our Remembrance, one who follows his own lusts and whose affair (deeds) has been lost.
And content yourself with those who pray to their Lord morning and evening, desiring His Presence. And do not turn your eyes away from them, desiring the glitter of this world. And do not obey him whose heart We have made heedless of Our remembrance—so he follows his own desires—and his priorities are confused.
Keep yourself content with those who call upon their Lord, morning and evening, seeking His pleasure, and do not let your eyes pass beyond them. Do you seek the pomp and glitter of the world? Do not follow him whose heart We have caused to be heedless of Our remembrance, and who follows his desires, and whose attitude is of excess.
Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned.
Content yourself with the company of those who supplicate their Lord morning and evening, desiring His Face, and do not lose sight of them, desiring the glitter of the life of this world. And do not obey him whose heart We have made oblivious to Our remembrance, and who follows his own desires, and whose conduct is [mere] profligacy.
And be patient with those who call to their Lord in the morning and evening, desiring His Face. And do not turn your eyes away from them desiring the good things of this life, nor obey he whose heart We have made neglectful of Our remembrance; so that he follows his own lust, and his affair has become excessive.
Be patient with those who worship their Lord in the mornings and evenings to seek His pleasure. Do not overlook them to seek the worldly pleasures. Do not obey those whom We have caused to neglect Us and instead follow their own desires beyond all limits.
And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded.
Keep yourself attached to those who call on their Lord, morning and evening, seeking His pleasure; and do not let your eyes turn away from them, desiring the attraction of worldly life; and do not obey one whose heart We have made heedless of Our remembrance, one who pursues his own whims and becomes dissolute.
And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds.
وَقُلِ ٱلْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَآءَ فَلْيُؤْمِن وَمَن شَآءَ فَلْيَكْفُرْ ۚ إِنَّآ أَعْتَدْنَا لِلظَّٰلِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا ۚ وَإِن يَسْتَغِيثُوا۟ يُغَاثُوا۟ بِمَآءٍۢ كَٱلْمُهْلِ يَشْوِى ٱلْوُجُوهَ ۚ بِئْسَ ٱلشَّرَابُ وَسَآءَتْ مُرْتَفَقًا ﴿٢٩﴾
And say, \"The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve.\" Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place.
Waquli alhaqqu min rabbikum faman shaa falyumin waman shaa falyakfur inna aAAtadna lilththalimeena naran ahata bihim suradiquha wain yastagheethoo yughathoo bimain kaalmuhli yashwee alwujooha bisa alshsharabu wasaat murtafaqan
Say: \"The truth is from your Lord: So believe if you like, or do not believe if you will.\" We have prepared for the sinners a fire which will envelope them in its tent. If they ask for water they will be helped to liquid like molten brass that would scald their mouths. How evil the drink, and evil the resting-place!
And proclaim, “The Truth is from your Lord”; so whoever wills may accept faith, and whoever wills may disbelieve – We have indeed prepared for the disbelievers a fire the walls of which will surround them; if they plead for water, their plea will be answered with water like molten metal which shall scald their faces; what an evil drink it is; and what an evil destination is hell!
Say: 'The truth is from your Lord; so let whosoever will believe, and let whosoever will disbelieve.' Surely We have prepared for the evildoers a fire, whose pavilion encompasses them; if they call for succour, they will be succoured with water like molten copper, that shall scald their faces -- how evil a potion, and how evil a resting-place!
And say thou: the truth is from your Lord; let him therefore who will, believe, and let him who will, disbelieve. Verily We have gotten ready for the wrong-doers a Fire the awnings whereof shall encompass them; and if they cry for relief they shall be relieved with water like the dregs of oil scalding their faces. 111 the drink, and vile the resting-place!
And say: \"The truth is from your Lord.\" Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the Zalimun (polytheists and wrong-doers, etc.), a Fire whose walls will be surrounding them (disbelievers in the Oneness of Allah). And if they ask for help (relief, water, etc.) they will be granted water like boiling oil, that will scald their faces. Terrible the drink, and an evil Murtafaqa (dwelling, resting place, etc.)!
And say, “The truth is from your Lord. Whoever wills—let him believe. And whoever wills—let him disbelieve”. We have prepared for the unjust a Fire, whose curtains will hem them in. And when they cry for relief, they will be relieved with water like molten brass, which scalds the faces. What a miserable drink, and what a terrible place.
And proclaim: \"This is the Truth from your Lord. Now let him who will, believe; and let him who will, disbelieve. We have prepared a Fire for the wrong-doers whose billowing folds encompass them. If they ask for water, they will be served with a drink like dregs of oil that will scald their faces. How dreadful a drink, and how evil an abode!
Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place!
And say, ‘[This is] the truth from your Lord: let anyone who wishes believe it, and let anyone who wishes disbelieve it.’ Indeed, We have prepared for the wrongdoers a Fire whose curtains will surround them [on all sides]. If they cry out for help, they will be helped with a water like molten copper, which will scald their faces. What an evil drink, and how ill a resting place!
Say: 'This is the truth from your Lord. Let whosoever will, believe, and whosoever will, disbelieve it' For the harmdoers, We have prepared a Fire, the pavilion of which encompasses them. When they cry out for relief, they shall be showered with water as hot as molten copper, which will scald their faces; how evil a drink, and how evil a restingplace!
Say,\" Truth comes from your Lord. Let people have faith or disbelieve as they chose.\" For the unjust We have prepared a fire which will engulf them with its (flames). Whenever they cry for help they will be answered with water as hot as molted brass which will scald their faces. How terrible is such a drink and such a resting place!
And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place.
Say, \"This is the truth from your Lord. Let him who will, believe in it, and him who will, deny it.\" For the wrongdoers We have prepared a Fire which will cover them like a canopy, and if they beg for water, they will be given water as hot as molten lead, which will scald their faces: how dreadful a drink, and how evil a resting place!
Say, \"The truth is from your Lord\": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on!
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ إِنَّا لَا نُضِيعُ أَجْرَ مَنْ أَحْسَنَ عَمَلًا ﴿٣٠﴾
Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds.
Inna allatheena amanoo waAAamiloo alssalihati inna la nudeeAAu ajra man ahsana AAamalan
But surely We do not let the reward of those who believe and do the right to go waste.
Indeed those who believed and did good deeds – We do not waste the reward of those whose deeds are good.
Surely those who believe, and do deeds of righteousness -- surely We leave not to waste the wage of him who does good works;
Verily those who believe and work the righteous works-- verily We waste not the hire of one who doth well in regard to his work.
Verily! As for those who believe and do righteous deeds, certainly! We shall not suffer to be lost the reward of anyone who does his (righteous) deeds in the most perfect manner.
As for those who believe and lead a righteous life—We will not waste the reward of those who work righteousness.
As for those who believe and do good We shall not cause their reward to be lost.
Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost.
As for those who have faith and do righteous deeds—indeed We do not waste the reward of those who are good in deeds.
As for those who believe and do good works We do not waste the wage of whosoever does good works.
The righteously striving believers should know that We do not neglect the reward of those who do good deeds.
Surely (as for) those who believe and do good, We do not waste the reward of him who does a good work.
As for those who believe and do good deeds, We do not let the reward of anyone who does a good deed go to waste,
As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed.
أُو۟لَٰٓئِكَ لَهُمْ جَنَّٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهِمُ ٱلْأَنْهَٰرُ يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍۢ وَيَلْبَسُونَ ثِيَابًا خُضْرًۭا مِّن سُندُسٍۢ وَإِسْتَبْرَقٍۢ مُّتَّكِـِٔينَ فِيهَا عَلَى ٱلْأَرَآئِكِ ۚ نِعْمَ ٱلثَّوَابُ وَحَسُنَتْ مُرْتَفَقًۭا ﴿٣١﴾
Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place.
Olaika lahum jannatu AAadnin tajree min tahtihimu alanharu yuhallawna feeha min asawira min thahabin wayalbasoona thiyaban khudran min sundusin waistabraqin muttakieena feeha AAala alaraiki niAAma alththawabu wahasunat murtafaqan
There will be gardens of Eden for them, with rivers flowing by, where they will be decked in bracelets of gold, with silken robes of green and of brocades to wear, reclining on couches. How excellent the guerdon, and excellent the resting-place!
For them are everlasting Gardens of Eden, beneath which rivers flow – in it they will be given bracelets of gold to adorn, and shall wear green clothes made of fine silk and gold embroidery, reclining upon thrones in it; what an excellent reward; and what an excellent abode is Paradise!
those -- theirs shall be Gardens of Eden, underneath which rivers flow; therein they shall be adorned with bracelets of gold, and they shall be robed in green garments of silk and brocade, therein reclining upon couches -- O, how excellent a reward! And O, how fair a resting-place!
These! for them are Gardens Everlasting whereunder rivers flow; bedecked they shall be therein with bracelets of gold, and wear they shall green robes of satin and brocade, reclining therein on the couches; excellent the reward, and goodly the resting-place!
These! For them will be 'Adn (Eden) Paradise (everlasting Gardens); wherein rivers flow underneath them, therein they will be adorned with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and what an excellent Murtafaqa (dwelling, resting place, etc.)!
These will have the Gardens of Eden, beneath which rivers flow. Reclining on comfortable furnishings, they will be adorned with bracelets of gold, and will wear green garments of silk and brocade. What a wonderful reward, and what an excellent resting-place.
They shall dwell in the Gardens of Eternity, beneath which streams flow. There they will be adorned with bracelets of gold, will be arrayed in green garments of silk and rich brocade, and will recline on raised couches. How excellent is their reward, and how nice their resting-place!\"
As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place!
For such there will be the gardens of Eden with streams running in them. They will be adorned therein with bracelets of gold and wear green garments of silk and brocade, reclining therein on couches. How excellent a reward, and how good a resting place!
Those, they shall live in the Gardens of Eden, underneath which rivers flow. They shall be adorned with bracelets of gold and arrayed in green garments of silk, and brocade, reclining therein on couches; how excellent is their reward and how fine is their resting place!
They will be admitted to the gardens of Eden wherein streams flow. They will rest on soft couches, decked with bracelets of gold and clothed in green silk garments and shining brocade. How blissful is such a reward and resting place!
These it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place.
they shall dwell in the Gardens of eternity where rivers flow at their feet. Reclining upon raised couches, they will be adorned with bracelets of gold, and will wear green robes of fine silk and heavy brocade. An excellent reward and an excellent resting place!
For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on!
۞ وَٱضْرِبْ لَهُم مَّثَلًۭا رَّجُلَيْنِ جَعَلْنَا لِأَحَدِهِمَا جَنَّتَيْنِ مِنْ أَعْنَٰبٍۢ وَحَفَفْنَٰهُمَا بِنَخْلٍۢ وَجَعَلْنَا بَيْنَهُمَا زَرْعًۭا ﴿٣٢﴾
And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops.
Waidrib lahum mathalan rajulayni jaAAalna liahadihima jannatayni min aAAnabin wahafafnahuma binakhlin wajaAAalna baynahuma zarAAan
Tell them the parable of two men. We gave one two gardens of grapes surrounded by date-palm trees, with corn fields in between.
And relate to them the account of the two men – to one We gave two gardens of grapes, and covered them with date-palms and kept farms between them.
And strike for them a similitude: two men. To one of them We assigned two gardens of vines, and surrounded them with palm-trees, and between them We set a sown field;
Propound thou unto them the similitude of two men. We appointed to one of them two gardens of vine and hedged both with date- palms, and We placed in-between the twain tillage.
And put forward to them the example of two men; unto one of them We had given two gardens of grapes, and We had surrounded both with date-palms; and had put between them green crops (cultivated fields etc.).
And cite for them the parable of two men. To one of them We gave two gardens of vine, and We surrounded them with palms-trees, and We placed between them crops.
(O Muhammad), propound a parable to them. There were two men of whom We bestowed upon one of the two vineyards, surrounding both of them with date-palms and putting a tillage in between.
Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage.
Draw for them the parable of two men for each of whom We had made two gardens of vines, and We had surrounded them with date palms, and placed crops between them.
Give them the parable of two men. To one we gave two gardens of vines and surrounded them with palm trees and in between the two we placed a sownfield.
(Muhammad), tell them the parable of the two men. To one of them We had given two gardens of vines surrounded by the palm trees with a piece of farm land between them
And set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields.
Recite to them the parable of two men! One of them We provided with two vineyards which We surrounded with date-palms, and placed a field of grain in between;
Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields.
كِلْتَا ٱلْجَنَّتَيْنِ ءَاتَتْ أُكُلَهَا وَلَمْ تَظْلِم مِّنْهُ شَيْـًۭٔا ۚ وَفَجَّرْنَا خِلَٰلَهُمَا نَهَرًۭا ﴿٣٣﴾
Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river.
Kilta aljannatayni atat okulaha walam tathlim minhu shayan wafajjarna khilalahuma naharan
Each of the gardens yielded its fruit and did not withhold the least; and We made a stream flow in between them.
Both the gardens gave yields and gave no shortfall in it – and We made a river to flow between the two.
each of the two gardens yielded its produce and failed naught in any wise; and We caused to gush amidst them a river.
Each of the two gardens brought forth its produce and stinted not aught thereof; and We caused to gush forth in the midst of the twain a river.
Each of those two gardens brought forth its produce, and failed not in the least therein, and We caused a river to gush forth in the midst of them.
Both gardens produced their harvest in full, and suffered no loss. And We made a river flow through them.
Both the vineyards yielded abundant produce without failure and We caused a stream to flow in their midst
Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein.
Both gardens yielded their produce without stinting anything of it. And We had set a stream gushing through them.
Each of the two gardens yielded its produce and did not fail in the least and We made a river to gush through them,
and a stream flowing through the middle of the gardens.
Both these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst,
each garden produced its fruit and did not fail to yield its best; We even caused a river to gush forth in the midst of them,
Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow.
وَكَانَ لَهُۥ ثَمَرٌۭ فَقَالَ لِصَٰحِبِهِۦ وَهُوَ يُحَاوِرُهُۥٓ أَنَا۠ أَكْثَرُ مِنكَ مَالًۭا وَأَعَزُّ نَفَرًۭا ﴿٣٤﴾
And he had fruit, so he said to his companion while he was conversing with him, \"I am greater than you in wealth and mightier in [numbers of] men.\"
Wakana lahu thamarun faqala lisahibihi wahuwa yuhawiruhu ana aktharu minka malan waaAAazzu nafaran
So he became rich. Arguing one day with his friend he said: \"I have more wealth than you and more powerful kinsmen.\"
And he had fruit; he therefore said to his companion – and he used to debate with him – “I exceed you in wealth, and am more powerful in respect of men.”
So he had fruit; and he said to his fellow, as he was conversing with him, 'I have more abundance of wealth than thou and am mightier in respect of men.
And he had property. Then he Said unto his fellow while he spake with him: I am more than thou in substance and am mightier in respect of retinue.
And he had property (or fruit) and he said to his companion, in the course of mutual talk: I am more than you in wealth and stronger in respect of men.\" [See Tafsir Qurtubi, Vol. 10, Page 403].
And thus he had abundant fruits. He said to his friend, as he conversed with him, “I am wealthier than you, and greater in manpower.”
so the owner had fruit in abundance and he said to his neighbour, while conversing with him: \"I have greater wealth than you and I am stronger than you in numbers.\"
And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men.
He had abundant fruits, so he said to his companion, as he conversed with him: ‘I have more wealth than you, and am stronger with respect to numbers.’
so he had fruit. As he spoke with his companion, as he was conversing with him, 'My wealth is more abundant than yours and men have a greater respect for me'
Both gardens would yield fruits to their fullest capacity. Whatever was produced belonged to him. To his friend he exclaimed, \"I have more wealth and greater man-power than you.\"
And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers.
and so he had fruit in abundance. While conversing with his companion, he said, \"I am wealthier than you are, and have a bigger following!\"
(Abundant) was the produce this man had: he said to his companion, in the course of a mutual argument: \"more wealth have I than you, and more honour and power in (my following of) men.\"
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمٌۭ لِّنَفْسِهِۦ قَالَ مَآ أَظُنُّ أَن تَبِيدَ هَٰذِهِۦٓ أَبَدًۭا ﴿٣٥﴾
And he entered his garden while he was unjust to himself. He said, \"I do not think that this will perish - ever.
Wadakhala jannatahu wahuwa thalimun linafsihi qala ma athunnu an tabeeda hathihi abadan
And he walked into his garden, and, (forgetting) his limit, said: \"I cannot imagine that this will ever be ruined,
He went into his garden and wronging himself said, “I do not think that this will ever perish.”
And he entered his garden, wronging himself; he said, 'I do not think that this will ever perish;
And he entered his garden, while he was a wrong-doer in respect of his own soul; he said: I imagine not that this shall ever perish.
And he went into his garden while in a state (of pride and disbelief) unjust to himself. He said: \"I think not that this will ever perish.
And he entered his garden, wronging himself. He said, “I do not think this will ever perish.”
Then he entered his vine-yard and said, wronging himself: \"Surely, I do not believe that all this will ever perish.
And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish.
He entered his garden while he wronged himself. He said, ‘I do not think that this will ever perish,
And when, having wronged himself, he entered his garden, he said: 'I do not think that this will ever perish!
He unjustly entered his garden and said, \"I do not think this (property) will ever perish
And he entered his garden while he was unjust to himself. He said: I do not think that this will ever perish
Having thus harmed his own soul, he entered his garden saying, \"I do not think this will ever perish,
He went into his garden in a state (of mind) unjust to his soul: He said, \"I deem not that this will ever perish,
وَمَآ أَظُنُّ ٱلسَّاعَةَ قَآئِمَةًۭ وَلَئِن رُّدِدتُّ إِلَىٰ رَبِّى لَأَجِدَنَّ خَيْرًۭا مِّنْهَا مُنقَلَبًۭا ﴿٣٦﴾
And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return.\"
Wama athunnu alssaAAata qaimatan walain rudidtu ila rabbee laajidanna khayran minha munqalaban
Nor can I think that the Hour (of Doom) will come, And even if I am brought back to my Lord, I will surely find a better place there than this.\"
“I do not think that the Last Day will ever be established – and even if I return to my Lord I will surely find a haven better than this garden.”
I do not think that the Hour is coming; and if I am indeed returned to my Lord, I shall surely find a better resort than this.'
Nor I imagine that the Hour is going to happen; and if am brought back to my Lord, surely I will find something better than this as a retreat.
\"And I think not the Hour will ever come, and if indeed I am brought back to my Lord, (on the Day of Resurrection), I surely shall find better than this when I return to Him.\"
“And I do not think the Hour is coming. And even if I am returned to my Lord, I will find something better than this in return.”
Nor do I believe that the Hour of Resurrection will ever come to pass. And even if I am returned to my Lord, I shall find a better place than this.\"
I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort.
and I do not think that the Hour will ever set in. And even if I am returned to my Lord I will surely find a resort better than this.’
Nor do I think that the Hour will come. Even if I returned to my Lord, I should surely find a better place than this'
nor do I think that there will be a Day of Judgment. Even if I shall be brought before my Lord, I certainly deserve to have a better place than this.\"
And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this.
and I do not believe that the Hour will ever come. Even if I am returned to my Lord, I shall surely find a better place than this.\"
\"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange.\"
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ يُحَاوِرُهُۥٓ أَكَفَرْتَ بِٱلَّذِى خَلَقَكَ مِن تُرَابٍۢ ثُمَّ مِن نُّطْفَةٍۢ ثُمَّ سَوَّىٰكَ رَجُلًۭا ﴿٣٧﴾
His companion said to him while he was conversing with him, \"Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man?
