Surah The Cow [Al-Baqara] in English

Aliflammeem

ALIF LAM MIM.

Alif-Laam-Meem. (Alphabets of the Arabic language; Allah and to whomever He reveals, know their precise meanings.)

Alif Lam Mim

Alif. Lam Mim

Alif-Lam-Mim. [These letters are one of the miracles of the Quran and none but Allah (Alone) knows their meanings].

Alif, Lam, Meem.

Alif. Lam. Mim.

Alif Lam Mim.

Alif. Lam. Mim.

Alif, Lam, Mim.

AlifLaamMeem.

Alif. Lam. Mim.

Alif Lam Mim.

Alif Lam Mim.

A. L. M.

ذَٰلِكَ ٱلْكِتَٰبُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًۭى لِّلْمُتَّقِينَ ﴿٢﴾

This is the Book about which there is no doubt, a guidance for those conscious of Allah -

Thalika alkitabu la rayba feehi hudan lilmuttaqeena

This is The Book free of doubt and involution, a guidance for those who preserve themselves from evil and follow the straight path,

This is the exalted Book (the Qur’an), in which there is no place for doubt; a guidance for the pious.

That is the Book, wherein is no doubt, a guidance to the godfearing

This Book whereof there is no doubt, is a guidance unto the God-fearing.

This is the Book (the Quran), whereof there is no doubt, a guidance to those who are Al-Muttaqun [the pious and righteous persons who fear Allah much (abstain from all kinds of sins and evil deeds which He has forbidden) and love Allah much (perform all kinds of good deeds which He has ordained)].

This is the Book in which there is no doubt, a guide for the righteous.

This is the Book of Allah: there is no doubt about it. It is guidance to Godfearing people,

That is Book in which there is no Rayb, guidance for the Muttaqin.

This is the Scripture whereof there is no doubt, a guidance unto those who ward off (evil).

This is the Book, there is no doubt in it, a guidance to the Godwary,

That is the (Holy) Book, where there is no doubt. It is a guidance for the cautious (of evil and Hell).

There is no doubt that this book is a guide for the pious;

This Book, there is no doubt in it, is a guide to those who guard (against evil).

This is the Book; there is no doubt in it. It is a guide for those who are mindful of God,

This is the Book; in it is guidance sure, without doubt, to those who fear Allah;

ٱلَّذِينَ يُؤْمِنُونَ بِٱلْغَيْبِ وَيُقِيمُونَ ٱلصَّلَوٰةَ وَمِمَّا رَزَقْنَٰهُمْ يُنفِقُونَ ﴿٣﴾

Who believe in the unseen, establish prayer, and spend out of what We have provided for them,

Allatheena yuminoona bialghaybi wayuqeemoona alssalata wamimma razaqnahum yunfiqoona

Who believe in the Unknown and fulfil their devotional obligations, and spend in charity of what We have given them;

Those who believe without seeing (the hidden), and keep the (obligatory) prayer established, and spend in Our cause from what We have bestowed upon them.

who believe in the Unseen, and perform the prayer, and expend of that We have provided them;

Who believe in the Unseen, and establish prayer, and out of that wherewith We have provided them expend.

Who believe in the Ghaib and perform As-Salat (Iqamat-as-Salat), and spend out of what we have provided for them [i.e. give Zakat, spend on themselves, their parents, their children, their wives, etc., and also give charity to the poor and also in Allah's Cause - Jihad, etc.].

Those who believe in the unseen, and perform the prayers, and give from what We have provided for them.

who believe in the unseen, establish the Salats and expend (in Our way) out of what We have bestowed on them;

Those Who have faith in the Ghayb and perform Salah, and spend out of what we have provided for them.

Who believe in the Unseen, and establish worship, and spend of that We have bestowed upon them;

who believe in the Unseen, maintain the prayer, and spend out of what We have provided for them;

Who believe in the unseen and establish the (daily) prayer; who spend out of what We have provided them.

the pious who believe in the unseen, attend to prayer, give in charity part of what We have granted them;

Those who believe in the unseen and keep up prayer and spend out of what We have given them.

who believe in the unseen, and are steadfast in prayer, and spend out of what We have provided them with;

Who believe in the Unseen, are steadfast in prayer, and spend out of what We have provided for them;

وَٱلَّذِينَ يُؤْمِنُونَ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ وَبِٱلْءَاخِرَةِ هُمْ يُوقِنُونَ ﴿٤﴾

And who believe in what has been revealed to you, [O Muhammad], and what was revealed before you, and of the Hereafter they are certain [in faith].

Waallatheena yuminoona bima onzila ilayka wama onzila min qablika wabialakhirati hum yooqinoona

Who believe in what has been revealed to you and what was revealed to those before you, and are certain of the Hereafter.

And who believe in this (Qur’an) which has been sent down upon you, O beloved Prophet, (Mohammed – peace and blessings be upon him) and what was sent down before you; and are certain of the Hereafter.

who believe in what has been sent down to thee and what has been sent down before thee, and have faith in the Hereafter;

And who believe in that which hath been sent down unto thee and that which hath been sent down before thee and of the Hereafter they are convinced.

And who believe in (the Quran and the Sunnah) which has been sent down (revealed) to you (Muhammad Peace be upon him) and in [the Taurat (Torah) and the Injeel (Gospel), etc.] which were sent down before you and they believe with certainty in the Hereafter. (Resurrection, recompense of their good and bad deeds, Paradise and Hell, etc.).

And those who believe in what was revealed to you, and in what was revealed before you, and are certain of the Hereafter.

who believe in the Book We have sent down to you (i.e. the Qur'an) and in the Books sent down before you, and firmly believe in the Hereafter.

And who have faith in what is revealed to you and in what was revealed before you, and in the Hereafter they are certain.

And who believe in that which is revealed unto thee (Muhammad) and that which was revealed before thee, and are certain of the Hereafter.

and who believe in what has been sent down to you and what was sent down before you, and are certain of the Hereafter.

Who believe in that which has been sent down to you (Prophet Muhammad) and what has been sent down before you (to Prophets Jesus and Moses) and firmly believe in the Everlasting Life.

who have faith in what has been revealed to you and others before you and have strong faith in the life hereafter.

And who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter.

those who believe in the revelation sent down to you and in what was sent before you, and firmly believe in the life to come --

And who believe in the Revelation sent to thee, and sent before thy time, and (in their hearts) have the assurance of the Hereafter.

أُو۟لَٰٓئِكَ عَلَىٰ هُدًۭى مِّن رَّبِّهِمْ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُفْلِحُونَ ﴿٥﴾

Those are upon [right] guidance from their Lord, and it is those who are the successful.

Olaika AAala hudan min rabbihim waolaika humu almuflihoona

They have found the guidance of their Lord and will be successful.

It is they who are on guidance from their Lord; and they are the successful.

those are upon guidance from their Lord, those are the ones who prosper.

These are on guidance from their Lord, and these they are the blissful ones.

They are on (true) guidance from their Lord, and they are the successful.

These are upon guidance from their Lord. These are the successful.

Such people are on the right way from their Lord and such are truly successful.

They are on guidance from their Lord, and they are the successful.

These depend on guidance from their Lord. These are the successful.

Those follow their Lord’s guidance and it is they who are the felicitous.

These are guided by their Lord; these surely are the prosperous.

It is the pious who follow the guidance of their Lord and gain lasting happiness.

These are on a right course from their Lord and these it is that shall be successful.

they are the people who are rightly following their Lord and it is they who shall be successful.

They are on (true) guidance, from their Lord, and it is these who will prosper.

إِنَّ ٱلَّذِينَ كَفَرُوا۟ سَوَآءٌ عَلَيْهِمْ ءَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ ﴿٦﴾

Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe.

Inna allatheena kafaroo sawaon AAalayhim aanthartahum am lam tunthirhum la yuminoona

As for those who deny, it is all the same if you warn them or not, they will not believe.

As for those whose fate is disbelief, whether you warn them or do not warn them – it is all one for them; they will not believe. (Because their hearts are sealed – see next verse).

As for the unbelievers, alike it is to them whether thou hast warned them or hast not warned them, they do not believe.

Verily those who have disbelieved, it is equal to them whether thou warnest them or warnest them not; they will not believe.

Verily, those who disbelieve, it is the same to them whether you (O Muhammad Peace be upon him) warn them or do not warn them, they will not believe.

As for those who disbelieve—it is the same for them, whether you have warned them, or have not warned them—they do not believe.

As for those who have rejected (these things), it is all the same to them whether you warn them or do not warn them: they are not going to believe.

Verily, those who disbelieve, it is the same to them whether you warn them or do not warn them, they will not believe.

As for the Disbelievers, Whether thou warn them or thou warn them not it is all one for them; they believe not.

As for the faithless, it is the same to them whether you warn them or do not warn them, they will not have faith.

Those who disbelieve, whether you forewarn them or not, they will not believe.

Those who deny your message will not believe whether you warn them or not

Surely those who disbelieve, it being alike to them whether you warn them, or do not warn them, will not believe.

As for those who are bent on denying the truth, it makes no difference to them whether you warn them or not, they will not believe.

As to those who reject Faith, it is the same to them whether thou warn them or do not warn them; they will not believe.

خَتَمَ ٱللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ ۖ وَعَلَىٰٓ أَبْصَٰرِهِمْ غِشَٰوَةٌۭ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌۭ ﴿٧﴾

Allah has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment.

Khatama Allahu AAala quloobihim waAAala samAAihim waAAala absarihim ghishawatun walahum AAathabun AAatheemun

God has sealed their hearts and ears, and veiled their eyes. For them is great deprivation.

Allah has sealed their hearts and their ears, and on their eyes is a covering; and for them is a terrible punishment.

God has set a seal on their hearts and on their hearing, and on their eyes is a covering, and there awaits them a mighty chastisement.

Allah hath set a seal upon their hearts and upon their hearing, and over their sights is a covering; and unto them shall be a torment mighty.

Allah has set a seal on their hearts and on their hearings, (i.e. they are closed from accepting Allah's Guidance), and on their eyes there is a covering. Theirs will be a great torment.

God has set a seal on their hearts and on their hearing, and over their vision is a veil. They will have a severe torment.

Allah has sealed up their hearts and ears and a covering has fallen over their eyes, and they have incurred the severest punishment.

Allah has set a seal on their hearts and on their hearing, and on their eyes there is a covering. Theirs will be a great torment.

Allah hath sealed their hearing and their hearts, and on their eyes there is a covering. Theirs will be an awful doom.

Allah has set a seal on their hearts and their hearing, and there is a blindfold on their sight, and there is a great punishment for them.

Allah has set a seal upon their hearts and ears; their sight is dimmed and for them is a great punishment.

God has sealed their hearts and hearing and their vision is veiled; a great punishment awaits them.

Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them.

God has sealed their hearts and their ears, and over their eyes there is a covering. They will have a terrible punishment.

Allah hath set a seal on their hearts and on their hearing, and on their eyes is a veil; great is the penalty they (incur).

وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْءَاخِرِ وَمَا هُم بِمُؤْمِنِينَ ﴿٨﴾

And of the people are some who say, \"We believe in Allah and the Last Day,\" but they are not believers.

Wamina alnnasi man yaqoolu amanna biAllahi wabialyawmi alakhiri wama hum bimumineena

And there are some who, though they say: \"We believe in God and the Last Day,\" (in reality) do not believe.

And among the people are some* that say, “We believe in Allah and the Last Day**” whereas they are not believers! (* The hypocrites ** the Day of Resurrection)

And some men there are who say, 'We believe in God and the Last Day'; but they are not believers.

And of mankind are some who say: we believe in Allah and in the Last Day: whereas they are not believers.

And of mankind, there are some (hypocrites) who say: \"We believe in Allah and the Last Day\" while in fact they believe not.

Among the people are those who say, “We believe in God and in the Last Day,” but they are not believers.

Then there are some who say, \"We believe in Allah and the Last Day\", whereas they do not believe at all.

And of mankind, there are some who say: \"We believe in Allah and the Last Day\" while in fact they do not believe.

And of mankind are some who say: We believe in Allah and the Last Day, when they believe not.

Among the people are those who say, ‘We have faith in Allah and the Last Day,’ but they have no faith.

There are some people who say: 'We believe in Allah and the Last Day,'yet they are not believers.

Some people say, \"We believe in God and the Day of Judgment,\" but they are not true believers.

And there are some people who say: We believe in Allah and the last day; and they are not at all believers.

There are some who say, \"We believe in God and the Last Day,\" yet they are not believers.

Of the people there are some who say: \"We believe in Allah and the Last Day;\" but they do not (really) believe.

يُخَٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ ﴿٩﴾

They [think to] deceive Allah and those who believe, but they deceive not except themselves and perceive [it] not.

YukhadiAAoona Allaha waallatheena amanoo wama yakhdaAAoona illa anfusahum wama yashAAuroona

They (try to) deceive God and those who believe, yet deceive none but themselves although they do not know.

They wish to deceive Allah and the believers; and in fact they deceive none except themselves and they do not have any understanding.

They would trick God and the believers, and only themselves they deceive, and they are not aware.

They would deceive Allah and those who believe, whereas they deceive not save themselves, and they perceive not.

They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!

They seek to deceive God and those who believe, but they deceive none but themselves, though they are not aware.

They thus try to deceive Allah and the Believers, but they succeed in deceiving none except themselves and they realize it not.

They try to deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not!

They think to beguile Allah and those who believe, and they beguile none save themselves; but they perceive not.

They seek to deceive Allah and those who have faith, yet they deceive no one but themselves, but they are not aware.

They seek to deceive Allah and those who believe, but they deceive none except themselves, though they do not sense it.

They deceive God and the believers. However, they have deceived no one but themselves, a fact of which they are not aware.

They desire to deceive Allah and those who believe, and they deceive only themselves and they do not perceive.

They seek to deceive God and the believers, but they only deceive themselves, though they do not realize it.

Fain would they deceive Allah and those who believe, but they only deceive themselves, and realise (it) not!

فِى قُلُوبِهِم مَّرَضٌۭ فَزَادَهُمُ ٱللَّهُ مَرَضًۭا ۖ وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَ ﴿١٠﴾

In their hearts is disease, so Allah has increased their disease; and for them is a painful punishment because they [habitually] used to lie.

Fee quloobihim maradun fazadahumu Allahu maradan walahum AAathabun aleemun bima kanoo yakthiboona

Sick are their hearts, and God adds to their malady. For them is suffering for they lie.

In their hearts is a disease, so Allah has increased their disease; and for them is a painful punishment, because of their lies.

In their hearts is a sickness, and God has increased their sickness, and there awaits them a painful chastisement for that they have cried lies.

In their hearts is a disease, so Allah hath increased unto them that disease; and unto them shall be a torment afflictive, for they have been lying.

In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies.

In their hearts is sickness, and God has increased their sickness. They will have a painful punishment because of their denial.

In their hearts is a disease which Allah has increased all the more and a painful doom is in store for them for the lie they utter.

In their hearts is a disease and Allah has increased their disease. A painful torment is theirs because they used to tell lies.

In their hearts is a disease, and Allah increaseth their disease. A painful doom is theirs because they lie.

There is a sickness in their hearts; then Allah increased their sickness, and there is a painful punishment for them because of the lies they used to tell.

There is a sickness in their hearts which Allah has increased. For them there is a painful punishment because they lie.

A sickness exists in their hearts to which God adds more sickness. Besides this, they will suffer a painful punishment as a result of the lie which they speak.

There is a disease in their hearts, so Allah added to their disease and they shall have a painful chastisement because they lied.

In their hearts is a disease, which God has increased. They will have a painful punishment, because they have been lying.

In their hearts is a disease; and Allah has increased their disease: And grievous is the penalty they (incur), because they are false (to themselves).

وَإِذَا قِيلَ لَهُمْ لَا تُفْسِدُوا۟ فِى ٱلْأَرْضِ قَالُوٓا۟ إِنَّمَا نَحْنُ مُصْلِحُونَ ﴿١١﴾

And when it is said to them, \"Do not cause corruption on the earth,\" they say, \"We are but reformers.\"

Waitha qeela lahum la tufsidoo fee alardi qaloo innama nahnu muslihoona

When asked to desist from spreading corruption in the land they say: \"Why, we are reformers.\"

And when it is said to them, “Do not cause turmoil in the earth”, they say, “We are only peacemakers!”

When it is said to them, 'Do not corruption in the land', they say, 'We are only ones that put things right.'

And when it said unto them: act not corruptly on the earth, they say: we are but reconcilers.

And when it is said to them: \"Make not mischief on the earth,\" they say: \"We are only peacemakers.\"

And when it is said to them, “Do not make trouble on earth,” they say, “We are only reformers.”

Whenever it is said to them, \"Spread not disorder on the earth\", their reply is, \"We only seek to put things aright\".

And when it is said to them: \"Do not make mischief on the earth,\" they say: \"We are only peacemakers.\"

And when it is said unto them: Make not mischief in the earth, they say: We are peacemakers only.

When they are told, ‘Do not cause corruption on the earth,’ they say, ‘We are only reformers!’

When it is said to them, 'Do not corrupt in the land,' they reply, 'We are only reformers.'

When they are told not to commit corruption in the land, they reply, \"We are only reformers\".

And when it is said to them, Do not make mischief in the land, they say: We are but peace-makers.

When they are told, \"Do not cause corruption in the land,\" they say, \"We are only promoters of peace,\"

When it is said to them: \"Make not mischief on the earth,\" they say: \"Why, we only Want to make peace!\"

أَلَآ إِنَّهُمْ هُمُ ٱلْمُفْسِدُونَ وَلَٰكِن لَّا يَشْعُرُونَ ﴿١٢﴾

Unquestionably, it is they who are the corrupters, but they perceive [it] not.

Ala innahum humu almufsidoona walakin la yashAAuroona

Yet they are surely mischief-mongers, even though they do not know.

Pay heed! It is they who are mischievous, but they do not have sense.

Truly, they are the workers of corruption but they are not aware.

Lo! verily it is they who are the corrupters, and yet they perceive not.

Verily! They are the ones who make mischief, but they perceive not.

In fact, they are the troublemakers, but they are not aware.

Beware! they do spread disorder but they realize it not.

Verily, they are the ones who make mischief, but they perceive not.

Are not they indeed the mischief-makers? But they perceive not.

Behold! They are themselves the agents of corruption, but they are not aware.

But it is they who are the evildoers, though they do not sense it.

They, certainly, are corrupt but do not realize it.

Now surely they themselves are the mischief makers, but they do not perceive.

but it is they who are really causing corruption, though they do not realize it.

Of a surety, they are the ones who make mischief, but they realise (it) not.

وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ كَمَآ ءَامَنَ ٱلنَّاسُ قَالُوٓا۟ أَنُؤْمِنُ كَمَآ ءَامَنَ ٱلسُّفَهَآءُ ۗ أَلَآ إِنَّهُمْ هُمُ ٱلسُّفَهَآءُ وَلَٰكِن لَّا يَعْلَمُونَ ﴿١٣﴾

And when it is said to them, \"Believe as the people have believed,\" they say, \"Should we believe as the foolish have believed?\" Unquestionably, it is they who are the foolish, but they know [it] not.

Waitha qeela lahum aminoo kama amana alnnasu qaloo anuminu kama amana alssufahao ala innahum humu alssufahao walakin la yaAAlamoona

When asked to believe as others do, they say: \"Should we believe like fools?\" And yet they are the fools, even though they do not know.

And when it is said to them, “Believe as the others believe”, they say, “Shall we believe as the foolish believe?” It is they who are the fools, but they do not know.

When it is said to them, 'Believe as the people believe', they say, 'Shall we believe, as fools believe?' Truly, they are the foolish ones, but they do not know.

And when it said unto them: believe even as mankind have believed, they say: shall we believe even as the fools have believed? Lo! verily it is they who are the fools; and yet they know not.

And when it is said to them (hypocrites): \"Believe as the people (followers of Muhammad Peace be upon him, Al-Ansar and Al-Muhajirun) have believed,\" they say: \"Shall we believe as the fools have believed?\" Verily, they are the fools, but they know not.

And when it is said to them, “Believe as the people have believed,” they say, “Shall we believe as the fools have believed?” In fact, it is they who are the fools, but they do not know.

And when it is said to them, \"Believe sincerely as the other people have believed\", they reply, \"Should we believe as fools have believed?\" Beware! they themselves are the fools, but they know it not.

And when it is said to them: Believe as the people believe,\" They say: \"Shall we believe as the fools have believed\" Verily, they are the fools, but they do not know.

And when it is said unto them: believe as the people believe, they say: shall we believe as the foolish believe? are not they indeed the foolish? But they know not.

And when they are told, ‘Believe like the people who have believed,’ they say, ‘Shall we believe like the fools who have believed?’ Behold! They are themselves the fools, but they do not know.

When it is said to them: 'Believe as (other) people believe,' they reply, 'Are we to believe as fools believe?' It is they who are the fools, if only they knew!

When they are told to believe as everyone else does, they say, \"Should we believe as fools do?\" In fact, they themselves are fools, but they do not know it.

And when it is said to them: Believe as the people believe, they say: Shall we believe as the fools believe? Now surely they themselves are the fools, but they do not know.

And when they are told, \"Believe as other people have believed,\" they say, \"Are we to believe just as fools believe?\" Surely they are the fools, even though they do not realize it.

When it is said to them: \"Believe as the others believe:\" They say: \"Shall we believe as the fools believe?\" Nay, of a surety they are the fools, but they do not know.

وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِءُونَ ﴿١٤﴾

And when they meet those who believe, they say, \"We believe\"; but when they are alone with their evil ones, they say, \"Indeed, we are with you; we were only mockers.\"

Waitha laqoo allatheena amanoo qaloo amanna waitha khalaw ila shayateenihim qaloo inna maAAakum innama nahnu mustahzioona

When they meet the faithful they say: \"We believe;\" but when alone with the devils (their fellows), they say: \"We are really with you; we were joking.\"

And when they meet with the believers, they say, “We believe”; and when they are alone with their devils, they say, “We are undoubtedly with you, we were just mocking!”

When they meet those who believe, they say, 'We believe'; but when they go privily to their Satans, they say, 'We are with you; we were only mocking.'

And when they meet those who have believed, they say: We believe. And when they are alone with their Satans, they say: verily we are with you, we were but mocking.

And when they meet those who believe, they say: \"We believe,\" but when they are alone with their Shayatin (devils - polytheists, hypocrites, etc.), they say: \"Truly, we are with you; verily, we were but mocking.\"

And when they come across those who believe, they say, “We believe”; but when they are alone with their devils, they say, “We are with you; we were only ridiculing.”

When they meet those who believe, they say, \"We, too, are believers\", but when they privily meet their evil geniuses, they say, \"Indeed we are with you: we are only mocking at these people\".

And when they meet those who believe, they say: \"We believe,\" but when they are alone with their Shayatin (devils), they say: \"Truly, we are with you; verily, we were but mocking.\"

And when they fall in with those who believe, they say: We believe; but when they go apart to their devils they declare: Lo! we are with you; verily we did but mock.

When they meet the faithful, they say, ‘We believe,’ but when they are alone with their devils, they say, ‘We are with you; we were only deriding [them].’

When they meet those who believe, they say, 'We, too believe.' But when they are alone with their devils, they say to them: 'We follow none but you, we were only mocking

To the believers they declare belief and, in secret to their own devils, they say, \"We were only mocking\".

And when they meet those who believe, they say: We believe; and when they are alone with their Shaitans, they say: Surely we are with you, we were only mocking.

When they meet those who believe, they say, \"We believe.\" But when they are alone with their evil leaders, they say, \"We are really with you; we were only mocking.\"

When they meet those who believe, they say: \"We believe;\" but when they are alone with their evil ones, they say: \"We are really with you: We (were) only jesting.\"

ٱللَّهُ يَسْتَهْزِئُ بِهِمْ وَيَمُدُّهُمْ فِى طُغْيَٰنِهِمْ يَعْمَهُونَ ﴿١٥﴾

[But] Allah mocks them and prolongs them in their transgression [while] they wander blindly.

Allahu yastahzio bihim wayamudduhum fee tughyanihim yaAAmahoona

But God will turn the joke against them and allow them to sink deeper into evil and wander perplexed in their wickedness.

Allah (befitting His Majesty) mocks them, leaving them to wander blindly in their rebellion.

God shall mock them, and shall lead them on blindly wandering in their insolence.

Allah mocketh back at them, and letteth them in their exorbitance wander bewildered.

Allah mocks at them and gives them increase in their wrong-doings to wander blindly.

It is God who ridicules them, and leaves them bewildered in their transgression.

(Little do they realize that) Allah is mocking at them. He gives them rope enough, and they wander on and on blindly in their mischief and rebellion.

Allah mocks at them and leaves them increasing in their deviation to wander blindly.

Allah (Himself) doth mock them, leaving them to wander blindly on in their contumacy.

It is Allah who derides them, and leaves them bewildered in their rebellion.

Allah will mock at them and prolong them in sin, blundering blindly.

God mocks them and gives them time to continue blindly in their transgressions.

Allah shall pay them back their mockery, and He leaves them alone in their inordinacy, blindly wandering on.

God will requite them for their mockery, and draw them on, for a while, to wander blindly in their insolence.

Allah will throw back their mockery on them, and give them rope in their trespasses; so they will wander like blind ones (To and fro).

أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ فَمَا رَبِحَت تِّجَٰرَتُهُمْ وَمَا كَانُوا۟ مُهْتَدِينَ ﴿١٦﴾

Those are the ones who have purchased error [in exchange] for guidance, so their transaction has brought no profit, nor were they guided.

Olaika allatheena ishtarawoo alddalalata bialhuda fama rabihat tijaratuhum wama kanoo muhtadeena

They are indeed those who bartered away good guidance for error and gained nothing from the deal, nor found the right way.

These are the people who purchased error in exchange of guidance – so their bargain did not profit them, and they did not know how to trade.

Those are they that have bought error at the price of guidance, and their commerce has not profited them, and they are not right-guided.

These are they who purchased error for guidance, but their traffic profited not, nor have they ever become guided.

These are they who have purchased error for guidance, so their commerce was profitless. And they were not guided.

Those are they who have bartered error for guidance; but their trade does not profit them, and they are not guided.

These are the people who have bartered away Guidance for error, but this is a profitless bargain that they have made, and they are not at all on the right way.

These are they who have purchased error with guidance, so their commerce was profitless. And they were not guided.

These are they who purchase error at the price of guidance, so their commerce doth not prosper, neither are they guided.

They are the ones who bought error for guidance, so their trade did not profit them, nor were they guided.

Such are those who barter away guidance for error, their trade did not profit (them), nor are they guided.

They have traded guidance for error, but their bargain has had no profit and they have missed the true guidance.

These are they who buy error for the right direction, so their bargain shall bring no gain, nor are they the followers of the right direction.

Such are those who have taken misguidance in exchange for guidance; but their bargain does not profit them, nor have they found true guidance.

These are they who have bartered Guidance for error: But their traffic is profitless, and they have lost true direction,

مَثَلُهُمْ كَمَثَلِ ٱلَّذِى ٱسْتَوْقَدَ نَارًۭا فَلَمَّآ أَضَآءَتْ مَا حَوْلَهُۥ ذَهَبَ ٱللَّهُ بِنُورِهِمْ وَتَرَكَهُمْ فِى ظُلُمَٰتٍۢ لَّا يُبْصِرُونَ ﴿١٧﴾

Their example is that of one who kindled a fire, but when it illuminated what was around him, Allah took away their light and left them in darkness [so] they could not see.

Mathaluhum kamathali allathee istawqada naran falamma adaat ma hawlahu thahaba Allahu binoorihim watarakahum fee thulumatin la yubsiroona

They are like a man who kindles a fire, and when its glow has illumined the air God takes away their light leaving them in the dark where they will not be able to see.

Their example is like that of one who kindled a fire; and when it lit up all that was around it, Allah took away their light and left them in darkness, unable to see anything.

The likeness of them is as the likeness of a man who kindled a fire, and when it lit all about him God took away their light, and left them in darkness unseeing

Their likeness is as the likeness of him who kindleth a fire, then when it hath lit up that which is around him, Allah taketh away their light and leaveth them in darknesses where they see not

Their likeness is as the likeness of one who kindled a fire; then, when it lighted all around him, Allah took away their light and left them in darkness. (So) they could not see.

Their likeness is that of a person who kindled a fire; when it illuminated all around him, God took away their light, and left them in darkness, unable to see.

Their condition may be described in a parable: a man kindled a fire and when it illuminated all around him, Allah took away the light from their eyes and left them in utter darkness, where they could not see anything.

Their likeness is as the likeness of one who kindled a fire; then, when it illuminated all around him, Allah removed their light and left them in darkness. (So) they could not see.

Their likeness is as the likeness of one who kindleth fire, and when it sheddeth its light around him Allah taketh away their light and leaveth them in darkness, where they cannot see,

Their parable is that of one who lighted a torch, and when it had lit up all around him, Allah took away their light, and left them sightless in a manifold darkness.