Qala lahu sahibuhu wahuwa yuhawiruhu akafarta biallathee khalaqaka min turabin thumma min nutfatin thumma sawwaka rajulan
Disputing with him, his companion said: \"Do you disbelieve in Him who created you from dust, then a drop of semen, then formed you into a man?
His companion debating with him answered, “What! You disbelieve in Him Who has created you from dust, then from a drop of liquid, and then created you as a complete man?”
Said his fellow, as he was conversing with him, 'What, disbelievest thou in Him who created thee of dust, then of a sperm-drop, then shaped thee as a man?
His fellow said unto him, while he spake with him: hast thou disbelieved in Him Who created thee of dust, then of a sperm, and formed thee a man?
His companion said to him, during the talk with him: \"Do you disbelieve in Him Who created you out of dust (i.e. your father Adam), then out of Nutfah (mixed semen drops of male and female discharge), then fashioned you into a man?
His friend said to him, as he conversed with him, “Are you being ungrateful to Him who created you from dust, then from a sperm-drop, then evolved you into a man?
While conversing with him his neighbour exclaimed: \"Do you deny Him Who created you out of dust, then out of a drop of sperm, and then fashioned you into a complete man?
His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man?
His companion said to him, as he conversed with him: ‘Do you disbelieve in Him who created you from dust, then from a drop of [seminal] fluid, then fashioned you as a man?
His companion said, during his conversation with him: 'What, do you disbelieve in Him who created you from dust, then from a spermdrop, and then fashioned you into a man!
His friend said to him, \"How can you disbelieve in the One who turned clay into sperm out of which He created you?
His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man?
His companion replied, in the course of their discussion, \"Do you deny Him who created you from dust, from a small drop of fluid, then formed you into a man?
His companion said to him, in the course of the argument with him: \"Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man?
لَّٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّى وَلَآ أُشْرِكُ بِرَبِّىٓ أَحَدًۭا ﴿٣٨﴾
But as for me, He is Allah, my Lord, and I do not associate with my Lord anyone.
Lakinna huwa Allahu rabbee wala oshriku birabbee ahadan
And He is God, my Lord, and I do not associate any one with my Lord.
“But I just say that only Allah is my Lord, and I do not ascribe anyone as a partner to my Lord.”
But lo, He is God, my Lord, and I will not associate with my Lord any one.
But he is Allah, my Lord; and with my Lord associate not anyone.
\"But as for my part (I believe) that He is Allah, my Lord and none shall I associate as partner with my Lord.
But as for me, He is God, my Lord, and I never associate with my Lord anyone.
As for myself, Allah alone is my Lord, and I associate none with my Lord in His Divinity.
But He is Allah, my Lord, and I ascribe unto my Lord no partner.
But I [say], ‘‘He is Allah, my Lord,’’ and I do not ascribe any partner to my Lord.
He is Allah, my Lord, and I will not associate anyone with My Lord.
I believe that He is God my Lord and I do not consider anything equal to Him.\"
But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord.
But as far as I am concerned, God alone is my Lord and I set up no partners with Him.
\"But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord.
وَلَوْلَآ إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَآءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِ ۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالًۭا وَوَلَدًۭا ﴿٣٩﴾
And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children,
Walawla ith dakhalta jannataka qulta ma shaa Allahu la quwwata illa biAllahi in tarani ana aqalla minka malan wawaladan
When you entered your garden, why did you not say: 'As God may please;' for no one has power except given by God? Though you see me poorer in wealth and children than you,
“And why was it not that you would have said when you entered your garden, ‘Whatever Allah wills – we do not have any strength except with the help of Allah’ – if you had observed me lesser than you in wealth and children.”?
Why, when thou wentest into thy garden, didst thou not say, \"As God will; there is no power except in God\"? If thou seest me, that I am less than thou in wealth and children,
Wherefore saidst thou not, when thou enteredest thy garden: whatsoever Allah may will! there is no power save in Allah! If thou beholdest I am inferior to thee in substance and offspring.
It was better for you to say, when you entered your garden: 'That which Allah wills (will come to pass)! There is no power but with Allah '. If you see me less than you in wealth, and children.
When you entered your garden, why did you not say, “As God wills; there is no power except through God”? Although you see me inferior to you in wealth and children.
When you entered your vineyard, why did you not say: 'Whatever Allah wills shall come to pass, for there is no power save with Allah!' If you find me less than yourself in wealth and children
If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children,
Why did you not say, when you entered your garden, ‘‘[This is] as Allah has willed! There is no power except by Allah!’’ If you see that I have lesser wealth than you and children,
When you entered your garden why did you not say: \"If Allah wills; there is no power except by Allah.\" Though you see me lesser than yourself in wealth and children,
When entering your garden, you should have said, \"This is what God willed; All Power belongs to Him. Even if you consider me inferior to yourself in wealth and offspring,
And wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children,
When you entered your garden, why did you not say, \"That which God wills [will surely come to pass], there is no power save with God?\" Although you see I have less wealth and offspring than you,
\"Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons,
فَعَسَىٰ رَبِّىٓ أَن يُؤْتِيَنِ خَيْرًۭا مِّن جَنَّتِكَ وَيُرْسِلَ عَلَيْهَا حُسْبَانًۭا مِّنَ ٱلسَّمَآءِ فَتُصْبِحَ صَعِيدًۭا زَلَقًا ﴿٤٠﴾
It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground,
FaAAasa rabbee an yutiyani khayran min jannatika wayursila AAalayha husbanan mina alssamai fatusbiha saAAeedan zalaqan
Yet, my Lord may haply give me a garden better than yours, and He may send a thunder-bolt, from the skies and in the morning it will be a barren plain;
“So it is likely that my Lord will give me a garden better than yours, and send bolts of lightning from the skies on your garden – it therefore turns into a barren plain.”
yet it may be that my Lord will give me better than thy garden, and loose on it a thunderbolt out of heaven, so that in the morning it will be a slope of dust,
Then belike my Lord will vouchsafe unto me something better than thy garden and send thereon a belt from the heaven that it become a plane slippery.
\"It may be that my Lord will give me something better than your garden, and will send on it Husban (torment, bolt, etc.) from the sky, then it will be a slippery earth.
Perhaps my Lord will give me something better than your garden, and release upon it thunderbolts from the sky, so it becomes barren waste.
it may well be that my Lord will give me something better than your vineyard, and send a calamity upon your vineyard from the heavens and it will be reduced to a barren waste,
Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside,
maybe my Lord will give me [something] better than your garden, and He will unleash upon it bolts from the sky, so that it becomes a bare plain.
maybe my Lord will give me a garden better than yours, and send down a thunderbolt from heaven, so that in the morning it will be a slope of dust,
perhaps my Lord will give me a garden better than yours and strike your garden with a thunderbolt from the sky to turn it into a barren ground,
Then maybe my Lord will give me what is better than your garden, and send on it a thunderbolt from heaven so that it shall become even ground without plant,
my Lord may well give me a garden better than yours and send down thunderbolts from heaven upon your vineyard, turning it into a barren waste;
\"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!-
أَوْ يُصْبِحَ مَآؤُهَا غَوْرًۭا فَلَن تَسْتَطِيعَ لَهُۥ طَلَبًۭا ﴿٤١﴾
Or its water will become sunken [into the earth], so you would never be able to seek it.\"
Aw yusbiha maoha ghawran falan tastateeAAa lahu talaban
Or else of a morning its water may sink underground, and you will not find a trace of it.\"
“Or its water may sink into the earth, so you may never be able to find it.”
or in the morning the water of it will be sunk into the earth, so that thou wilt not be able to seek it out.'
Or the water thereof become deep sunken so that therefor thou canst not make a search.
\"Or the water thereof (of the gardens) becomes deep-sunken (underground) so that you will never be able to seek it.\"
Or its water will sink into the ground, and you will be unable to draw it.”
or the water of your vineyard will be drained deep into the ground so that you will not be able to seek it out.\"
Or some morning the water thereof will be lost in the earth so that thou canst not make search for it.
Or its water will sink down, so that you will never be able to obtain it.’
or, in the morning its water will be drained into the earth so that you will not have a means to reach it'
or cause the streams in your garden to disappear under the ground such that you will never be able to find them.
Or its waters should sink down into the ground so that you are unable to find it.
or its water may sink into the earth, so that you will never be able to find it again!\"
\"Or the water of the garden will run off underground so that thou wilt never be able to find it.\"
وَأُحِيطَ بِثَمَرِهِۦ فَأَصْبَحَ يُقَلِّبُ كَفَّيْهِ عَلَىٰ مَآ أَنفَقَ فِيهَا وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا وَيَقُولُ يَٰلَيْتَنِى لَمْ أُشْرِكْ بِرَبِّىٓ أَحَدًۭا ﴿٤٢﴾
And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, \"Oh, I wish I had not associated with my Lord anyone.\"
Waoheeta bithamarihi faasbaha yuqallibu kaffayhi AAala ma anfaqa feeha wahiya khawiyatun AAala AAurooshiha wayaqoolu ya laytanee lam oshrik birabbee ahadan
And his vines were overtaken (with disaster), and he began to wring his hands (at the loss) of what he had spent on them, for the vines had fallen upon their trellises; and he said: \"Would to God that I had not associated any one with my Lord.\"
And his fruits were surrounded – he therefore remained helplessly wringing his hands upon all that he had spent on it – and it lay fallen on its canopy – and he says, “If only I had not ascribed any partner to my Lord!”
And his fruit was all encompassed, and in the morning he was wringing his hands for that he had expended upon it, and it was fallen down upon its trellises, and he was saying, 'Would I had not associated with my Lord any one!'
And his property was encompassed; and lo! he was wringing the palms of his hands over that which he had expended thereon, while itlay fallen down on its trellises, and saying: Oh, would that had not associated with my Lord anyone:
So his fruits were encircled (with ruin). And he remained clapping his hands with sorrow over what he had spent upon it, while it was all destroyed on its trellises, he could only say: \"Would I had ascribed no partners to my Lord!\" [Tafsir Ibn Kathir]
And ruin closed in on his crops, and so he began wringing his hands over what he had invested in it, as it lays fallen upon its trellises. And he was saying, “I wish I never associated anyone with my Lord.”
Eventually all his produce was destroyed and he began to wring his hands in sorrow at the loss of what he had spent on it, and on seeing it fallen down upon its trellises, saying: \"Would I had not associated anyone with my Lord in His Divinity.\"
And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord!
And ruin closed in on his produce, and he began to wring his hands for what he had spent on it, as it lay fallen on its trellises. He was saying, ‘I wish I had not ascribed any partner to my Lord.’
And all his fruit were destroyed, and in the morning he wrung his hands with grief at all he had spent on it, for it had collapsed upon its trellises, and he said: 'Would that I had not associated anyone with my Lord'
(Sure enough the rich person's) fruits were all destroyed and he began to wring his hands in grief for all that he had invested in his garden. He found his garden tumbled to its trellises and said, \"Would that I had not considered anything equal to my Lord\".
And his wealth was destroyed; so he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord.
So it was, and all his fruit was destroyed. The vines had all fallen down on their trellises, and their owner wrung his hands, bewailing all that he had spent on his garden. He said, \"Would that I had not associated anyone with my Lord!\"
So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, \"Woe is me! Would I had never ascribed partners to my Lord and Cherisher!\"
وَلَمْ تَكُن لَّهُۥ فِئَةٌۭ يَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا ﴿٤٣﴾
And there was for him no company to aid him other than Allah, nor could he defend himself.
Walam takun lahu fiatun yansuroonahu min dooni Allahi wama kana muntasiran
He had no body to help him other than God, nor was he able to save himself.
And he had no group to help him against Allah, nor was he capable of taking revenge.
But there was no host to help him, apart from God, and he was helpless.
And there could be no party suceouring him as against Allah, nor could he himself be an avenger.
And he had no group of men to help him against Allah, nor could he defend or save himself.
He had no faction to help him besides God, and he was helpless.
And there was no host, beside Allah, to help him, nor could he be of any help to himself.
And he had no troop of men to help him as against Allah, nor could he save himself.
He had no party to help him, besides Allah, nor could he help himself.
He had no host to help him besides Allah, and he was helpless
He had no one besides God to help him, nor could he himself achieve any success.
And he had no host to help him besides Allah nor could he defend himself.
He had no party to help him against God, nor was he able to defend himself.
Nor had he numbers to help him against Allah, nor was he able to deliver himself.
هُنَالِكَ ٱلْوَلَٰيَةُ لِلَّهِ ٱلْحَقِّ ۚ هُوَ خَيْرٌۭ ثَوَابًۭا وَخَيْرٌ عُقْبًۭا ﴿٤٤﴾
There the authority is [completely] for Allah, the Truth. He is best in reward and best in outcome.
Hunalika alwalayatu lillahi alhaqqi huwa khayrun thawaban wakhayrun AAuqban
The jurisdiction in this province belongs to God. His is the best reward, and His the best requital.
Here brought to light is that the authority is only for Allah, the True; the reward He bestows is the best, and believing in Him has the best outcome.
Thereover protection belongs only to God the True; He is best rewarding, best in the issue.
Herein is all protection from Allah the True: He is excellent in respect of reward and excellent in respect of the final end!
There (on the Day of Resurrection), Al-Walayah (the protection, power, authority and kingdom) will be for Allah (Alone), the True God. He (Allah) is the Best for reward and the Best for the final end. (La ilaha ill-Allah none has the right to be worshipped but Allah).
That is because authority belongs to God, the True. He is Best in rewarding, and Best in requiting.
(Then he knew) that all power of protection rests with Allah, the True One. He is the best to reward, the best to determine the end of things.
In this case is protection only from Allah, the True, He is Best for reward, and best for consequence.
There, all authority belongs to Allah, the Real. He is best in rewarding, and best in requiting.
that Day. Supremacy belongs only to Allah, the True. He is the best to reward and the best ending.
In such helplessness, the human being realizes that it is God who is the true Guardian and His rewards and recompense are the best.
Here is protection only Allah's, the True One; He is best in (the giving of) reward and best in requiting.
The only support is from God, the True God. He is the best in rewarding and the best in respect of the final outcome.
There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success.
وَٱضْرِبْ لَهُم مَّثَلَ ٱلْحَيَوٰةِ ٱلدُّنْيَا كَمَآءٍ أَنزَلْنَٰهُ مِنَ ٱلسَّمَآءِ فَٱخْتَلَطَ بِهِۦ نَبَاتُ ٱلْأَرْضِ فَأَصْبَحَ هَشِيمًۭا تَذْرُوهُ ٱلرِّيَٰحُ ۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ مُّقْتَدِرًا ﴿٤٥﴾
And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability.
Waidrib lahum mathala alhayati alddunya kamain anzalnahu mina alssamai faikhtalata bihi nabatu alardi faasbaha hasheeman tathroohu alrriyahu wakana Allahu AAala kulli shayin muqtadiran
Present to them the example of the life of this world so like the water We send down from the skies that mingles with the earth to nourish its vegetation, which then on the morrow turns to stubble and is blown away by the wind. God has power over everything.
And relate to them the example of the life of this world – like water which We sent down from the sky, therefore vegetation of the earth grew forth in abundance with it to become dry hay which the winds scatter; and Allah is the Controller of all things.
And strike for them the similitude of the present life: it is as water that We send down out of heaven, and the plants of the earth mingle with it; and in the morning it is straw the winds scatter; and God is omnipotent over everything.
And propound thou unto them the similitude of the life of the World. It is as water which We send down from the heaven, then there mingleth therewith the vegetation of the earth, and lo! it becometh dry stubble which the winds scatter and Allah is over everything potent.
And put forward to them the example of the life of this world, it is like the water (rain) which We send down from the sky, and the vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds scatter. And Allah is Able to do everything.
And cite for them the parable of the present life: it is like water that We send down from the sky; the plants of the earth absorb it; but then it becomes debris, scattered by the wind. God has absolute power over everything.
(O Prophet), propound to them the parable of the present life: it is like the vegetation of the earth which flourished luxuriantly when it mingled with the water that We sent down from the sky, but after that the same vegetation turned into stubble which the winds blew about. Allah alone has the power over all things.
And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things.
Draw for them the parable of the life of this world: [It is] like the water We send down from the sky. Then the earth’s vegetation mingles with it. Then it becomes chaff, scattered by the wind. And Allah has power over all things.
Give to them a parable about this present life. It is like water We have sent down from the sky with which the plants of the earth mingle, and in the morning it is straw the wind scatters. Allah is Powerful over all things.
(Muhammad), tell them, \"The worldly life resembles the (seasonal) plants that blossom by the help of the water which God sends from the sky. After a short time all of them fade away and the winds scatter them (and turns them into dust). God has power over all things.
And set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things.
Give them an example about worldly life. It is like the vegetation of the earth that thrives when watered by the rain, which We send down from the sky, and then it all becomes stubble which the wind blows away. God has power over all things.
Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things.
ٱلْمَالُ وَٱلْبَنُونَ زِينَةُ ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَٱلْبَٰقِيَٰتُ ٱلصَّٰلِحَٰتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًۭا وَخَيْرٌ أَمَلًۭا ﴿٤٦﴾
Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope.
Almalu waalbanoona zeenatu alhayati alddunya waalbaqiyatu alssalihatu khayrun AAinda rabbika thawaban wakhayrun amalan
Wealth and children are only the gloss of this world, but good deeds that abide are better with your Lord for recompense, and better for expectation.
Wealth and sons are ornaments of the life of this world; and good deeds that last – their reward is better before your Lord, and are better in respect of hope.
Wealth and sons are the adornment of the present world; but the abiding things, the deeds of righteousness, are better with God in reward, and better in hope.
Substance and sons are the adornment of the life of the World, and the righteous works that last are excellent with thy Lord in respect of reward, and excellent in respect of hope.
Wealth and children are the adornment of the life of this world. But the good righteous deeds (five compulsory prayers, deeds of Allah's obedience, good and nice talk, remembrance of Allah with glorification, praises and thanks, etc.), that last, are better with your Lord for rewards and better in respect of hope.
Wealth and children are the adornments of the present life. But the things that last, the virtuous deeds, are better with your Lord for reward, and better for hope.
Wealth and children are an adornment of the life of the world. But the deeds of lasting righteousness are the best in the sight of your Lord in reward, and far better a source of hope.
Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope.
Wealth and children are an adornment of the life of the world, but lasting righteous deeds are better with your Lord in reward and better in hope.
Wealth and children are the ornament of this present life. But the things that last and good deeds, are better with your Lord in reward and hope.
Children and property are the ornaments of the worldly life, but for deeds which continually produce virtue one can obtain better rewards from God and have greater hope in Him.
Wealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation.
Wealth and children are an ornament of the life of this world. But deeds of lasting merit are better rewarded by your Lord and a far better source of hope.
Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.
وَيَوْمَ نُسَيِّرُ ٱلْجِبَالَ وَتَرَى ٱلْأَرْضَ بَارِزَةًۭ وَحَشَرْنَٰهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًۭا ﴿٤٧﴾
And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone.
Wayawma nusayyiru aljibala watara alarda barizatan wahasharnahum falam nughadir minhum ahadan
The day We shall move the mountains, and you see the earth an open plain, We shall gather them together, leaving none behind.
And the Day when We move the hills and you see the earth flattened plain, and We shall raise all of them together – so not leaving out any one of them.