Their example is like one who kindled a fire, and when it lit all around him, Allah took away their light and left them in darkness. They could not see.

(Their case) is like that of one who kindles a fire and when it grows bright God takes away its light leaving him in darkness (wherein) he cannot see (anything).

Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, Allah took away their light, and left them in utter darkness-- they do not see.

They are like those who kindled a fire, and when it lighted up all around them, God took away their sight and left them in utter darkness, unable to see --

Their similitude is that of a man who kindled a fire; when it lighted all around him, Allah took away their light and left them in utter darkness. So they could not see.

صُمٌّۢ بُكْمٌ عُمْىٌۭ فَهُمْ لَا يَرْجِعُونَ ﴿١٨﴾

Deaf, dumb and blind - so they will not return [to the right path].

Summun bukmun AAumyun fahum la yarjiAAoona

They are deaf, dumb and blind, and shall never return;

Deaf, dumb and blind; and they are not to return.

deaf, dumb, blind -- so they shall not return;

Deaf, dumb, blind; wherefore they will not return.

They are deaf, dumb, and blind, so they return not (to the Right Path).

Deaf, dumb, blind. They will not return.

They are deaf; they are dumb; they are blind so they will not return (to the right way).

They are deaf, dumb, and blind, so they return not (to the right path).

Deaf, dumb and blind; and they return not.

Deaf, dumb, and blind, they will not come back.

Deaf, dumb, and blind, they shall never return.

They are deaf, blind, and dumb and cannot regain their senses.

Deaf, dumb (and) blind, so they will not turn back.

deaf, dumb, and blind: they will never return [to the right path].

Deaf, dumb, and blind, they will not return (to the path).

أَوْ كَصَيِّبٍۢ مِّنَ ٱلسَّمَآءِ فِيهِ ظُلُمَٰتٌۭ وَرَعْدٌۭ وَبَرْقٌۭ يَجْعَلُونَ أَصَٰبِعَهُمْ فِىٓ ءَاذَانِهِم مِّنَ ٱلصَّوَٰعِقِ حَذَرَ ٱلْمَوْتِ ۚ وَٱللَّهُ مُحِيطٌۢ بِٱلْكَٰفِرِينَ ﴿١٩﴾

Or [it is] like a rainstorm from the sky within which is darkness, thunder and lightning. They put their fingers in their ears against the thunderclaps in dread of death. But Allah is encompassing of the disbelievers.

Aw kasayyibin mina alssamai feehi thulumatun waraAAdun wabarqun yajAAaloona asabiAAahum fee athanihim mina alssawaAAiqi hathara almawti waAllahu muheetun bialkafireena

Or like rain pouring from the sky which hides within it darkness, thunder and lightning. They thrust their fingers into their ears for safety against noise and death. But God surrounds those who believe not from all sides.

Or like a rainstorm from the sky, in which are darkness, thunder and lightning; they thrust their fingers in their ears due to the thunderclaps, fearing death; and Allah has the disbelievers encompassed.

or as a cloudburst out of heaven in which is darkness, and thunder, and lightning -- they put their fingers in their ears against the thunderclaps, fearful of death; and God encompasses the unbelievers;

like unto a rain--laden cloud from heaven, wherein are darknesses and thunder and lightening. They so put their fingers in their ears because of the thunder-claps, guarding against death, and Allah is Encompasser of the infidels.

Or like a rainstorm from the sky, wherein is darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers (i.e. Allah will gather them all together).

Or like a cloudburst from the sky, in which is darkness, and thunder, and lightning. They press their fingers into their ears from the thunderbolts, in fear of death. But God surrounds the disbelievers.

Or (still another parable may be cited to depict their condition): heavy rain is falling from the sky, accompanied by pitch darkness, thunder and lightning. When they hear the thunderclap, they thrust their fingers into their ears for fear of death, but Allah is encircling the disbelievers on all sides.

Or like a rainstorm in the sky, bringing darkness, thunder, and lightning. They thrust their fingers in their ears to keep out the stunning thunderclap for fear of death. But Allah ever encompasses the disbelievers.

Or like a rainstorm from the sky, wherein is darkness, thunder and the flash of lightning. They thrust their fingers in their ears by reason of the thunder-claps, for fear of death, Allah encompasseth the disbelievers (in His guidance, His omniscience and His omnipotence).

Or that of a rainstorm from the sky, wherein is darkness, thunder and lightning: they put their fingers in their ears due to the thunderclaps, apprehensive of death; and Allah besieges the faithless.

Or, like (those who, under) a cloudburst from the sky with darkness, thunder and lightning, they thrust their fingers in their ears at the sound of every thunderclap for fear of death, and Allah encompasses the unbelievers.

Or it is like that of a rain storm with darkness, thunder, and lightning approaching. They cover their ears for fear of thunder and death. God encompasses those who deny His words.

Or like abundant rain from the cloud in which is utter darkness and thunder and lightning; they put their fingers into their ears because of the thunder peal, for fear of death, and Allah encompasses the unbelievers.

Or their case is like that of heavy rain pouring down from the clouds, accompanied by darkness, thunder and lightning; they thrust their fingers in their ears at the sound of thunderclaps for fear of death. God thus encompasses those who deny the truth.

Or (another similitude) is that of a rain-laden cloud from the sky: In it are zones of darkness, and thunder and lightning: They press their fingers in their ears to keep out the stunning thunder-clap, the while they are in terror of death. But Allah is ever round the rejecters of Faith!

يَكَادُ ٱلْبَرْقُ يَخْطَفُ أَبْصَٰرَهُمْ ۖ كُلَّمَآ أَضَآءَ لَهُم مَّشَوْا۟ فِيهِ وَإِذَآ أَظْلَمَ عَلَيْهِمْ قَامُوا۟ ۚ وَلَوْ شَآءَ ٱللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَٰرِهِمْ ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٢٠﴾

The lightning almost snatches away their sight. Every time it lights [the way] for them, they walk therein; but when darkness comes over them, they stand [still]. And if Allah had willed, He could have taken away their hearing and their sight. Indeed, Allah is over all things competent.

Yakadu albarqu yakhtafu absarahum kullama adaa lahum mashaw feehi waitha athlama AAalayhim qamoo walaw shaa Allahu lathahaba bisamAAihim waabsarihim inna Allaha AAala kulli shayin qadeerun

Verily the lightning could snatch away their eyes. When it flashes forth they walk in its flare. When darkness returns they stand still. And if the Lord wills so He could take away their hearing and sight; surely God is all-powerful.

It seems the lightning may snatch away their sight from them; whenever it flashes they walk in it, and when it darkens they stand still; if Allah willed, He could take away their hearing and their sight; indeed Allah is Able to do all things.

the lightning wellnigh snatches away their sight; whensoever it gives them light, they walk in it, and when the darkness is over them, they halt; had God willed, He would have taken away their hearing and their sight. Truly, God is powerful over everything.

The lightning well-nigh snatcheth away their sight; whensoever it flasheth on them, they walk therein, and when it becometh dark unto them, they stand still. And had Allah willed He would of a surety have taken away their hearing and their sights; verily Allah is over everything potent.

The lightning almost snatches away their sight, whenever it flashes for them, they walk therein, and when darkness covers them, they stand still. And if Allah willed, He could have taken away their hearing and their sight. Certainly, Allah has power over all things.

The lightning almost snatches their sight away. Whenever it illuminates for them, they walk in it; but when it grows dark over them, they stand still. Had God willed, He could have taken away their hearing and their sight. God is capable of everything.

The lightning terrifies them as if it were going to snatch away their eyesight from them. When they see light, they move on a little further and When it becomes dark for them, they stand still. Had Allah so willed, He could have deprived them totally of their hearing and their sight. Most surely Allah has power over everything.

The lightning almost snatcheth away their sight from them. As often as it flasheth forth for them they walk therein, and when it darkeneth against them they stand still. If Allah willed, He could destroy their hearing and their sight. Lo! Allah is able to do all things.

The lightning almost snatches away their sight: whenever it shines for them, they walk in it, and when the darkness falls upon them, they stand. Had Allah willed, He would have taken away their hearing and sight. Indeed Allah has power over all things.

The lightning almost snatches away their sight, whenever it flashes upon them they walk on, but as soon as it darkens they stand still. Indeed, if Allah willed, He could take away their sight and hearing. Allah has power over all things.

The lightning almost takes away their vision. When the lightning brightens their surroundings, they walk and when it is dark, they stand still. Had God wanted, He could have taken away their hearing and their vision. God has power over all things.

The lightning almost takes away their sight; whenever it shines on them they walk in it, and when it becomes dark to them they stand still; and if Allah had pleased He would certainly have taken away their hearing and their sight; surely Allah has power over all things.

The lightning almost takes away their sight: whenever it flashes upon them, they walk on, but as soon as darkness falls around them, they stand still. Indeed, if God pleased, He could take away their hearing and their sight: God has power over all things.

The lightning all but snatches away their sight; every time the light (Helps) them, they walk therein, and when the darkness grows on them, they stand still. And if Allah willed, He could take away their faculty of hearing and seeing; for Allah hath power over all things.

يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿٢١﴾

O mankind, worship your Lord, who created you and those before you, that you may become righteous -

Ya ayyuha alnnasu oAAbudoo rabbakumu allathee khalaqakum waallatheena min qablikum laAAallakum tattaqoona

So, O you people, adore your Lord who created you, as He did those before you, that you could take heed for yourselves and fear Him

O mankind! Worship your Lord, Who has created you and those before you, in the hope of attaining piety.

O you men, serve your Lord Who created you, and those that were before you; haply so you will be godfearing;

O Mankind worship your Lord who hath created you and those before you, haply ye may become God-fearing-

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may become Al-Muttaqun (the pious - see V. 2:2).

O people! Worship your Lord who created you and those before you, that you may attain piety.

O Mankind, submit to your Lord Who created you and those who were before you; in this way only you may expect to save yourselves.

O mankind! Worship your Lord (Allah), Who created you and those who were before you so that you may acquire Taqwa.

O mankind! worship your Lord, Who hath created you and those before you, so that ye may ward off (evil).

O mankind! Worship your Lord, who created you and those who were before you, so that you may be Godwary

O people, worship your Lord who has created you and those who have gone before you, so that you will be cautious.

People, worship your Lord who created you and those who lived before you, so that you may become pious.

O men! serve your Lord Who created you and those before you so that you may guard (against evil).

People, worship your Lord, who created you and those before you, so that you may become righteous,

O ye people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness;

ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ فِرَٰشًۭا وَٱلسَّمَآءَ بِنَآءًۭ وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجَ بِهِۦ مِنَ ٱلثَّمَرَٰتِ رِزْقًۭا لَّكُمْ ۖ فَلَا تَجْعَلُوا۟ لِلَّهِ أَندَادًۭا وَأَنتُمْ تَعْلَمُونَ ﴿٢٢﴾

[He] who made for you the earth a bed [spread out] and the sky a ceiling and sent down from the sky, rain and brought forth thereby fruits as provision for you. So do not attribute to Allah equals while you know [that there is nothing similar to Him].

Allathee jaAAala lakumu alarda firashan waalssamaa binaan waanzala mina alssamai maan faakhraja bihi mina alththamarati rizqan lakum fala tajAAaloo lillahi andadan waantum taAAlamoona

Who made the earth a bed for you, the sky a canopy, and sends forth rain from the skies that fruits may grow -- your food and sustenance. So, do not make another the equal of God knowingly.

The One Who has appointed the earth a base for you, and the sky a canopy – and caused water to pour down from the sky, thereby producing fruits as food for you; and do not knowingly set up rivals to Allah!

who assigned to you the earth for a couch, and heaven for an edifice, and sent down out of heaven water, wherewith He brought forth fruits for your provision; so set not up compeers to God wittingly.

Who hath made the earth for you a carpet and the heaven a structure, and sent down from heaven water, and brought forth therewith fruits as a Provision for you; wherefore set not up compeers unto Allah while ye know.

Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allah (in worship) while you know (that He Alone has the right to be worshipped).

He who made the earth a habitat for you, and the sky a structure, and sends water down from the sky, and brings out fruits thereby, as a sustenance for you. Therefore, do not assign rivals to God while you know.

It is He Who has made the earth a bed for you and the sky a canopy; and it is He Who sends down rain from above for the growth of every kind of food products for your sustenance. So, when you know this, you should not set up equals to rank with Allah.

Who hath appointed the earth a resting-place for you, and the sky a canopy; and causeth water to pour down from the sky, thereby producing fruits as food for you. And do not set up rivals to Allah when ye know (better).

—He who made the earth a place of repose for you, and the sky a canopy, and He sends down water from the sky and with it brings forth crops for your sustenance. So do not set up equals to Allah, while you know.

Who has made the earth a bed for you and the sky a dome, and has sent down water from the sky to bring forth fruits for your provision. Do not knowingly set up rivals to Allah.

Worship God who has rendered the earth as a floor for you and the sky as a dome for you and has sent water down from the sky to produce fruits for your sustenance. Do not knowingly set up anything as an equal to God.

Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud, then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know.

who made the earth a bed, and the sky a canopy; and it is He who sends down rain from above for the growth of every kind of food for your sustenance. And do not knowingly set up rivals to God.

Who has made the earth your couch, and the heavens your canopy; and sent down rain from the heavens; and brought forth therewith Fruits for your sustenance; then set not up rivals unto Allah when ye know (the truth).

وَإِن كُنتُمْ فِى رَيْبٍۢ مِّمَّا نَزَّلْنَا عَلَىٰ عَبْدِنَا فَأْتُوا۟ بِسُورَةٍۢ مِّن مِّثْلِهِۦ وَٱدْعُوا۟ شُهَدَآءَكُم مِّن دُونِ ٱللَّهِ إِن كُنتُمْ صَٰدِقِينَ ﴿٢٣﴾

And if you are in doubt about what We have sent down upon Our Servant [Muhammad], then produce a surah the like thereof and call upon your witnesses other than Allah, if you should be truthful.

Wain kuntum fee raybin mimma nazzalna AAala AAabdina fatoo bisooratin min mithlihi waodAAoo shuhadaakum min dooni Allahi in kuntum sadiqeena

If you are in doubt of what We have revealed to Our votary, then bring a Surah like this, and call any witness, apart from God, you like, if you are truthful.

And if you are in any doubt concerning what We have sent down upon Our distinguished bondman (Prophet Mohammed – peace and blessings be upon him), bring forth a single surah (chapter) equal to it; and call upon all your supporters, other than Allah, if you are truthful.

And if you are in doubt concerning that We have sent down on Our servant, then bring a sura like it, and call your witnesses, apart from God, if you are truthful.

And if ye be in doubt concerning that which We have revealed unto Our bondsman, then bring a chapter like thereunto, and call your witnesses as against Allah, if ye say sooth.

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quran) to Our slave (Muhammad Peace be upon him), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.

And if you are in doubt about what We have revealed to Our servant, then produce a chapter like these, and call your witnesses apart from God, if you are truthful.

And if you be in doubt whether the Book We have sent down to Our Servant is from Us or not, then produce, at least, one Surah like this. You may call all your associates to assist you and avail yourselves of the help of any one other than Allah. If you are genuine in your doubt, do this.

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant (Muhammad), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful.

And if ye are in doubt concerning that which We reveal unto Our slave (Muhammad), then produce a surah of the like thereof, and call your witness beside Allah if ye are truthful.

And if you are in doubt concerning what We have sent down to Our servant, then bring a surah like it, and invoke your helpers besides Allah, if you are truthful.

If you are in doubt of what We have sent down to Our worshiper (Prophet Muhammad), produce a chapter comparable to it. Call upon your helpers, other than Allah, to assist you, if you are true.

Should you have any doubt about what We have revealed to Our servant, present one chapter comparable to it and call all your supporters, besides God, if your claim is true.

And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.

If you are in doubt about the revelation We have sent down to Our servant, then produce a single chapter like it, and call upon your helpers besides God, if you are truthful.

And if ye are in doubt as to what We have revealed from time to time to Our servant, then produce a Sura like thereunto; and call your witnesses or helpers (If there are any) besides Allah, if your (doubts) are true.

فَإِن لَّمْ تَفْعَلُوا۟ وَلَن تَفْعَلُوا۟ فَٱتَّقُوا۟ ٱلنَّارَ ٱلَّتِى وَقُودُهَا ٱلنَّاسُ وَٱلْحِجَارَةُ ۖ أُعِدَّتْ لِلْكَٰفِرِينَ ﴿٢٤﴾

But if you do not - and you will never be able to - then fear the Fire, whose fuel is men and stones, prepared for the disbelievers.

Fain lam tafAAaloo walan tafAAaloo faittaqoo alnnara allatee waqooduha alnnasu waalhijaratu oAAiddat lilkafireena

But if you cannot, as indeed you cannot, then guard yourselves against the Fire whose fuel is men and rocks, which has been prepared for the infidels.

And if you are unable to bring forth (one chapter) – and We declare that you can never bring one – then fear the fire (of hell), the fuel of which is men and stones; kept ready for the disbelievers.

And if you do not -- and you will not -- then fear the Fire, whose fuel is men and stones, prepared for unbelievers.

But if ye do it not, --and by no means ye shall, --then dread the Fire, the fuel whereof is men and stones, gotten ready for the infidels.

But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.

But if you do not—and you will not—then beware the Fire whose fuel is people and stones, prepared for the disbelievers.

But if you do not do this, and you can never do this, then fear the Fire which has been prepared for the disbelievers and which shall have men and stones for fuel.

But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.

And if ye do it not - and ye can never do it - then guard yourselves against the Fire prepared for disbelievers, whose fuel is of men and stones.

But if you do not—and you will not—then beware the Fire whose fuel will be humans and stones, prepared for the faithless.

But if you fail, as you are sure to fail, then guard yourselves against the Fire whose fuel is people and stones, prepared for the unbelievers.

If you do not produce such a chapter and you never will then guard yourselves against the fire whose fuel will be people and stones and is prepared for those who hide the Truth.

But if you do (it) not and never shall you do (it), then be on your guard against the fire of which men and stones are the fuel; it is prepared for the unbelievers.

But if you cannot do it, and you can never do it, then guard yourselves against the Fire whose fuel is men and stones, prepared for those who deny the truth.

But if ye cannot- and of a surety ye cannot- then fear the Fire whose fuel is men and stones,- which is prepared for those who reject Faith.

وَبَشِّرِ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أَنَّ لَهُمْ جَنَّٰتٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ ۖ كُلَّمَا رُزِقُوا۟ مِنْهَا مِن ثَمَرَةٍۢ رِّزْقًۭا ۙ قَالُوا۟ هَٰذَا ٱلَّذِى رُزِقْنَا مِن قَبْلُ ۖ وَأُتُوا۟ بِهِۦ مُتَشَٰبِهًۭا ۖ وَلَهُمْ فِيهَآ أَزْوَٰجٌۭ مُّطَهَّرَةٌۭ ۖ وَهُمْ فِيهَا خَٰلِدُونَ ﴿٢٥﴾

And give good tidings to those who believe and do righteous deeds that they will have gardens [in Paradise] beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, \"This is what we were provided with before.\" And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.

Wabashshiri allatheena amanoo waAAamiloo alssalihati anna lahum jannatin tajree min tahtiha alanharu kullama ruziqoo minha min thamaratin rizqan qaloo hatha allathee ruziqna min qablu waotoo bihi mutashabihan walahum feeha azwajun mutahharatun wahum feeha khalidoona

Announce to those who believe and have done good deeds, glad tidings of gardens under which rivers flow, and where, when they eat the fruits that grow, they will say: \"Indeed they are the same as we were given before,\" so like in semblance the food would be. And they shall have fair spouses there, and live there abidingly.

And give glad tidings to those who believe and do good deeds; that for them are Gardens beneath which rivers flow; when they are provided with a fruit of the Gardens, they will say, “This is the same food as what was given to us before” whereas it is in resemblance; and in the Gardens are pure spouses for them; and they shall abide in it forever.

Give thou good tidings to those who believe and do deeds of righteousness, that for them await gardens underneath which rivers flow; whensoever they are provided with fruits therefrom they shall say, 'This is that wherewithal we were provided before'; that they shall be given in perfect semblance; and there for them shall be spouses purified; therein they shall dwell forever.

And bear thou the glad tidings unto those who believe and do righteous works that verily for them shall be Gardens whereunder rivers flow. So oft as they shall be provided with a fruit therefrom they will say: this is that wherewith we were provided afore; and they shall be vouchsafed that which is consimilar; and for them shall be therein spouses purified, and therein they shall be abiders.

And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow (Paradise). Every time they will be provided with a fruit therefrom, they will say: \"This is what we were provided with before,\" and they will be given things in resemblance (i.e. in the same form but different in taste) and they shall have therein Azwajun Mutahharatun (purified mates or wives), (having no menses, stools, urine, etc.) and they will abide therein forever.

And give good news to those who believe and do righteous deeds; that they will have gardens beneath which rivers flow. Whenever they are provided with fruit therefrom as sustenance, they will say, “This is what we were provided with before,” and they will be given the like of it. And they will have pure spouses therein, and they will abide therein forever.

And give good news (O Muhammad), to those who believe in this Book and do good deeds (in accordance with its teachings). For them there will be gardens underneath which canals flow. Their fruits will so resemble the fruits on the Earth that every time they will be provided with fruits, they will say, \"Such fruits were provided to us before on the Earth. \" And there will be pure spouses for them and therein they will live for ever.

And give glad tidings (O Muhammad) unto those who believe and do good works; that theirs are Gardens underneath which rivers flow; as often as they are regaled with food of the fruit thereof, they say: this is what was given us aforetime; and it is given to them in resemblance. There for them are pure companions; there for ever they abide.

And give good news to those who have faith and do righteous deeds, that for them shall be gardens with streams running in them: whenever they are provided with their fruit for nourishment, they will say, ‘This is what we were provided before,’ and they were given something resembling it. There will be chaste mates for them, and they will remain therein [forever].

Bear glad tidings to those who believe and do good works. They shall live in Gardens underneath which rivers flow. Whenever they are given fruit as provision they will say: 'This is what we were given before,' for they shall be given in resemblance. Therein they shall have pure spouses, and shall live there for ever.

(Muhammad), tell the righteously striving believers of the happy news, that for them there are gardens wherein streams flow. Whenever they get any fruit from the gardens as food, they will say, \"This is just what we had before (we came here). These fruits are produced very much like them (those we had before).\" They will have purified spouses and it is they who will live forever.

And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow; whenever they shall be given a portion of the fruit thereof, they shall say: This is what was given to us before; and they shall be given the like of it, and they shall have pure mates in them, and in them, they shall abide.

Give the good news to those who believe and do good works, that they will have Gardens through which rivers flow: whenever they are given fruit to eat they will say, \"This is what we were provided with before,\" because they were given similar things. And there will be pure spouses for them, and they will abide there forever.

But give glad tidings to those who believe and work righteousness, that their portion is Gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: \"Why, this is what we were fed with before,\" for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (for ever).

۞ إِنَّ ٱللَّهَ لَا يَسْتَحْىِۦٓ أَن يَضْرِبَ مَثَلًۭا مَّا بَعُوضَةًۭ فَمَا فَوْقَهَا ۚ فَأَمَّا ٱلَّذِينَ ءَامَنُوا۟ فَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۖ وَأَمَّا ٱلَّذِينَ كَفَرُوا۟ فَيَقُولُونَ مَاذَآ أَرَادَ ٱللَّهُ بِهَٰذَا مَثَلًۭا ۘ يُضِلُّ بِهِۦ كَثِيرًۭا وَيَهْدِى بِهِۦ كَثِيرًۭا ۚ وَمَا يُضِلُّ بِهِۦٓ إِلَّا ٱلْفَٰسِقِينَ ﴿٢٦﴾

Indeed, Allah is not timid to present an example - that of a mosquito or what is smaller than it. And those who have believed know that it is the truth from their Lord. But as for those who disbelieve, they say, \"What did Allah intend by this as an example?\" He misleads many thereby and guides many thereby. And He misleads not except the defiantly disobedient,

Inna Allaha la yastahyee an yadriba mathalan ma baAAoodatan fama fawqaha faamma allatheena amanoo fayaAAlamoona annahu alhaqqu min rabbihim waamma allatheena kafaroo fayaqooloona matha arada Allahu bihatha mathalan yudillu bihi katheeran wayahdee bihi katheeran wama yudillu bihi illa alfasiqeena

God is not loath to advance the similitude of a gnat or a being more contemptible; and those who believe know whatever is from the Lord is true. But those who disbelieve say: \"What does God mean by this parable?\" He causes some to err this way, and some He guides; yet He turns away none but those who transgress,

Indeed Allah does not, for the sake of explanation, shy to illustrate an example of anything, whether it is of a gnat or something further (inferior) than it; so the believers know it is the Truth from their Lord; as for the disbelievers, they say, “What does Allah intend by such an example?” He misleads many thereby, and He guides many thereby; and with it He misleads only those who are rebellious.

God is not ashamed to strike a similitude even of a gnat, or aught above it. As for the believers, they know it is the truth from their Lord; but as for unbelievers, they say, 'What did God desire by this for a similitude?' Thereby He leads many astray, and thereby He guides many; and thereby He leads none astray save the ungodly

Verily Allah is not ashamed to propound a similitude, be it of a gnat or of aught above it. Then as to those who believe, they know that it is the truth from their Lord. And to those who disbelieve, they say what intendeth God by similitude? He sendeth many astray thereby, and He guideth many thereby, and He sendeth not astray thereby any except the transgressors,

Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the Truth from their Lord, but as for those who disbelieve, they say: \"What did Allah intend by this parable?\" By it He misleads many, and many He guides thereby. And He misleads thereby only those who are Al-Fasiqun (the rebellious, disobedient to Allah).

God does not shy away from making an example of a gnat, or something above it. As for those who believe, they know that it is the Truth from their Lord. But as for those who disbelieve, they say, “What did God intend by this example?” He leads astray many thereby, and He guides many thereby; but He misleads thereby only the evildoers.

Well, Allah is not ashamed to cite the similitude of a gnat or of something even more insignificant than this. As for those who believe, they come to know from the same similitude that it is the Revelation from their Lord; but those who disbelieve, say, \"What does Allah mean by such similitudes?\" Allah leads astray many and guides many to the right way by the same thing. And He leads astray only those who disobey Allah;

Verily, Allah is not ashamed to set forth a parable even of a mosquito or so much more when it is bigger (or less when it is smaller) than it. And as for those who believe, they know that it is the truth from their Lord, but as for those who disbelieve, they say: \"What did Allah intend by this parable\" By it He misleads many, and many He guides thereby. And He misleads thereby only the Fasiqin (the rebellious, disobedient to Allah).

Lo! Allah disdaineth not to coin the similitude even of a gnat. Those who believe know that it is the truth from their Lord; but those who disbelieve say: What doth Allah wish (to teach) by such a similitude? He misleadeth many thereby, and He guideth many thereby; and He misleadeth thereby only miscreants;

Indeed Allah is not ashamed to draw a parable whether it is that of a gnat or something above it. As for those who have faith, they know it is the truth from their Lord; and as for the faithless, they say, ‘What did Allah mean by this parable?’ Thereby He leads many astray, and thereby He guides many; and He leads no one astray thereby except the transgressors

Allah is not shy to strike a parable whatsoever a gnat or larger. Those who believe know that it is the truth from their Lord. As for those who disbelieve they ask: 'What could Allah mean by this parable? By it, Allah misleads many and guides many.' But He misleads none except the evildoers,

God does not hesitate to set forth parables of anything even a gnat. The believers know that it is the truth from their Lord, but those who deny the truth say, \"What does God mean by such parables?\" In fact, by such parables God misleads and guides many. However, He only misleads the evil doers

Surely Allah is not ashamed to set forth any parable-- (that of) a gnat or any thing above that; then as for those who believe, they know that it is the truth from their Lord, and as for those who disbelieve, they say: What is it that Allah means by this parable: He causes many to err by it and many He leads aright by it! but He does not cause to err by it (any) except the transgressors,

God does not disdain to give a parable about a gnat or a smaller creature. The faithful know that it is the truth from their Lord, but those who deny the truth ask, \"What could God mean by this parable?\" He lets many go astray through it, and guides many by it. But He makes only the disobedient go astray:

Allah disdains not to use the similitude of things, lowest as well as highest. Those who believe know that it is truth from their Lord; but those who reject Faith say: \"What means Allah by this similitude?\" By it He causes many to stray, and many He leads into the right path; but He causes not to stray, except those who forsake (the path),-

ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ ﴿٢٧﴾

Who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is those who are the losers.

Allatheena yanqudoona AAahda Allahi min baAAdi meethaqihi wayaqtaAAoona ma amara Allahu bihi an yoosala wayufsidoona fee alardi olaika humu alkhasiroona

Who, having sealed it, break God's covenant, dividing what He ordained cohered; and those who spread discord in the land will suffer assuredly.

Those who break the covenant of Allah after ratifying it – and sever what Allah has ordered to join, and who cause turmoil (evil / religious chaos) in the earth; it is they who are the losers.

such as break the covenant of God after its solemn binding, and such as cut what God has commanded should be joined, and such as do corruption in the land -- they shall be the losers.

Who break the covenant of Allah after the ratification thereof, and sunder that which Allah hath commanded should be joined, and act corruptly on the earth. These! they are the losers.

Those who break Allah's Covenant after ratifying it, and sever what Allah has ordered to be joined (as regards Allah's Religion of Islamic Monotheism, and to practise its legal laws on the earth and also as regards keeping good relations with kith and kin), and do mischief on earth, it is they who are the losers.

Those who violate God’s covenant after its confirmation, and sever what God has commanded to be joined, and commit evil on earth. These are the losers.

who break Allah's covenant after ratifying it; who cut asunder what Allah has ordered to be joined, and who produce chaos on the Earth. These are the people who are indeed the losers.

Those who break Allah's covenant after ratifying it, and sever what Allah has ordered to be joined and do mischief on earth, it is they who are the losers.

Those who break the covenant of Allah after ratifying it, and sever that which Allah ordered to be joined, and (who) make mischief in the earth: Those are they who are the losers.

—those who break the covenant made with Allah after having pledged it solemnly, and sever what Allah has commanded to be joined, and cause corruption on the earth—it is they who are the losers.

who break the covenant of Allah after accepting it and sever what Allah has bidden to be joined and corrupt in the land. These are the losers.

who break their established covenant with Him and the relations He has commanded to be kept and who spread evil in the land. These are the ones who lose a great deal.

Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.

those who break God's covenant after they have pledged to keep it, and sever whatever God has ordered to be joined, and spread corruption in the land -- it is they who are the losers.

Those who break Allah's Covenant after it is ratified, and who sunder what Allah Has ordered to be joined, and do mischief on earth: These cause loss (only) to themselves.

كَيْفَ تَكْفُرُونَ بِٱللَّهِ وَكُنتُمْ أَمْوَٰتًۭا فَأَحْيَٰكُمْ ۖ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ثُمَّ إِلَيْهِ تُرْجَعُونَ ﴿٢٨﴾

How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you [back] to life, and then to Him you will be returned.

Kayfa takfuroona biAllahi wakuntum amwatan faahyakum thumma yumeetukum thumma yuhyeekum thumma ilayhi turjaAAoona

Then how can you disbelieve in God? He gave you life when you were dead. He will make you die again then bring you back to life: To Him then you will return.

What has made you disbelieve in Allah? Whereas you were dead and He gave you life; then He will give you death, then bring you to life again, and then it is to Him you will return!

How do you disbelieve in God, seeing you were dead and He gave you life, then He shall make you dead, then He shall give you life, then unto Him you shall be returned?

How will ye disbelieve in Allah whereas ye were lifeless and he quickened you; thereafter He will cause you to die, thereafter He will give you life, thereafter unto Him ye shall be returned!

How can you disbelieve in Allah? Seeing that you were dead and He gave you life. Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.

How can you deny God, when you were dead and He gave you life, then He will put you to death, then He will bring you to life, then to Him you will be returned?

How is it that you adopt the attitude of disbelief towards Allah when the fact is that you were lifeless and He gave you life, and He will take away life from you and will again restore you to life: then you shall ultimately return to Him.

How can you disbelieve in Allah seeing that you were dead and He gave you life Then He will give you death, then again will bring you to life (on the Day of Resurrection) and then unto Him you will return.

How disbelieve ye in Allah when ye were dead and He gave life to you! Then He will give you death, then life again, and then unto Him ye will return.

How can you be unfaithful to Allah, [seeing that] you were lifeless and He gave you life, then He will make you die and then bring you to life, and then you will be brought back to Him?

How can you disbelieve Allah? Did He not give you life when you were dead, and He will cause you to die and then restore you to life. Then you will return to Him.

How dare you deny the existence of God Who gave you life when you initially had no life. He will cause you to die and bring you to life again. Then you will return to His Presence.

How do you deny Allah and you were dead and He gave you life? Again He will cause you to die and again bring you to life; then you shall be brought back to Him.

How can you disbelieve in God when you were dead [lifeless] and He gave you life? He will let you die once more, then bring you back to life again, whereupon you will be returned to Him.

How can ye reject the faith in Allah?- seeing that ye were without life, and He gave you life; then will He cause you to die, and will again bring you to life; and again to Him will ye return.

هُوَ ٱلَّذِى خَلَقَ لَكُم مَّا فِى ٱلْأَرْضِ جَمِيعًۭا ثُمَّ ٱسْتَوَىٰٓ إِلَى ٱلسَّمَآءِ فَسَوَّىٰهُنَّ سَبْعَ سَمَٰوَٰتٍۢ ۚ وَهُوَ بِكُلِّ شَىْءٍ عَلِيمٌۭ ﴿٢٩﴾

It is He who created for you all of that which is on the earth. Then He directed Himself to the heaven, [His being above all creation], and made them seven heavens, and He is Knowing of all things.

Huwa allathee khalaqa lakum ma fee alardi jameeAAan thumma istawa ila alssamai fasawwahunna sabAAa samawatin wahuwa bikulli shayin AAaleemun

He made for you all that lies within the earth, then turning to the firmament He proportioned several skies: He has knowledge of everything.

It is He Who created for you all that is in the earth; then He inclined towards the heaven, therefore fashioning it as proper seven heavens; and He knows everything.

It is He who created for you all that is in the earth, then He lifted Himself to heaven and levelled them seven heavens; and He has knowledge of everything.

He it is who created for you all that is on the earth, thereafter He turned to the heaven, and formed them seven heavens. And He is of everything the Knower.

He it is Who created for you all that is on earth. Then He Istawa (rose over) towards the heaven and made them seven heavens and He is the All-Knower of everything.

It is He who created for you everything on earth, then turned to the heaven, and made them seven heavens. And He is aware of all things.

He it is Who created for you all that there is on the Earth; He then turned to the sky and ordered it into seven heavens. And He has full knowledge of everything.

He it is Who created for you all that is on earth. Then He Istawa ila the heaven and made them seven heavens and He is the Knower of everything.

He it is Who created for you all that is in the earth. Then turned He to the heaven, and fashioned it as seven heavens. And He is knower of all things.

It is He who created for you all that is in the earth, then He turned to the heaven and fashioned it into seven heavens, and He has knowledge of all things.

He created for you all that is in the earth, then, He willed to the heaven, and leveled them seven heavens. He has knowledge of all things.

It is He who created everything on earth for you. Then, directing His order towards the realm above, He turned it into seven heavens. He has knowledge of all things.

He it is Who created for you all that is in the earth, and He directed Himself to the heaven, so He made them complete seven heavens, and He knows all things.

It is He who created everything on the earth for you: then He turned towards heaven and fashioned it into the seven heavens. He has knowledge of all things.

It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.

وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى جَاعِلٌۭ فِى ٱلْأَرْضِ خَلِيفَةًۭ ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ ﴿٣٠﴾

And [mention, O Muhammad], when your Lord said to the angels, \"Indeed, I will make upon the earth a successive authority.\" They said, \"Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?\" Allah said, \"Indeed, I know that which you do not know.\"

Waith qala rabbuka lilmalaikati innee jaAAilun fee alardi khaleefatan qaloo atajAAalu feeha man yufsidu feeha wayasfiku alddimaa wanahnu nusabbihu bihamdika wanuqaddisu laka qala innee aAAlamu ma la taAAlamoona

Remember, when your Lord said to the angels: \"I have to place a trustee on the earth,\" they said: \"Will You place one there who would create disorder and shed blood, while we intone Your litanies and sanctify Your name?\" And God said: \"I know what you do not know.\"

And (remember) when your Lord said to the angels, “I am about to place My Caliph in the earth”; they said, “Will You place (as a caliph) one who will spread turmoil in it and shed blood? Whereas we glorify You with praise and proclaim Your Sanctity”; He said, “I know what you do not.”

And when thy Lord said to the angels, 'I am setting in the earth a viceroy.' They said, 'What, wilt Thou set therein one who will do corruption there, and shed blood, while We proclaim Thy praise and call Thee Holy?' He said, 'Assuredly I know that you know not.'

And recall what time thine Lord said unto the angels: verily I am going to place a vicegerent On the earth. They said: wilt Thou place therein one who will act corruptly therein and shed blood While we hallow Thine praise and glorify Thee! Allah said: verily I know that which ye know not.

And (remember) when your Lord said to the angels: \"Verily, I am going to place (mankind) generations after generations on earth.\" They said: \"Will You place therein those who will make mischief therein and shed blood, - while we glorify You with praises and thanks (Exalted be You above all that they associate with You as partners) and sanctify You.\" He (Allah) said: \"I know that which you do not know.\"

When your Lord said to the angels, “I am placing a successor on earth.” They said, “Will You place in it someone who will cause corruption in it and shed blood, while we declare Your praises and sanctify You?” He said, “I know what you do not know.”

Just recall the time when your Lord said to the angels, \"I am going to appoint a vicegerent on the Earth.\" They humbly enquired, \"Are you going to appoint such a one as will cause disorder and shed blood on the Earth? We are already engaged in hymning Your praise, and hallowing Your name\".

And (remember) when your Lord said to the angels: \"Verily, I am going to place (mankind) generations after generations on earth.\" They said: \"Will You place therein those who will make mischief therein and shed blood, ـ while we glorify You with praises and thanks and sanctify You.\" He (Allah) said: \"I know that which you do not know.\"

And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth, they said: Wilt thou place therein one who will do harm therein and will shed blood, while we, we hymn Thy praise and sanctify Thee? He said: Surely I know that which ye know not.

When your Lord said to the angels, ‘Indeed I am going to set a viceroy on the earth,’ they said, ‘Will You set in it someone who will cause corruption in it and shed blood, while we celebrate Your praise and proclaim Your sanctity?’ He said, ‘Indeed I know what you do not know.’

When your Lord said to the angels: 'I am placing on the earth a caliph,' they replied: 'Will You put there who corrupts and sheds blood, when we exalt Your praises and sanctify You?' He said: 'I know what you do not know'

When your Lord said to the angels, \"I am appointing someone as my deputy on earth,\" they said (almost protesting), \"Are you going to appoint one who will commit corruption and bloodshed therein, even though we (are the ones who) commemorate Your Name and glorify You?\" The Lord said, \"I know that which you do not know\".

And when your Lord said to the angels, I am going to place in the earth a khalif, they said: What! wilt Thou place in it such as shall make mischief in it and shed blood, and we celebrate Thy praise and extol Thy holiness? He said: Surely I know what you do not know.

When your Lord said to the angels, \"I am putting a successor on earth,\" they said, \"Will You place someone there who will cause corruption on it and shed blood, while we glorify You with Your praise and extol Your holiness?\" [God] answered, \"Surely, I know that which you do not know.\"

Behold, thy Lord said to the angels: \"I will create a vicegerent on earth.\" They said: \"Wilt Thou place therein one who will make mischief therein and shed blood?- whilst we do celebrate Thy praises and glorify Thy holy (name)?\" He said: \"I know what ye know not.\"

وَعَلَّمَ ءَادَمَ ٱلْأَسْمَآءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى ٱلْمَلَٰٓئِكَةِ فَقَالَ أَنۢبِـُٔونِى بِأَسْمَآءِ هَٰٓؤُلَآءِ إِن كُنتُمْ صَٰدِقِينَ ﴿٣١﴾

And He taught Adam the names - all of them. Then He showed them to the angels and said, \"Inform Me of the names of these, if you are truthful.\"

WaAAallama adama alasmaa kullaha thumma AAaradahum AAala almalaikati faqala anbioonee biasmai haolai in kuntum sadiqeena

Then He gave Adam knowledge of the nature and reality of all things and everything, and set them before the angels and said: \"Tell Me the names of these if you are truthful.\"

And Allah the Supreme taught Adam all the names (of things), then presented them to the angels, saying, “Tell Me the names of these, if you are truthful.”

And He taught Adam the names, all of them; then He presented them unto the angels and said, 'Now tell Me the names of these, if you speak truly.'

And He taught Adam the names, all of them; thereafter He set them before the angles, and said declare unto Me the names of those if ye say sooth.

And He taught Adam all the names (of everything), then He showed them to the angels and said, \"Tell Me the names of these if you are truthful.\"

And He taught Adam the names, all of them; then he presented them to the angels, and said, “Tell Me the names of these, if you are sincere.”

Allah replied, \"I know what you do not know.\" After this he taught Adam the names of all things. Then He set these before the angels and asked, \"Tell Me the names of these things, if you are right (in thinking that the appointment of a vicegerent will cause disorder)\".

And He taught Adam all the names (of everything), then He showed them to the angels and said, \"Tell Me the names of these if you are truthful.\"

And He taught Adam all the names, then showed them to the angels, saying: Inform Me of the names of these, if ye are truthful.

And He taught Adam the Names, all of them; then presented them to the angels and said, ‘Tell me the names of these, if you are truthful.’

He taught Adam (father of humans) the names all of them and then presented them to the angels, saying: 'Tell Me the names of these, if you are truthful'

He taught Adam all the names. Then He introduced (some intelligent beings) to the angels, asking them to tell Him the names of these beings, if the angels were true to their claim (that they more deserved to be His deputies on earth).

And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.

He taught Adam all the names, then He set them before the angels and said, \"Tell Me the names of these, if what you say be true.\"

And He taught Adam the names of all things; then He placed them before the angels, and said: \"Tell me the names of these if ye are right.\"

قَالُوا۟ سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ ۖ إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيمُ ﴿٣٢﴾

They said, \"Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.\"

Qaloo subhanaka la AAilma lana illa ma AAallamtana innaka anta alAAaleemu alhakeemu

And they said: \"Glory to You (O Lord), knowledge we have none except what You have given us, for You are all-knowing and all-wise.\"

They said, “Purity is to You! We do not have any knowledge except what You have taught us! Indeed You only are the All Knowing, the Wise.”

They said, 'Glory be to Thee! We know not save what Thou hast taught us. Surely Thou art the All-knowing, the All-wise.'

They said: hallowed be Thou no knowledge is our save that which Thou hast taught us, verily Thou! Thou art the Knower, Wise.

They (angels) said: \"Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise.\"

They said, “Glory be to You! We have no knowledge except what You have taught us. It is you who are the Knowledgeable, the Wise.”

They replied, \"Glory be to You. You alone are free from defect. We possess only that much knowledge which You have given us. Indeed You alone are All-Knowing and All-Wise.\"

They (angels) said: \"Glory is to You, we have no knowledge except what you have taught us. Verily, You are the Knower, the Wise.\"

They said: Be glorified! We have no knowledge saving that which Thou hast taught us. Lo! Thou, only Thou, art the Knower, the Wise.

They said, ‘Immaculate are You! We have no knowledge except what You have taught us. Indeed You are the All-knowing, the All-wise.’

'Exaltations to You,' they replied, 'we have no knowledge except that which You have taught us. You are indeed the Knowing, the Wise'

The angels replied, \"You are glorious indeed! We do not know more than what You have taught us. You alone are All-knowing and All-wise\".

They said: Glory be to Thee! we have no knowledge but that which Thou hast taught us; surely Thou art the Knowing, the Wise.

They said, \"Glory be to You; we have no knowledge except whatever You have taught us. You are the All Knowing, the All Wise.\"

They said: \"Glory to Thee, of knowledge We have none, save what Thou Hast taught us: In truth it is Thou Who art perfect in knowledge and wisdom.\"

قَالَ يَٰٓـَٔادَمُ أَنۢبِئْهُم بِأَسْمَآئِهِمْ ۖ فَلَمَّآ أَنۢبَأَهُم بِأَسْمَآئِهِمْ قَالَ أَلَمْ أَقُل لَّكُمْ إِنِّىٓ أَعْلَمُ غَيْبَ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنتُمْ تَكْتُمُونَ ﴿٣٣﴾

He said, \"O Adam, inform them of their names.\" And when he had informed them of their names, He said, \"Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.\"

Qala ya adamu anbihum biasmaihim falamma anbaahum biasmaihim qala alam aqul lakum innee aAAlamu ghayba alssamawati waalardi waaAAlamu ma tubdoona wama kuntum taktumoona

Then He said to Adam: \"Convey to them their names.\" And when he had told them, God said: \"Did I not tell you that I know the unknown of the heavens and the earth, and I know what you disclose and know what you hide?\"

He said “O Adam! Inform them the names”; and when Adam had informed them their names, He said, “Did I not tell you that I know all the secrets of the heavens and the earth? And I know all what you disclose and all what you hide?”

He said, 'Adam, tell them their names.' And when he had told them their names He said, 'Did I not tell you I know the unseen things of the heavens and earth? And I know what things you reveal, and what you were hiding.'

Allah said: O Adam! declare thou unto them the names of those objects. Then when he had declared unto them the names of those, He said: said I not unto you, verily I know the hidden in the heavens and the earth, and know that which ye disclose and that which ye are wont to conceal!

He said: \"O Adam! Inform them of their names,\" and when he had informed them of their names, He said: \"Did I not tell you that I know the Ghaib (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing?\"

He said, “O Adam, tell them their names.” And when he told them their names, He said, “Did I not tell you that I know the secrets of the heavens and the earth, and that I know what you reveal and what you conceal?”

Then Allah said to Adam, \"Tell them the names of these things.\" When Adam told them the names of all those things, Allah declared, \"Did I not tell you that I know those truths about the Earth and the Heavens which are hidden from you? I know what you disclose and what you hide.\"

He said: \"O Adam! Inform them of their names,\" and when he had informed them of their names, He said: \"Did I not tell you that I know the Ghayb (unseen) in the heavens and the earth, and I know what you reveal and what you have been concealing\"

He said: O Adam! Inform them of their names, and when he had informed them of their names, He said: Did I not tell you that I know the secret of the heavens and the earth? And I know that which ye disclose and which ye hide.

He said, ‘O Adam, inform them of their names,’ and when he had informed them of their names, He said, ‘Did I not tell you that I know the Unseen of the heavens and the earth, and that I know whatever you disclose and whatever you conceal?’

Then He said to Adam: 'Tell them their names.' And when Adam had named them, He said: 'Did I not tell you that I know the unseen of the heavens and earth, and all that you reveal and all that you hide'

The Lord said to Adam, \"Tell the names of the beings to the angels.\" When Adam said their names, the Lord said, \"Did I not tell you (angels) that I know the secrets of the heavens and the earth and all that you reveal or hide?\"

He said: O Adam! inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide?

Then He said, \"O Adam, tell them their names.\" When Adam had told them the names, God said to the angels, \"Did I not say to you: I know the secrets of the heavens and of the earth, and I know what you reveal and what you conceal?\"

He said: \"O Adam! Tell them their names.\" When he had told them, Allah said: \"Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal and what ye conceal?\"

وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَٰفِرِينَ ﴿٣٤﴾

And [mention] when We said to the angels, \"Prostrate before Adam\"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers.

Waith qulna lilmalaikati osjudoo liadama fasajadoo illa ibleesa aba waistakbara wakana mina alkafireena

Remember, when We asked the angels to bow in homage to Adam, they all bowed but Iblis, who disdained and turned insolent, and so became a disbeliever.

And (remember) when We ordered the angels to prostrate before Adam, so they all prostrated, except Iblis (Satan – devil); he refused and was proud – and became a disbeliever.

And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he refused, and waxed proud, and so he became one of the unbelievers.

And recall what time We said unto the angels: prostrate yourselves before Adam, they prostrated themselves; but not Iblis he refused and was stiff - necked and became of the infidels.

And (remember) when We said to the angels: \"Prostrate yourselves before Adam.\". And they prostrated except Iblis (Satan), he refused and was proud and was one of the disbelievers (disobedient to Allah).

And We said to the angels, “Bow down to Adam.” They bowed down, except for Satan. He refused, was arrogant, and was one of the disbelievers.

Then We commanded the angels, \"Bow yourselves to Adam. \"All bowed but Iblis refused to do so; he waxed proud and joined the defiers.

And (remember) when We said to the angels: \"Prostrate yourselves before Adam.\" And they prostrated except Iblis (Shaytan), he refused and was proud and was one of the disbelievers (disobedient to Allah).

And when We said unto the angels: Prostrate yourselves before Adam, they fell prostrate, all save Iblis. He demurred through pride, and so became a disbeliever.

And when We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis: he refused and acted arrogantly, and he was one of the faithless.

And when We said to the angels: 'Prostrate (to Me) yourselves towards Adam,' they all prostrated themselves except iblis (satan, father of the jinn), who, in his pride refused and became an unbeliever.

When We told the angels to prostrate before Adam, they all obeyed except Iblis (Satan) who abstained out of pride and so he became one of those who deny the truth.

And when We said to the angels: Make obeisance to Adam they did obeisance, but Iblis (did it not). He refused and he was proud, and he was one of the unbelievers.

When We said to the angels, \"Bow down before Adam,\" they all bowed except for Iblis [Satan]. He refused and acted proudly and became an unbeliever.

And behold, We said to the angels: \"Bow down to Adam\" and they bowed down. Not so Iblis: he refused and was haughty: He was of those who reject Faith.

وَقُلْنَا يَٰٓـَٔادَمُ ٱسْكُنْ أَنتَ وَزَوْجُكَ ٱلْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ ٱلشَّجَرَةَ فَتَكُونَا مِنَ ٱلظَّٰلِمِينَ ﴿٣٥﴾

And We said, \"O Adam, dwell, you and your wife, in Paradise and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.\"

Waqulna ya adamu oskun anta wazawjuka aljannata wakula minha raghadan haythu shituma wala taqraba hathihi alshshajarata fatakoona mina alththalimeena

And We said to Adam: \"Both you and your spouse live in the Garden, eat freely to your fill wherever you like, but approach not this tree or you will become transgressors.

And We said, “O Adam! You and your wife dwell in this Garden, and eat freely from it wherever you please – but do not approach this tree for you will become of those who transgress.”

And We said, 'Adam, dwell thou, and thy wife, in the Garden, and eat thereof easefully where you desire; but draw not nigh this tree, lest you be evildoers.'

And We said: Adam! dwell thou and thine spouse in the Garden, and eat ye twain plenteously thereof as ye list, but approach not yonder tree, lest yet twain become of the wrong-doers.

And We said: \"O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the Zalimun (wrong-doers).\"

We said, “O Adam, inhabit the Garden, you and your spouse, and eat from it freely as you please, but do not approach this tree, lest you become wrongdoers.”

Then We said, \"O Adam, you and your wife, both dwell in the Garden and eat to your hearts' content where from you will, but do not go near this tree; otherwise you shall become transgressors\"

And We said: \"O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein wherever you will, but come not near this tree or you both will be of the Zalimin (wrongdoers). \"

And We said: O Adam! Dwell thou and thy wife in the Garden, and eat ye freely (of the fruits) thereof where ye will; but come not nigh this tree lest ye become wrong-doers.

We said, ‘O Adam, dwell with your mate in paradise and eat thereof freely whencesoever you wish, but do not approach this tree, lest you should be among the wrongdoers.’

To Adam We said: 'Dwell with your wife in Paradise and both eat of it as much as you wish and wherever you will. But neither of you should come close to this tree or else you shall both become transgressors'

We told Adam to stay with his spouse (Eve) in the garden and enjoy the foods therein, but not to go near a certain tree lest he become one of the transgressors.

And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish and do not approach this tree, for then you will be of the unjust.

We said, \"O Adam! live with your wife in Paradise and eat freely from it anywhere you may wish. Yet do not approach this tree lest you become wrongdoers.\"

We said: \"O Adam! dwell thou and thy wife in the Garden; and eat of the bountiful things therein as (where and when) ye will; but approach not this tree, or ye run into harm and transgression.\"

فَأَزَلَّهُمَا ٱلشَّيْطَٰنُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا ٱهْبِطُوا۟ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ وَلَكُمْ فِى ٱلْأَرْضِ مُسْتَقَرٌّۭ وَمَتَٰعٌ إِلَىٰ حِينٍۢ ﴿٣٦﴾

But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, \"Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.\"

Faazallahuma alshshaytanu AAanha faakhrajahuma mimma kana feehi waqulna ihbitoo baAAdukum libaAAdin AAaduwwun walakum fee alardi mustaqarrun wamataAAun ila heenin

But Satan tempted them and had them banished from the (happy) state they were in. And We said: \"Go, one the antagonist of the other, and live on the earth for a time ordained, and fend for yourselves.\"

So the devil destabilised them in it and removed them from where they were – and We said, “Go down, one of you is an enemy to the other; and for a fixed time you shall stay on earth and feed in it.”

Then Satan caused them to slip therefrom and brought them out of that they were in; and We said, 'Get you all down, each of you an enemy of each; and in the earth a sojourn shall be yours, and enjoyment for a time.'

Then the Satan caused the twain to slip on account thereof, and drave them forth from that which the twain were in. And We said: get ye down, one of you an enemy unto anot her, and for you on the earth shall be a resting-place and enjoyment for a season.

Then the Shaitan (Satan) made them slip therefrom (the Paradise), and got them out from that in which they were. We said: \"Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.\"

But Satan caused them to slip from it, and caused them to depart the state they were in. We said, “Go down, some of you enemies of one another. And you will have residence on earth, and enjoyment for a while.”

After a time Satan tempted them with that tree to disobey. Our Command and brought them out of the state they were in, and We decreed, \"Now, go down all of you from here; you are enemies of one another. Henceforth you shall dwell and provide for yourselves on the Earth for a specified period.\"

Then the Shaytan made them slip therefrom (the Paradise), and got them out from that in which they were. We said: \"Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.\"

But Satan caused them to deflect therefrom and expelled them from the (happy) state in which they were; and We said: Fall down, one of you a foe unto the other! There shall be for you on earth a habitation and provision for a time.

Then Satan caused them to stumble from it, and he dislodged them from what [state] they were in; and We said, ‘Get down, being enemies of one another! On the earth shall be your abode and sustenance for a time.’

But satan made them slip therefrom and caused them to depart from that in which they had been. 'Go down,' We said, 'be enemies to each other. The earth will provide your dwelling place an enjoyment for a while'

Satan made Adam and his spouse err and caused them to abandon the state in which they had been living. Then We said, \"Descend, you are each other's enemies! The earth will be a dwelling place for you and it will provide you with sustenance for an appointed time.

But the Shaitan made them both fall from it, and caused them to depart from that (state) in which they were; and We said: Get forth, some of you being the enemies of others, and there is for you in the earth an abode and a provision for a time.

But Satan caused them both to slip through this and thus brought about the loss of their former state. We said, \"Go down from here as enemies to each other; and on earth you shall have your abode and your livelihood for a while!\"

Then did Satan make them slip from the (garden), and get them out of the state (of felicity) in which they had been. We said: \"Get ye down, all (ye people), with enmity between yourselves. On earth will be your dwelling-place and your means of livelihood - for a time.\"

فَتَلَقَّىٰٓ ءَادَمُ مِن رَّبِّهِۦ كَلِمَٰتٍۢ فَتَابَ عَلَيْهِ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿٣٧﴾

Then Adam received from his Lord [some] words, and He accepted his repentance. Indeed, it is He who is the Accepting of repentance, the Merciful.

Fatalaqqa adamu min rabbihi kalimatin fataba AAalayhi innahu huwa alttawwabu alrraheemu

Then his Lord sent commands to Adam and turned towards him: Indeed He is compassionate and kind.

Then Adam learnt from his Lord certain words (of revelation), therefore Allah accepted his repentance; indeed He only is the Most Acceptor of Repentance, the Most Merciful. (See Verse 7:23)

Thereafter Adam received certain words from his Lord, and He turned towards him; truly He turns, and is All-compassionate.

Then Adam learnt from his Lord certain Words, and He relented toward him, verily He! He is the Relentant, the Merciful.

Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.

Then Adam received words from his Lord, so He relented towards him. He is the Relenting, the Merciful.

At that time Adam learnt appropriate words from his Lord and repented, and his Lord accepted his repentance, for He is very Relenting and very Merciful.

Then Adam received from his Lord Words. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.

Then Adam received from his Lord words (of revelation), and He relented toward him. Lo! He is the relenting, the Merciful.

Then Adam received certain words from his Lord, and He turned to him clemently. Indeed He is the All-clement, the All-merciful.

Then Adam received Words from his Lord, and his Lord relented towards him. He is the Receiver of Repentance, the Merciful.

Adam was inspired by some words (of prayer) through which he received forgiveness from his Lord, for He is All-forgiving and All-merciful.

Then Adam received (some) words from his Lord, so He turned to him mercifully; surely He is Oft-returning (to mercy), the Merciful.

Then Adam received some words [of prayer] from his Lord and He accepted his repentance. He is the Forgiving One, the Merciful.

Then learnt Adam from his Lord words of inspiration, and his Lord Turned towards him; for He is Oft-Returning, Most Merciful.

قُلْنَا ٱهْبِطُوا۟ مِنْهَا جَمِيعًۭا ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَن تَبِعَ هُدَاىَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٣٨﴾

We said, \"Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance - there will be no fear concerning them, nor will they grieve.