And on the day We shall set the mountains in motion, and thou seest the earth coming forth, and We muster them so that We leave not so much as one of them behind;
And beware a Day whereon we will make the mountains to pass, and thou wilt see the earth away plain, and We shall gather them, and We shall leave of them not one.
And (remember) the Day We shall cause the mountains to pass away (like clouds of dust), and you will see the earth as a levelled plain, and we shall gather them all together so as to leave not one of them behind.
On the Day when We set the mountains in motion; and you see the earth emerging; and We gather them together, and leave none of them behind.
Bear in mind the Day when We shall set the mountains in motion and you will find the earth void and bare. On that Day We shall muster all men together, leaving none of them behind.
And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind.
The day We shall set the mountains moving and you will see the earth in full view, We shall muster them, and We will not leave out anyone of them.
And on the Day when We shall set the mountains in motion and you shall see the earth a leveled plain; when We gather them together, and would not leave even one behind,
On the day when We will cause the mountains to travel around and the earth to turn into a levelled plain, We will also bring all human beings together. No one will be left behind.
And the day on which We will cause the mountains to pass away and you will see the earth a levelled plain and We will gather them and leave not any one of them behind.
The Day We shall make the mountains move and you will see the earth laid bare, and We shall gather all mankind together and shall not leave any one of them behind.
One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them.
وَعُرِضُوا۟ عَلَىٰ رَبِّكَ صَفًّۭا لَّقَدْ جِئْتُمُونَا كَمَا خَلَقْنَٰكُمْ أَوَّلَ مَرَّةٍۭ ۚ بَلْ زَعَمْتُمْ أَلَّن نَّجْعَلَ لَكُم مَّوْعِدًۭا ﴿٤٨﴾
And they will be presented before your Lord in rows, [and He will say], \"You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment.\"
WaAAuridoo AAala rabbika saffan laqad jitumoona kama khalaqnakum awwala marratin bal zaAAamtum allan najAAala lakum mawAAidan
They will be arraigned before their Lord row on row, (and He will say): \"Well, you have come to Us as We had first created you, even though you imagined We had fixed no time for this meeting.\"
And everyone shall be presented before your Lord in rows; “Indeed you have come to Us exactly as We had created you for the first time – in fact you thought that We shall never appoint a promised time for you!”
and they shall be presented before their Lord in ranks -- 'You have come to Us, as We created you upon the first time; nay, you asserted We should not appoint for you a tryst.'
And they shall be sent before thy lord in ranks! now are ye come to Us even as We had created you the first time; aye ye fancied that We had appointed for you no tryst.
And they will be set before your Lord in (lines as) rows, (and Allah will say): \"Now indeed, you have come to Us as We created you the first time. Nay, but you thought that We had appointed no meeting for you (with Us).\"
They will be presented before your Lord in a row. “You have come to Us as We created you the first time. Although you claimed We would not set a meeting for you.”
They shall be brought before your Lord, all lined up, and shall be told: \"Now, indeed, you have come before Us in the manner We created you in the first instance, although you thought that We shall not appoint a tryst (with Us).\"
And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you.
They will be presented before your Lord in ranks: ‘Certainly you have come to Us just as We created you the first time. But you maintained that We shall not appoint a tryst for you.’
and they shall be presented in ranks before your Lord (who will say to them:) 'You have returned to Us as We created you the first time. No, you claimed We would not appoint a meeting for you!
They will all be lined up in the presence of your Lord who will tell them, \"Despite your belief that there would never be a Day of Judgment, all of you are brought in Our presence just as though We had created you for the first time. You believed that our promise could never come true.\"
And they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise.
They will be ranged before your Lord, standing in rows and He will say to them, \"Now you have come to Us as We created you at first. But you supposed that We would not appoint the time for the fulfillment of Our promise to you.\"
And they will be marshalled before thy Lord in ranks, (with the announcement), \"Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!\":
وَوُضِعَ ٱلْكِتَٰبُ فَتَرَى ٱلْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَٰوَيْلَتَنَا مَالِ هَٰذَا ٱلْكِتَٰبِ لَا يُغَادِرُ صَغِيرَةًۭ وَلَا كَبِيرَةً إِلَّآ أَحْصَىٰهَا ۚ وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًۭا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًۭا ﴿٤٩﴾
And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, \"Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?\" And they will find what they did present [before them]. And your Lord does injustice to no one.
WawudiAAa alkitabu fatara almujrimeena mushfiqeena mimma feehi wayaqooloona ya waylatana ma lihatha alkitabi la yughadiru sagheeratan wala kabeeratan illa ahsaha wawajadoo ma AAamiloo hadiran wala yathlimu rabbuka ahadan
The ledger (of their deeds) would be placed before them. Then you will see the sinners terrified at its contents, and say: \"Alas, what a written revelation this, which has not left unaccounted the smallest or the greatest thing!\" They will find in it whatsoever they had done. Your Lord does not wrong any one.
And the Book shall be placed – and you will see the guilty dreading what is written in it and saying, “Woe to us – what sort of a Book is this that it has not left out any small sin nor a great one, which it has not included!” And they found all that they did confronting them; and your Lord does not wrong any one.
And the Book shall be set in place; and thou wilt see the sinners fearful at what is in it, and saying, 'Alas for us! How is it with this Book, that it leaves nothing behind, small or great, but it has numbered it?' And they shall find all they wrought present, and thy Lord shall not wrong anyone.
And the Book shall be placed, and thou wilt see the culprits alarmed at that which is therein, and they will say: Ah! woe unto us! what aileth this book that it leaveth not any sin small or great but it hath computed it! And they shall find all that they had wrought present; and thy Lord wrongeth not any one.
And the Book (one's Record) will be placed (in the right hand for a believer in the Oneness of Allah, and in the left hand for a disbeliever in the Oneness of Allah), and you will see the Mujrimun (criminals, polytheists, sinners, etc.), fearful of that which is (recorded) therein. They will say: \"Woe to us! What sort of Book is this that leaves neither a small thing nor a big thing, but has recorded it with numbers!\" And they will find all that they did, placed before them, and your Lord treats no one with injustice.
And the book will be placed, and you will see the sinners fearful of its contents. And they will say, “Woe to us! What is with this book that leaves nothing, small or big, but it has enumerated it?” They will find everything they had done present. Your Lord does not wrong anyone.
And then the Record of their deeds shall be placed before them and you will see the guilty full of fear for what it contains, and will say: \"Woe to us! What a Record this is! It leaves nothing, big or small, but encompasses it.\" They will find their deeds confronting them. Your Lord wrongs no one.
And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one.
The Book will be set up. Then you will see the guilty apprehensive of what is in it. They will say, ‘Woe to us! What a book is this! It omits nothing, big or small, without enumerating it.’ They will find present whatever they had done, and your Lord does not wrong anyone.
And the Book shall be set in place, and you will see the sinners fearful of what is in it' They shall say: 'Woe to us! How is it, this book omits nothing small or great, all are counted' And they shall find what they did is present, and Your Lord will wrong no one.
When the record of every one's deeds is placed before him, you will see the criminals terrified from what the record contains. They will say, \"Woe to us! What kind of record is this that has missed nothing small or great?\" They will find whatever they have done right before their very eyes. Your Lord is not unjust to any one.
And the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say: Ah! woe to us! what a book is this! it does not omit a small one nor a great one, but numbers them (all); and what they had done they shall find present (there); and your Lord does not deal unjustly with anyone.
The Book [of deeds] will be placed before them and you will see the guilty apprehensive about its contents. They will say, \"Woe to us! What a record this is! It does not leave any deed, small or large, unaccounted for!\" They will find everything they ever did laid in front of them: your Lord will not be unjust to anyone.
And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, \"Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!\" They will find all that they did, placed before them: And not one will thy Lord treat with injustice.
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ ۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ ۚ بِئْسَ لِلظَّٰلِمِينَ بَدَلًۭا ﴿٥٠﴾
And [mention] when We said to the angels, \"Prostrate to Adam,\" and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange.
Waith qulna lilmalaikati osjudoo liadama fasajadoo illa ibleesa kana mina aljinni fafasaqa AAan amri rabbihi afatattakhithoonahu wathurriyyatahu awliyaa min doonee wahum lakum AAaduwwun bisa lilththalimeena badalan
When We said to the angels: \"Bow before Adam in adoration,\" they all bowed but Iblis. He was one of the jinni and rebelled against his Lord's command. And yet you take him and his offspring as your friends instead of Me, even though they are your enemies. How sad a substitute for the evil-doers!
And recall when We commanded the angels that, “Prostrate before Adam” – so they all prostrated, except Iblis; he was of the jinn, he therefore rebelled against his Lord’s command; “What! You choose him and his offspring as your friends instead of Me, whereas they are your enemies?” And what an evil alternative did the unjust get.
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he was one of the jinn, and committed ungodliness against his Lord's command. What, and do you take him and his seed to be your friends, apart from Me, and they an enemy to you? How evil is that exchange for the evildoers!
And recall what time we said unto the angels: prostrate yourselves before Adam, and they prostrated themselves, but Iblis did not; he was of the genii; so he trespassed the commandment of his Lord. Would ye then take him and his progeny as patrons instead of Me, whereas they are unto you an enemy III is for the wrong-doers an exchange!
And (remember) when We said to the angels; \"Prostrate to Adam.\" So they prostrated except Iblis (Satan). He was one of the jinns; he disobeyed the Command of his Lord. Will you then take him (Iblis) and his offspring as protectors and helpers rather than Me while they are enemies to you? What an evil is the exchange for the Zalimun (polytheists, and wrong-doers, etc).
We said to the angels, “Bow down to Adam.” So they bowed down, except for Satan. He was of the jinn, and he defied the command of his Lord. Will you take him and his offspring as lords instead of Me, when they are an enemy to you? Evil is the exchange for the wrongdoers.
And recall when We said to the angels: \"Prostrate yourselves before Adam\"; all of them fell prostrate, except Iblis. He was of the jinn and so disobeyed the command of his Lord. Will you, then, take him and his progeny as your guardians rather than Me although they are your open enemies? What an evil substitute are these wrong-doers taking!
And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers.
When We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis. He was one of the jinn, so he transgressed against his Lord’s command. Will you then take him and his offspring for guardians in My stead, though they are your enemies? How evil a substitute for the wrongdoers!
When We said to the angels: 'Prostrate yourselves before Adam' all prostrated themselves except iblis, who was one of the jinn, disobedient to the command of his Lord. Would you then take him and his descendants to be your guardians, other than Me, when they are your clear enemy? How evil is the exchange for the harmdoers!
When We told the angels to prostrate before Adam they all obeyed except Iblis. He was a jinn and he sinned against the command of his Lord. Why do you (people) obey him and his offspring instead of Me, even though they are your enemies? How terrible will be the recompense that the wrong doers will receive!
And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust.
When We said to the angels, \"Prostrate yourselves before Adam,\" all prostrated themselves except Satan. He was one of the jinn and he disobeyed his Lord's command. Do you then take him and his offspring as protectors instead of Me, despite their enmity towards you? This is an evil exchange for the wrongdoers!
Behold! We said to the angels, \"Bow down to Adam\": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers!
۞ مَّآ أَشْهَدتُّهُمْ خَلْقَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَلَا خَلْقَ أَنفُسِهِمْ وَمَا كُنتُ مُتَّخِذَ ٱلْمُضِلِّينَ عَضُدًۭا ﴿٥١﴾
I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants.
Ma ashhadtuhum khalqa alssamawati waalardi wala khalqa anfusihim wama kuntu muttakhitha almudilleena AAadudan
I did not call them to witness the creation of the heavens and the earth, nor their own creation. I would not take as helpers those who lead (men) astray.
Neither did I make them witness the creations of the heavens and the earth, nor witness their own creation; nor does it befit My Majesty to choose misleaders as aides.
I made them not witnesses of the creation of the heavens and earth, neither of the creation of themselves; I would not ever take those who lead others astray to be My supporters.
I Made them not present at the creation of the heavens and the earth nor at the creation of themselves; nor was I one to take the seducers as supporters;
I (Allah) made them (Iblis and his offspring) not to witness (nor took their help in) the creation of the heavens and the earth and not (even) their own creation, nor was I (Allah) to take the misleaders as helpers.
I did not call them to witness the creation of the heavens and the earth, nor their own creation; and I do not take the misleaders for assistants.
I did not call them to witness the creation of the heavens and the earth, nor in their own creation. I do not seek the aid of those who lead people astray.
I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers.
I did not make them witness to the creation of the heavens and the earth, nor to their own creation, nor do I take those who mislead others as assistants.
Neither did I make them witnesses at the creation of the heavens and the earth, nor at their own creation. I would never take those who lead others astray to be My supporters.
I did not call (the unjust) to witness the creation of the heavens and earth nor to witness their own creation nor did I want to be helped by those who lead people astray.
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own souls; nor could I take those who lead (others) astray for aiders.
I did not call them to witness at the creation of the heavens and the earth, nor at their own creation; I do not take as My helpers those who lead others astray.
I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray!
وَيَوْمَ يَقُولُ نَادُوا۟ شُرَكَآءِىَ ٱلَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا۟ لَهُمْ وَجَعَلْنَا بَيْنَهُم مَّوْبِقًۭا ﴿٥٢﴾
And [warn of] the Day when He will say, \"Call 'My partners' whom you claimed,\" and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction.
Wayawma yaqoolu nadoo shurakaiya allatheena zaAAamtum fadaAAawhum falam yastajeeboo lahum wajaAAalna baynahum mawbiqan
The day He will say: \"Call those you had called My compeers,\" they will call them, but will get no response, and We shall place a gulf between them.
And the Day when He will proclaim, “Call those partners of Mine whom you had assumed” – so they will call out to them – they will not answer them, and We shall create a field of destruction between them.
And on the day He shall say, 'Call on My associates whom you asserted'; and then they shall call on them, but they will not answer them, and We shall set a gulf between them.
And beware a Day whereon He will say: cry unto my associates say cry unto whom ye fancied. So they will call unto them, and they will answer them not, and We shall place between them a partition.
And (remember) the Day He will say:\"Call those (so-called) partners of Mine whom you pretended.\" Then they will cry unto them, but they will not answer them, and We shall put Maubiqa (a barrier, or enmity, or destruction, or a valley in Hell) between them.
On the Day when He will say, “Call on My partners whom you have claimed.” They will call on them, but they will not answer them. And We will place between them a barrier.
What will such people do on the Day when the Lord will say: \"Now call upon all those whom you believed to be My partners?\" Thereupon they will call upon them, but they will not respond to their call; and We shall make them a common pit of doom,
And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them.
The day He will say [to the polytheists], ‘Call those whom you maintained to be My partners,’ they will call them, but they will not respond to them, for We shall set an abyss between them.
And the Day He will say: 'Call on those whom you claimed to be My associates' They will invoke them, but they will receive no answer, for We shall place a gulf between them.
On the day when God asks the idolators to seek help from their idols, they will call their idols for help. But the idols will not answer them; We shall separate the two parties from each other by a destructive gulf.
And on the day when He shall say: Call on those whom you considered to be My associates. So they shall call on them, but they shall not answer them, and We will cause a separation between them.
On that Day He will say to them, \"Call on those whom you thought to be My partners.\" And they will call on them, but their prayer will not be heard; and We shall place a barrier [of enmity] between them.
One Day He will say, \"Call on those whom ye thought to be My partners,\" and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition.
وَرَءَا ٱلْمُجْرِمُونَ ٱلنَّارَ فَظَنُّوٓا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمْ يَجِدُوا۟ عَنْهَا مَصْرِفًۭا ﴿٥٣﴾
And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere.
Waraa almujrimoona alnnara fathannoo annahum muwaqiAAooha walam yajidoo AAanha masrifan
The sinners will see the Fire and know that they will be thrown into it and will not find a way of escape from it.
And when the guilty see hell, they will be certain of falling into it, and will find no place to escape from it.
Then the evildoers will see the Fire, and think that they are about to fall into it, and will find no escape from it.
And the culprits will behold the Fire and imagine that they are about to fall therein, and they shall not find therefrom a way of escape.
And the Mujrimun (criminals, polytheists, sinners), shall see the Fire and apprehend that they have to fall therein. And they will find no way of escape from there.
And the sinners will see the Fire, and will realize that they will tumble into it. They will find no deliverance from it.
and the guilty shall behold the Fire and know that they are bound to fall into it, and will find no escape from it.
And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence.
The guilty will sight the Fire and know that they are about to fall in it, for they will find no way to escape it.
And when the evildoers see the Fire of Hell they will reckon it is there they shall fall. They shall find no escape from it.
When the criminals see hell fire, they will have no doubt about falling (headlong) therein, nor of finding anyone to save them.
And the guilty shall see the fire, then they shall know that they are going to fall into it, and they shall not find a place to which to turn away from it.
The guilty shall see the Fire and realize that they are going to fall into it: they shall find no way of escape from it.
And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom.
وَلَقَدْ صَرَّفْنَا فِى هَٰذَا ٱلْقُرْءَانِ لِلنَّاسِ مِن كُلِّ مَثَلٍۢ ۚ وَكَانَ ٱلْإِنسَٰنُ أَكْثَرَ شَىْءٍۢ جَدَلًۭا ﴿٥٤﴾
And We have certainly diversified in this Qur'an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute.
Walaqad sarrafna fee hatha alqurani lilnnasi min kulli mathalin wakana alinsanu akthara shayin jadalan
We have explained in various ways all things to men in this Qur'an; but of all things man is most contentious.
And We have indeed illustrated all kinds of examples for mankind in this Qur’an; and man is the most quarrelsome of all.
We have indeed turned about for men in this Koran every manner of similitude; man is the most disputatious of things.
And assuredly We have variously propounded in this Qur'an for mankind every kind of similitude; and man is of all things the most disputing.
And indeed We have put forth every kind of example in this Quran, for mankind. But, man is ever more quarrelsome than anything.
We have elaborated in this Quran for the people every kind of example, but the human being is a most argumentative being.
And surely We have explained matters to people in the Qur'an in diverse ways, using all manner of parables. But man is exceedingly contentious.
And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious.
We have certainly interspersed this Quran with every kind of parable for the people. But man is the most disputatious of creatures.
We have set forth for people in this Koran all manner of parables; the human is the most disputatious of things.
We have given various examples in this Quran for people to learn a lesson, but the human being is the most contentious creature.
And certainly We have explained in this Quran every kind of example, and man is most of all given to contention.
We have explained in various ways in this Quran, for the benefit of mankind, all kinds of examples, but man is most contentious.
We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious.
وَمَا مَنَعَ ٱلنَّاسَ أَن يُؤْمِنُوٓا۟ إِذْ جَآءَهُمُ ٱلْهُدَىٰ وَيَسْتَغْفِرُوا۟ رَبَّهُمْ إِلَّآ أَن تَأْتِيَهُمْ سُنَّةُ ٱلْأَوَّلِينَ أَوْ يَأْتِيَهُمُ ٱلْعَذَابُ قُبُلًۭا ﴿٥٥﴾
And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them.
Wama manaAAa alnnasa an yuminoo ith jaahumu alhuda wayastaghfiroo rabbahum illa an tatiyahum sunnatu alawwaleena aw yatiyahumu alAAathabu qubulan
There is nothing to prevent men from believing when the guidance has come to them, and asking for their Lord's forgiveness, unless they want the example of earlier people visited upon them, or the punishment to appear right before their eyes.