Qulna ihbitoo minha jameeAAan faimma yatiyannakum minnee hudan faman tabiAAa hudaya fala khawfun AAalayhim wala hum yahzanoona

And We said to them: \"Go, all of you. When I send guidance, whoever follows it will neither have fear nor regret;

We said, “Go down from Paradise, all of you; then if some guidance comes to you from Me – so whoever follows My guidance, for such is neither fear nor any grief.”

We said, 'Get you down out of it, all together; yet there shall come to you guidance from Me, and whosoever follows My guidance, no fear shall be on them, neither shall they sorrow.

We said: get ye all down from hence, and if there cometh unto you a guidance from Me, then whosoever shall follow Mine guidance, -- no fear shall come on them, nor shall they grieve.

We said: \"Get down all of you from this place (the Paradise), then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve.

We said, “Go down from it, all of you. Yet whenever guidance comes to you from Me, then whoever follows My guidance—they have nothing to fear, nor shall they grieve.

We said, \"Now go down, all of you from here. Henceforth there shall come to you Guidance from Me now and again: whoever will follow it shall have neither fear nor sorrow

We said: \"Get down all of you from this place (the Paradise), then whenever there comes to you Hudan (guidance) from Me, and whoever follows My guidance, there shall be no fear on them, nor shall they grieve.

We said: Go down, all of you, from hence; but verily there cometh unto you from Me a guidance; and whoso followeth My guidance, there shall no fear come upon them neither shall they grieve.

We said, ‘Get down from it, all together! Yet, should any guidance come to you from Me, those who follow My guidance shall have no fear, nor shall they grieve.

'Go down, all together,' We said, 'so if a guidance shall come to you from Me, whosoever follows My guidance no fear shall be on them, neither shall they be saddened.

We ordered them all to get out of the garden and told them that when Our guidance came to them, those who would follow it would have neither fear nor grief.

We said: Go forth from this (state) all; so surely there will come to you a guidance from Me, then whoever follows My guidance, no fear shall come upon them, nor shall they grieve.

We said, \"Go down, all of you, from here: then when guidance comes to you from Me, anyone who follows My guidance will have no fear, nor will they grieve --

We said: \"Get ye down all from here; and if, as is sure, there comes to you Guidance from me, whosoever follows My guidance, on them shall be no fear, nor shall they grieve.

وَٱلَّذِينَ كَفَرُوا۟ وَكَذَّبُوا۟ بِـَٔايَٰتِنَآ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ ﴿٣٩﴾

And those who disbelieve and deny Our signs - those will be companions of the Fire; they will abide therein eternally.\"

Waallatheena kafaroo wakaththaboo biayatina olaika ashabu alnnari hum feeha khalidoona

But those who deny and reject Our signs will belong to Hell, and there abide unchanged.\"

And those who disbelieve and deny Our signs, are the people of fire (hell); they will remain in it forever.

As for the unbelievers who cry lies to Our signs, those shall be the inhabitants of the Fire, therein dwelling forever.'

And those who disbelieve and belie Our signs, --they, shall be fellows of the Fire; therein they shall be abiders.

But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) such are the dwellers of the Fire, they shall abide therein forever.

But as for those who disbelieve and reject Our signs—these are the inmates of the Fire—wherein they will remain forever.”

and whoever will refuse to accept it and defy Our Revelations they shall be doomed to the Fire wherein they shall remain for ever.

But those who disbelieve and belie Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) ـ such are the dwellers of the Fire. They shall abide therein forever.\"

But they who disbelieve, and deny Our revelations, such are rightful Peoples of the Fire. They will abide therein.

But those who are faithless and deny Our signs, they shall be the inmates of the Fire and they shall remain in it [forever].

But those who disbelieve and belie Our verses shall be the companions of the Fire, and there they shall live for ever'

But those who would deny the Truth and reject Our revelations would be the companions of the Fire in which they would live forever.

And (as to) those who disbelieve in and reject My communications, they are the inmates of the fire, in it they shall abide.

those who deny and reject Our signs shall be the inhabitants of the Fire; therein shall they abide forever.\"

\"But those who reject Faith and belie Our Signs, they shall be companions of the Fire; they shall abide therein.\"

يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَوْفُوا۟ بِعَهْدِىٓ أُوفِ بِعَهْدِكُمْ وَإِيَّٰىَ فَٱرْهَبُونِ ﴿٤٠﴾

O Children of Israel, remember My favor which I have bestowed upon you and fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.

Ya banee israeela othkuroo niAAmatiya allatee anAAamtu AAalaykum waawfoo biAAahdee oofi biAAahdikum waiyyaya fairhabooni

O children of Israel, remember the favours I bestowed on you. So keep your pledge to Me, and I will mine to you, and be fearful of Me,

O Descendants of Israel (Jacob)! Remember My favour which I bestowed upon you, and fulfil your covenant towards Me, I shall fulfil My covenant towards you; and fear Me alone.

Children of Israel, remember My blessing wherewith I blessed you, and fulfil My covenant and I shall fulfil your covenant; and have awe of Me.

Children of Israel! remember My favour wherewith favoured you, and fulfil My covenant, and shall fulfil your covenant, and Me alone shall ye dread.

O Children of Israel! Remember My Favour which I bestowed upon you, and fulfill (your obligations to) My Covenant (with you) so that I fulfill (My Obligations to) your covenant (with Me), and fear none but Me.

O Children of Israel! Remember My blessings which I bestowed upon you, and fulfill your pledge to Me, and I will fulfill My pledge to you, and fear Me.

O children of Israel! Just recall to mind My favour wherewith I blessed you fulfil your covenant with Me and I shall fulfil My covenant with you, and fear Me alone.

O Children of Israel! Remember My favor which I bestowed upon you, and fulfill (your obligations to) My covenant (with you) so that I fulfill (My obligations to) your covenant (with Me), and fear none but Me.

O Children of Israel! Remember My favour wherewith I favoured you, and fulfil your (part of the) covenant, I shall fulfil My (part of the) covenant, and fear Me.

O Children of Israel, remember My blessing which I bestowed upon you, and fulfill My covenant that I may fulfill your covenant, and be in awe of Me [alone].

'Children of Israel, remember My favor I have bestowed upon you. Fulfill My covenant, and I will fulfill your covenant with you. Me, you must fear.

Children of Israel, recall My favors which you enjoyed. Fulfill your covenant with Me and I shall fulfill Mine. Revere only Me.

O children of Israel! call to mind My favor which I bestowed on you and be faithful to (your) covenant with Me, I will fulfill (My) covenant with you; and of Me, Me alone, should you be afraid.

Children of Israel, remember the favours I have bestowed upon you, and fulfil the covenant that you made with Me. I shall fulfil the covenant I made with you. Fear Me alone.

O Children of Israel! call to mind the (special) favour which I bestowed upon you, and fulfil your covenant with Me as I fulfil My Covenant with you, and fear none but Me.

وَءَامِنُوا۟ بِمَآ أَنزَلْتُ مُصَدِّقًۭا لِّمَا مَعَكُمْ وَلَا تَكُونُوٓا۟ أَوَّلَ كَافِرٍۭ بِهِۦ ۖ وَلَا تَشْتَرُوا۟ بِـَٔايَٰتِى ثَمَنًۭا قَلِيلًۭا وَإِيَّٰىَ فَٱتَّقُونِ ﴿٤١﴾

And believe in what I have sent down confirming that which is [already] with you, and be not the first to disbelieve in it. And do not exchange My signs for a small price, and fear [only] Me.

Waaminoo bima anzaltu musaddiqan lima maAAakum wala takoonoo awwala kafirin bihi wala tashtaroo biayatee thamanan qaleelan waiyyaya faittaqooni

And believe in what I have sent down which verifies what is already with you; and do not be the first to deny it, nor part with it for little gain; and beware of Me.

And accept faith in what I have sent down (the Qur’an), which confirms what is with you (the Torah / Bible), and do not be the first to disbelieve in it – and do not exchange My verses for an abject – and fear Me alone.

And believe in that I have sent down, confirming that which is with you, and be not the first to disbelieve in it. And sell not My signs for a little price; and fear you Me.

And believe in that which I have sent down confirming that which is with you, and be not the first to disbelieve therein, and barter not My revelations for a small price, and Me alone shall ye fear.

And believe in what I have sent down (this Quran), confirming that which is with you, [the Taurat (Torah) and the Injeel (Gospel)], and be not the first to disbelieve therein, and buy not with My Verses [the Taurat (Torah) and the Injeel (Gospel)] a small price (i.e. getting a small gain by selling My Verses), and fear Me and Me Alone. (Tafsir At-Tabari, Vol. I, Page 253).

And believe in what I revealed, confirming what is with you; and do not be the first to deny it; and do not exchange My revelations for a small price; and be conscious of Me.

And believe in the Book I have now sent down; as it confirms the Scriptures you already possess, be not the first to reject it; barter not away My Revelations for paltry worldly gain, and guard yourselves against My wrath

And believe in what I have sent down (this Qur'an), confirming that which is with you (the Tawrah and the Injil), and be not the first to disbelieve therein, and buy not with My verses (the Tawrah and the Injil) a small price (i.e. getting a small gain by selling My verses), and fear Me and Me alone.

And believe in that which I reveal, confirming that which ye possess already (of the Scripture), and be not first to disbelieve therein, and part not with My revelations for a trifling price, and keep your duty unto Me.

And believe in that which I have sent down confirming that which is with you, and do not be the first ones to deny it, and do not sell My signs for a paltry gain, and be wary of Me [alone].

And believe in what I have sent down confirming what is with you, and do not be the first to disbelieve it. Do not sell My verses for a little price and fear Me.

Believe in My revelations (Quran) that confirms what I revealed to you (about Prophet Muhammad in your Scripture). Do not be the first ones to deny it nor sell My revelations for a small price, but have fear of Me.

And believe in what I have revealed, verifying that which is with you, and be not the first to deny it, neither take a mean price in exchange for My communications; and Me, Me alone should you fear.

And believe in the message I have sent down which fulfils that [predictions about the last prophet in their Scripture] which you already possess and do not be foremost among those who deny its truth. Do not sell My revelations for a paltry price; fear Me alone.

And believe in what I reveal, confirming the revelation which is with you, and be not the first to reject Faith therein, nor sell My Signs for a small price; and fear Me, and Me alone.

وَلَا تَلْبِسُوا۟ ٱلْحَقَّ بِٱلْبَٰطِلِ وَتَكْتُمُوا۟ ٱلْحَقَّ وَأَنتُمْ تَعْلَمُونَ ﴿٤٢﴾

And do not mix the truth with falsehood or conceal the truth while you know [it].

Wala talbisoo alhaqqa bialbatili wataktumoo alhaqqa waantum taAAlamoona

Do not confuse truth with falsehood, nor conceal the truth knowingly.

And do not mix the truth with falsehood, nor purposely conceal the truth.

And do not confound the truth with vanity, and do not conceal the truth wittingly.

And confound not the truth with falsehood, nor hide the truth while ye know.

And mix not truth with falsehood, nor conceal the truth [i.e. Muhammad Peace be upon him is Allah's Messenger and his qualities are written in your Scriptures, the Taurat (Torah) and the Injeel (Gospel)] while you know (the truth).

And do not mix truth with falsehood, and do not conceal the truth while you know.

Confound not the Truth with falsehood nor conceal it knowingly.

And mix not truth with falsehood, nor conceal the truth while you know (the truth).

Confound not truth with falsehood, nor knowingly conceal the truth.

Do not mix the truth with falsehood, nor conceal the truth while you know.

Do not confound truth with falsehood, nor knowingly hide the truth while you know.

Do not mix truth with falsehood and do not deliberately hide the truth

And do not mix up the truth with the falsehood, nor hide the truth while you know (it).

Do not mix truth with falsehood, or hide the truth when you know it.

And cover not Truth with falsehood, nor conceal the Truth when ye know (what it is).

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ وَٱرْكَعُوا۟ مَعَ ٱلرَّٰكِعِينَ ﴿٤٣﴾

And establish prayer and give zakah and bow with those who bow [in worship and obedience].

Waaqeemoo alssalata waatoo alzzakata wairkaAAoo maAAa alrrakiAAeena

Be firm in devotion; give zakat (the due share of your wealth for the welfare of others), and bow with those who bow (before God).

And keep the (obligatory) prayer established, and pay the charity, and bow your heads with those who bow (in prayer).

And perform the prayer, and pay the alms, and bow with those that bow.

And establish prayer, and give the poor-rate, and bow down with those who bow down.

And perform As-Salat (Iqamat-as-Salat), and give Zakat, and Irka' (i.e. bow down or submit yourselves with obedience to Allah) along with Ar-Raki'un.

And attend to your prayers, and practice regular charity, and kneel with those who kneel.

Establish the Salat, pay the Zakat and bow down before Me along with those who bow down.

And perform As-Salah, and give Zakah, and bow down along with Ar-Raki`in.

Establish worship, pay the poor-due, and bow your heads with those who bow (in worship).

And maintain the prayer, and give the zakat, and bow along with those who bow [in prayer].

Establish your prayers, pay the obligatory charity, and bow with those who bow.

Be steadfast in prayer, pay the religious tax (zakat) and bow down in worship with those who do the same.

And keep up prayer and pay the poor-rate and bow down with those who bow down.

Attend to your prayers, give the zakat [prescribed alms] and bow down with those who bow down.

And be steadfast in prayer; practise regular charity; and bow down your heads with those who bow down (in worship).

۞ أَتَأْمُرُونَ ٱلنَّاسَ بِٱلْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ ٱلْكِتَٰبَ ۚ أَفَلَا تَعْقِلُونَ ﴿٤٤﴾

Do you order righteousness of the people and forget yourselves while you recite the Scripture? Then will you not reason?

Atamuroona alnnasa bialbirri watansawna anfusakum waantum tatloona alkitaba afala taAAqiloona

Will you enjoin good deeds on the others and forget your own selves? You also read the Scriptures, why do you then not understand?

What! You enjoin righteousness upon people while you forget (to practise it) yourselves, whereas you read the Book? Do you not have sense?

Will you bid others to piety, and forget yourselves while you recite the Book? Do you not understand?

Command ye mankind to piety and forget yourselves, the while ye read the Book! Understand then ye not!

Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurat (Torah)]! Have you then no sense?

Do you command people to virtuous conduct, and forget yourselves, even though you read the Scripture? Do you not understand?

How is it that you enjoin others to follow the Right Way, but forget it yourselves, though you read the Scriptures? Have you no sense at all?

Enjoin you Al-Birr (piety and righteousness and every act of obedience to Allah) on the people and you forget (to practise it) yourselves, while you recite the Scripture (Tawrah)! Have you then no sense.

Enjoin ye righteousness upon mankind while ye yourselves forget (to practise it)? And ye are readers of the Scripture! Have ye then no sense?

Will you bid others to piety and forget yourselves, while you recite the Book? Do you not exercise your reason?

Would you order righteousness on others and forget it yourselves? Yet you recite the Book, have you no sense?

Would you order people to do good deeds and forget to do them yourselves even though you read the Book? Why do you not think?

What! do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?

Do you admonish others to do good and forget this yourselves? Yet you read the Book. Will you not then understand?

Do ye enjoin right conduct on the people, and forget (To practise it) yourselves, and yet ye study the Scripture? Will ye not understand?

وَٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى ٱلْخَٰشِعِينَ ﴿٤٥﴾

And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive [to Allah]

WaistaAAeenoo bialssabri waalssalati wainnaha lakabeeratun illa AAala alkhashiAAeena

Find strength in fortitude and prayer, which is heavy and exacting but for those who are humble and meek,

And seek help in patience and prayer; and truly it is hard except for those who prostrate before Me with sincerity.

Seek you help in patience and prayer, for grievous it is, save to the humble

And seek help in patience and prayer and verily it is, hard except prayer unto the meek.

And seek help in patience and As-Salat (the prayer) and truly it is extremely heavy and hard except for Al-Khashi'un [i.e. the true believers in Allah - those who obey Allah with full submission, fear much from His Punishment, and believe in His Promise (Paradise, etc.) and in His Warnings (Hell, etc.)].

And seek help through patience and prayer. But it is difficult, except for the devout.

Seek help with the Salat and fortitude: no doubt, Salat is a hard task but not for those obedient servants,

And seek help in patience and As-Salat (the prayer) and truly, it is extremely heavy and hard except for Al-Khashi`in.

Seek help in patience and prayer; and truly it is hard save for the humble-minded,

And take recourse in patience and prayer, and it is indeed hard except for the humble

And seek help in patience and prayer. For it is heavy, except to the humble,

Help yourselves (in your affairs) with patience and prayer. It is a difficult task indeed, but not for the humble ones

And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones,

Seek help with patience and prayer; this is indeed an exacting discipline, but not to the humble,

Nay, seek (Allah's) help with patient perseverance and prayer: It is indeed hard, except to those who bring a lowly spirit,-

ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَٰجِعُونَ ﴿٤٦﴾

Who are certain that they will meet their Lord and that they will return to Him.

Allatheena yathunnoona annahum mulaqoo rabbihim waannahum ilayhi rajiAAoona

Who are conscious that they have to meet their Lord, and to Him they have to return.

Who know that they have to meet their Lord, and that it is to Him they are to return.

who reckon that they shall meet their Lord and that unto Him they are returning.

Who know that verily they are going to meet their Lord, and that verily unto Him they are going to return,

(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return.

Those who know that they will meet their Lord, and that to Him they will return.

who realize that ultimately they shall meet their Lord and shall return to Him.

(They are those) who are certain that they are going to meet their Lord, and that unto Him they are going to return.

Who know that they will have to meet their Lord, and that unto Him they are returning.

—those who are certain that they will encounter their Lord and that they will return to Him.

who reckon that they will meet their Lord and that to Him they will return.

who are certain of their meeting with their Lord and their return to Him.

Who know that they shall meet their Lord and that they shall return to Him.

who know for certain that they will meet their Lord, and that they will return to Him.

Who bear in mind the certainty that they are to meet their Lord, and that they are to return to Him.

يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ ﴿٤٧﴾

O Children of Israel, remember My favor that I have bestowed upon you and that I preferred you over the worlds.

Ya banee israeela othkuroo niAAmatiya allatee anAAamtu AAalaykum waannee faddaltukum AAala alAAalameena

Remember, O children of Israel, the favours I bestowed on you, and made you exalted among the nations of the world.

O Descendants of Israel! Remember the favour of Mine, which I bestowed upon you and gave you superiority over others of your time. (by sending the Noble Messengers to your nation)

Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings;

O Children of Israel: remember My favour wherewith I favoured you, and that verily I preferred you over the world.

O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time period, in the past).

O Children of Israel! Remember My favor which I bestowed upon you, and I that favored you over all nations.

O Children of Israel! Just recall to mind My favour that bestowed upon you, and remember that I exalted you above all the peoples of the world.

O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the `Alamin (nations)

O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures.

O Children of Israel, remember My blessing which I bestowed upon you, and that I gave you an advantage over all the nations.

Children of Israel, remember the favors I have bestowed on you, and that I have preferred you (the prophets among you) above the worlds.

Children of Israel, recall My favors to you and the preference that I gave to you over all nations.

O children of Israel! call to mind My favor which I bestowed on you and that I made you excel the nations.

Children of Israel, remember My blessing which I have bestowed on you, and how I favoured you above all other people.

Children of Israel! call to mind the (special) favour which I bestowed upon you, and that I preferred you to all other (for My Message).

وَٱتَّقُوا۟ يَوْمًۭا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍۢ شَيْـًۭٔا وَلَا يُقْبَلُ مِنْهَا شَفَٰعَةٌۭ وَلَا يُؤْخَذُ مِنْهَا عَدْلٌۭ وَلَا هُمْ يُنصَرُونَ ﴿٤٨﴾

And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.

Waittaqoo yawman la tajzee nafsun AAan nafsin shayan wala yuqbalu minha shafaAAatun wala yukhathu minha AAadlun wala hum yunsaroona

Take heed of the day when no man will be useful to man in the least, when no intercession matter nor ransom avail, nor help reach them.

And fear the Day (of Resurrection) when no soul will be exchanged for another, nor will any intercession be accepted for the disbelievers, nor will they be set free in lieu of compensation nor will they be helped.

and beware of a day when no soul for another shall give satisfaction, and no intercession shall be accepted from it, nor any counterpoise be taken, neither shall they be helped.

And fear a Day whereon not in aught shall a soul satisfy for a soul, nor shall intercession be accepted thereof, shall compensation be received therefor, nor shall they be succoured.

And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped.

And beware of a Day when no soul will avail another in the least, nor will any intercession be accepted on its behalf, nor will any ransom be taken from it, nor will they be helped.

And guard yourselves against the Day when no one shall avail anyone anything; nor shall intercession be accepted from anyone; nor shall anyone be acquitted for any (amount of) ransom; nor shall the guilty ones be helped from any quarter.

And fear a Day (of Judgement) when a person shall not avail another, nor will intercession be accepted from him, nor will compensation be taken from him, nor will they be helped.

And guard yourselves against a day when no soul will in aught avail another, nor will intercession be accepted from it, nor will compensation be received from it, nor will they be helped.

Beware of the day when no soul will compensate for another, neither any intercession shall be accepted from it, nor any ransom shall be received from it, nor will they be helped.

Guard yourselves against the Day when no soul can avail a thing to another, when neither intercession nor ransom shall be accepted from it, nor will they be helped.

Have fear of the day when every soul will be responsible for itself. No intercession or ransom will be accepted and no one will receive help.

And be on your guard against a day when one soul shall not avail another in the least, neither shall intercession on its behalf be accepted, nor shall any compensation be taken from it, nor shall they be helped.

Guard yourselves against the Day on which no soul shall in the least avail another, when neither intercession nor ransom shall be accepted from it nor shall help be given to it.

Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside).

وَإِذْ نَجَّيْنَٰكُم مِّنْ ءَالِ فِرْعَوْنَ يَسُومُونَكُمْ سُوٓءَ ٱلْعَذَابِ يُذَبِّحُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ ۚ وَفِى ذَٰلِكُم بَلَآءٌۭ مِّن رَّبِّكُمْ عَظِيمٌۭ ﴿٤٩﴾

And [recall] when We saved your forefathers from the people of Pharaoh, who afflicted you with the worst torment, slaughtering your [newborn] sons and keeping your females alive. And in that was a great trial from your Lord.

Waith najjaynakum min ali firAAawna yasoomoonakum sooa alAAathabi yuthabbihoona abnaakum wayastahyoona nisaakum wafee thalikum balaon min rabbikum AAatheemun

Remember, We saved you from the Pharaoh's people who wronged and oppressed you and slew your sons but spared your women: In this was a great favour from your Lord.

(And remember) When We rescued you from Firaun’s people, for they were inflicting you with a dreadful torment, slaying your sons and sparing your daughters; that was a tremendous trial from your Lord (or a great reward).

And when We delivered you from the folk of Pharaoh who were visiting you with evil chastisement, slaughtering your sons, and sparing your women; and in that was a grievous trial from your Lord.

And recall what time We delivered you from the house of Fir'awn imposing upon you evil torment, slaughtering your sons and letting your women live; and therein was a trial, from your Lord, Mighty.

And (remember) when We delivered you from Fir'aun's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord.

And recall that We delivered you from the people of Pharaoh. They inflicted on you terrible persecution, killing your sons and sparing your women. Therein was a tremendous trial from your Lord.

Recall the time when We delivered you from the slavery of Pharaoh's people. They had inflicted a dreadful torment on you: they killed your sons and let your daughters live. And in this there was a hard trial for you from your your Lord.

And (remember) when We delivered you from Fir`awn's (Pharaoh) people, who were afflicting you with a horrible torment, killing your sons and sparing your women, and therein was a mighty trial from your Lord.

And (remember) when We did deliver you from Pharaoh's folk, who were afflicting you with dreadful torment, slaying your sons and sparing your women: that was a tremendous trial from your Lord.

[Remember] when We delivered you from Pharaoh’s clan who inflicted a terrible torment on you, and slaughtered your sons and spared your women, and in that there was a great test from your Lord.

(Remember) how We saved you from Pharaoh's people who had oppressed you cruelly, slaying your sons and sparing your women. Surely, that was a great trial from your Lord.

(Children of Israel, recall My favor) of saving you from the Pharaoh's people who afflicted you with the worst kind of cruelty, slaying your sons and sparing your women. Your suffering was indeed a great trial from your Lord.

And when We delivered you from Firon's people, who subjected you to severe torment, killing your sons and sparing your women, and in this there was a great trial from your Lord.

Remember when We delivered you from Pharaoh's people, who subjected you to grievous torment, slaying your sons and sparing only your daughters, surely in that there was a great trial for you from your Lord,

And remember, We delivered you from the people of Pharaoh: They set you hard tasks and punishments, slaughtered your sons and let your women-folk live; therein was a tremendous trial from your Lord.

وَإِذْ فَرَقْنَا بِكُمُ ٱلْبَحْرَ فَأَنجَيْنَٰكُمْ وَأَغْرَقْنَآ ءَالَ فِرْعَوْنَ وَأَنتُمْ تَنظُرُونَ ﴿٥٠﴾

And [recall] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on.

Waith faraqna bikumu albahra faanjaynakum waaghraqna ala firAAawna waantum tanthuroona

Remember, We parted the sea and saved you, and drowned the men of Pharaoh before your very eyes.

And when We split the sea for you thereby rescuing you, and drowned the Firaun's people in front of your eyes.

And when We divided for you the sea and delivered you, and drowned Pharaoh's folk while you were beholding.

And recall what time We separated the sea for you and delivered you and drowned Fir'awn's house while ye looked on.

And (remember) when We separated the sea for you and saved you and drowned Fir'aun's (Pharaoh) people while you were looking (at them, when the sea-water covered them).

And recall that We parted the sea for you, so We saved you, and We drowned the people of Pharaoh as you looked on.

Remember the time when We parted the sea to make way for you and let you pass safely through it and then drowned Pharaoh's people before your very eyes.

And (remember) when We separated the sea for you and saved you and drowned Fir`awn's (Pharaoh) people while you were watching.

And when We brought you through the sea and rescued you, and drowned the folk of Pharaoh in your sight.

And when We parted the sea with you, and We delivered you and drowned Pharaoh’s clan as you looked on.

We parted the sea for you, and, taking you to safety, drowned the family of Pharaoh before your eyes.

We parted the sea to save you and drowned Pharaoh's people before your very eyes.

And when We parted the sea for you, so We saved you and drowned the followers of Firon and you watched by.

and when We divided the sea for you and saved you and drowned Pharaoh's people, while you looked on.

And remember We divided the sea for you and saved you and drowned Pharaoh's people within your very sight.

وَإِذْ وَٰعَدْنَا مُوسَىٰٓ أَرْبَعِينَ لَيْلَةًۭ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ ﴿٥١﴾

And [recall] when We made an appointment with Moses for forty nights. Then you took [for worship] the calf after him, while you were wrongdoers.

Waith waAAadna moosa arbaAAeena laylatan thumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona

Yet, remember, as We communed with Moses for forty nights you took the calf in his absence (and worshipped it), and you did wrong.

And when We made a commitment with Moosa (Moses) for forty nights – then behind him you started worshipping the calf, and you were unjust.

And when We appointed with Moses forty nights then you took to yourselves the Calf after him and you were evildoers;

And recall what time We treated with Musa forty nights, then ye betook the calf after him, and ye were wrong-doers.

And (remember) when We appointed for Musa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Zalimun (polytheists and wrong-doers, etc.).

And recall that We appointed for Moses forty nights. Then you took to worshiping the calf after him, and you turned wicked.

Call to mind that when We invited Moses for a fixed term of forty nights and days, you took to calf worship in his absence. Though you had committed a wicked transgression,

And (remember) when We appointed for Musa (Moses) forty nights, and (in his absence) you took the calf (for worship), and you were Zalimun (polytheists and wrongdoers).

And when We did appoint for Moses forty nights (of solitude), and then ye chose the calf, when he had gone from you, and were wrong-doers.

And when We made an appointment with Moses for forty nights, you took up the Calf [for worship] in his absence, and you were wrongdoers.

We appointed for Moses forty nights, but in his absence you took the calf, thereby committing harm.

Then We called Moses for an appointment of forty nights. You began to worship the calf in his absence, doing wrong to yourselves.

And when We appointed a time of forty nights with Musa, then you took the calf (for a god) after him and you were unjust.

We appointed for Moses forty nights [on Mount Sinai], and in his absence you took to worshipping the calf, and thus became transgressors.

And remember We appointed forty nights for Moses, and in his absence ye took the calf (for worship), and ye did grievous wrong.

ثُمَّ عَفَوْنَا عَنكُم مِّنۢ بَعْدِ ذَٰلِكَ لَعَلَّكُمْ تَشْكُرُونَ ﴿٥٢﴾

Then We forgave you after that so perhaps you would be grateful.

Thumma AAafawna AAankum min baAAdi thalika laAAallakum tashkuroona

Even so, We pardoned you that you may be grateful.

Then after that We pardoned you so that you may be grateful.

then We pardoned you after that, that haply you should be thankful.

Then We pardoned you thereafter, that haply ye may return thanks.

Then after that We forgave you so that you might be grateful.

Then We pardoned you after that, so that you might be grateful.

yet We pardoned you even after that so that you might become grateful.

Then after that We forgave you so that you might be grateful.

Then, even after that, We pardoned you in order that ye might give thanks.

Then We excused you after that so that you might give thanks.

Yet after that We pardoned you, so that you might give thanks.

Afterwards, We forgave you so that you would perhaps appreciate Our favors.

Then We pardoned you after that so that you might give thanks.

Yet after that We pardoned you, so that you might be grateful.

Even then We did forgive you; there was a chance for you to be grateful.

وَإِذْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَٱلْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ ﴿٥٣﴾

And [recall] when We gave Moses the Scripture and criterion that perhaps you would be guided.

Waith atayna moosa alkitaba waalfurqana laAAallakum tahtadoona

Remember, We gave Moses the Book and Discernment of falsehood and truth, that you may be guided.

And when We gave Moosa the Book (Taurat / Torah) and the criterion to judge right from wrong, so that you may attain guidance.

And when We gave to Moses the Book and the Salvation, that haply you should be guided.

And recall what time We vouchsafed unto Musa the Book and the distinction that haply ye may be guided.

And (remember) when We gave Musa (Moses) the Scripture [the Taurat (Torah)] and the criterion (of right and wrong) so that you may be guided aright.

And recall that We gave Moses the Scripture and the Criterion, so that you may be guided.

Remember that (at that very time, when you were committing this gross iniquity) We gave Moses the Book and the criterion of right and wrong so that you might be guided aright.

And (remember) when We gave Musa the Scripture (the Tawrah) and the criterion (of right and wrong) so that you may be guided aright.

And when We gave unto Moses the Scripture and the criterion (of right and wrong), that ye might be led aright.

And when We gave Moses the Book and the Criterion so that you might be guided.

And when We gave Moses the Book and the Criterion, so that you might be guided;

We gave Moses the Book and the criteria (of discerning right from wrong) so that perhaps you would be rightly guided.

And when We gave Musa the Book and the distinction that you might walk aright.

Remember when We gave Moses the Scripture, and the criterion [to distinguish between right and wrong], so that you might be guided.

And remember We gave Moses the Scripture and the Criterion (Between right and wrong): There was a chance for you to be guided aright.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦ يَٰقَوْمِ إِنَّكُمْ ظَلَمْتُمْ أَنفُسَكُم بِٱتِّخَاذِكُمُ ٱلْعِجْلَ فَتُوبُوٓا۟ إِلَىٰ بَارِئِكُمْ فَٱقْتُلُوٓا۟ أَنفُسَكُمْ ذَٰلِكُمْ خَيْرٌۭ لَّكُمْ عِندَ بَارِئِكُمْ فَتَابَ عَلَيْكُمْ ۚ إِنَّهُۥ هُوَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿٥٤﴾

And [recall] when Moses said to his people, \"O my people, indeed you have wronged yourselves by your taking of the calf [for worship]. So repent to your Creator and kill yourselves. That is best for [all of] you in the sight of your Creator.\" Then He accepted your repentance; indeed, He is the Accepting of repentance, the Merciful.

Waith qala moosa liqawmihi ya qawmi innakum thalamtum anfusakum biittikhathikumu alAAijla fatooboo ila bariikum faoqtuloo anfusakum thalikum khayrun lakum AAinda bariikum fataba AAalaykum innahu huwa alttawwabu alrraheemu

Remember, Moses said: \"My people, by taking this calf you have done yourselves harm, so now turn to your Creator in repentance, and kill your pride, which is better with your Lord.\" And (the Lord) softened towards you, for He is all-forgiving and merciful.

And when Moosa said to his people, “O my people! You have wronged yourselves by taking the calf,* therefore turn in repentance to your Creator, therefore kill each other; this is better for you before your Creator”; He therefore accepted your repentance; indeed He only is the Most Acceptor of Repentance, the Most Merciful. (* as your deity for worship)

And when Moses said to his people, 'My people, you have done wrong against yourselves by your taking the Calf; now turn to your Creator and slay one another. That will be better for you in your Creator's sight, and He will turn to you; truly He turns, and is All-compassionate.'

And recall what time Musa said unto his people: my people! verily ye have wronged your souls by your taking the calf, wherefore repent unto your Maker, and slay yourselves: that were best for you with your Maker. Then He relented toward you; verily He! He is the Relentant, the Merciful

And (remember) when Musa (Moses) said to his people: \"O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Lord.\" Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.

And recall that Moses said to his people, “O my people, you have done wrong to yourselves by worshiping the calf. So repent to your Maker, and kill your egos. That would be better for you with your Maker.” So He turned to you in repentance. He is the Accepter of Repentance, the Merciful.

Remember that when Moses (returned with the Divine Gift, he) said to his people, \"O my people, you have wronged yourselves grievously by taking the calf for worship. Therefore, turn to your Creator. in penitence and slay the guilty ones among you. This is best for you in the sight of your Creator.\" At that time your Creator accepted your repentance because He is Relenting 'and Merciful.

And (remember) when Musa said to his people: \"O my people! Verily, you have wronged yourselves by worshipping the calf. So turn in repentance to your Creator and kill yourselves (the innocent kill the wrongdoers among you), that will be better for you with your Creator.\" Then He accepted your repentance. Truly, He is the One Who accepts repentance, the Most Merciful.

And when Moses said unto his people: O my people! Ye have wronged yourselves by your choosing of the calf (for worship) so turn in penitence to your Creator, and kill (the guilty) yourselves. That will be best for you with your Creator and He will relent toward you. Lo! He is the Relenting, the Merciful.

And [recall] when Moses said to his people, ‘O my people! You have indeed wronged yourselves by taking up the Calf [for worship]. Now turn penitently to your Maker, and slay [the guilty among] your folks. That will be better for you with your Maker.’ Then He turned to you clemently. Indeed, He is the All-clement, the All-merciful.

and when Moses said to his nation: 'My nation, you have harmed yourselves by taking the calf (to worship). So turn in repentance to your Creator and slay yourselves. That will be best for you with your Creator.' And He shall accept you. He is the Receiver of Repentance, the Merciful.

Moses said to his people, \"My people, you have done wrong to yourselves by worshipping the calf. Seek pardon from your Lord and slay yourselves.\" He told them that it would be best for them in the sight of their Lord, Who would forgive them, for He is All-forgiving and All-merciful.

And when Musa said to his people: O my people! you have surely been unjust to yourselves by taking the calf (for a god), therefore turn to your Creator (penitently), so kill your people, that is best for you with your Creator: so He turned to you (mercifully), for surely He is the Oft-returning (to mercy), the Merciful.

When Moses said to his people, \"O my people, you have indeed wronged yourselves by worshipping the calf; turn in repentance to your Creator and slay [the culprits] among you. That course is best for you in the sight of your Maker.\" He relented towards you. He is the Forgiving One, the Merciful.

And remember Moses said to his people: \"O my people! Ye have indeed wronged yourselves by your worship of the calf: So turn (in repentance) to your Maker, and slay yourselves (the wrong-doers); that will be better for you in the sight of your Maker.\" Then He turned towards you (in forgiveness): For He is Oft-Returning, Most Merciful.

وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نُّؤْمِنَ لَكَ حَتَّىٰ نَرَى ٱللَّهَ جَهْرَةًۭ فَأَخَذَتْكُمُ ٱلصَّٰعِقَةُ وَأَنتُمْ تَنظُرُونَ ﴿٥٥﴾

And [recall] when you said, \"O Moses, we will never believe you until we see Allah outright\"; so the thunderbolt took you while you were looking on.

Waith qultum ya moosa lan numina laka hatta nara Allaha jahratan faakhathatkumu alssaAAiqatu waantum tanthuroona

Remember, when you said to Moses: \"We shall not believe in you until we see God face to face,\" lightning struck you as you looked.

And when you said “O Moosa! We will not believe you till we clearly see Allah”; so the thunder seized you while you were watching.

And when you said, 'Moses, we will not believe thee till we see God openly'; and the thunderbolt took you while you were beholding.

And recall what time ye said: O Musa! we will not believe in thee until we see God openly; then a thunderbolt took hold of you while ye looked on.

And (remember) when you said: \"O Musa (Moses)! We shall never believe in you till we see Allah plainly.\" But you were seized with a thunderbolt (lightning) while you were looking.

And recall that you said, “O Moses, we will not believe in you unless we see God plainly.” Thereupon the thunderbolt struck you, as you looked on.

Remember when you said, \"O Moses, we are not going to believe you until we see with our own eyes Allah (talking to you)\". At that very time a thunderbolt struck you while you were looking on and you fell lifeless.

And (remember) when you said: \"O Musa! We shall never believe in you until we see Allah plainly.\" But you were seized with a bolt of lightning while you were looking.

And when ye said: O Moses! We will not believe in thee till we see Allah plainly; and even while ye gazed the lightning seized you.

And when you said, ‘O Moses, we will not believe you until we see Allah visibly.’ Thereupon a thunderbolt seized you as you looked on.

And when you said to Moses: 'We will not believe in you until we see Allah openly' a thunderbolt struck you whilst you were looking.

When you argued with Moses, saying that you were not going to believe him unless you could see God with your own eyes, the swift wind struck you and you could do nothing but watch.

And when you said: O Musa! we will not believe in you until we see Allah manifestly, so the punishment overtook you while you looked on.

Remember when you said, \"Moses, we will not believe in you until we see God with our own eyes,\" a thunderbolt struck you while you were looking on.

And remember ye said: \"O Moses! We shall never believe in thee until we see Allah manifestly,\" but ye were dazed with thunder and lighting even as ye looked on.

ثُمَّ بَعَثْنَٰكُم مِّنۢ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ ﴿٥٦﴾

Then We revived you after your death that perhaps you would be grateful.

Thumma baAAathnakum min baAAdi mawtikum laAAallakum tashkuroona

Even then We revived you after you had become senseless that you might give thanks;

Then We brought you back to life after your death, so that you may be grateful.

Then We raised you up after you were dead, that haply you should be thankful.

Then We raised you after your death that haply ye may return thanks.

Then We raised you up after your death, so that you might be grateful.

Then We revived you after your death, so that you may be appreciative.

Then We raised you to life so that you might become grateful for this favour.

Then We raised you up after your death, so that you might be grateful.

Then We revived you after your extinction, that ye might give thanks.

Then We raised you up after your death so that you might give thanks.

Then We raised you from your death, so that you might give thanks.

Then We brought you back to life in the hope that you might appreciate Our favors.

Then We raised you up after your death that you may give thanks.

Then We brought you back to life after your death, so that you might be grateful.

Then We raised you up after your death: Ye had the chance to be grateful.

وَظَلَّلْنَا عَلَيْكُمُ ٱلْغَمَامَ وَأَنزَلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ۖ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ ۖ وَمَا ظَلَمُونَا وَلَٰكِن كَانُوٓا۟ أَنفُسَهُمْ يَظْلِمُونَ ﴿٥٧﴾

And We shaded you with clouds and sent down to you manna and quails, [saying], \"Eat from the good things with which We have provided you.\" And they wronged Us not - but they were [only] wronging themselves.

Wathallalna AAalaykumu alghamama waanzalna AAalaykumu almanna waalssalwa kuloo min tayyibati ma razaqnakum wama thalamoona walakin kanoo anfusahum yathlimoona

And made the cloud spread shade over you, and sent for you manna and quails that you may eat of the good things We have made for you. No harm was done to Us, they only harmed themselves.

And We made the clouds a canopy for you and sent down Manna and Salwa (birds) on you; “Eat of the pure things We have provided you”; they did not wrong Us in the least, but indeed they wronged themselves.

And We outspread the cloud to overshadow you, and We sent down manna and quails upon you: 'Eat of the good things wherewith We have provided you. And they worked no wrong upon Us, but themselves they wronged.

And We overshadowed you with Clouds and We sent down unto you the Manna and the quails, saying: eat of the clean things, wherewith We have provided you. And they wronged Us not, but themselves they were wont to wrong.

And We shaded you with clouds and sent down on you Al-Manna and the quails, (saying): \"Eat of the good lawful things We have provided for you,\" (but they rebelled). And they did not wrong Us but they wronged themselves.

And We shaded you with clouds, and We sent down to you manna and quails: “Eat of the good things We have provided for you.” They did not wrong Us, but they used to wrong their own souls.

(Remember that) We caused the cloud to overshadow you and provided you with manna and salva for your food, saying, \"Eat of the clean and pure things We have bestowed upon you\" (In spite of this, your forefathers violated Our commands:) however, they did not harm Us but harmed only themselves.

And We shaded you with clouds and sent down on you Al-Manna and the quail, (saying): \"Eat of the good lawful things We have provided for you,\" (but they rebelled). And they did not wrong Us but they wronged themselves.

And We caused the white cloud to overshadow you and sent down on you the manna and the quails, (saying): Eat of the good things wherewith We have provided you - they wronged Us not, but they did wrong themselves.

We shaded you with clouds, and sent down to you manna and quails [saying]: ‘Eat of the good things We have provided for you.’ And they did not wrong Us, but they used to wrong [only] themselves.

We caused the clouds to cast their shadow over you and sent down for you manna and quails, (saying:) 'Eat of the good things We have provided you. 'Indeed, they did not harm Us, but they harmed themselves.

We provided you with shade from the clouds and sent down manna and quails as the best pure sustenance for you to eat. They (children of Israel) did not wrong Us but wronged themselves.

And We made the clouds to give shade over you and We sent to you manna and quails: Eat of the good things that We have given you; and they did not do Us any harm, but they made their own souls suffer the loss.

Then We caused the clouds to provide shade for you and sent down for you manna and quails, saying, \"Eat the good things We have provided for you.\" Indeed, they did not wrong Us, but they wronged themselves.

And We gave you the shade of clouds and sent down to you Manna and quails, saying: \"Eat of the good things We have provided for you:\" (But they rebelled); to us they did no harm, but they harmed their own souls.

وَإِذْ قُلْنَا ٱدْخُلُوا۟ هَٰذِهِ ٱلْقَرْيَةَ فَكُلُوا۟ مِنْهَا حَيْثُ شِئْتُمْ رَغَدًۭا وَٱدْخُلُوا۟ ٱلْبَابَ سُجَّدًۭا وَقُولُوا۟ حِطَّةٌۭ نَّغْفِرْ لَكُمْ خَطَٰيَٰكُمْ ۚ وَسَنَزِيدُ ٱلْمُحْسِنِينَ ﴿٥٨﴾

And [recall] when We said, \"Enter this city and eat from it wherever you will in [ease and] abundance, and enter the gate bowing humbly and say, 'Relieve us of our burdens.' We will [then] forgive your sins for you, and We will increase the doers of good [in goodness and reward].\"

Waith qulna odkhuloo hathihi alqaryata fakuloo minha haythu shitum raghadan waodkhuloo albaba sujjadan waqooloo hittatun naghfir lakum khatayakum wasanazeedu almuhsineena

And remember, We said to you: \"Enter this city, eat wherever you like, as much as you please, but pass through the gates in humility and say: 'May our sins be forgiven.' We shall forgive your trespasses and give those who do good abundance.

And when We said, “Enter this town and eat freely from what is in it, and enter the gate whilst prostrating, and say, ‘May our sins be forgiven’ – We will forgive you your sins; and We will soon increase the reward for the righteous.”

And when We said, 'Enter this township, and eat easefully of it wherever you will, and enter in at the gate, prostrating, and say, Unburdening; We will forgive you your transgressions, and increase the good-doers.'

And recall what time We said: enter this town and eat plenteously therefrom as ye list, and enter the gate prostrating yourselves and say: forgiveness; We shall forgive you your trespasses, and anon We shall increase unto the well-doers.

And (remember) when We said: \"Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: 'Forgive us,' and We shall forgive you your sins and shall increase (reward) for the good-doers.\"

And recall that We said, “Enter this town, and eat plentifully from it whatever you wish; but enter the gate humbly, and say, 'Pardon.' We will forgive your sins, and give increase to the virtuous.”

Then call to mind the time when We said, \"Go into the town' before you and eat to your hearts' content therein, wherefrom you will, but enter the gate bowing down with humility, repeating 'hittatun'; We will forgive your sins and increase the reward of the righteous\".

And (remember) when We said: \"Enter this town (Jerusalem) and eat bountifully therein with pleasure and delight wherever you wish, and enter the gate in prostration (or bowing with humility) and say: `Forgive us,' and We shall forgive you your sins and shall increase (reward) for the good-doers.\"

And when We said: Go into this township and eat freely of that which is therein, and enter the gate prostrate, and say: \"Repentance.\" We will forgive you your sins and will increase (reward) for the right-doers.

And when We said, ‘Enter this town, and eat thereof freely whencesoever you wish, and enter while prostrating at the gate, and say, ‘‘Relieve [us of the burden of our sins],’’ so that We may forgive your iniquities and We will soon enhance the virtuous.’

'Enter this village' We said, 'and eat wherever you will and as much as you wish. Make your way prostrating through the gates, saying: \"Unburdening.\" We shall forgive you your sins and We will increase the gooddoers'

(Children of Israel, recall My favors) when We told you, \"Enter this city, enjoy eating whatever you want therein, prostrate yourselves and ask forgiveness when passing through the gate, and We shall forgive your sins, and add to the rewards of the righteous ones\".

And when We said: Enter this city, then eat from it a plenteous (food) wherever you wish, and enter the gate making obeisance, and say, forgiveness. We will forgive you your wrongs and give more to those who do good (to others).

Remember when We said, \"Enter this land and eat freely wherever you will. Make your way through the gates, bowing down and saying, \"God! Forgive us our sins.\" We shall forgive you your sins and We shall give abundance to those who do good.\"

And remember We said: \"Enter this town, and eat of the plenty therein as ye wish; but enter the gate with humility, in posture and in words, and We shall forgive you your faults and increase (the portion of) those who do good.\"

فَبَدَّلَ ٱلَّذِينَ ظَلَمُوا۟ قَوْلًا غَيْرَ ٱلَّذِى قِيلَ لَهُمْ فَأَنزَلْنَا عَلَى ٱلَّذِينَ ظَلَمُوا۟ رِجْزًۭا مِّنَ ٱلسَّمَآءِ بِمَا كَانُوا۟ يَفْسُقُونَ ﴿٥٩﴾

But those who wronged changed [those words] to a statement other than that which had been said to them, so We sent down upon those who wronged a punishment from the sky because they were defiantly disobeying.

Fabaddala allatheena thalamoo qawlan ghayra allathee qeela lahum faanzalna AAala allatheena thalamoo rijzan mina alssamai bima kanoo yafsuqoona

But the wicked changed and perverted the word We had spoken to a word distorted, and We sent from heaven retribution on the wicked, for they disobeyed.

But the unjust changed the word that had been ordered for another one, so We sent down a punishment on them from the skies, the recompense of their disobedience.

Then the evildoers substituted a saying other than that which had been said to them; so We sent down upon the evildoers wrath out of heaven for their ungodliness.

Then those who did wrong changed the Word that had been told them for anot her; so We sent down upon those who did wrong a scourge from heaven, for they were wont to transgress.

But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrong-doers Rijzan (a punishment) from the heaven because of their rebelling against Allah's Obedience. (Tafsir At-Tabari, Vol. I, Page 305).

But the wrongdoers among them substituted words other than those given to them, so We sent down on the wrongdoers a plague from heaven, because of their wicked behavior.

But the transgressors perverted the words said to them entirely into a different thing. So We sent down upon the transgressors a severe torment from the sky: that was the punishment for the disobedience they were showing.

But those who did wrong changed the word from that which had been told to them for another, so We sent upon the wrongdoers Rijz (a punishment) from the heaven because of their rebellion.

But those who did wrong changed the word which had been told them for another saying, and We sent down upon the evil-doers wrath from heaven for their evil-doing.

But the wrongdoers changed the saying with other than what they were told. So We sent down on those who were wrongdoers a plague from the sky because of the transgressions they used to commit.

But the harmdoers tampered with Our Words, different from that said to them, and We let loose on the harmdoers a scourge from heaven as a punishment for their debauchery.

The unjust ones among you changed what they were told to say. Then, We afflicted them with a torment from the heavens for their evil deeds.

But those who were unjust changed it for a saying other than that which had been spoken to them, so We sent upon those who were unjust a pestilence from heaven, because they transgressed.

But the wrongdoers changed the words to something other than what they had been told. So We sent down upon the transgressors a punishment from heaven, because they were disobedient.

But the transgressors changed the word from that which had been given them; so We sent on the transgressors a plague from heaven, for that they infringed (Our command) repeatedly.

۞ وَإِذِ ٱسْتَسْقَىٰ مُوسَىٰ لِقَوْمِهِۦ فَقُلْنَا ٱضْرِب بِّعَصَاكَ ٱلْحَجَرَ ۖ فَٱنفَجَرَتْ مِنْهُ ٱثْنَتَا عَشْرَةَ عَيْنًۭا ۖ قَدْ عَلِمَ كُلُّ أُنَاسٍۢ مَّشْرَبَهُمْ ۖ كُلُوا۟ وَٱشْرَبُوا۟ مِن رِّزْقِ ٱللَّهِ وَلَا تَعْثَوْا۟ فِى ٱلْأَرْضِ مُفْسِدِينَ ﴿٦٠﴾

And [recall] when Moses prayed for water for his people, so We said, \"Strike with your staff the stone.\" And there gushed forth from it twelve springs, and every people knew its watering place. \"Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.\"

Waithi istasqa moosa liqawmihi faqulna idrib biAAasaka alhajara fainfajarat minhu ithnata AAashrata AAaynan qad AAalima kullu onasin mashrabahum kuloo waishraboo min rizqi Allahi wala taAAthaw fee alardi mufsideena

And remember, when Moses asked for water for his people, We told him to strike the rock with his staff, and behold, twelve springs of gushing water gushed forth so that each of the tribes came to know its place of drinking. Eat and drink, (enjoy) God's gifts, and spread no discord in the land.

And when Moosa asked for water for his people, We said, “Strike this rock with your staff”; thereupon twelve springs gushed forth from it; each group recognised its drinking-place; “Eat and drink from what Allah has provided, and do not roam about the earth making turmoil in it.”

And when Moses sought water for his people, so We said, 'Strike with thy staff the rock'; and there gushed forth from it twelve fountains; all the people knew now their drinking-place. 'Eat and drink of God's providing, and mischief not in the earth, doing corruption.'

And recall what time Musa prayed for drink for his people. We said: smite With thy staff the stone. Then there gushed forth thereout twelve springs; every people already knew their drinking-place; eat and drink of the provision of Allah, and commit not evil on the earth as corrupters.

And (remember) when Musa (Moses) asked for water for his people, We said: \"Strike the stone with your stick.\" Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. \"Eat and drink of that which Allah has provided and do not act corruptly, making mischief on the earth.\"

And recall when Moses prayed for water for his people. We said, “Strike the rock with your staff.” Thereupon twelve springs gushed out from it, and each tribe recognized its drinking-place. “Eat and drink from God’s provision, and do not corrupt the earth with disobedience.”

Remember that when Moses prayed for water for his people, We answered, \"Strike the rock with your staff\": whereupon twelve springs gushed forth from it; the people of every clan came to know their drinking place. (Then they were enjoined:) \"Eat and drink of what Allah has provided and do not spread disorder on the earth.\"

And (remember) when Musa asked for water for his people, We said: \"Strike the stone with your stick.\" Then gushed forth therefrom twelve springs. Each (group of) people knew its own place for water. \"Eat and drink of that which Allah has provided and do not act corruptly, making mischief on the earth.\"

And when Moses asked for water for his people, We said: Smite with thy staff the rock. And there gushed out therefrom twelve springs (so that) each tribe knew their drinking-place. Eat and drink of that which Allah hath provided, and do not act corruptly, making mischief in the earth.

And when Moses prayed for water for his people, We said, ‘Strike the rock with your staff.’ Thereat twelve fountains gushed forth from it; every tribe came to know its drinking-place. ‘Eat and drink of Allah’s provision, and do not act wickedly on the earth, causing corruption.’

(Remember) when Moses prayed for water for his nation, We said to him: 'Strike the Rock with your staff' Thereupon twelve springs gushed from it, and each tribe knew their drinking place. 'Eat and drink of that which Allah has provided and do not act evilly in the land, corrupting'

When Moses prayed for rain, We told him to strike the rock with his staff. Thereupon twelve fountains gushed out of the rock and each tribe knew their drinking place. The Lord told them, \"Eat and drink from God's bounties and do not abuse the earth with corruption.\"

And when Musa prayed for drink for his people, We said: Strike the rock with your staff. So there gushed from it twelve springs; each tribe knew its drinking place: Eat and drink of the provisions of Allah and do not act corruptly in the land, making mischief.

When Moses prayed for water for his people, We said to him, \"Strike the rock with your staff!\" And there gushed out from it twelve springs. Each tribe knew its drinking-place. [We said], \"Eat and drink what God has provided and do not act wrongfully in the land, spreading corruption.\"

And remember Moses prayed for water for his people; We said: \"Strike the rock with thy staff.\" Then gushed forth therefrom twelve springs. Each group knew its own place for water. So eat and drink of the sustenance provided by Allah, and do no evil nor mischief on the (face of the) earth.

وَإِذْ قُلْتُمْ يَٰمُوسَىٰ لَن نَّصْبِرَ عَلَىٰ طَعَامٍۢ وَٰحِدٍۢ فَٱدْعُ لَنَا رَبَّكَ يُخْرِجْ لَنَا مِمَّا تُنۢبِتُ ٱلْأَرْضُ مِنۢ بَقْلِهَا وَقِثَّآئِهَا وَفُومِهَا وَعَدَسِهَا وَبَصَلِهَا ۖ قَالَ أَتَسْتَبْدِلُونَ ٱلَّذِى هُوَ أَدْنَىٰ بِٱلَّذِى هُوَ خَيْرٌ ۚ ٱهْبِطُوا۟ مِصْرًۭا فَإِنَّ لَكُم مَّا سَأَلْتُمْ ۗ وَضُرِبَتْ عَلَيْهِمُ ٱلذِّلَّةُ وَٱلْمَسْكَنَةُ وَبَآءُو بِغَضَبٍۢ مِّنَ ٱللَّهِ ۗ ذَٰلِكَ بِأَنَّهُمْ كَانُوا۟ يَكْفُرُونَ بِـَٔايَٰتِ ٱللَّهِ وَيَقْتُلُونَ ٱلنَّبِيِّۦنَ بِغَيْرِ ٱلْحَقِّ ۗ ذَٰلِكَ بِمَا عَصَوا۟ وَّكَانُوا۟ يَعْتَدُونَ ﴿٦١﴾

And [recall] when you said, \"O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs and its cucumbers and its garlic and its lentils and its onions.\" [Moses] said, \"Would you exchange what is better for what is less? Go into [any] settlement and indeed, you will have what you have asked.\" And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing.

Waith qultum ya moosa lan nasbira AAala taAAamin wahidin faodAAu lana rabbaka yukhrij lana mimma tunbitu alardu min baqliha waqiththaiha wafoomiha waAAadasiha wabasaliha qala atastabdiloona allathee huwa adna biallathee huwa khayrun ihbitoo misran fainna lakum ma saaltum waduribat AAalayhimu alththillatu waalmaskanatu wabaoo bighadabin mina Allahi thalika biannahum kanoo yakfuroona biayati Allahi wayaqtuloona alnnabiyyeena bighayri alhaqqi thalika bima AAasaw wakanoo yaAAtadoona

Remember, when you said: \"O Moses, we are tired of eating the same food (day after day), ask your Lord to give us fruits of the earth, herbs and cucumbers, grains and lentils and onions;\" he said: \"Would you rather exchange what is good with what is bad? Go then to the city, you shall have what you ask.\" So they were disgraced and became indigent, earning the anger of God, for they disbelieved the word of God, and slayed the prophets unjustly, for they transgressed and rebelled.

And when you said, “O Moosa! We shall never put up with only one kind of food, so call upon your Lord to produce for us what the earth grows – some herbs, cucumbers, corn, lentils and onions”; he said, “What! You wish to exchange the better for something inferior? Therefore settle down in Egypt or any city, where you will get what you demand”; and disgrace and misery were destined for them; and they returned towards Allah’s wrath; that was because they disbelieved in Allah’s signs and wrongfully martyred the Prophets; that was for their disobedience and transgression.

And when you said, 'Moses, we will not endure one sort of food; pray to thy Lord for us, that He may bring forth for us of that the earth produces - green herbs, cucumbers, corn, lentils, onions.' He said, 'Would you have in exchange what is meaner for what is better? Get you down to Egypt; you shall have there that you demanded.' And abasement and poverty were pitched upon them, and they were laden with the burden of God's anger; that, because they had disbelieved the signs of God and slain the Prophets unrightfully; that, because they disobeyed, and were transgressors.