And what prevented men from accepting faith when guidance came to them, and from asking forgiveness from their Lord except that the tradition of the former nations come upon them or that they confront various kinds of punishments?
And naught prevented men from believing when the guidance came unto them, and seeking their Lord's forgiveness, but that the wont of the ancients should come upon them, or that the chastisement should come upon them face to face.
And naught preventeth mankind from believing when the guidance hath come unto them, and from asking foregiveness of their Lord, but that there may come unto them the dispensation of the ancients, or that the torment may come Unto them face to face.
And nothing prevents men from believing, now when the guidance (the Quran) has come to them, and from asking Forgiveness of their Lord, except that the ways of the ancients be repeated with them (i.e. their destruction decreed by Allah), or the torment be brought to them face to face?
What prevented people from accepting faith, when guidance has come to them, and from seeking their Lord’s forgiveness? Unless they are waiting for the precedent of the ancients to befall them, or to have the punishment come upon them face to face.
What is it that prevented mankind from believing when the guidance came to them, and from asking forgiveness of their Lord, except that they would like to be treated as the nations of yore, or that they would like to see the scourge come upon them face to face?
And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom.
Nothing has kept these people from believing and pleading to their Lord for forgiveness when guidance came to them, except [their demand] that the precedent of the ancients come to pass for them, or that the punishment come to them, face to face.
Nothing prevented people from believing and seeking the forgiveness of their Lord when guidance came to them, unless they are waiting for the fate of the ancients to overtake them, or that the punishment should come upon them face to face.
What prevents people from having faith when guidance comes to them or from asking for forgiveness from their Lord before they face the kind of torment that the ancient people experienced or a new form of torment.
And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them.
Nothing prevents people from believing when they are given guidance or from asking forgiveness of their Lord, but the fact that the fate of the previous peoples should befall them or to have the punishment come upon them face to face.
And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face?
وَمَا نُرْسِلُ ٱلْمُرْسَلِينَ إِلَّا مُبَشِّرِينَ وَمُنذِرِينَ ۚ وَيُجَٰدِلُ ٱلَّذِينَ كَفَرُوا۟ بِٱلْبَٰطِلِ لِيُدْحِضُوا۟ بِهِ ٱلْحَقَّ ۖ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَمَآ أُنذِرُوا۟ هُزُوًۭا ﴿٥٦﴾
And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule.
Wama nursilu almursaleena illa mubashshireena wamunthireena wayujadilu allatheena kafaroo bialbatili liyudhidoo bihi alhaqqa waittakhathoo ayatee wama onthiroo huzuwan
We never send apostles but to convey happy tidings, and to warn. But those who disbelieve contend with false arguments to nullify the truth. They make a mockery of My revelations and of what they had been warned.
And We do not send the Noble Messengers except as Heralds of glad tidings and warnings; and the disbelievers debate by means of falsehood to drive away the Truth with it, and they took My signs and warnings they were given, as a mockery!
And We send not the Envoys, but good tidings to bear, and warning. Yet do the unbelievers dispute with falsehood, that they may rebut thereby the truth. They have taken My signs, and what they are warned of, in mockery.
And We send not apostles save as bringers of glad tidings and warners; and those who disbelieve dispute with falsehood that they rebut thereby the truth; and they take My signs and that whereof they are warned as a mockery.
And We send not the Messengers except as giver of glad tidings and warners. But those who disbelieve, dispute with false argument, in order to refute the truth thereby. And they treat My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and that with which they are warned, as jest and mockery!
We send the messengers only as deliverers of good news and warners. Those who disbelieve argue with false argument, in order to defeat the truth thereby. They take My Verses, and the warnings, for a joke.
We raise Messengers only to give good news and to warn. But the unbelievers resort to falsehood in order to rebut the truth with it, and scoff at My revelations and My warnings.
We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest.
We do not send the apostles except as bearers of good news and as warners, but those who are faithless dispute fallaciously to refute thereby the truth, having taken My signs and what they are warned of in derision.
We send Our Messengers only to proclaim glad tidings and to give warning. But the unbelievers dispute with false arguments so that they may belie the truth. They have taken My verses and warnings in mockery.
The only reason for Our sending the Messengers is to give the human being the glad news of Our mercy and to warn him about Our wrath. The disbelievers argue by false means to refute the Truth. They mock My miracles and warnings.
And We do not send apostles but as givers of good news and warning, and those who disbelieve make a false contention that they may render null thereby the truth, and they take My communications and that with which they are warned for a mockery.
We only send the messengers to bring good news and to give warning. Those who deny use fallacious arguments to nullify the truth, treating My revelations and My warnings as a jest.
We only send the messengers to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned!
وَمَنْ أَظْلَمُ مِمَّن ذُكِّرَ بِـَٔايَٰتِ رَبِّهِۦ فَأَعْرَضَ عَنْهَا وَنَسِىَ مَا قَدَّمَتْ يَدَاهُ ۚ إِنَّا جَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًۭا ۖ وَإِن تَدْعُهُمْ إِلَى ٱلْهُدَىٰ فَلَن يَهْتَدُوٓا۟ إِذًا أَبَدًۭا ﴿٥٧﴾
And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever.
Waman athlamu mimman thukkira biayati rabbihi faaAArada AAanha wanasiya ma qaddamat yadahu inna jaAAalna AAala quloobihim akinnatan an yafqahoohu wafee athanihim waqran wain tadAAuhum ila alhuda falan yahtadoo ithan abadan
Who is more unjust than he who, on being reminded of his Lord's revelations, turns away from them, and forgets the evil deeds he had committed in the past. Verily We have placed a covering on their hearts so that they do not understand, and a deafness in their ears so that however you may call them to guidance they will never be guided aright.
And who is more unjust than one who, when reminded of the signs of his Lord, turns away from them and forgets what his hands have sent forward? We have put covers on their hearts so as not to understand the Qur’an, and deafness in their ears; and even if you call them to guidance, they will never attain the right path.
And who does greater evil than he who, being reminded of the signs of his Lord, turns away from them and forgets what his hands have forwarded? Surely We have laid veils on their hearts lest they understand it, and in their ears heaviness; and though thou callest them to the guidance, yet they will not be guided ever.
And who doth greater wrong than he who is admonished with the signs of His Lord yet turneth away from them and forgetteth that which his hands have sent forth? Verily We have set up veils over lest they should understand it, and in their ears a heaviness; and if thou callest them to the guidance, lo! they will not let themselves be guided ever.
And who does more wrong than he who is reminded of the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, but turns away from them forgetting what (deeds) his hands have sent forth. Truly, We have set veils over their hearts lest they should understand this (the Quran), and in their ears, deafness. And if you (O Muhammad SAW) call them to guidance, even then they will never be guided.
Who does greater wrong than he, who, when reminded of his Lord’s revelations, turns away from them, and forgets what his hands have put forward? We have placed coverings over their hearts, lest they understand it, and heaviness in their ears. And if you call them to guidance, they will not be guided, ever.
Who is more wicked than the man who, when he is reminded by the revelations of his Lord, turns away from them and forgets (the consequence of) the deeds wrought by his own hands? We have laid veils over their hearts lest they understand the message of the Qur'an, and We have caused heaviness in their ears. Call them as you may to the Right Path, they will not be ever guided aright.
And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright.
Who is a greater wrongdoer than he who is reminded of the signs of his Lord, whereat he disregards them and forgets what his hands have sent ahead? Indeed We have cast veils on their hearts lest they should understand it, and a deafness into their ears; and if you invite them to guidance they will never [let themselves] be guided.
Who is greater in evil than he who, when reminded of the verses of his Lord, turns away from them and forgets what his hands have sent before him? We have placed veils over their hearts lest they should understand it, and there is heaviness in their ears. Even if you call them to guidance, they will never be guided.
Who are more unjust than those who are reminded of the revelations of their Lord but have disregarded them and have forgotten their deeds? We have veiled their hearts and sealed their ears so that they cannot understand. Even if you call them to the right path, they will never accept guidance.
And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case.
Who is more wicked than he who has been reminded of the revelations of his Lord, then turns away from them and forgets what his own hands have done? We have cast veils over their hearts lest they understand Our words, and made them hard of hearing. Call them as you may to the right path, they shall never be guided.
And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance.
وَرَبُّكَ ٱلْغَفُورُ ذُو ٱلرَّحْمَةِ ۖ لَوْ يُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلْعَذَابَ ۚ بَل لَّهُم مَّوْعِدٌۭ لَّن يَجِدُوا۟ مِن دُونِهِۦ مَوْئِلًۭا ﴿٥٨﴾
And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape.
Warabbuka alghafooru thoo alrrahmati law yuakhithuhum bima kasaboo laAAajjala lahumu alAAathaba bal lahum mawAAidun lan yajidoo min doonihi mawilan
But your Lord is forgiving, full of benevolence. If He had pleased to punish them for their doings He would have punished them immediately. But a term is fixed for them from which they will find no escape.
And your Lord is the Oft Forgiver, the Merciful; if He seized them for their deeds, He would soon send the punishment upon them; but for them is an appointed time from which they will not find any refuge.
But thy Lord is the All-forgiving, full of mercy. If He should take them to task for that they have earned, He would hasten for them the chastisement; but they have a tryst, from which they will find no escape.
And thy Lord is the Forgiver, Owner of mercy. Were He to call them to account for that which they have earned; He would have hastened for them torment; but for them is a tryst beside which they cannot find a place to betake themselves to.
And your Lord is Most Forgiving, Owner of Mercy. Were He to call them to account for what they have earned, then surely, He would have hastened their punishment. But they have their appointed time, beyond which they will find no escape.
Your Lord is the Forgiver, Possessor of Mercy. Were He to call them to account for what they have earned, He would have hastened the punishment for them. But they have an appointment from which they will find no escape.
Your Lord is All-Forgiving, full of mercy. Had He wished to take them to task for their doings, He would have hastened in sending His scourge upon them. But He has set for them a time-limit which they cannot evade.
Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape.
Your Lord is the All-forgiving dispenser of mercy. Were He to take them to task because of what they have committed, He would have surely hastened their punishment. But they have a tryst, [when] they will not find a refuge besides Him.
Your Lord is Forgiving, Owner of Mercy. Had it been His will to take them to task for what they earned, He would have hastened their punishment; but they have an appointed hour from which they will never escape.
Your Lord is All-forgiving and All-merciful. Had He wanted to punish them for their sins, He would have been prompt to torment them. For their punishment there is an appointed time, after which there will be no way for them to escape.
And your Lord is Forgiving, the Lord of Mercy; were He to punish them for what they earn, He would certainly have hastened the chastisement for them; but for them there is an appointed time from which they shall not find a refuge.
Your Lord is the Forgiving One, the possessor of mercy. If He had to take them to task for the wrongs they have done, He would have hastened their punishment. They have an appointed time beyond which there will be no escape for them.
But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge.
وَتِلْكَ ٱلْقُرَىٰٓ أَهْلَكْنَٰهُمْ لَمَّا ظَلَمُوا۟ وَجَعَلْنَا لِمَهْلِكِهِم مَّوْعِدًۭا ﴿٥٩﴾
And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time.
Watilka alqura ahlaknahum lamma thalamoo wajaAAalna limahlikihim mawAAidan
As for these habitations, We destroyed them only when they transgressed; even so We had fixed a time for their annihilation.
And these towns – We destroyed them when they committed injustice, and We had set an appointed time for their destruction.
And those cities, We destroyed them when they did evil, and appointed for their destruction a tryst.
And these cities! We destroyed them when they did wrong, and We had appointed for their destruction a tryst.
And these towns (population, 'Ad, Thamud, etc.) We destroyed when they did wrong. And We appointed a fixed time for their destruction.
And these towns—We destroyed them when they committed injustices, and We set for their destruction an appointed time.
All the townships afflicted with scourge are before your eyes. When they committed wrong, We destroyed them. For the destruction of each We had set a definite term.
And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction.
Those are the towns that We destroyed when they were wrongdoers, and We appointed a tryst for their destruction.
And those villages! When they became evil We destroyed them and appointed a meeting for their destruction.
We only destroyed the inhabitants of certain towns when they had committed injustice and did not repent before Our deadline.
And (as for) these towns, We destroyed them when they acted unjustly, and We have appointed a time for their destruction.
We destroyed these communities when they went on doing wrong, and We appointed a time for their destruction.
Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction.
وَإِذْ قَالَ مُوسَىٰ لِفَتَىٰهُ لَآ أَبْرَحُ حَتَّىٰٓ أَبْلُغَ مَجْمَعَ ٱلْبَحْرَيْنِ أَوْ أَمْضِىَ حُقُبًۭا ﴿٦٠﴾
And [mention] when Moses said to his servant, \"I will not cease [traveling] until I reach the junction of the two seas or continue for a long period.\"
Waith qala moosa lifatahu la abrahu hatta ablugha majmaAAa albahrayni aw amdiya huquban
When Moses said to his servant (Joshua): \"I will not give up till I reach the confluence of two oceans, or I will journey on and on.\"
And recall when Moosa said to his assistant, “I will not give up until I reach the place where the two seas meet or until I have progressed for ages.”
And when Moses said to his page, 'I will not give up until I reach the meeting of the two seas, though I go on for many years.
And recall what time Musa said unto his page: I shall not cease until I reach the confluence of the two seas, or I shall go on for ages.
And (remember) when Musa (Moses) said to his boy-servant: \"I will not give up (travelling) until I reach the junction of the two seas or (until) I spend years and years in travelling.\"
Recall when Moses said to his servant, “I will not give up until I reach the junction of the two rivers, even if it takes me years.”
(And recount to them the story of Moses) when Moses said to his servant: \"I will journey on until I reach the point where the two rivers meet, though I may march on for ages.\"
And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages.
When Moses said to his lad, ‘I will go on [journeying] until I have reached the confluence of the two seas, or have spent a long time [travelling].’
When Moses said to his (assisting) youth: 'I will not give up until I reach the point where the two seas meet even though I should go on for many years'
(Consider) when Moses said to his young companion, \"I shall continue travelling until I reach the junction of the two seas or have travelled for many years\".
And when Musa said to his servant: I will not cease until I reach the junction of the two rivers or I will go on for years.
Recall how Moses said to his servant, \"I shall not give up until I reach the place where both seas meet, even if it takes me years!\"
Behold, Moses said to his attendant, \"I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel.\"
فَلَمَّا بَلَغَا مَجْمَعَ بَيْنِهِمَا نَسِيَا حُوتَهُمَا فَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ سَرَبًۭا ﴿٦١﴾
But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away.
Falamma balagha majmaAAa baynihima nasiya hootahuma faittakhatha sabeelahu fee albahri saraban
When they reached the confluence they forgot the fish (they had brought as food) which swiftly made its way into the sea.
And when they reached the place where the two seas meet, they forgot about their fish, and it took its way into the sea, making a tunnel. (The dead fish came alive and went into the water.)
Then, when they reached their meeting, they forgot their fish, and it took its way into the sea, burrowing.
And when the twain reached the confluence of the two, they forgot their fish, and it took its way into the sea freely.
But when they reached the junction of the two seas, they forgot their fish, and it took its way through the sea as in a tunnel.
Then, when they reached the junction between them, they forgot about their fish. It found its way into the river, slipping away.
But when they reached the point where the two rivers meet, they forgot their fish, and it took its way into the sea, as if through a tunnel.
And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free.
So when they reached the confluence between them, they forgot their fish, which found its way into the sea, sneaking away.
But when they came to the point where the two met, they forgot their fish, which made its way burrowing into the sea.
When they reached the junction of the two seas they found out that they had forgotten all about the fish (which they had carried for food). The fish found its way into the sea.
So when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away.
But when at last they came to the land where the two seas met, they forgot their fish and it swiftly made its way into the sea.
But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel.
فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَآءَنَا لَقَدْ لَقِينَا مِن سَفَرِنَا هَٰذَا نَصَبًۭا ﴿٦٢﴾
So when they had passed beyond it, [Moses] said to his boy, \"Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue.\"
Falamma jawaza qala lifatahu atina ghadaana laqad laqeena min safarina hatha nasaban
When they had gone past (the confluence), Moses said to his servant: \"Give me my breakfast. I am exhausted from this journey.\"
So when they had gone beyond that place, Moosa said to his assistant, “Bring our breakfast – we have indeed faced great exertion in this journey of ours.”
When they had passed over, he said to his page, 'Bring us our breakfast; indeed, we have encountered weariness from this our journey.'
And when the twain had passed by, he said unto his page: bring us our morning-meal, assuredly we have met from this journey of ours, toil
So when they had passed further on (beyond that fixed place), Musa (Moses) said to his boy-servant: \"Bring us our morning meal; truly, we have suffered much fatigue in this, our journey.\"
When they went further, he said to his servant, “Bring us our lunch; we were exposed in our travel to much fatigue.”
When they had journeyed further on, Moses said to his servant: \"Bring us our repast. We are surely fatigued by today's journey.\"
And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey.
So when they had passed on, he said to his lad, ‘Bring us our meal. We have certainly encountered much fatigue on this journey of ours.’
And when they had gone further, he said to his assisting youth; 'Bring us our breakfast; we are worn out from our journey'
Moses asked his young companion when they crossed this point, \"Bring us our food; the journey has made us tired.\"
But when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey.
After they had passed the place, Moses said to his young companion, \"Bring us our morning meal; we have indeed been fatigued by this journey.\"
When they had passed on (some distance), Moses said to his attendant: \"Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey.\"
قَالَ أَرَءَيْتَ إِذْ أَوَيْنَآ إِلَى ٱلصَّخْرَةِ فَإِنِّى نَسِيتُ ٱلْحُوتَ وَمَآ أَنسَىٰنِيهُ إِلَّا ٱلشَّيْطَٰنُ أَنْ أَذْكُرَهُۥ ۚ وَٱتَّخَذَ سَبِيلَهُۥ فِى ٱلْبَحْرِ عَجَبًۭا ﴿٦٣﴾
He said, \"Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly\".
Qala araayta ith awayna ila alssakhrati fainnee naseetu alhoota wama ansaneehu illa alshshaytanu an athkurahu waittakhatha sabeelahu fee albahri AAajaban
He said: \"You see, I forgot the fish on the rock where we had stopped. Only Satan made me forget to mention this; but the wonder is the fish escaped to the sea.\"
He said, “Just imagine – when we had taken shelter near the rock, so indeed I forgot the fish; and none but Satan caused me to forget to mention it; and the fish took its way into the sea – its amazing!”
He said, 'What thinkest thou? When we took refuge in the rock, then I forgot the fish-and it was Satan himself that made me forget it so that I should not remember it -- and so it took its way into the sea in a manner marvellous.'
He said: lookest thou! when we betook ourselves to the rock, then forgot the fish; and naught but the Satan made me forget to mention it, and it took its way into the sea--a marvel!
He said:\"Do you remember when we betook ourselves to the rock? I indeed forgot the fish, none but Shaitan (Satan) made me forget to remember it. It took its course into the sea in a strange (way)!\"
He said, “Do you remember when we rested by the rock? I forgot about the fish. It was only the devil who made me forget it. And so it found its way to the river, amazingly.”
The servant said: \"Did you see what happened? When we betook ourselves to the rock to take rest, I forgot the fish - and it is only Satan who caused me to forget to mention it to you - so that it made its way into the sea in a strange manner.\"
He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel.
He said, ‘Did you see?! When we took shelter at the rock, indeed I forgot about the fish—and none but Satan made me forget to mention it!—and it made its way into the sea in an amazing manner!’