And recall what time ye said: O Musa! we shall by no means bear patiently with one food, wherefore supplicate for us unto thy Lord that He bring forth for us of that which the earth groweth, of its vegetables, and its cucumbers, and its Wheat, and its lentils, and its onions. He Said: would ye take in exchange that which is mean for that which is better! Get ye down into a City, as verily therein is for you that which ye ask for. And stuck upon them were abjection and poverty. And they drew on themselves indignation from Allah. This, because they were ever disbelieving in the signs of Allah and slaying the prophets without justice. This, because they disobeyed and were ever trespassing.

And (remember) when you said, \"O Musa (Moses)! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumbers, its Fum (wheat or garlic), its lentils and its onions.\" He said, \"Would you exchange that which is better for that which is lower? Go you down to any town and you shall find what you want!\" And they were covered with humiliation and misery, and they drew on themselves the Wrath of Allah. That was because they used to disbelieve the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins).

And recall when you said, “O Moses, we cannot endure one kind of food, so call to your Lord to produce for us of what the earth grows: of its herbs, and its cucumbers, and its garlic, and its lentils, and its onions.” He said, “Would you substitute worse for better? Go down to Egypt, where you will have what you asked for.” They were struck with humiliation and poverty, and incurred wrath from God. That was because they rejected God’s revelations and wrongfully killed the prophets. That was because they disobeyed and transgressed.

Remember: You grumbled: \"O Moses, we cannot endure one and the same sort of food. Pray your Lord to bring for us the products of the earth green herbs, vegetables, corn, garlic, onions, pulses and the like.\" Moses replied: \"What! would you exchange that which is meaner for that which is nobler? Well, go and live in a town and you will get there what you demand.\" By and by, they became so degraded that disgrace and humiliation, misery and wretchedness were stamped upon them and they incurred Allah's wrath. That was because they began to reject the Revelations of Allah and kill His Messengers without any just cause; that was the consequence of their disobedience and their persistent transgression against the Law.

And (remember) when you said, \"O Musa! We cannot endure one kind of food. So invoke your Lord for us to bring forth for us of what the earth grows, its herbs, its cucumber its Fum, its lentils and its onions.\" He said, \"Would you exchange that which is better for that which is lower Go you down to any town and you shall find what you want!\" And they were covered with humiliation and misery, and they drew on themselves the wrath of Allah. That was because they used to disbelieve in the Ayat (proofs, evidence) of Allah and killed the Prophets wrongfully. That was because they disobeyed and used to transgress the bounds (in their disobedience to Allah, i.e. commit crimes and sins.)

And when ye said: O Moses! We are weary of one kind of food; so call upon thy Lord for us that He bring forth for us of that which the earth groweth - of its herbs and its cucumbers and its corn and its lentils and its onions. He said: Would ye exchange that which is higher for that which is lower? Go down to settled country, thus ye shall get that which ye demand. And humiliation and wretchedness were stamped upon them and they were visited with wrath from Allah. That was because they disbelieved in Allah's revelations and slew the prophets wrongfully. That was for their disobedience and transgression.

And when you said, ‘O Moses, ‘We will not put up with one kind of food. So invoke your Lord for us, so that He may bring forth for us of that which the earth grows—its greens and cucumbers, its garlic, lentils, and onions.’ He said, ‘Do you seek to replace what is superior with that which is inferior? Go down to any town and you will indeed get what you ask for!’ So they were struck with abasement and poverty, and they earned Allah’s wrath. That, because they would deny the signs of Allah and kill the prophets unjustly. That, because they would disobey and commit transgressions.

'Moses' you said, 'we will no longer be patient with one type of food. Call on your Lord to bring forth for us some of the produce of the earth, green herbs and cucumbers, corn, lentils and onions' 'What' he answered, 'Would you exchange that which is lesser for what is better? Go down into Egypt, there you shall find all that you have asked' Humiliation and abasement were pitched upon them, and they incurred the Anger of Allah; because they disbelieved His signs and slew His Prophets unjustly; because they disobeyed and were transgressors.

When you demanded Moses to provide you with a variety of food, saying, \"We no longer have patience with only one kind of food, ask your Lord to grow green herbs, cucumbers, corn, lentils, and onions for us,\" Moses replied, \"Would you change what is good for what is worse? Go to any town and you will get what you want.\" Despised and afflicted with destitution, they brought the wrath of God back upon themselves, for they denied the evidence (of the existence of God) and murdered His Prophets without reason; they were disobedient transgressors.

And when you said: O Musa! we cannot bear with one food, therefore pray Lord on our behalf to bring forth for us out of what the earth grows, of its herbs and its cucumbers and its garlic and its lentils and its onions. He said: Will you exchange that which is better for that which is worse? Enter a city, so you will have what you ask for. And abasement and humiliation were brought down upon them, and they became deserving of Allah's wrath; this was so because they disbelieved in the communications of Allah and killed the prophets unjustly; this was so because they disobeyed and exceeded the limits.

When you said, \"Moses, we cannot bear to eat only one kind of food, so pray to your Lord to bring forth for us some of the earth's produce, its herbs and cucumbers, its garlic, lentils, and onions.\" Moses said, \"Would you take a lesser thing in exchange for what is better? Go to some town and there you will find all that you demand.\" Abasement and destitution were stamped upon them, and they incurred the wrath of God, for having rejected His signs, and they killed His prophets unjustly, because they were rebels and transgressors.

And remember ye said: \"O Moses! we cannot endure one kind of food (always); so beseech thy Lord for us to produce for us of what the earth groweth, -its pot-herbs, and cucumbers, Its garlic, lentils, and onions.\" He said: \"Will ye exchange the better for the worse? Go ye down to any town, and ye shall find what ye want!\" They were covered with humiliation and misery; they drew on themselves the wrath of Allah. This because they went on rejecting the Signs of Allah and slaying His Messengers without just cause. This because they rebelled and went on transgressing.

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَادُوا۟ وَٱلنَّصَٰرَىٰ وَٱلصَّٰبِـِٔينَ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَعَمِلَ صَٰلِحًۭا فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٦٢﴾

Indeed, those who believed and those who were Jews or Christians or Sabeans [before Prophet Muhammad] - those [among them] who believed in Allah and the Last Day and did righteousness - will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve.

Inna allatheena amanoo waallatheena hadoo waalnnasara waalssabieena man amana biAllahi waalyawmi alakhiri waAAamila salihan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona

Surely the believers and the Jews, Nazareans and the Sabians, whoever believes in God and the Last Day, and whosoever does right, shall have his reward with his Lord and will neither have fear nor regret.

Indeed the believers (the Muslims) and those among the Jews, the Christians, and the Sabeans who sincerely accept faith in Allah and the Last Day* and do good deeds – their reward is with their Lord; and there shall be no fear upon them nor shall they grieve. (* i.e. convert to Islam)

Surely they that believe, and those of Jewry, and the Christians, and those Sabaeans, whoso believes in God and the Last Day, and works righteousness -- their wage awaits them with their Lord, and no fear shall be on them; neither shall they sorrow.

Verily those who believe, and those who are Judaised, and the Nazarenes, and the Sabians, - whosoever, believeth in Allah and the Last Day and worketh righteously, these! unto them shall be their hire with their Lord, no feal shall come on them nor shall they grieve.

Verily! Those who believe and those who are Jews and Christians, and Sabians, whoever believes in Allah and the Last Day and do righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.

Those who believe, and those who are Jewish, and the Christians, and the Sabeans—any who believe in God and the Last Day, and act righteously—will have their reward with their Lord; they have nothing to fear, nor will they grieve.

Rest assured that whosoever from among the Muslims or the Jews or the Christians or the Sabaeans believes in Allah and the Last Day, and performs good deeds, he will have his reward with his Lord and he will have no cause for fear and grief.

Verily, those who believe and those who are Jews and Christians, and Sabians (Sabi'in), whoever believes in Allah and the Last Day and does righteous good deeds shall have their reward with their Lord, on them shall be no fear, nor shall they grieve.

Lo! Those who believe (in that which is revealed unto thee, Muhammad), and those who are Jews, and Christians, and Sabaeans - whoever believeth in Allah and the Last Day and doeth right - surely their reward is with their Lord, and there shall no fear come upon them neither shall they grieve.

Indeed the faithful, the Jews, the Christians and the Sabaeans—those of them who have faith in Allah and the Last Day and act righteously—they shall have their reward from their Lord, and they will have no fear, nor will they grieve.

Those who believe, Jews, Nazarenes and Sabaeans whoever believes in Allah and the Last Day and does good deeds shall be rewarded by their Lord; they have nothing to fear nor are they saddened.

However, those who have become believers (the Muslims), and the Jews, the Christians and the Sabaeans who believe in God and the Day of Judgment and strive righteously will receive their reward from the Lord and will have nothing to fear nor will they be grieved.

Surely those who believe, and those who are Jews, and the Christians, and the Sabians, whoever believes in Allah and the Last day and does good, they shall have their reward from their Lord, and there is no fear for them, nor shall they grieve.

The believers, the Jews, the Christians, and the Sabaeans, all those who believe in God and the Last Day and do good deeds, will be rewarded by their Lord; they shall have no fear, nor shall they grieve.

Those who believe (in the Qur'an), and those who follow the Jewish (scriptures), and the Christians and the Sabians,- any who believe in Allah and the Last Day, and work righteousness, shall have their reward with their Lord; on them shall be no fear, nor shall they grieve.

وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍۢ وَٱذْكُرُوا۟ مَا فِيهِ لَعَلَّكُمْ تَتَّقُونَ ﴿٦٣﴾

And [recall] when We took your covenant, [O Children of Israel, to abide by the Torah] and We raised over you the mount, [saying], \"Take what We have given you with determination and remember what is in it that perhaps you may become righteous.\"

Waith akhathna meethaqakum warafaAAna fawqakumu alttoora khuthoo ma ataynakum biquwwatin waothkuroo ma feehi laAAallakum tattaqoona

Remember the day We made the covenant with you and exalted you on the Mount and said: \"Hold fast to what We have given you, and remember what is therein that you may take heed.\"

And when We made a covenant with you and raised the Mount above you; “Accept and hold fast to what We give you, and remember what is in it, so that you may attain piety.”

And when We took compact with you, and raised above you the Mount: 'Take forcefully what We have given you, and remember what is in it; haply you shall be godfearing.'

And recall what time We took your bond, and raised over you the Tur saying: hold fast to that which We have vouchsafed unto you, and remember that which is therein, that haply ye may become God-fearing.

And (O Children of Israel, remember) when We took your covenant and We raised above you the Mount (saying): \"Hold fast to that which We have given you, and remember that which is therein so that you may become Al-Muttaqun (the pious - see V. 2:2).

And recall when We received a pledge from you, and raised the Mount above you: “Take what We have given you earnestly, and remember what is in it, that you may attain righteousness.”

Call to mind the time when We raised above you the Tur and made a covenant with you, saying, \"Hold fast to the Book which We are giving you and bear in mind the commands and precepts contained therein. It is expected that this will lead you on to the paths of virtue and piety.\"

And (O Children of Isra'il, remember) when We took your covenant and We raised above you the Mount (saying): \"Hold fast to that which We have given you, and remember that which is therein so that you may acquire Taqwa.

And (remember, O Children of Israel) when We made a covenant with you and caused the mount to tower above you, (saying): Hold fast that which We have given you, and remember that which is therein, that ye may ward off (evil).

And when We took a pledge from you, and raised the Mount above you, [declaring], ‘Hold on with power to what We have given you and remember that which is in it so that you may be Godwary.’

And when We made a covenant with you and raised the Mount above you, (saying) 'Take what We have given you forcefully and remember what is in it, so that you will be cautious'

Children of Israel, recall when We made a covenant with you, raised Mount Tur (Sinai) above you and told you to receive earnestly what We had given to you and bear it in mind so that you would protect yourselves against evil.

And when We took a promise from you and lifted the mountain over you: Take hold of the law (Tavrat) We have given you with firmness and bear in mind what is in it, so that you may guard (against evil).

[Children of Israel], We made a covenant with you and raised the mountain high above you, saying, \"Hold fast to what We have given you and bear its contents in mind, so that you may guard yourselves [against evil].\"

And remember We took your covenant and We raised above you (The towering height) of Mount (Sinai): (Saying): \"Hold firmly to what We have given you and bring (ever) to remembrance what is therein: Perchance ye may fear Allah.\"

ثُمَّ تَوَلَّيْتُم مِّنۢ بَعْدِ ذَٰلِكَ ۖ فَلَوْلَا فَضْلُ ٱللَّهِ عَلَيْكُمْ وَرَحْمَتُهُۥ لَكُنتُم مِّنَ ٱلْخَٰسِرِينَ ﴿٦٤﴾

Then you turned away after that. And if not for the favor of Allah upon you and His mercy, you would have been among the losers.

Thumma tawallaytum min baAAdi thalika falawla fadlu Allahi AAalaykum warahmatuhu lakuntum mina alkhasireena

But you went back (on your word), and but for the mercy and grace of God you were lost.

Then after that, you turned away; and were it not for the munificence of Allah and His mercy, you would be among the losers.

Then you turned away thereafter, and but for the bounty and mercy of God towards you, you had been of the losers.

Then ye turned away there after; so had not the grace of Allah been unto you and His mercy, ye had surely become of the losers.

Then after that you turned away. Had it not been for the Grace and Mercy of Allah upon you, indeed you would have been among the losers.

But after that you turned away. Were it not for God’s grace and mercy towards you, you would have been among the losers.

But even after that you forsook the Covenant: nevertheless Allah did not withhold His grace and mercy from you; otherwise you would have been utterly ruined long before this.

Then after that you turned away. Had it not been for the grace and mercy of Allah upon you, indeed you would have been among the losers.

Then, even after that, ye turned away, and if it had not been for the grace of Allah and His mercy ye had been among the losers.

Again you turned away after that; and were it not for Allah’s grace on you and His mercy, you would have surely been among the losers.

yet after that you turned away, but for the Grace of Allah and His Mercy you would have surely been among the losers.

Again you turned away. Had God's Grace and His Mercy not existed in your favor, you would certainly have been lost.

Then you turned back after that; so were it not for the grace of Allah and His mercy on you, you would certainly have been among the losers.

Yet after that you turned away, and but for God's grace and mercy, you would have surely been among the losers.

But ye turned back thereafter: Had it not been for the Grace and Mercy of Allah to you, ye had surely been among the lost.

وَلَقَدْ عَلِمْتُمُ ٱلَّذِينَ ٱعْتَدَوْا۟ مِنكُمْ فِى ٱلسَّبْتِ فَقُلْنَا لَهُمْ كُونُوا۟ قِرَدَةً خَٰسِـِٔينَ ﴿٦٥﴾

And you had already known about those who transgressed among you concerning the sabbath, and We said to them, \"Be apes, despised.\"

Walaqad AAalimtumu allatheena iAAtadaw minkum fee alssabti faqulna lahum koonoo qiradatan khasieena

You know and have known already those among you who had broken the sanctity of the Sabbath, and to whom We had said: \"Become (like) apes despised,\"

And you certainly know of those amongst you who transgressed in the matter of Sabth (Sabbath – Saturday) – We therefore said to them, “Become apes, despised!”

And well you know there were those among you that transgressed the Sabbath, and We said to them, 'Be you apes, miserably slinking!'

And assuredly ye know of those of you who trespassed in the matter of the Sabbath, wherefore We said unto them: be ye apes despised.

And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: \"Be you monkeys, despised and rejected.\"

And you surely knew those of you who violated the Sabbath. We said to them, “Be despicable apes!”

And you know well the story of those among you who broke Sabbath. We said to them, \"Be apes despised and hated by all.

And indeed you knew those amongst you who transgressed in the matter of the Sabbath (i.e. Saturday). We said to them: \"Be you monkeys, despised and rejected.\"

And ye know of those of you who broke the Sabbath, how We said unto them: Be ye apes, despised and hated!

And certainly you know those of you who violated the Sabbath, whereupon We said to them, ‘Be you spurned apes.’

You have surely known of those amongst you who transgressed the Sabbath. We said to them: 'Be apes, despised'

You certainly knew about those among you who were transgressors on the Sabbath. We commanded them, \"Become detested apes,\"

And certainly you have known those among you who exceeded the limits of the Sabbath, so We said to them: Be (as) apes, despised and hated.

You are aware of those who transgressed in the matter of the Sabbath, whereupon We said to them, \"Be as apes, despised!\"

And well ye knew those amongst you who transgressed in the matter of the Sabbath: We said to them: \"Be ye apes, despised and rejected.\"

فَجَعَلْنَٰهَا نَكَٰلًۭا لِّمَا بَيْنَ يَدَيْهَا وَمَا خَلْفَهَا وَمَوْعِظَةًۭ لِّلْمُتَّقِينَ ﴿٦٦﴾

And We made it a deterrent punishment for those who were present and those who succeeded [them] and a lesson for those who fear Allah.

FajaAAalnaha nakalan lima bayna yadayha wama khalfaha wamawAAithatan lilmuttaqeena

And whom We made an example for the people (of the day) and those after them, and warning for those who fear God.

So We made this incident (of that town) a warning to the surrounding towns (others of their time) and to succeeding generations, and a lesson for the pious.

And We made it a punishment exemplary for all the former times and for the latter, and an admonition to such as are godfearing.

And We made it a deterrent unto those of their day and those after them, and an exhortation unto the God-fearing.

So We made this punishment an example to their own and to succeeding generations and a lesson to those who are Al-Muttaqun (the pious - see V. 2:2).

Thus We made it a deterrent for their generation, and for subsequent generations, and a lesson for the righteous.

Thus We made their end a warning to the people of their time and succeeding generations, and an admonition for God-fearing people.

So We made this punishment an example for those in front of it and those behind it, and a lesson for Al-Muttaqin (the pious).

And We made it an example to their own and to succeeding generations, and an admonition to the Allah-fearing.

So We made it an exemplary punishment for the present and the succeeding [generations], and an advice to the Godwary.

We made it a punishment for the former times and for the latter, an exhortation to the cautious.

in order to set up an example for their contemporaries and coming generations and to make it a reminder for the pious.

So We made them an example to those who witnessed it and those who came after it, and an admonition to those who guard (against evil).

We made their fate an example to their own generation and to those who followed them and a lesson to those who fear God.

So We made it an example to their own time and to their posterity, and a lesson to those who fear Allah.

وَإِذْ قَالَ مُوسَىٰ لِقَوْمِهِۦٓ إِنَّ ٱللَّهَ يَأْمُرُكُمْ أَن تَذْبَحُوا۟ بَقَرَةًۭ ۖ قَالُوٓا۟ أَتَتَّخِذُنَا هُزُوًۭا ۖ قَالَ أَعُوذُ بِٱللَّهِ أَنْ أَكُونَ مِنَ ٱلْجَٰهِلِينَ ﴿٦٧﴾

And [recall] when Moses said to his people, \"Indeed, Allah commands you to slaughter a cow.\" They said, \"Do you take us in ridicule?\" He said, \"I seek refuge in Allah from being among the ignorant.\"

Waith qala moosa liqawmihi inna Allaha yamurukum an tathbahoo baqaratan qaloo atattakhithuna huzuwan qala aAAoothu biAllahi an akoona mina aljahileena

Remember, when Moses said to his people: \"God demands that you sacrifice a cow,\" they said: \"Are you making fun of us?\" And he said: \"God forbid that I be of the ignorant.\"

And (remember) when Moosa said to his people, “Allah commands you to sacrifice a cow”; they said, “Are you making fun of us?” He answered, “Allah forbid that I should be of the ignorant!”

And when Moses said to his people, 'God commands you to sacrifice a cow.' They said, 'Dost thou take us in mockery?' He said, 'I take refuge with God, lest I should be one of the ignorant.'

And recall what time Musa said unto his people: verily Allah commandeth you that ye slaughter a cow. They said: makest thou a jest of us? He said take refuge with Allah that I should be of the ignorant.

And (remember) when Musa (Moses) said to his people: \"Verily, Allah commands you that you slaughter a cow.\" They said, \"Do you make fun of us?\" He said, \"I take Allah's Refuge from being among Al-Jahilun (the ignorants or the foolish).\"

And recall when Moses said to his people, “God commands you to sacrifice a heifer.” They said, “Do you make a mockery of us?” He said, “God forbid that I should be so ignorant.”

Then call to mind the other event: when Moses said to his people, \"Allah commands you to sacrifice a cow,\" they replied, \"Do you mean to have a jest with us?\" He answered, \"I crave Allah's protection from behaving like ignorant people.\"

And (remember) when Musa said to his people: \"Verily, Allah commands you that you slaughter a cow.\" They said, \"Do you make fun of us\" He said, \"I take Allah's refuge from being among Al-Jahilin (the ignorant or the foolish).\"

And when Moses said unto his people: Lo! Allah commandeth you that ye sacrifice a cow, they said: Dost thou make game of us? He answered: Allah forbid that I should be among the foolish!

And when Moses said to his people, ‘Allah commands you to slaughter a cow,’ they said, ‘Are you mocking us?’ He said, ‘I seek Allah’s protection lest I should be one of the ignorant!’

When Moses said to his nation: 'Allah commands you to slaughter a cow' they replied: 'Are you taking us in mockery' 'I seek protection with Allah lest I should be one of the ignorant' he said.

When Moses said to his people, \"God commands you to sacrifice a cow,\" they asked, \"Are you mocking us?\" \"God forbid, how would I be so ignorant,\" said Moses.

And when Musa said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant.

When Moses said to his people, \"God commands you to sacrifice a heifer,\" they said, \"Are you making a mockery of us?\" He answered, \"God forbid that I should be so ignorant!\"

And remember Moses said to his people: \"Allah commands that ye sacrifice a heifer.\" They said: \"Makest thou a laughing-stock of us?\" He said: \"Allah save me from being an ignorant (fool)!\"

قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌۭ لَّا فَارِضٌۭ وَلَا بِكْرٌ عَوَانٌۢ بَيْنَ ذَٰلِكَ ۖ فَٱفْعَلُوا۟ مَا تُؤْمَرُونَ ﴿٦٨﴾

They said, \"Call upon your Lord to make clear to us what it is.\" [Moses] said, \"[Allah] says, 'It is a cow which is neither old nor virgin, but median between that,' so do what you are commanded.\"

Qaloo odAAu lana rabbaka yubayyin lana ma hiya qala innahu yaqoolu innaha baqaratun la faridun wala bikrun AAawanun bayna thalika faifAAaloo ma tumaroona

\"Call on your Lord for us,\" they said, \"that He might inform us what kind she should be.\" \"Neither old nor young, says God, but of age in between,\" answered Moses. \"So do as you are bid.\"

They said, “Pray to your Lord that He may describe the cow”; said Moosa, “He says that it is a cow neither old nor very young but between the two conditions; so do what you are commanded.”

They said, 'Pray to thy Lord for us, that He may make clear to us what she may be.' He said, 'He says she is a cow neither old, nor virgin, middling between the two; so do that you are bidden.'

They said: supplicate for us unto thy Lord that He make manifest unto us whatever she should be. He said: verily He saith, she should be a cow neither old nor young, but middle-aged betwixt that; do then as ye are commanded.

They said, \"Call upon your Lord for us that He may make plain to us what it is!\" He said, \"He says, 'Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded.\"

They said, “Call upon your Lord to show us which one.” He said, “He says she is a heifer, neither too old, nor too young, but in between. So do what you are commanded.”

Then they said, \"Please make a request to your Lord to give us some details of the cow.\" Moses answered, \"Allah says that the cow should neither be old nor immature but of middle age. Do, therefore, as you are bidden.\"

They said, \"Call upon your Lord for us that He may make plain to us what it is!\" He said, \"He says, `Verily, it is a cow neither too old nor too young, but (it is) between the two conditions', so do what you are commanded.\"

They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. (Moses) answered: Lo! He saith, Verily she is a cow neither with calf nor immature; (she is) between the two conditions; so do that which ye are commanded.

They said, ‘Invoke your Lord for us that He may clarify for us what she may be.’ He said, ‘He says, she is a cow, neither old nor young, of a middle age. Now do what you are commanded.’

'Call on your Lord' they said, 'to make known to us what she shall be' He said: \"He says she is a cow neither old, nor virgin, middling between both.\" Therefore, do as you have been ordered'

They demanded, \"Ask your Lord to describe the kind of cow He wants us to slaughter.\" Moses explained, \"It must be neither too old nor too young, thus do whatever you are commanded to do.\" Moses then told them to do as they were ordered.

They said: Call on your Lord for our sake to make it plain to us what she is. Musa said: He says, Surely she is a cow neither advanced in age nor too young, of middle age between that (and this); do therefore what you are commanded.

They said, \"Ask your Lord to make it clear to us what sort of heifer she should be.\" He answered, \"God says she should be neither too old nor too young, but in between, so do as you are commanded.\"

They said: \"Beseech on our behalf Thy Lord to make plain to us what (heifer) it is!\" He said; \"He says: The heifer should be neither too old nor too young, but of middling age. Now do what ye are commanded!\"

قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا لَوْنُهَا ۚ قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌۭ صَفْرَآءُ فَاقِعٌۭ لَّوْنُهَا تَسُرُّ ٱلنَّٰظِرِينَ ﴿٦٩﴾

They said, \"Call upon your Lord to show us what is her color.\" He said, \"He says, 'It is a yellow cow, bright in color - pleasing to the observers.' \"

Qaloo odAAu lana rabbaka yubayyin lana ma lawnuha qala innahu yaqoolu innaha baqaratun safrao faqiAAun lawnuha tasurru alnnathireena

\"Call on your Lord,\" they said, \"to tell us the colour of the cow.\" \"God says,\" answered Moses, \"a fawn coloured cow, rich yellow, well pleasing to the eye.\"

They said, “Pray to your Lord that He may reveal its colour to us”; answered Moosa, “Indeed He says it is a yellow cow, of bright colour, pleasing to the beholders.”

They said, 'Pray to thy Lord for us, that He make clear to us what her colour may be.' He said, 'He says she shall be a golden cow, bright her colour, gladdening the beholders.'

They said: supplicate for us unto thy Lord that He make manifest unto us whatever her colour should be. He said: verily He saith, she should be a yellow cow the colour whereof is deepest, delighting the beholders.

They said, \"Call upon your Lord for us to make plain to us its colour.\" He said, \"He says, 'It is a yellow cow, bright in its colour, pleasing to the beholders.' \"

They said, “Call upon your Lord to show us what her color is.” He said, “He says she is a yellow heifer, bright in color, pleasing to the beholders.”

But they further asked, \"Please request your Lord to make it clear to us of what colour she should be.\" Moses answered, \"He says that she should be of yellow colour, so deep and bright as to delight the beholders.\"

They said, \"Call upon your Lord for us to make plain to us its colour.\" He said, \"He says, `It is a yellow cow, bright in its colour, pleasing the beholders.' \"

They said: Pray for us unto thy Lord that He make clear to us of what colour she is. (Moses) answered: Lo! He saith: Verily she is a yellow cow. Bright is her colour, gladdening beholders.

They said, ‘Invoke your Lord for us that He may clarify for us what her colour may be.’ He said, ‘He says, she is a cow that is yellow, of a bright hue, pleasing to the onlookers.’

'Call on your Lord' they said, 'to make known to us what her color shall be' 'Your Lord says: \"The cow is yellow, a rich yellow pleasing to the onlookers.'

They further demanded Moses to ask the Lord what color the cow has to be. Moses answered, \"The Lord says that the cow must be yellow, a beautiful yellow\".

They said: Call on your Lord for our sake to make it plain to us what her color is. Musa said: He says, Surely she is a yellow cow; her color is intensely yellow, giving delight to the beholders.

They said, \"Call on your Lord for us, to show us what colour she should be.\" He answered, \"God says she should be a bright yellow heifer, pleasing to the eye.\"

They said: \"Beseech on our behalf Thy Lord to make plain to us Her colour.\" He said: \"He says: A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!\"

قَالُوا۟ ٱدْعُ لَنَا رَبَّكَ يُبَيِّن لَّنَا مَا هِىَ إِنَّ ٱلْبَقَرَ تَشَٰبَهَ عَلَيْنَا وَإِنَّآ إِن شَآءَ ٱللَّهُ لَمُهْتَدُونَ ﴿٧٠﴾

They said, \"Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided.\"

Qaloo odAAu lana rabbaka yubayyin lana ma hiya inna albaqara tashabaha AAalayna wainna in shaa Allahu lamuhtadoona

\"Call on your Lord,\" they said, \"to name its variety, as cows be all alike to us. If God wills we shall be guided aright.\"

They said, “Pray to your Lord that He may clearly describe the cow to us, we are really in a doubt as to which cow it is; and if Allah wills, we will attain guidance.”

They said, 'Pray to thy Lord for us, that He make clear to us what she may be; cows are much alike to us; and, if God will, we shall then be guided.'

They said supplicate for us unto thy Lord that He make manifest unto us whatever she should be, for verily the cow hath become dubious unto us and verily we, if God will, shall beguided.

They said, \"Call upon your Lord for us to make plain to us what it is. Verily to us all cows are alike, And surely, if Allah wills, we will be guided.\"

They said, “Call upon your Lord to show us which one; the heifers look alike to us; and God willing, we will be guided.”

Again they said, \"Pray your Lord to specify for us the kind of cow that is required; for cows (of this type) look alike to us. We shall then find her, if God so wills.\"

They said, \"Call upon your Lord for us to make plain to us what it is. Verily, to us all cows are alike. And surely, if Allah wills, we will be guided.\"

They said: Pray for us unto thy Lord that He make clear to us what (cow) she is. Lo! cows are much alike to us; and Lo! if Allah wills, we may be led aright.

They said, ‘Invoke your Lord for us that He may clarify for us what she may be. Indeed all cows are much alike to us, and if Allah wishes we will surely be guided.’

'Call on your Lord' they said, 'to make known to us which cow she shall be; to us cows look alike. If Allah wills, we shall be guided'

They said, \"We are confused about the cow, for to us all cows look alike. Ask your Lord to tell us exactly what the cow looks like, so that God willing, we shall have the right description.\"

They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright.

They said, \"Ask your Lord to make it clear to us the exact type of heifer she should be, for to us all heifers look alike. If God wills, we shall be rightly guided.\"

They said: \"Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if Allah wills.\"

قَالَ إِنَّهُۥ يَقُولُ إِنَّهَا بَقَرَةٌۭ لَّا ذَلُولٌۭ تُثِيرُ ٱلْأَرْضَ وَلَا تَسْقِى ٱلْحَرْثَ مُسَلَّمَةٌۭ لَّا شِيَةَ فِيهَا ۚ قَالُوا۟ ٱلْـَٰٔنَ جِئْتَ بِٱلْحَقِّ ۚ فَذَبَحُوهَا وَمَا كَادُوا۟ يَفْعَلُونَ ﴿٧١﴾

He said, \"He says, 'It is a cow neither trained to plow the earth nor to irrigate the field, one free from fault with no spot upon her.' \" They said, \"Now you have come with the truth.\" So they slaughtered her, but they could hardly do it.

Qala innahu yaqoolu innaha baqaratun la thaloolun tutheeru alarda wala tasqee alhartha musallamatun la shiyata feeha qaloo alana jita bialhaqqi fathabahooha wama kadoo yafAAaloona

And Moses said: \"He says it's a cow unyoked, nor worn out by ploughing or watering the fields, one in good shape with no mark or blemish.\" \"Now have you brought us the truth,\" they said; and then, after wavering, they sacrificed the cow.

Said Moosa, “He says, ‘She is a cow not made to work, neither ploughing the soil nor watering the fields; flawless and spotless’; they said, “You have now conveyed the proper fact”; so they sacrificed it, but seemed not to be sacrificing it (with sincerity).

He said, 'He says she shall be a cow not broken to plough the earth or to water the tillage, one kept secure, with no blemish on her.' They said, 'Now thou hast brought the truth'; and therefore they sacrificed her, a thing they had scarcely done.

He said: verily He saith, verify she should be a cow unyoked, not broken to till the ground or to water the field, whole, and without blemish in her. They said: now hast thou brought the truth. Then they slaughtered her, and they were wellnigh not doing it.

He [Musa (Moses)] said, \"He says, 'It is a cow neither trained to till the soil nor water the fields, sound, having no other colour except bright yellow.' \" They said, \"Now you have brought the truth.\" So they slaughtered it though they were near to not doing it.

He said, “He says she is a heifer, neither yoked to plow the earth, nor to irrigate the field; sound without blemish.” They said, “Now you have brought the truth.” So they slew her; though they almost did not.

Moses answered, \"Allah says that she should be a cow which has not been yoked nor has ploughed the land nor watered the fields; which is sound and whole, without belemish. \" Then they cried out, \"Now you have given an accurate description. \" Then they sacrificed her but they did not appear to be doing this willingly.

He (Musa) said, \"He says, `It is a cow neither trained to till the soil nor water the fields, sound, having no blemish in it.' \" They said, \"Now you have brought the truth.\" So they slaughtered it though they were near to not doing it.

(Moses) answered: Lo! He saith: Verily she is a cow unyoked; she plougheth not the soil nor watereth the tilth; whole and without mark. They said: Now thou bringest the truth. So they sacrificed her, though almost they did not.

He said, ‘He says, She is a cow not broken to till the earth or water the tillage, sound and without blemish.’ They said, ‘Now have you come up with the truth!’ And they slaughtered it, though they were about not to do it.

He replied: 'He says: \"She is a cow, neither worn out plowing the earth nor watering the field, one kept secure free from any blemish.' 'Now you have brought us the truth' they answered. And they slaughtered her, after they had been reluctant to do so.

(Moses) said, \"The Lord says that it must not have even tilled the soil nor irrigated the fields and it must be free of blemishes and flaws.\" They said, \"Now you have given us the right description.\" After almost failing to find it, they slaughtered the cow.

Musa said: He says, Surely she is a cow not made submissive that she should plough the land, nor does she irrigate the tilth; sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it).

Moses answered, \"Your Lord says, she should be a heifer which has not been yoked to plough the land or water the fields, a heifer free from any blemish.\" \"Now you have told us the truth,\" they answered, and they sacrificed it, though they would rather not have done it.

He said: \"He says: A heifer not trained to till the soil or water the fields; sound and without blemish.\" They said: \"Now hast thou brought the truth.\" Then they offered her in sacrifice, but not with good-will.

وَإِذْ قَتَلْتُمْ نَفْسًۭا فَٱدَّٰرَْٰٔتُمْ فِيهَا ۖ وَٱللَّهُ مُخْرِجٌۭ مَّا كُنتُمْ تَكْتُمُونَ ﴿٧٢﴾

And [recall] when you slew a man and disputed over it, but Allah was to bring out that which you were concealing.

Waith qataltum nafsan faiddaratum feeha waAllahu mukhrijun ma kuntum taktumoona

Remember when you killed a man and blamed each other for the deed, God brought to light what you concealed.

And (remember) when you slew a man and were therefore accusing each other concerning it; and Allah wanted to expose what you were hiding.

And when you killed a living soul, and disputed thereon -- and God disclosed what you were hiding --

And recall what time ye slew a person, then quarrelled among yourselves respecting it, and Allah was to bring out that which ye were hiding.

And (remember) when you killed a man and fell into dispute among yourselves as to the crime. But Allah brought forth that which you were hiding.

And recall when you killed a person, and disputed in the matter; but God was to expose what you were hiding.

You should also recall to mind another incident: You slew a man and began to dispute about the murder and accuse one another of it, but Allah had decreed that what you were trying to hide should be disclosed.

And (remember) when you killed a man and disagreed among yourselves as to the crime. But Allah brought forth that which you were Taktumun.

And (remember) when ye slew a man and disagreed concerning it and Allah brought forth that which ye were hiding.

And when you killed a soul, and accused one another about it—and Allah was to expose what you were concealing—

And when you slew a soul and then fell out with one another concerning it, Allah made known what you concealed.

When you murdered someone, each one of you tried to accuse others of being guilty. However, God made public what you were hiding.

And when you killed a man, then you disagreed with respect to that, and Allah was to bring forth that which you were going to hide.

Then, when you [Israelites] killed someone and started to blame one another, God brought to light what you concealed,

Remember ye slew a man and fell into a dispute among yourselves as to the crime: But Allah was to bring forth what ye did hide.

فَقُلْنَا ٱضْرِبُوهُ بِبَعْضِهَا ۚ كَذَٰلِكَ يُحْىِ ٱللَّهُ ٱلْمَوْتَىٰ وَيُرِيكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ ﴿٧٣﴾

So, We said, \"Strike the slain man with part of it.\" Thus does Allah bring the dead to life, and He shows you His signs that you might reason.

Faqulna idriboohu bibaAAdiha kathalika yuhyee Allahu almawta wayureekum ayatihi laAAallakum taAAqiloona

We had pronounced already: \"Slay (the murderer) for (taking a life).\" Thus God preserves life from death and shows you His signs that you may understand.

We therefore said, “Strike the dead man with a part of the sacrificed cow”; this is how Allah will bring the dead to life, and shows you His signs so that you may understand!

so We said, 'Smite him with part of it'; even so God brings to life the dead, and He shows you His signs, that haply you may have understanding.

Wherefore We said: smite him with part of her. Thus will Allah quicken the dead and He sheweth you His signs that haply ye may under stand.

So We said: \"Strike him (the dead man) with a piece of it (the cow).\" Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) so that you may understand.

We said, “Strike him with part of it.” Thus God brings the dead to life; and He shows you His signs, that you may understand.

So We commanded, \"Strike the corpse of the murdered man with a part of the sacrificed cow. See how Allah brings the dead to life and shows you His Signs, so that you may understand\".

So We said: \"Strike him (the dead man) with a piece of it (the cow).\" Thus Allah brings the dead to life and shows you His Ayat (proofs, evidences, etc.) so that you may understand.

And We said: Smite him with some of it. Thus Allah bringeth the dead to life and showeth you His portents so that ye may understand.

We said, ‘Strike him with a piece of it:’ thus does Allah revive the dead, and He shows you His signs so that you may exercise your reason.

We said: 'Strike him with a piece of it' Like this, Allah restores the dead to life and shows you His signs in order that you will understand.

We said, \"Strike the person slain with some part of the cow.\" That is how God brings the dead to life and shows you His miracles so that you might have understanding.

So We said: Strike the (dead body) with part of the (Sacrificed cow), thus Allah brings the dead to life, and He shows you His signs so that you may understand.

We said, \"Strike [the corpse] with a part of it.\" Thus God restores the dead to life and shows you His signs, so that you may understand.

So We said: \"Strike the (body) with a piece of the (heifer).\" Thus Allah bringeth the dead to life and showeth you His Signs: Perchance ye may understand.

ثُمَّ قَسَتْ قُلُوبُكُم مِّنۢ بَعْدِ ذَٰلِكَ فَهِىَ كَٱلْحِجَارَةِ أَوْ أَشَدُّ قَسْوَةًۭ ۚ وَإِنَّ مِنَ ٱلْحِجَارَةِ لَمَا يَتَفَجَّرُ مِنْهُ ٱلْأَنْهَٰرُ ۚ وَإِنَّ مِنْهَا لَمَا يَشَّقَّقُ فَيَخْرُجُ مِنْهُ ٱلْمَآءُ ۚ وَإِنَّ مِنْهَا لَمَا يَهْبِطُ مِنْ خَشْيَةِ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ ﴿٧٤﴾

Then your hearts became hardened after that, being like stones or even harder. For indeed, there are stones from which rivers burst forth, and there are some of them that split open and water comes out, and there are some of them that fall down for fear of Allah. And Allah is not unaware of what you do.

Thumma qasat quloobukum min baAAdi thalika fahiya kaalhijarati aw ashaddu qaswatan wainna mina alhijarati lama yatafajjaru minhu alanharu wainna minha lama yashshaqqaqu fayakhruju minhu almao wainna minha lama yahbitu min khashyati Allahi wama Allahu bighafilin AAamma taAAmaloona

Yet, in spite of this, your hearts only hardened like rocks or even harder, but among rocks are those from which rivers flow; and there are also those which split open and water gushes forth; as well as those that roll down for fear of God. And God is not negligent of all that you do.

Then after it, your hearts hardened – so they are like rocks, or even harder; for there are some rocks that rivers gush forth from them; and some that water flows from them when they split asunder; and there are rocks that fall down for the fear of Allah; and Allah is not unaware of your deeds.

Then your hearts became hardened thereafter and are like stones, or even yet harder; for there are stones from which rivers come gushing, and others split, so that water issues from them, and others crash down in the fear of God. And God is not heedless of the things you do.

Then your hearts hardened thereafter, so they are as stones or stronger in hardness: and verily of stones there are some from which gush forth rivers, and verily there are of them some that cleave asunder and water issueth therefrom, and verily there are of them some that fall down in awe of Allah: and Allah is not neglectful of that which ye work.

Then, after that, your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do.

Then after that your hearts hardened. They were as rocks, or even harder. For there are some rocks from which rivers gush out, and others that splinter and water comes out from them, and others that sink in awe of God. God is not unaware of what you do.

But even after seeing these Signs your hearts hardened and became as hard as rocks; nay, even harder than rocks. For there are some rocks out of which springs gush forth, and others which split open, and water issues out of them; then there are some which tumble down for fear of Allah. And Allah is not unaware of what you are doing.

Then after that your hearts were hardened and became as stones or even worse in hardness. And indeed, there are stones out of which rivers gush forth, and indeed, there are of them (stones) which split asunder so that water flows from them, and indeed, there are of them (stones) which fall down for fear of Allah. And Allah is not unaware of what you do.

Then, even after that, your hearts were hardened and became as rocks, or worse than rocks, for hardness. For indeed there are rocks from out which rivers gush, and indeed there are rocks which split asunder so that water floweth from them. And indeed there are rocks which fall down for the fear of Allah. Allah is not unaware of what ye do.

Then your hearts hardened after that; so they are like stones, or even harder. For there are some stones from which streams gush forth, and there are some of them that split, and water issues from them, and there are some that fall for the fear of Allah. And Allah is not oblivious of what you do.

Yet after that your hearts became as hard as rock or even harder. Indeed among the stones are those from which rivers burst. And others split so that water issues from them; and others crash down through fear of Allah. Allah is not inattentive of what you do.

Thereafter, your hearts turned as hard as rocks or even harder for some rocks give way to the streams to flow. Water comes out of some rocks when they are torn apart and others tumble down in awe before God. God does not ignore what you do.

Then your hearts hardened after that, so that they were like rocks, rather worse in hardness; and surely there are some rocks from which streams burst forth, and surely there are some of them which split asunder so water issues out of them, and surely there are some of them which fall down for fear of Allah, and Allah is not at all heedless of what you do.

Then your hearts became as hard as rock or even harder: for, there are rocks from which streams gush forth; and, there are some that cleave asunder and water flows out from them, while others fall down for fear of God. God is not unaware of what you do.

Thenceforth were your hearts hardened: They became like a rock and even worse in hardness. For among rocks there are some from which rivers gush forth; others there are which when split asunder send forth water; and others which sink for fear of Allah. And Allah is not unmindful of what ye do.

۞ أَفَتَطْمَعُونَ أَن يُؤْمِنُوا۟ لَكُمْ وَقَدْ كَانَ فَرِيقٌۭ مِّنْهُمْ يَسْمَعُونَ كَلَٰمَ ٱللَّهِ ثُمَّ يُحَرِّفُونَهُۥ مِنۢ بَعْدِ مَا عَقَلُوهُ وَهُمْ يَعْلَمُونَ ﴿٧٥﴾

Do you covet [the hope, O believers], that they would believe for you while a party of them used to hear the words of Allah and then distort the Torah after they had understood it while they were knowing?

AfatatmaAAoona an yuminoo lakum waqad kana fareequn minhum yasmaAAoona kalama Allahi thumma yuharrifoonahu min baAAdi ma AAaqaloohu wahum yaAAlamoona

How do you expect them to put their faith in you, when you know that some among them heard the word of God and, having understood, perverted it knowingly?

So O Muslims, do you wish for the Jews to accept faith in you whereas a group of them used to listen to the Words of Allah, and then after having understood it, purposely changed it?

Are you then so eager that they should believe you, seeing there is a party of them that heard God's word, and then tampered with it, and that after they had comprehended it, wittingly?

Covet ye then that they would believe for you whereas surely a Party of them hath been hearing the Word of Allah and then reverting it after they have understood it, While they know.

Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah [the Taurat (Torah)], then they used to change it knowingly after they understood it?

Do you hope that they will believe in you, when some of them used to hear the Word of God, and then deliberately distort it, even after understanding it?

O Muslims, do you then expect that these people will accept your invitation and become believers? whereas there have always been among them some who have been hearing the Word of God, understanding it well and then perverting and tampering with it knowingly.

Do you (faithful believers) covet that they will believe in your religion inspite of the fact that a party of them (Jewish rabbis) used to hear the Word of Allah (the Tawrah), then they used to change it knowingly after they understood it

Have ye any hope that they will be true to you when a party of them used to listen to the word of Allah, then used to change it, after they had understood it, knowingly?

Are you then eager that they should believe you, though a part of them would hear the word of Allah and then they would distort it after they had understood it, and they knew [what they were doing]?

Do you then hope that they will believe in you, when some of them have already heard the Word of Allah and knowingly tampered with it, after they understood it!

Do you, the believers in truth, desire the unbelievers to believe you? There was a group among them who would hear the word of God and understand it. Then they would purposely misinterpret it.

Do you then hope that they would believe in you, and a party from among them indeed used to hear the Word of Allah, then altered it after they had understood it, and they know (this).

Do you then hope that they will believe in you when some of them have already heard the word of God and then, after having understood it, they knowingly perverted it?

Can ye (o ye men of Faith) entertain the hope that they will believe in you?- Seeing that a party of them heard the Word of Allah, and perverted it knowingly after they understood it.

وَإِذَا لَقُوا۟ ٱلَّذِينَ ءَامَنُوا۟ قَالُوٓا۟ ءَامَنَّا وَإِذَا خَلَا بَعْضُهُمْ إِلَىٰ بَعْضٍۢ قَالُوٓا۟ أَتُحَدِّثُونَهُم بِمَا فَتَحَ ٱللَّهُ عَلَيْكُمْ لِيُحَآجُّوكُم بِهِۦ عِندَ رَبِّكُمْ ۚ أَفَلَا تَعْقِلُونَ ﴿٧٦﴾

And when they meet those who believe, they say, \"We have believed\"; but when they are alone with one another, they say, \"Do you talk to them about what Allah has revealed to you so they can argue with you about it before your Lord?\" Then will you not reason?

Waitha laqoo allatheena amanoo qaloo amanna waitha khala baAAduhum ila baAAdin qaloo atuhaddithoonahum bima fataha Allahu AAalaykum liyuhajjookum bihi AAinda rabbikum afala taAAqiloona

For when they meet the faithful, they say: \"We believe;\" but when among themselves, they say: \"Why do you tell them what the Lord has revealed to you? They will only dispute it in the presence of your Lord. Have you no sense indeed?\"

And when they meet the believers, they say, “We believe”; but when they are in isolation with one another they say, “You clarify to the believers from what Allah has disclosed to you, so that they may evidence it against you before your Lord? So have you no sense?”

And when they meet those who believe, they say 'We believe'; and when they go privily one to another, they say, 'Do you speak to them of what God has revealed to you, that they may thereby dispute with you before your Lord? Have you no understanding?'

And when they meet those who believe they say: we believe; and when some of them are alone with some others they say speak ye unto them of that which God hath opened unto you so that they may argue therewith against you before your Lord? understand then ye not?

And when they (Jews) meet those who believe (Muslims), they say, \"We believe\", but when they meet one another in private, they say, \"Shall you (Jews) tell them (Muslims) what Allah has revealed to you [Jews, about the description and the qualities of Prophet Muhammad Peace be upon him, that which are written in the Taurat (Torah)], that they (Muslims) may argue with you (Jews) about it before your Lord?\" Have you (Jews) then no understanding?

And when they come across those who believe, they say, “We believe,” but when they come together privately, they say, “Will you inform them of what God has disclosed to you, so that they might dispute with you concerning it before your Lord?” Do you not understand?

When they meet those who believe in Muhammad, they say, \"We also believe in him.\" But when they meet one another in private, they say, \"Have you got no sense that you disclose to them those things which Allah has revealed to you so that they might bring them as a proof against you before your Lord?

And when they (Jews) meet those who believe (Muslims), they say, \"We believe,\" but when they meet one another in private, they say, \"Shall you (Jews) tell them (Muslims) what Allah has revealed to you that they (Muslims) may argue with you (Jews) about it before your Lord\" Have you (Jews) then no understanding

And when they fall in with those who believe, they say: We believe. But when they go apart one with another they say: Prate ye to them of that which Allah hath disclosed to you that they may contend with you before your Lord concerning it? Have ye then no sense?

When they meet the faithful, they say, ‘We believe,’ and when they are alone with one another, they say, ‘Do you recount to them what Allah has revealed to you, so that they may argue with you therewith before your Lord? Do you not exercise your reason?’

When they meet those who believe, they say: 'We are believers' But when alone, they say to their other (chiefs). 'Do you tell to them what Allah has revealed to you so that they will dispute with you concerning it with your Lord? Have you no sense'

On meeting the believers, they would declare belief but to each other they would say, \"How would you (against your own interests) tell them (believers) about what God has revealed to you (in the Bible of the truthfulness of the Prophet Muhammad)? They will present it as evidence to prove you wrong before your Lord. Do you not realize it?\"

And when they meet those who believe they say: We believe, and when they are alone one with another they say: Do you talk to them of what Allah has disclosed to you that they may contend with you by this before your Lord? Do you not then understand?

When they meet the faithful, they say, \"We are believers.\" But when alone, they say to each other, \"Must you tell them what God has revealed to us? They will only use it to argue against you before your Lord! Have you no sense?\"

Behold! when they meet the men of Faith, they say: \"We believe\": But when they meet each other in private, they say: \"Shall you tell them what Allah hath revealed to you, that they may engage you in argument about it before your Lord?\"- Do ye not understand (their aim)?

أَوَلَا يَعْلَمُونَ أَنَّ ٱللَّهَ يَعْلَمُ مَا يُسِرُّونَ وَمَا يُعْلِنُونَ ﴿٧٧﴾

But do they not know that Allah knows what they conceal and what they declare?

Awala yaAAlamoona anna Allaha yaAAlamu ma yusirroona wama yuAAlinoona

Do they not know that God is aware of what they hide and what they disclose?

Do they not know that Allah knows all whatever they hide and whatever they disclose?

Know they not that God knows what they keep secret and what they publish?

Know they not that Allah knoweth that which they hide and that which they make known?

Know they (Jews) not that Allah knows what they conceal and what they reveal?

Do they not know that God knows what they conceal and what they reveal?

Do they really not know that Allah is fully aware of what they hide and what they disclose?

Know they (Jews) not that Allah knows what they conceal and what they reveal

Are they then unaware that Allah knoweth that which they keep hidden and that which they proclaim?

Do they not know that Allah knows whatever they hide and whatever they disclose?

Do they not know that Allah has knowledge of all they hide and all that they reveal!

Do they not know that God knows whatever they conceal or reveal?

Do they not know that Allah knows what they keep secret and what they make known?

Do they not know that God knows all that they conceal and all that they disclose?

Know they not that Allah knoweth what they conceal and what they reveal?

وَمِنْهُمْ أُمِّيُّونَ لَا يَعْلَمُونَ ٱلْكِتَٰبَ إِلَّآ أَمَانِىَّ وَإِنْ هُمْ إِلَّا يَظُنُّونَ ﴿٧٨﴾

And among them are unlettered ones who do not know the Scripture except in wishful thinking, but they are only assuming.

Waminhum ommiyyoona la yaAAlamoona alkitaba illa amaniyya wain hum illa yathunnoona

Among them are heathens who know nothing of the Book but only what they wish to believe, and are only lost in fantasies.

And among them are the unlearned that do not know anything of the Book except to recite something therefrom or parts of their own fabrications; they are in absolute illusion.

And some there are of them that are common folk not knowing the Book, but only fancies and mere conjectures.

And of them are unlettered ones who know not the Book but vain desires; and they do but conjecture.

And there are among them (Jews) unlettered people, who know not the Book, but they trust upon false desires and they but guess.

And among them are uneducated who know the Scripture only through hearsay, and they only speculate.

Then there are among them some un-lettered people who have no knowledge of the Book but depend upon empty hopes and are guided by mere conjecture and guess-work.

And there are among them (Jews) `Ummyyun (unlettered) people, who know not the Book, but they trust upon Amani (false desires) and they but guess.

Among them are unlettered folk who know the Scripture not except from hearsay. They but guess.

And among them are the illiterate who know nothing of the Book except hearsay, and they only make conjectures.

And some of them are common (people) and do not know the Book, but only wishful thoughts, and they are only doubters.

Some of them are illiterate and have no knowledge of the Book except for what they know from legends and fantasy. They are only relying on conjecture.

And there are among them illiterates who know not the Book but only lies, and they do but conjecture.

There are among them unlettered people who have no real knowledge of the Scriptures, knowing only their own wishful thinking and following only conjecture.

And there are among them illiterates, who know not the Book, but (see therein their own) desires, and they do nothing but conjecture.

فَوَيْلٌۭ لِّلَّذِينَ يَكْتُبُونَ ٱلْكِتَٰبَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِندِ ٱللَّهِ لِيَشْتَرُوا۟ بِهِۦ ثَمَنًۭا قَلِيلًۭا ۖ فَوَيْلٌۭ لَّهُم مِّمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌۭ لَّهُم مِّمَّا يَكْسِبُونَ ﴿٧٩﴾

So woe to those who write the \"scripture\" with their own hands, then say, \"This is from Allah,\" in order to exchange it for a small price. Woe to them for what their hands have written and woe to them for what they earn.

Fawaylun lillatheena yaktuboona alkitaba biaydeehim thumma yaqooloona hatha min AAindi Allahi liyashtaroo bihi thamanan qaleelan fawaylun lahum mimma katabat aydeehim wawaylun lahum mimma yaksiboona

But woe to them who fake the Scriptures and say: \"This is from God,\" so that they might earn some profit thereby; and woe to them for what they fake, and woe to them for what they earn from it!

Therefore woe is to those who write the Book with their hands; and they then claim, “This is from Allah” in order to gain an abject (worldly) price for it; therefore woe to them for what their hands have written, and woe to them for what they earn with it.

So woe to those who write the Book with their hands, then say, 'This is from God,' that they may sell it for a little price; so woe to them for what their hands have written, and woe to them for their earnings.

Woe then unto those who write out the Book with their hands and say thereafter: this is from God, that they may barter it for a small price. Woe then unto them for that which thei hands had written; and woe unto them for that which they earn therwith.

Then woe to those who write the Book with their own hands and then say, \"This is from Allah,\" to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.

So woe to those who write the Scripture with their own hands, and then say, “This is from God,” that they may exchange it for a little price. Woe to them for what their hands have written, and woe to them for what they earn.

So woe to their learned people, who write the law with their own hands and then say to the people, \"This is from Allah,\" so that they might gain some paltry worldly end. (They do not see that) this writing of their hands will bring woe to them and what they gain thereby will lead to their ruin.

Then woe to those who write the book with their own hands and then say, \"This is from Allah,\" to purchase with it a little price! Woe to them for what their hands have written and woe to them for that they earn thereby.

Therefore woe be unto those who write the Scripture with their hands and then say, \"This is from Allah,\" that they may purchase a small gain therewith. Woe unto them for that their hands have written, and woe unto them for that they earn thereby.

So woe to them who write the Book with their hands and then say, ‘This is from Allah,’ that they may sell it for a paltry gain. So woe to them for what their hands have written, and woe to them for what they earn!

Woe to those who write the Book with their own hands and then say: 'This is from Allah' in order to gain a small price for it. So woe to them for what their hands have written, and woe to them for their earnings.

Woe to those who write the Book themselves and say, \"This is from God,\" so that they may sell it for a small price! Woe unto them for what they have done and for what they have gained!

Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.

Woe to those who write the scripture with their own hands, and then declare, \"This is from God,\" in order to sell it for a paltry price. Woe to them because of what their own hands have written, and woe to them for what they have earned.

Then woe to those who write the Book with their own hands, and then say:\"This is from Allah,\" to traffic with it for miserable price!- Woe to them for what their hands do write, and for the gain they make thereby.

وَقَالُوا۟ لَن تَمَسَّنَا ٱلنَّارُ إِلَّآ أَيَّامًۭا مَّعْدُودَةًۭ ۚ قُلْ أَتَّخَذْتُمْ عِندَ ٱللَّهِ عَهْدًۭا فَلَن يُخْلِفَ ٱللَّهُ عَهْدَهُۥٓ ۖ أَمْ تَقُولُونَ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿٨٠﴾

And they say, \"Never will the Fire touch us, except for a few days.\" Say, \"Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?\"

Waqaloo lan tamassana alnnaru illa ayyaman maAAdoodatan qul attakhathtum AAinda Allahi AAahdan falan yukhlifa Allahu AAahdahu am taqooloona AAala Allahi ma la taAAlamoona

Yet they say: \"The Fire will not touch us for more than a few days.\" Say.. \"Have you so received a promise from God?\" \"Then surely God will not withdraw His pledge. Or do you impute things to God of which you have no knowledge at all?\"

And they said, “The fire will not touch us except for a certain number of days”; say, “Have you taken a covenant from Allah – then Allah will certainly not break His covenant – or do you say something concerning Allah what you do not know?”

And they say, 'The Fire shall not touch us save a number of days.' Say: 'Have you taken with God a covenant? God will not fail in His covenant; or say you things against God of which you know nothing?