He replied: 'What do you think, I forgot the fish when we were resting on the rock. None but satan made me forget to mention this it made its way into the sea in a marvelous fashion'
His companion replied, \"Do you remember the rock on which we took rest? Satan made me forget to mention to you the story of the fish and how it miraculously made its way into the sea.
He said: Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder!
He replied, \"Did you see when we were resting by the rock, that I forgot the fish? Satan made me forget it, so I did not mention it. It made its way to the sea in a miraculous way!\"
He replied: \"Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!\"
قَالَ ذَٰلِكَ مَا كُنَّا نَبْغِ ۚ فَٱرْتَدَّا عَلَىٰٓ ءَاثَارِهِمَا قَصَصًۭا ﴿٦٤﴾
[Moses] said, \"That is what we were seeking.\" So they returned, following their footprints.
Qala thalika ma kunna nabghi fairtadda AAala atharihima qasasan
Moses said: \"But that is exactly what we were seeking.\" So they retraced their steps.
Said Moosa, “This is exactly what we wanted”; so they came back retracing their steps.
Said he, 'This is what we were seeking!' And so they returned upon their tracks, retracing them.
Musa said: that is that which we have been seeking. So they turned back upon their footsteps, retracing.
[Musa (Moses)] said: \"That is what we have been seeking.\" So they went back retracing their footsteps.
He said, “This is what we were seeking.” And so they turned back retracing their steps.
Moses said: \"That is what we were looking for.\" So the two turned back, retracing their footsteps,
He said: This is that which we have been seeking. So they retraced their steps again.
He said, ‘That is what we were after!’ So they returned, retracing their footsteps.
'This is what we have been seeking' said he, and they retraced their footsteps
Moses said, \"That is exactly what we are seeking. They followed their own foot prints back (to the rock).\"
He said: This is what we sought for; so they returned retracing their footsteps.
Moses said, \"That is just what we were looking for.\" So they went back the way they had come,
Moses said: \"That was what we were seeking after:\" So they went back on their footsteps, following (the path they had come).
فَوَجَدَا عَبْدًۭا مِّنْ عِبَادِنَآ ءَاتَيْنَٰهُ رَحْمَةًۭ مِّنْ عِندِنَا وَعَلَّمْنَٰهُ مِن لَّدُنَّا عِلْمًۭا ﴿٦٥﴾
And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.
Fawajada AAabdan min AAibadina ataynahu rahmatan min AAindina waAAallamnahu min ladunna AAilman
Then they found one of Our votaries, whom We had blessed and given knowledge from Us.
So they found a bondman* from amongst Our (chosen) bondmen, to whom We had given mercy from Us, and had bestowed the inspired knowledge from Ourselves. (* Hazrat Khidr – peace be upon him.)
Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge proceeding from Us.
Then the twain found a bondman from Our bondmen, him We had vouchsafed a mercy from before Us, and him We had taught from Our presence a knowledge.
Then they found one of Our slaves, unto whom We had bestowed mercy from Us, and whom We had taught knowledge from Us.
Then they came upon a servant of Ours, whom We had blessed with mercy from Us, and had taught him knowledge from Our Own.
and there they found one of Our servants upon whom We had bestowed Our mercy, and to whom We had imparted a special knowledge from Ourselves.
Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence.
[There] they found one of Our servants whom We had granted a mercy from Ourselves, and taught him a knowledge from Our own.
and found one of Our worshipers to whom We had given from Our Mercy, and to whom We had taught knowledge of Ours.
There they met one of Our servants who had received blessings and knowledge from Us.
Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves.
and they found one of Our servants to whom We had granted Our mercy and had given a knowledge from Ourself.
So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence.
قَالَ لَهُۥ مُوسَىٰ هَلْ أَتَّبِعُكَ عَلَىٰٓ أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًۭا ﴿٦٦﴾
Moses said to him, \"May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?\"
Qala lahu moosa hal attabiAAuka AAala an tuAAallimani mimma AAullimta rushdan
Moses said to him: \"May I attend upon you that you may instruct me in the knowledge you have been taught of the right way?\"
Moosa said to him, “May I stay with you upon the condition that you will teach me the righteousness that you have been taught?”
Moses said to him, 'Shall I follow thee so that thou teachest me, of what thou hast been taught, right judgment.'
Musa said unto him: shall I follow thee that thou mayest teach me of that which thou hast been taught a directive knowledge.
Musa (Moses) said to him (Khidr) \"May I follow you so that you teach me something of that knowledge (guidance and true path) which you have been taught (by Allah)?\"
Moses said to him, “May I follow you, so that you may teach me some of the guidance you were taught?”
Moses said to him: \"May l follow you that you may teach me something of the wisdom which you have been taught?\"
Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught?
Moses said to him, ‘May I follow you for the purpose that you teach me some of the probity you have been taught?’
Moses said to him: 'May I follow you so that you can teach me of that you have learned of righteousness'
Moses asked him, \"Can I follow you so that you would teach me the guidance that you have received?\"
Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught?
Moses said to him, \"May I follow you, so that you may guide me by what you have been taught?\"
Moses said to him: \"May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?\"
قَالَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا ﴿٦٧﴾
He said, \"Indeed, with me you will never be able to have patience.
Qala innaka lan tastateeAAa maAAiya sabran
He said: \"You will not be able to bear with me.
He said, “You will never be able to patiently stay with me.”
Said he, 'Assuredly thou wilt not be able to bear with me patiently.
He said: verily thou wilt not be able to have with me patience;
He (Khidr) said: \"Verily! You will not be able to have patience with me!
He said, “You will not be able to endure with me.
He answered: \"You will surely not be able to bear with me.
He said: Lo! thou canst not bear with me.
He said, ‘Indeed you cannot have patience with me!
'You will not bear patiently with me' He replied.
He replied, \"You will not be able to have patience with me.
He said: Surely you cannot have patience with me
He replied, \"You will not be able to bear with me patiently.
(The other) said: \"Verily thou wilt not be able to have patience with me!\"
وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِۦ خُبْرًۭا ﴿٦٨﴾
And how can you have patience for what you do not encompass in knowledge?\"
Wakayfa tasbiru AAala ma lam tuhit bihi khubran
\"How can you bear that which is beyond your comprehension?\"
“And how will you bear something which your knowledge does not encompass?”
And how shouldst thou bear patiently that thou hast never encompassed in thy knowledge?'
And how canst thou have patience over that which thy knowledge encompasseth not
\"And how can you have patience about a thing which you know not?\"
And how will you endure what you have no knowledge of?”
For how can you patiently bear with something you cannot encompass in your knowledge?\"
How canst thou bear with that whereof thou canst not compass any knowledge?
And how can you have patience about something you do not comprehend?’
'For how can you bear patiently with that which you have never encompassed in your knowledge'
\"How can you remain patient with that which you do not fully understand?\"
And how can you have patience in that of which you have not got a comprehensive knowledge?
How could you be patient in matters beyond your knowledge?\"
\"And how canst thou have patience about things about which thy understanding is not complete?\"
قَالَ سَتَجِدُنِىٓ إِن شَآءَ ٱللَّهُ صَابِرًۭا وَلَآ أَعْصِى لَكَ أَمْرًۭا ﴿٦٩﴾
[Moses] said, \"You will find me, if Allah wills, patient, and I will not disobey you in [any] order.\"
Qala satajidunee in shaa Allahu sabiran wala aAAsee laka amran
\"You will find me patient if God wills,\" said Moses; \"and I will not disobey you in any thing.\"
Said Moosa, “Allah willing, you will soon find me patient and I will not do anything against your instructions.”
He said, 'Yet thou shalt find me, if God will, patient; and I shall not rebel against thee in anything.'
Musa said: thou wilt find me, if Allah will, patient, and shall not disobey thee in any affair.
Musa (Moses) said: \"If Allah will, you will find me patient, and I will not disobey you in aught.\"
He said, “You will find me, God willing, patient; and I will not disobey you in any order of yours.”
Moses replied: \"You shall find me, if Allah wills, patient; and I shall not disobey you in anything.\"
He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee.
He said, ‘You will find me, God willing, to be patient, and I will not disobey you in any matter.’
He (Moses) said: 'If Allah wills, you shall find me patient, I shall not disobey your order'
Moses said, \"If God wishes, you will find me patient and I shall not disobey any of your orders.\"
He said: If Allah pleases, you will find me patient and I shall not disobey you in any matter.
Moses said, \"God willing, you will find me patient, and I will not disobey you in any thing.\"
Moses said: \"Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught.\"
قَالَ فَإِنِ ٱتَّبَعْتَنِى فَلَا تَسْـَٔلْنِى عَن شَىْءٍ حَتَّىٰٓ أُحْدِثَ لَكَ مِنْهُ ذِكْرًۭا ﴿٧٠﴾
He said, \"Then if you follow me, do not ask me about anything until I make to you about it mention.\"
Qala faini ittabaAAtanee fala tasalnee AAan shayin hatta ohditha laka minhu thikran
\"If you must follow me,\" he said, \"do not ask me any thing until I speak of it to you myself.\"
He said, “Therefore if you stay with me, do not ask me about anything until I myself mention it to you.”
Said he, 'Then if thou followest me, question me not on anything until I myself introduce the mention of it to thee.'
He said: then if thou wilt follow me ask me not of anything until begin thereof some mention.
He (Khidr) said: \"Then, if you follow me, ask me not about anything till I myself mention it to you.\"
He said, “If you follow me, do not ask me about anything, until I myself make mention of it to you.”
He said: \"Well, if you follow me, do not ask me concerning anything until I myself mention it to you.\"
He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee.
He said, ‘If you follow me, do not question me concerning anything until I myself first mention it for you.’
He said: 'If you follow me, you must not question me about anything till I myself speak to you concerning it'
He said to Moses, \"If you will follow me, do not ask me about anything until I tell you the story about it.\"
He said: If you would follow me, then do not question me about any thing until I myself speak to you about it
He said, \"Well then, if you would follow me, do not ask me about anything till I speak of it to you.\"
The other said: \"If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it.\"
فَٱنطَلَقَا حَتَّىٰٓ إِذَا رَكِبَا فِى ٱلسَّفِينَةِ خَرَقَهَا ۖ قَالَ أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْـًٔا إِمْرًۭا ﴿٧١﴾
So they set out, until when they had embarked on the ship, al-Khidh r tore it open. [Moses] said, \"Have you torn it open to drown its people? You have certainly done a grave thing.\"
Faintalaqa hatta itha rakiba fee alssafeenati kharaqaha qala akharaqtaha litughriqa ahlaha laqad jita shayan imran
So they set out till they (came to the quay) and went on board a ship in which he made a hole, (and Moses said:) \"You have made a hole in the boat to drown its passengers? You have done a strange thing!\"
So they both set out; until when they had boarded the boat, the chosen bondman ruptured the boat; said Moosa, “Did you make a hole in the boat in order to drown its passengers? You have indeed done an evil thing.”
So they departed; until, when they embarked upon the ship, he made a hole in it. He said, 'What, hast thou made a hole in it so as to drown its passengers? Thou hast indeed done a grievous thing.'
Then the twain journeyed until when they embarked in a boat, he scuttled it. Musa said: hast thou scuttled it that thou mayest drown the people thereof? Assuredly thou hast committed a thing grievous.
So they both proceeded, till, when they embarked the ship, he (Khidr) scuttled it. Musa (Moses) said: \"Have you scuttled it in order to drown its people? Verily, you have committed a thing \"Imra\" (a Munkar - evil, bad, dreadful thing).\"
So they set out. Until, when they had boarded the boat, he holed it. He said, “Did you hole it, to drown its passengers? You have done something awful.”
Then the two went forth until, when they embarked on the boat, he made a hole in it, whereupon Moses exclaimed: \"Have you made a hole in it so as to drown the people in the boat? You have certainly done an awful thing.\"
So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing.
So they went on and when they boarded the boat, he made a hole in it. He said, ‘Did you make a hole in it to drown its people? You have certainly done a monstrous thing!’
So they departed. When they boarded a ship, he bored a hole in it. 'What, have you made a hole in it' he said, 'is it to drown its passengers? You have done a dreadful thing'
They started their journey and some time latter they embarked in a boat in which he made a hole. Moses asked him, \"Did you make the hole to drown the people on board? This is certainly very strange\".
So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing.
So they set out, but, when they got into a boat, the man made a hole in it. Moses exclaimed, \"Have you made a hole in the boat to drown the people in it? You have indeed done a dreadful thing!\"
So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: \"Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!\"
قَالَ أَلَمْ أَقُلْ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا ﴿٧٢﴾
[Al-Khidh r] said, \"Did I not say that with me you would never be able to have patience?\"
Qala alam aqul innaka lan tastateeAAa maAAiya sabran
\"Did I not tell you,\" he replied, \"that you will not be able to bear with me?\"
He said, “Did I not say that you will never be able to patiently stay with me?”
Said he, 'Did I not say that thou couldst never bear with me patiently?'
He said: said I not that thou wouldst not be able to have with me patience?
He (Khidr) said: \"Did I not tell you, that you would not be able to have patience with me?\"
He said, “Did I not tell you that you will not be able to endure with me?”
He replied: \"Did I not tell you that you will not be able to patiently bear with me?\"
He said: Did I not tell thee that thou couldst not bear with me?
He said, ‘Did I not say that you cannot have patience with me?’
'Did I not I tell you' he replied, 'that you would not bear patiently with me'
He said, \"Did I not tell you that you would not be able to remain patient with me?\"
He said: Did I not say that you will not be able to have patience with me?
He replied, \"Did I not tell you that you would never be able to bear with me patiently?\"
He answered: \"Did I not tell thee that thou canst have no patience with me?\"
قَالَ لَا تُؤَاخِذْنِى بِمَا نَسِيتُ وَلَا تُرْهِقْنِى مِنْ أَمْرِى عُسْرًۭا ﴿٧٣﴾
[Moses] said, \"Do not blame me for what I forgot and do not cover me in my matter with difficulty.\"
Qala la tuakhithnee bima naseetu wala turhiqnee min amree AAusran
(Moses) said: \"Do not hold me for having forgotten, and do not reprove me and make my task difficult.\"
Said Moosa, “Do not apprehend me upon my forgetting, and do not impose difficulty on me in my task.”
He said, 'Do not take me to task that I forgot, neither constrain me to do a thing too difficult.'
Musa said: take me not to task for that forget, and impose not in my affair hardship.
[Musa (Moses)] said: \"Call me not to account for what I forgot, and be not hard upon me for my affair (with you).\"
He said, “Do not rebuke me for forgetting, and do not make my course difficult for me.”
Moses said: \"Do not take me to task at my forgetfulness, and do not be hard on me.\"
(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault.
He said, ‘Do not take me to task for my forgetting, and do not be hard upon me.’
Moses said: 'Do not blame me for what I forgot, nor press me to do something which is too difficult'
Moses said, \"Please, forgive my forgetfulness. Do not oblige me with what is difficult for me to endure.\"
He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair.
He said, \"Do not take me to task for what I have forgotten, and do not be hard on me on account of what I have done!\"
Moses said: \"Rebuke me not for forgetting, nor grieve me by raising difficulties in my case.\"
فَٱنطَلَقَا حَتَّىٰٓ إِذَا لَقِيَا غُلَٰمًۭا فَقَتَلَهُۥ قَالَ أَقَتَلْتَ نَفْسًۭا زَكِيَّةًۢ بِغَيْرِ نَفْسٍۢ لَّقَدْ جِئْتَ شَيْـًۭٔا نُّكْرًۭا ﴿٧٤﴾
So they set out, until when they met a boy, al-Khidh r killed him. [Moses] said, \"Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing.\"
Faintalaqa hatta itha laqiya ghulaman faqatalahu qala aqatalta nafsan zakiyyatan bighayri nafsin laqad jita shayan nukran
The two went on till they came to a boy, whom he killed. Moses exclaimed: \"You have killed an innocent soul who had taken no life. You have done a most abominable thing!\"
So they set out again; until when they met a boy, the chosen bondman slew him – Moosa said, “Did you slay an innocent soul not in retribution for another? You have indeed done an extremely evil thing.”
So they departed; until, when they met a lad, he slew him. He said, 'What, hast thou slain a soul innocent, and that not to retaliate for a soul slain? Thou hast indeed done a horrible thing.'
Then the twain journeyed until when they met a boy, and he killed him. Musa said: hast thou slain a person innocent not in return for a Person Assuredly thou hast committed a thing formidable.
Then they both proceeded, till they met a boy, he (Khidr) killed him. Musa (Moses) said: \"Have you killed an innocent person who had killed none? Verily, you have committed a thing \"Nukra\" (a great Munkar - prohibited, evil, dreadful thing)!\"
Then they set out. Until, when they encountered a boy, he killed him. He said, “Did you kill a pure soul, who killed no one? You have done something terrible.”
Then the two went forth until they met a lad whom he slew, whereupon Moses exclaimed: \"What! Have you slain an innocent person without his having slain anyone? Surely you have done a horrible thing.\"
So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing.
So they went on until they came upon a boy, whereat he slew him. He said, ‘Did you slay an innocent soul, without [his having slain] anyone? You have certainly done a dire thing!’
and so they departed. Thereafter they met a boy and he killed him. He (Moses) exclaimed: 'What, have you killed a pure soul and it was not done (in retaliation) for a soul you have done a terrible thing'
They continued on their journey until they met a young boy whom he killed. Moses said, \"How could you murder an innocent soul? This is certainly a horrible act\".
So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing.
So they travelled on. Then they met a young boy and the man killed him. Moses said, \"Have you slain an innocent person without his having slain anyone? Indeed, you have done a terrible thing!\"
Then they proceeded: until, when they met a young man, he slew him. Moses said: \"Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!\"
۞ قَالَ أَلَمْ أَقُل لَّكَ إِنَّكَ لَن تَسْتَطِيعَ مَعِىَ صَبْرًۭا ﴿٧٥﴾
[Al-Khidh r] said, \"Did I not tell you that with me you would never be able to have patience?\"
Qala alam aqul laka innaka lan tastateeAAa maAAiya sabran
He said: \"Did I not tell you you will not be able to bear with me?\"
He said, “Did I not tell you that you will never be able to patiently stay with me?”
Said he, 'Did I not say that thou couldst never bear with me patiently?'
He said: said I not unto thee that thou wouldst by no means be able to have with me patience?
(Khidr) said: \"Did I not tell you that you can have no patience with me?\"
He said, “Did I not tell you that you will not be able to endure with me?”
He said: \"Did I not tell you that you will not be able to patiently bear with me?\"
He said: Did I not tell thee that thou couldst not bear with me?
He said, ‘Did I not tell you that you cannot have patience with me?’
'Did I not tell you' he replied, 'that you would not be able to bear patiently with me'
He responded, \"Did I not tell you that you will not be able to remain patient with me?\"
He said: Did I not say to you that you will not be able to have patience with me?
The man said, \"Did I not tell you that you would not be able to have any patience with me?\"
He answered: \"Did I not tell thee that thou canst have no patience with me?\"
قَالَ إِن سَأَلْتُكَ عَن شَىْءٍۭ بَعْدَهَا فَلَا تُصَٰحِبْنِى ۖ قَدْ بَلَغْتَ مِن لَّدُنِّى عُذْرًۭا ﴿٧٦﴾
[Moses] said, \"If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.\"
Qala in saaltuka AAan shayin baAAdaha fala tusahibnee qad balaghta min ladunnee AAuthran
Moses said: \"If I ask you any thing again then do not keep me with you. You have my apology.\"
Said Moosa, “If I ask you anything after this, do not stay with me; indeed your condition from me is fulfilled.”
He said, 'If I question thee on anything after this, then keep me company no more; thou hast already experienced excuse sufficient on my part.'
Musa said: if I ask thee regarding aught after this, company not with me; surely there hath reached to thee from my side an excuse.
[Musa (Moses)] said: \"If I ask you anything after this, keep me not in your company, you have received an excuse from me.\"
He said, “If I ask you about anything after this, then do not keep company with me. You have received excuses from me.”
Moses said: \"Keep me no more in your company if I question you concerning anything after this. You will then be fully justified.\"
(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me.
He said, ‘If I question you about anything after this, do not keep me in your company. You already have enough excuse on my part.’
He (Moses) said: 'If I question you again do not let me be your companion; you already have enough excuse'
Moses said, \"If I ask you such questions again, abandon me; you will have enough reason to do so.\"
He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case.
Moses replied, \"If I ever ask you about anything after this, do not let me accompany you. I will have given you sufficient excuse.\"
(Moses) said: \"If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side.\"
فَٱنطَلَقَا حَتَّىٰٓ إِذَآ أَتَيَآ أَهْلَ قَرْيَةٍ ٱسْتَطْعَمَآ أَهْلَهَا فَأَبَوْا۟ أَن يُضَيِّفُوهُمَا فَوَجَدَا فِيهَا جِدَارًۭا يُرِيدُ أَن يَنقَضَّ فَأَقَامَهُۥ ۖ قَالَ لَوْ شِئْتَ لَتَّخَذْتَ عَلَيْهِ أَجْرًۭا ﴿٧٧﴾
So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, \"If you wished, you could have taken for it a payment.\"
Faintalaqa hatta itha ataya ahla qaryatin istatAAama ahlaha faabaw an yudayyifoohuma fawajada feeha jidaran yureedu an yanqadda faaqamahu qala law shita laittakhathta AAalayhi ajran
The two went on till they came upon some villagers, and asked the people for food, but they refused to entertain them. There they found a wall that was crumbling, which he repaired. Moses remarked: \"You could have demanded wages for it if you liked.\"
So they both set out again; until they came to the people of a dwelling – they asked its people for food – they refused to invite them – then in the village they both found a wall about to collapse, and the chosen bondman straightened it; said Moosa, “If you wished, you could have taken some wages for it!”
So they departed; until, when they reached the people of a city, they asked the people for food, but they refused to receive them hospitably. There they found a wall about to tumble down, and so he set it up. He said, 'If thou hadst wished, thou couldst have taken a wage for that.'
Then the twain journeyed until when they came unto the people of a city, they begged food from the people thereof, but they refused to entertain the twain. Then they found therein a wall, about to fall down, and he set it upright. Musa said: hadst thou willed, thou mightest have taken therefor a hire.
Then they both proceeded, till, when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse and he (Khidr) set it up straight. [Musa (Moses)] said: If you had wished, surely, you could have taken wages for it!\"
So they set out. Until, when they reached the people of a town, they asked them for food, but they refused to offer them hospitality. There they found a wall about to collapse, and he repaired it. He said, “If you wanted, you could have obtained a payment for it.”
Then the two went forth until when they came to a town, they asked its people for food, but they refused to play host to them. They found in that town a wall that was on the verge of tumbling down, and he buttressed it, whereupon Moses said: \"If you had wished, you could have received payment for it.\"
So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it.
So they went on until they came to the people of a town. They asked its people for food, but they refused to extend them any hospitality. There they found a wall which was about to collapse, so he erected it. He said, ‘Had you wished, you could have taken a wage for it.’
So they departed and thereafter they came to the inhabitants of a village. They asked its inhabitants for some food, but they declined to host them. There, they found a wall about to fall down whereupon his companion restored it. He (Moses) said: 'Had you wished, you could have taken payment for that'
They continued on their journey again until they reached a town. They asked the people there for food, but no one accepted them as their guests. They found there a wall of a house which was on the verge of tumbling to the ground. The companion of Moses repaired that wall. Moses said, \"You should have received some money for your labor.\"
So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it.
So they went on until they came to a town. They asked its people for food, but were refused hospitality. They found a wall in the town which was about to fall down. His companion buttressed it and Moses said, \"Had you wished, you could have demanded payment for your labours.\"
Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: \"If thou hadst wished, surely thou couldst have exacted some recompense for it!\"
قَالَ هَٰذَا فِرَاقُ بَيْنِى وَبَيْنِكَ ۚ سَأُنَبِّئُكَ بِتَأْوِيلِ مَا لَمْ تَسْتَطِع عَّلَيْهِ صَبْرًا ﴿٧٨﴾
[Al-Khidh r] said, \"This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience.
Qala hatha firaqu baynee wabaynika saonabbioka bitaweeli ma lam tastatiAA AAalayhi sabran
\"This is the parting of our \"ways,\" he said. \"But I will now explain the things you could not bear:
He said, “This is the parting between you and me; I shall now tell you the interpretation of the matters you could not patiently bear.”
Said he, 'This is the parting between me and thee. Now I will tell thee the interpretation of that thou couldst not bear patiently.
He said: this shall be the parting between me and thee; now I shall declare unto thee the interpretation of that wherewith thou wast not able to have patience.
(Khidr) said: \"This is the parting between me and you, I will tell you the interpretation of (those) things over which you were unable to hold patience.
He said, “This is the parting between you and me. I will tell you the interpretation of what you were unable to endure.
He said: \"This brings me and you to a parting of ways. Now I shall explain to you the true meaning of things about which you could not remain patient.
He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience.
He said, ‘This is where you and I shall part. I will inform you about the interpretation of that over which you could not maintain patience.
He said: 'This is the parting between me and you. But now I will tell you the interpretation of that which you could not patiently bear.
He replied, \"This is where we should depart from one another. I shall give an explanation to you for all that I have done for which you could not remain patient.
He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience.
He answered, \"This is where you and I must part company. But first I will tell you the meaning of the things you could not bear with patiently.
He answered: \"This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience.
أَمَّا ٱلسَّفِينَةُ فَكَانَتْ لِمَسَٰكِينَ يَعْمَلُونَ فِى ٱلْبَحْرِ فَأَرَدتُّ أَنْ أَعِيبَهَا وَكَانَ وَرَآءَهُم مَّلِكٌۭ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًۭا ﴿٧٩﴾
As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force.
Amma alssafeenatu fakanat limasakeena yaAAmaloona fee albahri faaradtu an aAAeebaha wakana waraahum malikun yakhuthu kulla safeenatin ghasban
That boat belonged to poor people who used to toil on the sea. I damaged it because there was a king after them who used to seize every ship by force.
“In respect of the boat – it belonged to the poor people who worked on the river, so I wished to flaw it – and behind them was a king who would capture every sound ship.”
As for the ship, it belonged to certain poor men, who toiled upon the sea; and I desired to damage it, for behind them there was a king who was seizing every ship by brutal force.
As for the boat, it belonged to poor men working in the sea, so I intended to damage it, for there was before them a prince taking every boat by force.
\"As for the ship, it belonged to Masakin (poor people) working in the sea. So I wished to make a defective damage in it, as there was a king after them who seized every ship by force.
As for the boat, it belonged to paupers working at sea. I wanted to damage it because there was a king coming after them seizing every boat by force.
As for the boat it belonged to some poor people who worked on the river, and I desired to damage it for beyond them lay the dominion of a king who was wont to seize every boat by force.
As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force.
As for the boat, it belonged to some poor people who work on the sea. I wanted to make it defective, for behind them was a king seizing every ship usurpingly.
As for the ship, it belonged to poor people working on the sea. I rendered it imperfect because behind them there was a king who was taking every ship by brutal force.
\"The boat belonged to some destitute people who were using it as a means of their living in the sea. The king had imposed a certain amount of tax on every undamaged boat. I damaged it so that they would not have to pay the tax.
As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force.
\"The boat belonged to some poor people who made their living from the sea. I wanted to damage it because there was a king coming behind them who was seizing every boat by force.
\"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force.
وَأَمَّا ٱلْغُلَٰمُ فَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ فَخَشِينَآ أَن يُرْهِقَهُمَا طُغْيَٰنًۭا وَكُفْرًۭا ﴿٨٠﴾
And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief.
Waamma alghulamu fakana abawahu muminayni fakhasheena an yurhiqahuma tughyanan wakufran
As for the boy, his parents were believers, but we feared that he would harass them with defiance and disbelief.
“And in respect of the boy – his parents were Muslims and we feared that he may incite them to rebellion and disbelief.”
As for the lad, his parents were believers; and we were afraid he would impose on them insolence and unbelief;
And as for the boy, his parents were believers, and we apprehended that he might impose upon the twain exorbitance and infidelity.
\"And as for the boy, his parents were believers, and we feared lest he should oppress them by rebellion and disbelief.
As for the boy, his parents were believers, and we feared he would overwhelm them with oppression and disbelief.
As for the lad, his parents were people of faith, and we feared lest he should plague them with transgression and disbelief,
And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief.
As for the boy, his parents were faithful [persons], and We feared he would overwhelm them with rebellion and unfaith.
As for the boy, his parents are believers, and we were afraid lest he should impose on them with his insolence and disbelief.
\"The young boy had very faithful parents. We were afraid that out of love for him they would lose their faith in God and commit rebellion
And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them:
As for the youth, his parents were believers and we feared that he would trouble them by rebellion and denial of truth.
\"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man).
فَأَرَدْنَآ أَن يُبْدِلَهُمَا رَبُّهُمَا خَيْرًۭا مِّنْهُ زَكَوٰةًۭ وَأَقْرَبَ رُحْمًۭا ﴿٨١﴾
So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy.
Faaradna an yubdilahuma rabbuhuma khayran minhu zakatan waaqraba ruhman
We hoped their Lord would give them a substitute better than him in virtue and goodness.
“So we wished that their Lord may bestow them a child – better, purer and nearer to mercy.”
so we desired that their Lord should give to them in exchange one better than he in purity, and nearer in tenderness.
So we intended that their Lord should change for the twain one better than he in piety and closer in affection.
\"So we intended that their Lord should change him for them for one better in righteousness and near to mercy.
So we wanted their Lord to replace him with someone better in purity, and closer to mercy.
and we desired that their Lord should grant them another in his place, a son more upright and more tender hearted.
And we intended that their Lord should change him for them for one better in purity and nearer to mercy.
So We desired that their Lord should give them in exchange one better than him in respect of purity and closer in mercy.
It was our wish that their Lord should grant them another in exchange, another better in purity and tenderness.
so We decided that their Lord should replace him by a better and more virtuous son.
So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion.
We wanted their Lord to replace him with someone purer than him and more compassionate.
\"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection.
وَأَمَّا ٱلْجِدَارُ فَكَانَ لِغُلَٰمَيْنِ يَتِيمَيْنِ فِى ٱلْمَدِينَةِ وَكَانَ تَحْتَهُۥ كَنزٌۭ لَّهُمَا وَكَانَ أَبُوهُمَا صَٰلِحًۭا فَأَرَادَ رَبُّكَ أَن يَبْلُغَآ أَشُدَّهُمَا وَيَسْتَخْرِجَا كَنزَهُمَا رَحْمَةًۭ مِّن رَّبِّكَ ۚ وَمَا فَعَلْتُهُۥ عَنْ أَمْرِى ۚ ذَٰلِكَ تَأْوِيلُ مَا لَمْ تَسْطِع عَّلَيْهِ صَبْرًۭا ﴿٨٢﴾
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience.\"
Waamma aljidaru fakana lighulamayni yateemayni fee almadeenati wakana tahtahu kanzun lahuma wakana aboohuma salihan faarada rabbuka an yablugha ashuddahuma wayastakhrija kanzahuma rahmatan min rabbika wama faAAaltuhu AAan amree thalika taweelu ma lam tastiAA AAalayhi sabran
As for that wall, it belonged to two orphan boys of the city, and their treasure was buried under it. Their father was an upright man. So your Lord willed that on reaching the age of maturity they should dig out their treasure as a favour from their Lord. So, I did not do that of my own accord. This is the explanation of things you could not bear with patience.\"
“And in respect of the wall – it belonged to two orphan boys of the city, and beneath it was their treasure, and their father was a virtuous man; therefore your Lord willed that they should reach their maturity and remove their treasure; by the mercy of your Lord; and I have not done this at my own command; this is the interpretation of the matters you could not patiently bear.” (* Hazrat Khidr was given the knowledge of the hidden – as in all three explanations he gave).
As for the wall, it belonged to two orphan lads in the city, and under it was a treasure belonging to them. Their father was a righteous man; and thy Lord desired that they should come of age and then bring forth their treasure as a mercy from thy Lord. I did it not of my own bidding. This is the interpretation of that thou couldst not bear patiently.'
And as for the wall, it belonged to two orphan boys in the town and underneath it was a treasure belonging to them and their father had been righteous. So thy Lord intended that the twain should attain their maturity and bring forth for themselves their treasure as a mercy from thy Lord. And I did it not of mine own command; that is the interpretation of that wherewith thou wast not able to have patience.
\"And as for the wall, it belonged to two orphan boys in the town; and there was under it a treasure belonging to them; and their father was a righteous man, and your Lord intended that they should attain their age of full strength and take out their treasure as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of those (things) over which you could not hold patience.\"
And as for the wall, it belonged to two orphaned boys in the town. Beneath it was a treasure that belonged to them. Their father was a righteous man. Your Lord wanted them to reach their maturity, and then extract their treasure—as a mercy from your Lord. I did not do it of my own accord. This is the interpretation of what you were unable to endure.”
As for the wall, it belonged to two orphan boys in the city, and under it there was a treasure that belonged to them. Their father was a righteous man and your Lord intended that they should come of age and then bring forth their treasure as a mercy from your Lord; I did not do this of my own bidding. This is the true meaning of things with which you could not keep your patience.\"
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear.
As for the wall, it belonged to two boy orphans in the city. Under it there was a treasure belonging to them. Their father had been a righteous man. So your Lord desired that they should come of age and take out their treasure—as a mercy from your Lord. I did not do that out of my own accord. This is the interpretation of that over which you could not maintain patience.’
As for the wall, it belonged to two orphan boys in the city. Beneath it was (buried) a treasure which belonged to them. Their father had been a righteous person and your Lord willed that when they reach manhood to bring out their treasure as a mercy from your Lord. What I did was not done by my own command. That is the interpretation of what you could not bear with patience'
\"The tumbling wall belonged to two orphans in the town whose father was a righteous person. Underneath the wall there was a treasure that belonged to them. Your Lord wanted the orphans to find the treasure through the mercy of your Lord when they mature. I did not repair the wall out of my own desire. These were the explanations of my deeds about which you could not remain patient.\"
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience.
\"The wall belonged to two young orphans in the town whose father had been a righteous man, and a treasure of theirs lay underneath it. So your Lord wanted them to come of age and then to dig up their treasure as a mercy from Him. I did not do [it] of my own accord. That is the explanation of the things about which you were not able to restrain yourself.\"
\"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience.\"
وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا ﴿٨٣﴾
And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, \"I will recite to you about him a report.\"
Wayasaloonaka AAan thee alqarnayni qul saatloo AAalaykum minhu thikran
They ask you about Dhu'l-Qarnain.
And they ask you regarding Zul-Qarnain; say, “I shall recite his story to you.”
They will question thee concerning Dhool Karnain. Say: 'I will recite to you a mention of him.
And they ask thee of Zul Qarnain. Say thou: shall recite unto you of him some mention.
And they ask you about Dhul-Qarnain. Say: \"I shall recite to you something of his story.\"
And they ask you about Zul-Qarnain. Say, “I will tell you something about him.”
(O Muhammad), they ask you about Dhu al-Qarnayn. Say: \"I will give you an account of him.\"
They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him.
They question you concerning Dhul Qarnayn. Say, ‘I will relate to you an account of him.’
They will ask you about ThulKarnain (the pious and chosen). Say: 'I will recite to you something of his story.
(Muhammad), they will ask you about Dhu 'l-Qarnayn. Say, \"I shall tell you something about him\".
And they ask you about Zulqarnain. Say: I will recite to you an account of him.
They will ask you about Dhu'l-Qarnayn. Say, \"I will give you an account of him.\"
They ask thee concerning Zul-qarnain. Say, \"I will rehearse to you something of his story.\"
إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍۢ سَبَبًۭا ﴿٨٤﴾
Indeed We established him upon the earth, and We gave him to everything a way.
Inna makkanna lahu fee alardi waataynahu min kulli shayin sababan
Say: \"I will cite before you his commemoration.\" We gave him authority in the land and means of accomplishing every end.
Indeed We gave him authority in the land and bestowed him the means of everything.
We established him in the land, and We gave him a way to everything;
Verily We! We established him in the earth, and vouchsafed unto him of everything a way.
Verily, We established him in the earth, and We gave him the means of everything.
We established him on earth, and gave him all kinds of means.
We granted him power in the land and endowed him with all kinds of resources.
Lo! We made him strong in the land and gave him unto every thing a road.
Indeed We had granted him power in the land and given him the means to all things.
We established him in the land and gave him means to all things.
We had given him great power in the land and all kinds of resources.
Surely We established him in the land and granted him means of access to every thing.
We established him in the land, and gave him the means to achieve all things.
Verily We established his power on earth, and We gave him the ways and the means to all ends.
فَأَتْبَعَ سَبَبًا ﴿٨٥﴾
So he followed a way
FaatbaAAa sababan
So he followed a certain road
He therefore pursued a purpose.
and he followed a way
Then he followed a way.
So he followed a way.
He pursued a certain course.
He set out (westwards) on an expedition,
And he followed a road
So he directed a means.
He journeyed on a way
With these he traveled
So he followed a course.
He travelled on a certain road;
One (such) way he followed,
حَتَّىٰٓ إِذَا بَلَغَ مَغْرِبَ ٱلشَّمْسِ وَجَدَهَا تَغْرُبُ فِى عَيْنٍ حَمِئَةٍۢ وَوَجَدَ عِندَهَا قَوْمًۭا ۗ قُلْنَا يَٰذَا ٱلْقَرْنَيْنِ إِمَّآ أَن تُعَذِّبَ وَإِمَّآ أَن تَتَّخِذَ فِيهِمْ حُسْنًۭا ﴿٨٦﴾
Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, \"O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness.\"
Hatta itha balagha maghriba alshshamsi wajadaha taghrubu fee AAaynin hamiatin wawajada AAindaha qawman qulna ya tha alqarnayni imma an tuAAaththiba waimma an tattakhitha feehim husnan
Till he reached the point of the setting sun, and saw it set behind a muddy lake, and near it found a people. We said: \"O Dhu'l-Qarnain, you may either punish them or treat them with kindness.\"
To the extent that when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a nation there; We said, “O Zul-Qarnain – either punish them or choose kindness for them.”
until, when he reached the setting of the sun, he found it setting in a muddy spring, and he found nearby a people. We said, 'O Dhool Karnain, either thou shalt chastise them, or thou shalt take towards them a way of kindness.'
Until when he reached the setting-place of the sun, he perceived it setting in a miry spring, and he found beside it a nation. We said: Zul Qarnian! either chastise them or take in respect of them the way of kindness.
Until, when he reached the setting place of the sun, he found it setting in a spring of black muddy (or hot) water. And he found near it a people. We (Allah) said (by inspiration): \"O Dhul-Qarnain! Either you punish them, or treat them with kindness.\"
Until, when he reached the setting of the sun, he found it setting in a murky spring, and found a people in its vicinity. We said, “O Zul-Qarnain, you may either inflict a penalty, or else treat them kindly.”
until when he reached the very limits where the sun sets, he saw it setting in dark turbid waters; and nearby he met a people. We said: \"O Dhu al-Qarnayn, you have the power to punish or to treat them with kindness.\"
Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness.
When he reached the place where the sun sets, he found it setting over a warm sea, and by it he found a people. We said, ‘O Dhul Qarnayn! You will either punish them, or treat them with kindness.’
until, when he reached the setting of the sun, he found it setting in a muddy spring, and nearby he found a nation. 'ThulKarnain' We said, 'you must either punish them or show them kindness'
to the West where he found the sun setting into a warm source (spring) of water and a people living near by. We asked him, \"Dhu 'l-Qarnayn, you may punish them or treat them with kindness?\"
Until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. We said: O Zulqarnain! either give them a chastisement or do them a benefit.
until, when he reached the setting of the sun, he found it setting in a spring of murky water and near it he found some people. We said, \"Dhu'l-Qarnayn! You can either punish them or else you can treat them with gentleness.\"
Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: \"O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness.\"
قَالَ أَمَّا مَن ظَلَمَ فَسَوْفَ نُعَذِّبُهُۥ ثُمَّ يُرَدُّ إِلَىٰ رَبِّهِۦ فَيُعَذِّبُهُۥ عَذَابًۭا نُّكْرًۭا ﴿٨٧﴾
He said, \"As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment.
Qala amma man thalama fasawfa nuAAaththibuhu thumma yuraddu ila rabbihi fayuAAaththibuhu AAathaban nukran
He said: \"I shall punish whosoever is wicked. He will then be sent back to his Lord who will inflict on him a terrible punishment.
He submitted, “Regarding one who has done injustice, we shall soon punish him – he will then be brought back to his Lord, Who will punish him severely.”
He said, 'As for the evildoer, him we shall chastise, then he shall be returned to his Lord and He shall chastise him with a horrible chastisement.
He said: as for him who doeth wrong, presently we shall torment him, and thereafter he shall be brought back to his Lord, and He shall torment him with a torment formidable.
He said: \"As for him (a disbeliever in the Oneness of Allah) who does wrong, we shall punish him; and then he will be brought back unto his Lord; Who will punish him with a terrible torment (Hell).
He said, “As for him who does wrong, we will penalize him, then he will be returned to his Lord, and He will punish him with an unheard-of torment.
He said: \"We will chastise him who does wrong, whereafter he will be returned to his Lord and He will chastise him grievously.
He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment!
He said, ‘As for him who is a wrongdoer, we will punish him. Then he shall be returned to his Lord and He will punish him with a dire punishment.
He replied: 'The evildoer we shall punish. Then he shall return to his Lord and He will punish him with a stern punishment.
He replied, \"I shall punish the unjust ones among them and then they will return to their Lord, who will punish them more sternly\".
He said: As to him who is unjust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement:
He said, \"We shall certainly punish him who does wrong; then he shall be brought back to his Lord who will punish him with a grievous punishment,
He said: \"Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before).
وَأَمَّا مَنْ ءَامَنَ وَعَمِلَ صَٰلِحًۭا فَلَهُۥ جَزَآءً ٱلْحُسْنَىٰ ۖ وَسَنَقُولُ لَهُۥ مِنْ أَمْرِنَا يُسْرًۭا ﴿٨٨﴾
But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease.\"
Waamma man amana waAAamila salihan falahu jazaan alhusna wasanaqoolu lahu min amrina yusran
But he who believes and does the right will have an excellent reward, and we shall make things easy for him.\"
“And regarding one who believed and did good deeds – so his reward is goodness; and we shall soon give him an easy command.”
But as for him who believes, and does righteousness, he shall receive as recompense the reward most fair, and we shall speak to him, of our command, easiness.'
And as for him who believeth and worketh righteously, unto him shall be a goodly hire, and anon we shall speak unto him of our affair something easy.
\"But as for him who believes (in Allah's Oneness) and works righteousness, he shall have the best reward, (Paradise), and we (Dhul-Qarnain) shall speak unto him mild words (as instructions).\"
“But as for him who believes and acts righteously, he will have the finest reward, and We will speak to him of Our command with ease.”
But as for him who believes and acts righteously, his will be a goodly reward and we shall enjoin upon him only mild commands.\"
But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command.
But as for him who has faith and acts righteously, he shall have the best reward, and we will assign him easy tasks under our command.’
As for he who believes and does good works he shall receive a fine reward in recompense and we shall speak to him with a mild command'
As for those who believe and do good, they will receive virtuous rewards and We will tell them to do only what they can.
And as for him who believes and does good, he shall have goodly reward, and We will speak to him an easy word of Our command.
but whoever believes and does good works shall have a good reward and We shall facilitate his matter by Our command.\"
\"But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command.\"
ثُمَّ أَتْبَعَ سَبَبًا ﴿٨٩﴾
Then he followed a way
Thumma atbaAAa sababan
He then followed (another) road
He again pursued a purpose.
Then he followed a way
Thereafter he followed a way.
Then he followed another way,
Then he pursued a course.
Then he set out on another expedition
Then he followed a road
Thereafter he directed another means.
Then he followed the road,
He travelled again
Then he followed (another) course.
Then he followed yet another path,
Then followed he (another) way,
حَتَّىٰٓ إِذَا بَلَغَ مَطْلِعَ ٱلشَّمْسِ وَجَدَهَا تَطْلُعُ عَلَىٰ قَوْمٍۢ لَّمْ نَجْعَل لَّهُم مِّن دُونِهَا سِتْرًۭا ﴿٩٠﴾
Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield.
Hatta itha balagha matliAAa alshshamsi wajadaha tatluAAu AAala qawmin lam najAAal lahum min dooniha sitran
Till he reached the point of the rising sun, and saw it rise over a people for whom We had provided no shelter against it.
To the extent that when he reached the rising-place of the sun, he found it rising upon a nation for which We had not kept any shelter from it.
until, when he reached the rising of the sun, he found it rising upon a people for whom We had not appointed any veil to shade them from it.
Until when he reached the rising place of the sun, he perceived it rising upon a nation for whom against it We had not set a veil.
Until, when he came to the rising place of the sun, he found it rising on a people for whom We (Allah) had provided no shelter against the sun.
Until, when he reached the rising of the sun, he found it rising on a people for whom We had provided no shelter from it.
until he reached the limit where the sun rises and he found it rising on a people whom We had provided no shelter from it.
Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom.
When he reached the place where the sun rises, he found it rising on a people for whom We had not provided any shield against it.
until he reached the rising of the sun, he found it rising upon a nation for whom We provided no veil against it to shade them.
to the East where he found the sun rising upon a people whom We had exposed to its rays.
Until when he reached the land of the rising of the sun, he found it rising on a people to whom We had given no shelter from It;
until he came to the rising-place of the sun, where he found it rising on a people for whom We had provided no shelter from it.
Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun.
كَذَٰلِكَ وَقَدْ أَحَطْنَا بِمَا لَدَيْهِ خُبْرًۭا ﴿٩١﴾
Thus. And We had encompassed [all] that he had in knowledge.
Kathalika waqad ahatna bima ladayhi khubran
It was so, for We were fully informed about him.
So it is; and Our knowledge encompasses all that he possessed.
So; and We encompassed in knowledge what was with him.
Thus it was. And surely We have encompassed all that was with him, in knowledge
So (it was)! And We knew all about him (Dhul-Qarnain).
And so it was. We had full knowledge of what he had.
Thus was the state of those people, and We encompassed in knowledge all concerning Dhu al- Qarnayn.
So (it was). And We knew all concerning him.
So it was, and We were fully aware of whatever [means] he possessed.
So, We encompassed in knowledge what was with him.
This indeed was true. We knew all that he did there.
Even so! and We had a full knowledge of what he had.
Thus indeed it was. We had full knowledge of him.
(He left them) as they were: We completely understood what was before him.
ثُمَّ أَتْبَعَ سَبَبًا ﴿٩٢﴾
Then he followed a way
Thumma atbaAAa sababan
He then followed (another) road
He again pursued a purpose.
Then he followed a way
Thereafter he followed a way.
Then he followed (another) way,
Then he pursued a course.
Then he set out on another expedition
Then he followed a road
Thereafter he directed another means.
Then he followed the road,
He travelled
Then he followed (another) course.
Then he followed still another path,
Then followed he (another) way,
حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًۭا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًۭا ﴿٩٣﴾
Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech.
Hatta itha balagha bayna alssaddayni wajada min doonihima qawman la yakadoona yafqahoona qawlan
Till he reached a place between two mountains, and found this side of it a people who understood but little of what was spoken.
Until, when he came between two mountains, he found before them a nation that did not appear to understand any speech.
until, when he reached between the two barriers, he found this side of them a people scarcely able to understand speech.
Until when he arrived between the two mountains, he found beside them a people who well-nigh understood not a word.
Until, when he reached between two mountains, he found, before (near) them (those two mountains), a people who scarcely understood a word.
Until, when he reached the point separating the two barriers, he found beside them a people who could barely understand what is said.
until when he reached a place between the two mountains, he found beside the mountains a people who scarcely understood anything.
Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying.
When he reached [the place] between the two barriers, he found between them a people who could hardly understand a word [of his language].
when he reached between the two barriers he found on one side of them a nation who could barely understand speech.
after this to the middle of two mountains where he found a people who could hardly understand a single word.
Until when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word.
until he came between two mountains. He found beside them a people who could scarcely understand a word [of his language].
Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word.
قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّۭا ﴿٩٤﴾
They said, \"O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?\"
Qaloo ya tha alqarnayni inna yajooja wamajooja mufsidoona fee alardi fahal najAAalu laka kharjan AAala an tajAAala baynana wabaynahum saddan
They said: 'O Dhu'l-Qarnain, Gog and Magog are oppressing the land. May we pay you some tribute so that you could build a rampart between us and them?\"
They said, “O Zul-Qarnain – indeed Yajuj and Majuj* are spreading chaos in the land – so shall we assign for you a consideration upon the condition that you set up a wall between us and them?” (* Gog and Magog.)
They said, 'O Dhool Karnain, behold, Gog and Magog are doing corruption in the earth; so shall we assign to thee a tribute, against thy setting up a barrier between us and between them?'
`They said: O Zul-Qarnain verily Yajuj and Majuj are working corruption in the land; shall we then pay thee tribute on condition that thou place between us and them a barrier!
They said: \"O Dhul-Qarnain! Verily! Ya'juj and Ma'juj (Gog and Magog) are doing great mischief in the land. Shall we then pay you a tribute in order that you might erect a barrier between us and them?\"
They said, “O Zul-Qarnain, the Gog and Magog are spreading chaos in the land. Can we pay you, to build between us and them a wall?”
They said: \"O Dhu al-Qarnayn, Gog and Magog are spreading corruption in this land. So shall we pay you taxes on the understanding that you will set up a barrier between us and them?\"
They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?
They said, ‘O Dhul Qarnayn! Indeed Gog and Magog are causing disaster in this land. Shall we pay you a tribute on condition that you build a barrier between them and us?’
'ThulKarnain' they said, 'Look, Gog and Magog are corrupting the earth. Build for us a barrier between us and them, and we will pay you a tribute'
They said, \"Dhu 'l-Qarnayn, Gog and Magog are ravaging this land. Would you establish a barrier between us and them if we pay you a certain tax?\"
They said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and them
They said, \"O Dhu'l-Qarnayn! Gog and Magog are causing corruption in the land, so may we pay you tribute on condition that you set a barrier between us and them?\"
They said: \"O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them?
قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌۭ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا ﴿٩٥﴾
He said, \"That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam.
Qala ma makkannee feehi rabbee khayrun faaAAeenoonee biquwwatin ajAAal baynakum wabaynahum radman
He said: \"The ability my Lord has given me is better. So help me with your manual labour; I will build a wall between you and them.
He said, “That which my Lord has given me control over is better, therefore help me with strength – I shall set up a barrier between you and them.”
He said, 'That wherein my Lord has established me is better; so aid me forcefully, and I will set up a rampart between you and between them.
He said: better is that where in my Lord hath established me; so help me with might, and I shall place between you and them a rampart.
He said: \"That (wealth, authority and power) in which my Lord had established me is better (than your tribute). So help me with strength (of men), I will erect between you and them a barrier.
He said, “What my Lord has empowered me with is better. But assist me with strength, and I will build between you and them a dam.”
He answered: \"Whatever my Lord has granted me is good enough. But help me with your labour and I will erect a rampart between you and them.
He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank.
He said, ‘What my Lord has furnished me is better. Yet help me with some strength, and I will make a bulwark between you and them.
He replied: 'That which my Lord has given me is better, therefore help me with all your power, and I will build a barrier between you and between them.
He replied, \"The power that my Lord has granted me is better (than your tax). Help me with your man-power and I shall construct a barrier between you and Gog and Magog.
He said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them;
He said, \"What My Lord has given me is better [than any tribute]. Help me with a force of labourers and I will erect a barrier between you and them:
He said: \"(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them:
ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًۭا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًۭا ﴿٩٦﴾
Bring me sheets of iron\" - until, when he had leveled [them] between the two mountain walls, he said, \"Blow [with bellows],\" until when he had made it [like] fire, he said, \"Bring me, that I may pour over it molten copper.\"
Atoonee zubara alhadeedi hatta itha sawa bayna alsadafayni qala onfukhoo hatta itha jaAAalahu naran qala atoonee ofrigh AAalayhi qitran
Bring me ingots of iron,\" (which they did) until the space between two mountain sides was filled up. \"Blow your bellows,\" he said; (and they blew) until it was red hot. \"Bring me molten brass,\" he said, \"that I may pour over it.\"
“Give me sheets of iron”; until when he had raised the wall equal to the edge of the two mountains, he said, “Blow”; to the extent that he made it ablaze – he said, “Bring me molten copper to pour upon it.”
Bring me ingots of iron!' Until, when he had made all level between the two cliffs, he said, 'Blow!' Until, when he had made it a fire, he said, 'Bring me, that I may pour molten brass on it.'
Bring me lumps of iron. Then when he had evened Up between the two mountain-sides, he said: blow! Then when he had made it fire, he said: bring me and I shall pour thereon molten cOpper.
\"Give me pieces (blocks) of iron,\" then, when he had filled up the gap between the two mountain-cliffs, he said: \"Blow,\" till when he had made it (red as) fire, he said: \"Bring me molten copper to pour over it.\"
“Bring me blocks of iron.” So that, when he had leveled up between the two cliffs, he said, “Blow.” And having turned it into a fire, he said, “Bring me tar to pour over it.”
Bring me ingots of iron.\" Then after he had filled up the space between the two mountain-sides, he said: \"(Light a fire) and ply bellows.\" When he had made it (red like) fire, he said: \"Bring me molten copper which I may pour on it.\"
Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon.
Bring me pieces of iron!’ When he had levelled up between the flanks, he said, ‘Blow!’ When he had turned it into fire, he said, ‘Bring me molten copper to pour over it.’
Bring me ingots of iron' After he had leveled between the two cliffs, he said: 'Blow' And when he made it a fire, he said: 'Bring me molten copper so that I may pour over it'
Bring me blocks of iron to fill up the passage between the two mountains.\" He told them to ply their bellows until the iron became hot as fire. Then he told them to pour on it molten brass.\"
Bring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it.
bring me blocks of iron.\" Then, when he had filled the gap between the mountain sides [he said], \"Now blow on the fire with your bellows.\" When the iron blocks were red with heat, he said, \"Bring me molten brass to pour on them.\"
\"Bring me blocks of iron.\" At length, when he had filled up the space between the two steep mountain-sides, He said, \"Blow (with your bellows)\" Then, when he had made it (red) as fire, he said: \"Bring me, that I may pour over it, molten lead.\"
فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًۭا ﴿٩٧﴾
So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration.
Fama istaAAoo an yathharoohu wama istataAAoo lahu naqban
Thus (Gog and Magog) could neither climb over it nor dig a hole through (the rampart).
Therefore Yajuj and Majuj were neither able to surmount it, nor could they pierce it.
So they were unable either to scale it or pierce it.
Thus they Were not able to mount it, nor Were they able to burrow through it.
So they [Ya'juj and Ma'juj (Gog and Magog)] were made powerless to scale it or dig through it.
So they were unable to climb it, and they could not penetrate it.
Such was the rampart that Gog and Magog could not scale, nor could they pierce it.
And (Gog and Magog) were not able to surmount, nor could they pierce (it).
So they could neither scale it, nor could they make a hole in it.
Thereafter they could neither scale it, nor could they pierce it.
(Thus he constructed the barrier which) neither Gog nor Magog were able to climb nor were they able to dig a tunnel through the iron and brass barrier.
So they were not able to scale it nor could they make a hole in it.
So they [Gog and Magog] were not able to scale it, nor were they able to bore through it,
Thus were they made powerless to scale it or to dig through it.
قَالَ هَٰذَا رَحْمَةٌۭ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّۭا ﴿٩٨﴾
[Dhul-Qarnayn] said, \"This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true.\"
Qala hatha rahmatun min rabbee faitha jaa waAAdu rabbee jaAAalahu dakkaa wakana waAAdu rabbee haqqan
\"This is the benevolence of my Lord,\" he said; \"but when the promise of my Lord comes to pass, He will reduce it to a mound of dust; and the promise of my Lord is true.\"
He said, “This is the mercy of my Lord; then when the promise of my Lord arrives, He will blow it to bits; and my Lord’s promise is true.”
He said, 'This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will make it into powder; and my Lord's promise is ever true.'
He said: this is a mercy from my Lord; then when the promise of my Lord cometh, He shall make it powder, and the promise of my Lord is ever true.
Dhul-Qarnain) said: \"This is a mercy from my Lord, but when the Promise of my Lord comes, He shall level it down to the ground. And the Promise of my Lord is ever true.\"
He said, “This is a mercy from my Lord. But when the promise of my Lord comes true, He will turn it into rubble, and the promise of my Lord is always true.”
Dhu al-Qarnayn said: \"This is a mercy from my Lord: but when the time of my Lord's promise shall come, He will level the rampart with the ground. My Lord's promise always comes true.\"
He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true.
He said, ‘This is a mercy from my Lord. But when the promise of my Lord is fulfilled, He will level it; and my Lord’s promise is true.’
He said: 'This is a mercy from my Lord. But when my Lord's promise is come, He will make it dust. The promise of my Lord is true'
Dhu l-Qarnayn said, \"This barrier is a blessing from my Lord but when His promise comes to pass He will level it to the ground; His promise always comes true.\"
He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true.
and he said, \"This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to dust. My Lord's promise is ever true!\"
He said: \"This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true.\"
۞ وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍۢ يَمُوجُ فِى بَعْضٍۢ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًۭا ﴿٩٩﴾
And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.
Watarakna baAAdahum yawmaithin yamooju fee baAAdin wanufikha fee alssoori fajamaAAnahum jamAAan
We shall leave them on that day surging like waves pressing one against the other, and the trumpet blast will be sounded, when We shall gather them all together.
And on that day We shall release them in groups surging like waves one after another, and the Trumpet will be blown – so We shall gather them all together. (* Gog and Magog will come out during the time of Eisa (Jesus – when he comes back to earth) and cause great destruction in the land.)
Upon that day We shall leave them surging on one another, and the Trumpet shall he blown, and We shall gather them together,
And We shall leave them on that day surging one against anot her and the trumpet shall be blown, and then We shall assemble them together.
And on that Day [i.e. the Day Ya'juj and Ma'juj (Gog and Magog) will come out], We shall leave them to surge like waves on one another, and the Trumpet will be blown, and We shall collect them all together.
On that Day, We will leave them surging upon one another. And the Trumpet will be blown, and We will gather them together.
And on that Day We shall let some of them surge like waves against others, and the Trumpet shall be blown. Then We shall gather them all together.
And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering.
That day We shall let them surge over one another, the Trumpet will be blown, and We shall gather them all,
On that day, We will let them surge on one another, and the Horn shall be blown, and We will gather them all together.
On the day when the barrier is demolished, We will leave human beings in chaos. We will leave them like the waves of the sea striking against each other. Then the trumpet will be sounded and We will bring them all together.
And on that day We will leave a part of them in conflict with another part, and the trumpet will be blown, so We will gather them all together;
On that Day, We shall let them surge against each other like waves and then the Trumpet will be blown and We shall gather them all together.
On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together.
وَعَرَضْنَا جَهَنَّمَ يَوْمَئِذٍۢ لِّلْكَٰفِرِينَ عَرْضًا ﴿١٠٠﴾
And We will present Hell that Day to the Disbelievers, on display -
WaAAaradna jahannama yawmaithin lilkafireena AAardan
Then We shall bring Hell right before the infidels
And We shall bring hell in front of the disbelievers.
and upon that day We shall present Gehenna to the unbelievers
And We shall set hell on that Day unto the infidels with a setting.
And on that Day We shall present Hell to the disbelievers, plain to view,
On that Day, We will present the disbelievers to Hell, all displayed.
That will be the Day We shall place Hell before the unbelievers
On that day we shall present hell to the disbelievers, plain to view,
and on that day We shall bring hell into view visibly for the faithless.
On that Day We shall present Gehenna (Hell) to the unbelievers,
We will fully expose the view of hell on that Day to the disbelievers,
And We will bring forth hell, exposed to view, on that day before the unbelievers.
On that Day We shall lay Hell bare before those who deny the truth,
And We shall present Hell that day for Unbelievers to see, all spread out,-
ٱلَّذِينَ كَانَتْ أَعْيُنُهُمْ فِى غِطَآءٍ عَن ذِكْرِى وَكَانُوا۟ لَا يَسْتَطِيعُونَ سَمْعًا ﴿١٠١﴾
Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear.
Allatheena kanat aAAyunuhum fee ghitain AAan thikree wakanoo la yastateeAAoona samAAan
Whose eyes were veiled against My warning, and they could not hear.
The ones whose eyes were covered from My remembrance, and who could not bear to hear Truth.
whose eyes were covered against My remembrance, and they were not able to hear.
Unto those whose eyes had been under a covering from My remembrance, nor had they been able to hear.
(To) Those whose eyes had been under a covering from My Reminder (this Quran), and who could not bear to hear (it).
Those whose eyes were screened to My message, and were unable to hear.
whose eyes had become blind against My admonition and who were utterly disinclined to hear it.
Those whose eyes were hoodwinked from My reminder, and who could not bear to hear.
—Those whose eyes were blind to My remembrance and who could not hear.
whose eyes were blinded to My remembrance and they were not able to hear.
whose eyes had been veiled against Our Quran and who were not able to hear (its recitation).
They whose eyes were under a cover from My reminder and they could not even hear.
who have turned a blind eye to My reminder and a deaf ear to My warning.
(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.
أَفَحَسِبَ ٱلَّذِينَ كَفَرُوٓا۟ أَن يَتَّخِذُوا۟ عِبَادِى مِن دُونِىٓ أَوْلِيَآءَ ۚ إِنَّآ أَعْتَدْنَا جَهَنَّمَ لِلْكَٰفِرِينَ نُزُلًۭا ﴿١٠٢﴾
Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging.
Afahasiba allatheena kafaroo an yattakhithoo AAibadee min doonee awliyaa inna aAAtadna jahannama lilkafireena nuzulan
Do the unbelievers think they can make My own creatures their protectors against Me? We have prepared Hell for the hospitality of infidels.
Do the disbelievers assume that they will be able to choose My bondmen as supporters other than Me? Indeed We have prepared hell to welcome the disbelievers.
What, do the unbelievers reckon that they may take My servants as friends, apart from Me? We have prepared Gehenna for the unbelievers' hospitality.
Deem then those who disbelieve that they may take My bondmen, instead of Me, as patrons! Verily We have gotten ready the Hell for the infidels as an entertainment.
Do then those who disbelieve think that they can take My slaves [i.e., the angels, Allah's Messengers, 'Iesa (Jesus), son of Maryam (Mary), etc.] as Auliya' (lords, gods, protectors, etc.) besides Me? Verily, We have prepared Hell as an entertainment for the disbelievers (in the Oneness of Allah Islamic Monotheism).
Do those who disbelieve think that they can take My servants for masters instead of Me? We have prepared Hell for the hospitality of the faithless.
Do the unbelievers, then, believe that they can take any of My creatures as their guardians beside Me? Verily We have prepared Hell to welcome the unbelievers.
Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers.
Do the faithless suppose that they have taken My servants for guardians in My stead? Indeed, We have prepared hell for the hospitality of the faithless.
Do the unbelievers think that they can take My worshipers as guides other than Me? We have prepared Gehenna to be the hospitality of the unbelievers.
Do the unbelievers think they can make My servants as their guardians instead of Me? We have prepared hell as a dwelling place for the disbelievers.
What! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers.
Do those who deny the truth, think that they can make My servants patrons instead of Me? We have reserved Hell as a lodging for those who deny the truth.
Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment.
قُلْ هَلْ نُنَبِّئُكُم بِٱلْأَخْسَرِينَ أَعْمَٰلًا ﴿١٠٣﴾
Say, [O Muhammad], \"Shall we [believers] inform you of the greatest losers as to [their] deeds?
Qul hal nunabbiokum bialakhsareena aAAmalan
Say: \"Shall I tell you whose labour will be wasted?
Say (O dear Prophet Mohammed – peace and blessings be upon him), “Shall we inform you whose are the most failed works?”
Say: 'Shall We tell you who will be the greatest losers in their works?
Say thou: shall I declare unto you the greatest losers in respect of works?
Say (O Muhammad SAW): \"Shall We tell you the greatest losers in respect of (their) deeds?
Say, “Shall We inform you of the greatest losers in their works?”
Say, (O Muhammad): \"Shall We tell you who will be the greatest losers in respect of their works?
Say: Shall We inform you who will be the greatest losers by their works?
Say, ‘Shall we inform you who are the biggest losers in their works?
Say: 'Shall we tell you of those who are the greatest losers in deeds'
(Muhammad), tell them, \"Should I tell you who will face the greatest loss as a result of their deeds?
Say: Shall We inform you of the greatest losers in (their) deeds?
Say, \"Shall I tell you of those who will lose the most through their actions?
Say: \"Shall we tell you of those who lose most in respect of their deeds?-
ٱلَّذِينَ ضَلَّ سَعْيُهُمْ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَهُمْ يَحْسَبُونَ أَنَّهُمْ يُحْسِنُونَ صُنْعًا ﴿١٠٤﴾
[They are] those whose effort is lost in worldly life, while they think that they are doing well in work.\"
Allatheena dalla saAAyuhum fee alhayati alddunya wahum yahsaboona annahum yuhsinoona sunAAan
Theirs whose effort is misspent in pursuit of the pleasures of the world, even though they think they are doing good things.\"
“Of those whose efforts are lost in (pursuit of) the life of this world, and they think that they are doing good deeds.”
Those whose striving goes astray in the present life, while they think that they are working good deeds.
They are those whose effort is wasted in the life of the world, and they deem that they are doing well in performance.
\"Those whose efforts have been wasted in this life while they thought that they were acquiring good by their deeds!
“Those whose efforts in this world are misguided, while they assume that they are doing well.”
It will be those whose effort went astray in the life of the world and who believe nevertheless that they are doing good.
Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work.
Those whose efforts are misguided in the life of the world, while they suppose they are doing good.’
(They are) those whose striving in this world go astray, while they think that what they are doing are good deeds.
It will be those who labor a great deal in this life but without guidance, yet think that they are doing a great many good deeds.
(These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands.
They are those whose efforts have been wasted in the life of the world while they thought they were doing good.
\"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?\"
أُو۟لَٰٓئِكَ ٱلَّذِينَ كَفَرُوا۟ بِـَٔايَٰتِ رَبِّهِمْ وَلِقَآئِهِۦ فَحَبِطَتْ أَعْمَٰلُهُمْ فَلَا نُقِيمُ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ وَزْنًۭا ﴿١٠٥﴾
Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance.
Olaika allatheena kafaroo biayati rabbihim waliqaihi fahabitat aAAmaluhum fala nuqeemu lahum yawma alqiyamati waznan
They are those who reject the signs of their Lord, and the meeting with Him. So their good deeds will be fruitless, and on the Day of Judgement We shall not appoint any weighing for them.
The people who disbelieved in the signs of their Lord and in the meeting with Him, therefore all their deeds are in vain –We shall therefore not establish any weighing for them on the Day of Resurrection.
Those are they that disbelieve in the signs of their Lord and the encounter with Him; their works have failed, and on the Day of Resurrection We shall not assign to them any weight.
They are those who disbelieve in the signs of their Lord and in the meeting with Him; so of non-effect will be made their works, and We shall not allow them on the Day of Judgment any weight.
\"They are those who deny the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of their Lord and the Meeting with Him (in the Hereafter). So their works are in vain, and on the Day of Resurrection, We shall not give them any weight.
It is they who rejected the communications of their Lord, and the encounter with Him. So their works are in vain. And on the Day of Resurrection, We will consider them of no weight.
Those are the ones who refused to believe in the revelations of their Lord and that they are bound to meet Him. Hence, all their deeds have come to naught, and We shall assign no weight to them on the Day of Resurrection.
Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them.
They are the ones who deny the signs of their Lord and encounter with Him. So their works have failed. On the Day of Resurrection We will not give them any weight.
Those are they who disbelieve the verses of their Lord and deny that they will ever meet Him their deeds have failed. On the Day of Resurrection, We shall not give any weight to them.
They have rejected the revelations of their Lord and their meeting with Him. Thus, their deeds will be made devoid of all virtue and will be of no value on the Day of Judgment.
These are they who disbelieve in the communications of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the day of resurrection.
They are those who deny their Lord's signs and the meeting with Him.\" So their works are in vain, and We shall give them no weight on the Day of Resurrection.
They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight.
ذَٰلِكَ جَزَآؤُهُمْ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوٓا۟ ءَايَٰتِى وَرُسُلِى هُزُوًا ﴿١٠٦﴾
That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule.
Thalika jazaohum jahannamu bima kafaroo waittakhathoo ayatee warusulee huzuwan
Their requital will be Hell, because they disbelieved and mocked My signs and messengers.
This is their reward – hell – because they disbelieved, and made a mockery of My verses and My Noble Messengers.
That is their recompense -- Gehenna for that they were unbelievers and took My signs and My messengers in mockery.
That shall be their meed--Hell-for they disbelieved and held My revelations and My apostles in mockery.
\"That shall be their recompense, Hell; because they disbelieved and took My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) and My Messengers by way of jest and mockery.
That is their requital—Hell—on account of their disbelief, and their taking My revelations and My messengers in mockery.
Hell is their recompense for disbelieving and their taking My revelations and My Messengers as objects of jest.
That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers.
That is their requital—hell—because of their unfaith and for deriding My signs and apostles.
Gehenna is their recompense; because they disbelieved and mocked My verses, and My Messengers.
For their disbelief and their mocking Our revelations and Messengerss, their recompense will be hell.
Thus it is that their recompense is hell, because they disbelieved and held My communications and My apostles in mockery.
Hell will be their reward, because they denied the truth, and made a jest of My signs and My messengers.
That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest.
إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ كَانَتْ لَهُمْ جَنَّٰتُ ٱلْفِرْدَوْسِ نُزُلًا ﴿١٠٧﴾
Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging,
Inna allatheena amanoo waAAamiloo alssalihati kanat lahum jannatu alfirdawsi nuzulan
But surely those who believe and do the right will have gardens of Paradise as gift,
Indeed those who believed and did good deeds – their welcome are the Gardens of Paradise.
But those who believe, and do deeds of righteousness -- the Gardens. of Paradise shall be their hospitality,
Verily those who believe and do righteous works, unto them shall be gardens of Paradise for an entertainment.
\"Verily! Those who believe (in the Oneness of Allah Islamic Monotheism) and do righteous deeds, shall have the Gardens of Al-Firdaus (the Paradise) for their entertainment.
As for those who believe and do righteous deeds, they will have the Gardens of Paradise for hospitality.
As for those who believe and do good works, the Gardens of Paradise shall be there to welcome them;
Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome,
As for those who have faith and do righteous deeds, they shall have the gardens of Firdaws for abode,
The hospitality of those who believe and do good works shall be the Gardens of Paradise
The righteously striving believers will have the gardens of Paradise as their dwelling place and therein they will live forever,
Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise,
Those who believe and do good works shall have the gardens of Paradise for their abode.
As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise,
خَٰلِدِينَ فِيهَا لَا يَبْغُونَ عَنْهَا حِوَلًۭا ﴿١٠٨﴾
Wherein they abide eternally. They will not desire from it any transfer.
Khalideena feeha la yabghoona AAanha hiwalan
Where they will abide for ever, never wanting a change.
They will abide in it for ever, never wanting to shift from it.
therein to dwell forever, desiring no removal out of them.'
As abiders therein, they shall not seek therefrom any change.
\"Wherein they shall dwell (forever). No desire will they have to be removed therefrom.\"
Abiding therein forever, without desiring any change therefrom.
there they will abide for ever, with no desire to be removed from there.\"
Wherein they will abide, with no desire to be removed from thence.
to remain in them [forever]; they will not seek to leave it for another place.
where they will live for ever and never wish that they should be removed from it.
without any desire to change their abode.
Abiding therein; they shall not desire removal from them.
They shall forever dwell in the Gardens of Paradise, desiring no change.
Wherein they shall dwell (for aye): no change will they wish for from them.
قُل لَّوْ كَانَ ٱلْبَحْرُ مِدَادًۭا لِّكَلِمَٰتِ رَبِّى لَنَفِدَ ٱلْبَحْرُ قَبْلَ أَن تَنفَدَ كَلِمَٰتُ رَبِّى وَلَوْ جِئْنَا بِمِثْلِهِۦ مَدَدًۭا ﴿١٠٩﴾
Say, \"If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement.\"
Qul law kana albahru midadan likalimati rabbee lanafida albahru qabla an tanfada kalimatu rabbee walaw jina bimithlihi madadan
Say: \"If the ocean turned to ink for writing down the colloquy of my Lord, the ocean itself would be exhausted ere the words (and wonders) of my Lord come to end, even if we brought another like it for replenishment.\"
Proclaim, “If the sea became ink for the Words of my Lord, the sea would indeed be used up and the Words of my Lord would never – even if we bring another like it for help.”
Say:. 'If the sea were ink for the Words of my Lord, the sea would be spent before the Words of my Lord are spent, though We brought replenishment the like of it.'
Say thou: were the sea to become ink for the words of my Lord, the sea would surely exhaust ere the words of my Lord exhausted, even though We brought onot her like thereof for support.
Say (O Muhammad SAW to mankind). \"If the sea were ink for (writing) the Words of my Lord, surely, the sea would be exhausted before the Words of my Lord would be finished, even if we brought (another sea) like it for its aid.\"
Say, “If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out,” even if We were to bring the like of it in addition to it.
Say: \"If the sea were to become ink to record the Words of my Lord, indeed the sea would be all used up before the Words of my Lord are exhausted, and it would be the same even if We were to bring an equal amount of ink.\"
Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help.
Say, ‘If the sea were ink for the words of my Lord, the sea would be spent before the words of my Lord are finished, though We replenish it with another like it.’
Say: 'If the sea were ink for the Words of my Lord, the sea would surely be spent before the Words of my Lord are spent, even if We brought its like for replenishment'
(Muhammad), tell them, \"Had the seas been used as ink to write down the words of my Lord, they would have all been consumed before the words of my Lord could have been recorded, even though replenished with a like quantity of ink.
Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to add
Tell them, \"If the ocean became ink for writing the words of my Lord, surely the ocean would be exhausted before the words of my Lord came to an end -- even if We were to add another ocean to it.\"
Say: \"If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid.\"
قُلْ إِنَّمَآ أَنَا۠ بَشَرٌۭ مِّثْلُكُمْ يُوحَىٰٓ إِلَىَّ أَنَّمَآ إِلَٰهُكُمْ إِلَٰهٌۭ وَٰحِدٌۭ ۖ فَمَن كَانَ يَرْجُوا۟ لِقَآءَ رَبِّهِۦ فَلْيَعْمَلْ عَمَلًۭا صَٰلِحًۭا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِۦٓ أَحَدًۢا ﴿١١٠﴾
Say, \"I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone.\"
Qul innama ana basharun mithlukum yooha ilayya annama ilahukum ilahun wahidun faman kana yarjoo liqaa rabbihi falyaAAmal AAamalan salihan wala yushrik biAAibadati rabbihi ahadan
Say: \"I am only a man like you, but it has been communicated to me that your Lord is one and single God, and that whosoever hopes to meet his Lord should do what is right, and not associate any one in the worship of his Lord.\"
Proclaim, “Physically I am a human* like you – my Lord sends divine revelations to me – that your God is only One God; so whoever expects to the meet his Lord must perform good deeds and not ascribe anyone as a partner in the worship of his Lord.” (* Human but not equal to you, in fact the greatest in spiritual status.)
Say: 'I am only a mortal the like of you; it is revealed to me that your God is One God. So let him, who hopes for the encounter with his Lord, work righteousness, and not associate with his Lord's service anyone.
Say thou: I am but a human being like yourselves; revealed unto me is that your God is One God. Whosoever then hopeth for the meeting with his Lord, let him work righteous work, and let him not associate in the worship of his Lord anyone.
Say (O Muhammad SAW): \"I am only a man like you. It has been inspired to me that your Ilah (God) is One Ilah (God i.e. Allah). So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.\"
Say, “I am only a human being like you, being inspired that your god is One God. Whoever hopes to meet his Lord, let him work righteousness, and never associate anyone with the service of his Lord.”
Say (O Muhammad): \"I am no more than a human being like you; one to whom revelation is made: 'Your Lord is the One and Only God.' Hence, whoever looks forward to meet his Lord, let him do righteous works, and let him associate none with the worship of his Lord.\"
Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord.
Say, ‘I am just a human being like you. It has been revealed to me that your God is the One God. So whoever expects to encounter his Lord—let him act righteously, and not associate anyone with the worship of his Lord.’
Say: 'I am only a human like you, revealed to me is that your God is One God. Let him who hopes for the encounter with his Lord do good work, and not associate anyone with the worship of his Lord'
Say, \"I am only a mortal like you but I have received revelation that there is only one Lord. Whoever desires to meet his Lord should strive righteously and should worship no one besides Him.
Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord.
Say, \"I am only a human being like yourselves. It is revealed to me that your God is One God. So let him who hopes to meet his Lord do good deeds and let him associate no one else in the worship of his Lord.\"
Say: \"I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.