And they say: Fire shall touch us not save for a few numbered days. Say thou: have ye taken a covenant with Allah, so that Allah shall not fail His covenant? or fabricate ye against Allah that which ye know not

And they (Jews) say, \"The Fire (i.e. Hell-fire on the Day of Resurrection) shall not touch us but for a few numbered days.\" Say (O Muhammad Peace be upon him to them): \"Have you taken a covenant from Allah, so that Allah will not break His Covenant? Or is it that you say of Allah what you know not?\"

And they say, “The Fire will not touch us except for a number of days.” Say, “Have you received a promise from God—God never breaks His promise—or are you saying about God what you do not know?”

They also say, \"The fire of Hell is not going to touch us, and even if it does at all, it will be only for a few days\". Say, \"Have you obtained a promise from Allah which He would not break? Or, do you attribute to Allah things you do not know? Why will not the fire of Hell touch you?

And they (Jews) say, \"The Fire shall not touch us but for a few numbered days.\" Say (O Muhammad to them): \"Have you taken a covenant from Allah, so that Allah will not break His covenant Or is it that you say of Allah what you know not\"

And they say: The Fire (of punishment) will not touch us save for a certain number of days. Say: Have ye received a covenant from Allah - truly Allah will not break His covenant - or tell ye concerning Allah that which ye know not?

And they say, ‘The Fire shall not touch us except for a number of days.’ Say, ‘Have you taken a promise from Allah? If so, Allah will never break His promise. Do you ascribe to Allah what you do not know?’

They say: 'The Fire will never touch us except for a number of days' Say: 'Did Allah make you such a promise for Allah never breaks His promise or do you say about Allah what you do not know'

They have said, \"Hell fire will never harm us except for just a few days.\" (Muhammad), ask them, \"Have you made such agreements with God Who never breaks any of His agreements or you just ascribe to Him that which you do not know?

And they say: Fire shall not touch us but for a few days. Say: Have you received a promise from Allah, then Allah will not fail to perform His promise, or do you speak against Allah what you do not know?

They say, \"The Fire is not going to touch us, and [even if it does], it will only be for a few days!\" Say [to them], \"Have you received a promise from God, for God never breaks His promise, or do you attribute something to God which you do not know?\"

And they say: \"The Fire shall not touch us but for a few numbered days:\" Say: \"Have ye taken a promise from Allah, for He never breaks His promise? or is it that ye say of Allah what ye do not know?\"

بَلَىٰ مَن كَسَبَ سَيِّئَةًۭ وَأَحَٰطَتْ بِهِۦ خَطِيٓـَٔتُهُۥ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ ﴿٨١﴾

Yes, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally.

Bala man kasaba sayyiatan waahatat bihi khateeatuhu faolaika ashabu alnnari hum feeha khalidoona

Why, they who have earned the wages of sin and are enclosed in error, are people of Hell, where they will abide for ever.

Yes, why not?* The one who earns evil and his sin surrounds him; he is from the people of fire (hell); they will remain in it forever. (You will remain in the fire forever).

Not so; whoso earns evil, and is encompassed by his transgression -- those are the inhabitants of the Fire; there they shall dwell forever.

O Yea! whosoever earnoth vice and his sin hath encompassed him, those shall be the fellows of the Fire, as abiders therein.

Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever.

Indeed, whoever commits misdeeds, and becomes besieged by his iniquities—these are the inmates of the Fire, wherein they will dwell forever.

Whoever earns evil and becomes engrossed in sin shall be doomed to Hell and abide therein for ever.

Yes! Whosoever earns evil and his sin has surrounded him, they are dwellers of the Fire (i.e. Hell); they will dwell therein forever.

Nay, but whosoever hath done evil and his sin surroundeth him; such are rightful owners of the Fire; they will abide therein.

Certainly whoever commits misdeeds and is besieged by his iniquity—such shall be the inmates of the Fire, and they will remain in it [forever].

Indeed, he who earns evil and becomes engrossed in his sin, they are the people of the Fire; in it they shall remain for ever.

There is no doubt that evil doers who are engulfed in sins are the companions of hell fire wherein they will live forever.

Yea! whoever earns evil and his sins beset him on every side, these are the inmates of the fire; in it they shall abide.

Truly, those who do evil and are encompassed by their misdeeds, shall be the inmates of the Fire. Therein they shall abide forever,

Nay, those who seek gain in evil, and are girt round by their sins,- they are companions of the Fire: Therein shall they abide (For ever).

وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلْجَنَّةِ ۖ هُمْ فِيهَا خَٰلِدُونَ ﴿٨٢﴾

But they who believe and do righteous deeds - those are the companions of Paradise; they will abide therein eternally.

Waallatheena amanoo waAAamiloo alssalihati olaika ashabu aljannati hum feeha khalidoona

But those who believe and do good deeds are people of Paradise, and shall live there forever.

And those who believe and do good deeds – they are the People of Paradise; they will abide in it forever.

And those that believe, and do deeds of righteousness -- those are the inhabitants of Paradise; there they shall dwell forever.'

And those who believe and do righteous works, --those shall be the fellows of the Garden, as abiders therein.

And those who believe (in the Oneness of Allah - Islamic Monotheism) and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever.

As for those who believe and do righteous deeds—these are the inhabitants of Paradise, wherein they will dwell forever.

Only those people who believe and do good deeds, will be the dwellers of the Garden and live there for ever.

And those who believe and do righteous good deeds, they are dwellers of Paradise, they will dwell therein forever.

And those who believe and do good works: such are rightful owners of the Garden. They will abide therein.

And those who have faith and do righteous deeds—they shall be the inhabitants of paradise; they will remain in it [forever].

But those who believe and do good works are the people of Paradise; for ever they shall live in it.

As for the righteously striving believers, they will be among the people of Paradise wherein they will live forever.

And (as for) those who believe and do good deeds, these are the dwellers of the garden; in it they shall abide.

but those who believe and do good works are the heirs of Paradise; there they shall abide forever.

But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (For ever).

وَإِذْ أَخَذْنَا مِيثَٰقَ بَنِىٓ إِسْرَٰٓءِيلَ لَا تَعْبُدُونَ إِلَّا ٱللَّهَ وَبِٱلْوَٰلِدَيْنِ إِحْسَانًۭا وَذِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَقُولُوا۟ لِلنَّاسِ حُسْنًۭا وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ثُمَّ تَوَلَّيْتُمْ إِلَّا قَلِيلًۭا مِّنكُمْ وَأَنتُم مُّعْرِضُونَ ﴿٨٣﴾

And [recall] when We took the covenant from the Children of Israel, [enjoining upon them], \"Do not worship except Allah; and to parents do good and to relatives, orphans, and the needy. And speak to people good [words] and establish prayer and give zakah.\" Then you turned away, except a few of you, and you were refusing.

Waith akhathna meethaqa banee israeela la taAAbudoona illa Allaha wabialwalidayni ihsanan wathee alqurba waalyatama waalmasakeeni waqooloo lilnnasi husnan waaqeemoo alssalata waatoo alzzakata thumma tawallaytum illa qaleelan minkum waantum muAAridoona

Remember, when We made a covenant with the people of Israel and said: \"Worship no one but God, and be good to your parents and your kin, and to orphans and the needy, and speak of goodness to men; observe your devotional obligations, and give zakat (the due share of your wealth for the welfare of others),\" you went back (on your word), except only a few, and paid no heed.

And (remember) when We took a covenant from the Descendants of Israel that, “Do not worship anyone except Allah; and be good to parents, relatives, orphans and the needy, and speak kindly to people and keep the prayer established and pay the charity”; thereafter you retracted, except some of you; and you are those who turn away.

And when We took compact with the Children of Israel: 'You shall not serve any save God; and to be good to parents, and the near kinsman, and to orphans, and to the needy; and speak good to men, and perform the prayer, and pay the alms.' Then you turned away, all but a few of you, swerving aside.

And recall what time We took a bond with the Children of Israel saying: worship not any god save Allah, and unto parents show kindness, and also unto the kindred and the orphans and the poor, and speak kindly unto mankind, and establish prayer and give the poor rate. Then ye turned away, save a few of you, and ye are backsliders.

And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (Alone) and be dutiful and good to parents, and to kindred, and to orphans and Al-Masakin (the poor), [Tafsir At-Tabari, Vol. 10, Page 158 (Verse 9:60)] and speak good to people [i.e. enjoin righteousness and forbid evil, and say the truth about Muhammad Peace be upon him], and perform As-Salat (Iqamat-as-Salat), and give Zakat. Then you slid back, except a few of you, while you are backsliders. (Tafsir Al-Qurtubi, Vol. 2, Page 392).

We made a covenant with the Children of Israel: “Worship none but God; and be good to parents, and relatives, and orphans, and the needy; and speak nicely to people; and pray regularly, and give alms.” Then you turned away, except for a few of you, recanting.

Remember that We made a solemn covenant with the children of Israel to this effect: worship none save Allah: be good to your parents, to your relatives, to the orphans and to the helpless; speak aright with the people: establish the Salat and pay the Zakat. But with the exception of a few, you all slid back from it and are paying no heed to it even now.

And (remember) when We took a covenant from the Children of Israel, (saying): Worship none but Allah (alone) and be dutiful and good to parents, and to kindred, and to orphans and (the poor), and speak good to people and perform As-Salah and give Zakah. Then you slid back, except a few of you, while you are backsliders.

And (remember) when We made a covenant with the Children of Israel, (saying): Worship none save Allah (only), and be good to parents and to kindred and to orphans and the needy, and speak kindly to mankind; and establish worship and pay the poor-due. Then, after that, ye slid back, save a few of you, being averse.

When We took a pledge from the Children of Israel, [saying]: ‘Worship no one but Allah, do good to your parents, relatives, orphans, and the needy, speak kindly to people, maintain the prayer, and give the zakat,’ you turned away, except a few of you, and you were disregardful.

(Remember) when We made a covenant with the Children of Israel, you shall worship none except Allah. Show kindness to your parents, to kinsmen, to the orphans, and to the needy, and speak of goodness to people. Establish your prayers and pay the obligatory charity. But, except for a few, you all turned your backs and gave no heed.

We made a covenant with the children of Israel that they should not worship anyone except Me, that they should serve their parents, relatives, orphans, and the destitute, that they should speak righteous words to people, and that they should be steadfast in their prayers and pay the religious tax. But soon after you made this covenant, all but a few of you broke it heedlessly.

And when We made a covenant with the children of Israel: You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate. Then you turned back except a few of you and (now too) you turn aside.

Remember when We made a covenant with the Children of Israel, \"Worship none but God and be good to your parents and to relatives and orphans and the needy. And speak kindly to people. Attend to your prayers and pay the zakat [prescribed alms].\" But with the exception of a few, you turned away [in aversion] and paid no heed.

And remember We took a covenant from the Children of Israel (to this effect): Worship none but Allah; treat with kindness your parents and kindred, and orphans and those in need; speak fair to the people; be steadfast in prayer; and practise regular charity. Then did ye turn back, except a few among you, and ye backslide (even now).

وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ لَا تَسْفِكُونَ دِمَآءَكُمْ وَلَا تُخْرِجُونَ أَنفُسَكُم مِّن دِيَٰرِكُمْ ثُمَّ أَقْرَرْتُمْ وَأَنتُمْ تَشْهَدُونَ ﴿٨٤﴾

And [recall] when We took your covenant, [saying], \"Do not shed each other's blood or evict one another from your homes.\" Then you acknowledged [this] while you were witnessing.

Waith akhathna meethaqakum la tasfikoona dimaakum wala tukhrijoona anfusakum min diyarikum thumma aqrartum waantum tashhadoona

And remember, when We made a covenant with you whereby you agreed you will neither shed blood among you nor turn your people out of their homes, you promised, and are witness to it too.

And when We took a covenant from you that, “Do not shed the blood of your own people nor turn out your own people from your colonies”; you then acknowledged it and you are witnesses.

And when We took compact with you: 'You shall not shed your own blood, neither expel your own from your habitations'; then you confirmed it and yourselves bore witness.

And recall what time We took a bond with you: saying: ye shall not shed your blood, nor drive one anot her from your homes; then ye ratified it and ye Were witnesses

And (remember) when We took your covenant (saying): Shed not the blood of your people, nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bear witness.

And We made a covenant with you: “You shall not shed the blood of your own, nor shall you evict your own from your homes.” You agreed, and were all witnesses.

Remember also that We made another solemn covenant with you: you shall not shed blood among yourselves nor expel one another from your homes. And you confirmed it and you are a witness to it.

And (remember) when We took your covenant (saying): Shed not the blood of your (people), nor turn out your own people from their dwellings. Then, (this) you ratified and (to this) you bore witness.

And when We made with you a covenant (saying): Shed not the blood of your people nor turn (a party of) your people out of your dwellings. Then ye ratified (Our covenant) and ye were witnesses (thereto).

And when We took a pledge from you, [saying]: ‘You shall not shed your [own people’s] blood, and you shall not expel your folks from your homes,’ you pledged, and you testify [to this pledge of your ancestors].

And when We made a covenant with you, that you shall not shed your blood or turn yourselves out of your dwellings, to this you consented and bore witness.

We made a covenant with you that you should not shed each other's blood or expel each other from your homeland. You accepted and bore witness to this covenant,

And when We made a covenant with you: You shall not shed your blood and you shall not turn your people out of your cities; then you gave a promise while you witnessed.

When We made a covenant with you, We said, \"You shall not shed each other's blood, nor turn your people out of their homes.\" You consented to this and bore witness.

And remember We took your covenant (to this effect): Shed no blood amongst you, nor turn out your own people from your homes: and this ye solemnly ratified, and to this ye can bear witness.

ثُمَّ أَنتُمْ هَٰٓؤُلَآءِ تَقْتُلُونَ أَنفُسَكُمْ وَتُخْرِجُونَ فَرِيقًۭا مِّنكُم مِّن دِيَٰرِهِمْ تَظَٰهَرُونَ عَلَيْهِم بِٱلْإِثْمِ وَٱلْعُدْوَٰنِ وَإِن يَأْتُوكُمْ أُسَٰرَىٰ تُفَٰدُوهُمْ وَهُوَ مُحَرَّمٌ عَلَيْكُمْ إِخْرَاجُهُمْ ۚ أَفَتُؤْمِنُونَ بِبَعْضِ ٱلْكِتَٰبِ وَتَكْفُرُونَ بِبَعْضٍۢ ۚ فَمَا جَزَآءُ مَن يَفْعَلُ ذَٰلِكَ مِنكُمْ إِلَّا خِزْىٌۭ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا ۖ وَيَوْمَ ٱلْقِيَٰمَةِ يُرَدُّونَ إِلَىٰٓ أَشَدِّ ٱلْعَذَابِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ ﴿٨٥﴾

Then, you are those [same ones who are] killing one another and evicting a party of your people from their homes, cooperating against them in sin and aggression. And if they come to you as captives, you ransom them, although their eviction was forbidden to you. So do you believe in part of the Scripture and disbelieve in part? Then what is the recompense for those who do that among you except disgrace in worldly life; and on the Day of Resurrection they will be sent back to the severest of punishment. And Allah is not unaware of what you do.

Thumma antum haolai taqtuloona anfusakum watukhrijoona fareeqan minkum min diyarihim tathaharoona AAalayhim bialithmi waalAAudwani wain yatookum osara tufadoohum wahuwa muharramun AAalaykum ikhrajuhum afatuminoona bibaAAdi alkitabi watakfuroona bibaAAdin fama jazao man yafAAalu thalika minkum illa khizyun fee alhayati alddunya wayawma alqiyamati yuraddoona ila ashaddi alAAathabi wama Allahu bighafilin AAamma taAAmaloona

But you still kill one another, and you turn a section of your people from their homes, assisting one another against them with guilt and oppression. Yet when they are brought to you as captives you ransom them, although forbidden it was to drive them away. Do you, then, believe a part of the Book and reject a part? There is no other award for them who so act but disgrace in the world, and on the Day of Judgement the severest of punishment; for God is not heedless of all that you do.

Then it is you who began slaying each other and you drive out a group of your people from their homeland – providing support against them (to their opponents) through sin and injustice; and if they come to you as captives you redeem them, whereas their expulsion itself is forbidden to you; so do you believe in some of Allah’s commands and disbelieve in some? So what is the reward of those who do so, except disgrace in this world? And on the Day of Resurrection they will be assigned to the most grievous punishment; and Allah is not unaware of your deeds.

Then there you are killing one another, and expelling a party of you from their habitations, conspiring against them in sin and enmity; and if they come to you as captives, you ransom them; yet their expulsion was forbidden you. What, do you believe in part of the Book, and disbelieve in part? What shall be the recompense of those of you who do that, but degradation in the present life, and on the Day of Resurrection to be returned unto the most terrible of chastisement? And God is not heedless of the things you do.

Thereafter it is ye the very ones who slay each other and drive a party of you from their homes, and back up against them with guilt and iniquity; and if they come unto you as captives, ye ransom them, whereas forbidden unto you was their driving away itself. Believe ye then in part of the Book and disbelieve in part? What, then, is to be the meed of those of you who do that, save humiliation in the life of the world? And on the Day of Judgement they shall be brought back to the severest torment, and Allah is not neglectful of that which ye work.

After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Scripture and reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.

But here you are, killing your own, and expelling a group of your own from their homes—conspiring against them in wrongdoing and hostility. And if they come to you as captives, you ransom them, although it was forbidden to you. Is it that you believe in part of the Scripture, and disbelieve in part? What is the reward for those among you who do that but humiliation in this life? And on the Day of Resurrection, they will be assigned to the most severe torment. God is not unaware of what you do.

But inspite of this, you are killing your brethren and driving them out from their homes and making unjust and aggressive alliances against one another. And when they come to you as captives, you trade on their ransoms whereas their expulsion itself was unlawful for you. Do you then believe in one part of the Scriptures and disbelieve in the other? What other punishment do such people from among you deserve except an ignominious life in this world and the most grievous doom on the Day of Resurrection? Allah is not unaware of what you are doing.

After this, it is you who kill one another and drive out a party of you from their homes, assist (their enemies) against them, in sin and transgression. And if they come to you as captives, you ransom them, although their expulsion was forbidden to you. Then do you believe in a part of the Book and reject the rest Then what is the recompense of those who do so among you, except disgrace in the life of this world, and on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do.

Yet ye it is who slay each other and drive out a party of your people from their homes, supporting one another against them by sin and transgression? - and if they came to you as captives ye would ransom them, whereas their expulsion was itself unlawful for you - Believe ye in part of the Scripture and disbelieve ye in part thereof? And what is the reward of those who do so save ignominy in the life of the world, and on the Day of Resurrection they will be consigned to the most grievous doom. For Allah is not unaware of what ye do.

Then there you were, killing your folks and expelling a part of your folks from their homes, backing one another against them in sin and aggression! And if they came to you as captives, you would ransom them, though their expulsion itself was forbidden you. What! Do you believe in part of the Book and deny another part? So what is the requital of those of you who do that except disgrace in the life of this world? And on the Day of Resurrection, they shall be consigned to the severest punishment. And Allah is not oblivious of what you do.

Yet there you are, slaying your ownselves, and turning a number of them out of their dwellings, and helping each other against them with sin and aggression. Although, should they come to you as captives, you would ransom them. Surely, their expulsion was unlawful. Do you then believe in a part of the Book and disbelieve another! What shall be the recompense of those of you who do that, but degradation in the worldly life, and on the Day of Resurrection to be returned to the most terrible punishment. Allah is not inattentive of what you do.

yet you murdered each other and forced a number of your people out of their homeland, helping each other to commit sin and to be hostile to one another. When you had expelled people from their homeland and later they had been made captives (of other people), you then paid their ransom (thinking that it was a righteous deed). God forbade you to expel these people in the first place. Do you believe in one part of the Book and not in the other? Those who behave in this way shall reap disgrace in this world and severe punishment on the Day of Resurrection. God is not unaware of things that you do.

Yet you it is who slay your people and turn a party from among you out of their homes, backing each other up against them unlawfully and exceeding the limits; and if they should come to you, as captives you would ransom them-- while their very turning out was unlawful for you. Do you then believe in a part of the Book and disbelieve in the other? What then is the re ward of such among you as do this but disgrace in the life of this world, and on the day of resurrection they shall be sent back to the most grievous chastisement, and Allah is not at all heedless of what you do.

Yet, here you are, slaying one another and driving some of your own people from their homelands, aiding one another against them, committing sin and aggression; but if they came to you as captives, you would ransom them. Surely their very expulsion was unlawful for you. Do you believe in one part of the Book and deny another part of it? Those of you who act thus shall be rewarded with disgrace in this world and with a severe punishment on the Day of Resurrection. God is never unaware of what you do.

After this it is ye, the same people, who slay among yourselves, and banish a party of you from their homes; assist (Their enemies) against them, in guilt and rancour; and if they come to you as captives, ye ransom them, though it was not lawful for you to banish them. Then is it only a part of the Book that ye believe in, and do ye reject the rest? but what is the reward for those among you who behave like this but disgrace in this life?- and on the Day of Judgment they shall be consigned to the most grievous penalty. For Allah is not unmindful of what ye do.

أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلْحَيَوٰةَ ٱلدُّنْيَا بِٱلْءَاخِرَةِ ۖ فَلَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنصَرُونَ ﴿٨٦﴾

Those are the ones who have bought the life of this world [in exchange] for the Hereafter, so the punishment will not be lightened for them, nor will they be aided.

Olaika allatheena ishtarawoo alhayata alddunya bialakhirati fala yukhaffafu AAanhumu alAAathabu wala hum yunsaroona

They are those who bought the life of the world at the cost of the life to come; and neither will their torment decrease nor help reach them.

These are the people who bought the worldly life in exchange of the Hereafter – so their punishment will not be lightened, nor will they be helped.

Those who have purchased the present life at the price of the world to come -- for them the chastisement shall not be lightened, neither shall they be helped.

These are they who have purchased the life of the world for the Hereafter; wherefore the torment shall not be lightened for them, nor shall they be succoured.

Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.

Those are they who bought the present life for the Hereafter, so the punishment will not be lightened for them, nor will they be helped.

These are the people who have preferred the worldly life to the life in the Hereafter. Therefore their torment shall not be lightened nor shall help be given to them (from any quarter).

Those are they who have bought the life of this world at the price of the Hereafter. Their torment shall not be lightened nor shall they be helped.

Such are those who buy the life of the world at the price of the Hereafter. Their punishment will not be lightened, neither will they have support.

They are the ones who bought the life of this world for the Hereafter; so their punishment shall not be lightened, nor will they be helped.

Such are they who buy the worldly life at the price of the Everlasting Life. Their punishment shall not be lightened, nor shall they be helped.

They have traded the life hereafter in exchange for their worldly life. Their punishment will not be eased nor will they receive help.

These are they who buy the life of this world for the hereafter, so their chastisement shall not be lightened nor shall they be helped.

Such are they who buy the life of this world at the price of the Hereafter. Their punishment shall not be lightened for them, nor shall they be helped.

These are the people who buy the life of this world at the price of the Hereafter: their penalty shall not be lightened nor shall they be helped.

وَلَقَدْ ءَاتَيْنَا مُوسَى ٱلْكِتَٰبَ وَقَفَّيْنَا مِنۢ بَعْدِهِۦ بِٱلرُّسُلِ ۖ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ أَفَكُلَّمَا جَآءَكُمْ رَسُولٌۢ بِمَا لَا تَهْوَىٰٓ أَنفُسُكُمُ ٱسْتَكْبَرْتُمْ فَفَرِيقًۭا كَذَّبْتُمْ وَفَرِيقًۭا تَقْتُلُونَ ﴿٨٧﴾

And We did certainly give Moses the Torah and followed up after him with messengers. And We gave Jesus, the son of Mary, clear proofs and supported him with the Pure Spirit. But is it [not] that every time a messenger came to you, [O Children of Israel], with what your souls did not desire, you were arrogant? And a party [of messengers] you denied and another party you killed.

Walaqad atayna moosa alkitaba waqaffayna min baAAdihi bialrrusuli waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi afakullama jaakum rasoolun bima la tahwa anfusukumu istakbartum fafareeqan kaththabtum wafareeqan taqtuloona

Remember We gave Moses the Book and sent after him many an apostle; and to Jesus, son of Mary, We gave clear evidence of the truth, reinforcing him with divine grace. Even so, when a messenger brought to you what did not suit your mood you turned haughty, and called some imposters and some others you slew.

And indeed We gave Moosa (Moses) the Book and subsequent to him, sent Noble Messengers one after another – and We gave Eisa (Jesus), the son of Maryam (Mary), clear proofs and supported him with the Holy Spirit; so when a Noble Messenger from Allah comes to you bringing what you yourselves do not desire, you grow arrogant; so you disbelieve in a group of the Prophets and another group of Prophets you slay!

And We gave to Moses the Book, and after him sent succeeding Messengers; and We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit; and whensoever there came to you a Messenger with that your souls had not desire for, did you become arrogant, and some cry lies to, and some slay?

And assuredly We vouchsafed unto Musa the Book and We followed him up by the apostles after him, and unto 'lsa, son of Maryam, We vouchsafed evidences and aided him with the Holy Spirit. Then so often as there came unto you an apostle with that which your souls desired not, ye waxed stiff necked; and some ye belied and some ye slew?

And indeed, We gave Musa (Moses) the Book and followed him up with a succession of Messengers. And We gave 'Iesa (Jesus), the son of Maryam (Mary), clear signs and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some, you disbelieved and some, you killed.

We gave Moses the Scripture, and sent a succession of messengers after him. And We gave Jesus son of Mary the clear proofs, and We supported him with the Holy Spirit. Is it that whenever a messenger comes to you with anything your souls do not desire, you grew arrogant, calling some impostors, and killing others?

And We gave Moses the Book and sent after him a train of Messengers in succession. Then We sent Jesus, son of Mary, with clear Signs and supported him with the Holy Spirit. Then how is it that whenever a Messenger came to you wish that which did not suit your lusts, you grew rebellious against him, and repudiated some and slew others.

And indeed, We gave Musa the Book and followed him up with a succession of Messengers. And We gave `Isa, the son of Maryam, clear signs and supported him with Ruh-il-Qudus. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant Some you disbelieved and some you killed.

And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?

Certainly, We gave Moses the Book and followed him with the apostles, and We gave Jesus, the son of Mary, manifest proofs and confirmed him with the Holy Spirit. Is it not that whenever an apostle brought you that which was not to your liking, you would act arrogantly; so you would impugn a group [of them], and slay a[nother] group?

To Moses We gave the Book and after him We sent other Messengers. We gave (Prophet) Jesus, the son of Mary, veritable signs, and supported him with the Spirit of Purity (Gabriel). Will you then become proud whenever any Messenger comes to you with that which does not suit your fancies, and you belied some (Prophet Jesus) and killed others!

We gave the Book to Moses and made the Messengers follow in his path. To Jesus, the son of Mary, We gave the miracles and supported him by the Holy Spirit. Why do you arrogantly belie some Messengers and murder others whenever they have brought you messages that you dislike?

And most certainly We gave Musa the Book and We sent apostles after him one after another; and We gave Isa, the son of Marium, clear arguments and strengthened him with the holy spirit, What! whenever then an apostle came to you with that which your souls did not desire, you were insolent so you called some liars and some you slew.

To Moses We gave the Book and sent a succession of messengers after him. We gave Jesus, son of Mary, clear signs and strengthened him with the Holy Spirit. But, whenever a messenger came to you with something which you did not desire, you grew arrogant, calling some liars and slaying others.

We gave Moses the Book and followed him up with a succession of messengers; We gave Jesus the son of Mary Clear (Signs) and strengthened him with the holy spirit. Is it that whenever there comes to you a messenger with what ye yourselves desire not, ye are puffed up with pride?- Some ye called impostors, and others ye slay!

وَقَالُوا۟ قُلُوبُنَا غُلْفٌۢ ۚ بَل لَّعَنَهُمُ ٱللَّهُ بِكُفْرِهِمْ فَقَلِيلًۭا مَّا يُؤْمِنُونَ ﴿٨٨﴾

And they said, \"Our hearts are wrapped.\" But, [in fact], Allah has cursed them for their disbelief, so little is it that they believe.

Waqaloo quloobuna ghulfun bal laAAanahumu Allahu bikufrihim faqaleelan ma yuminoona

And they say: \"Our hearts are enfolded in covers.\" In fact God has cursed them for their unbelief; and only a little do they believe.

And the Jews said, “Our hearts are covered”; in fact Allah has cursed them because of their disbelief, so only a few of them accept faith.

And they say, 'Our hearts are uncircumcised.' Nay, but God has cursed them for their unbelief; little will they believe.

And they say: our hearts are uncircumcised. Nay! Allah hath cursed them because of their infidelity: little wherefore it is they believe.

And they say, \"Our hearts are wrapped (i.e. do not hear or understand Allah's Word).\" Nay, Allah has cursed them for their disbelief, so little is that which they believe.

And they said, “Our hearts are sealed.” Rather, God has cursed them for their ingratitude. They have little faith.

They say, \"Our hearts are secure.\" Nay, the fact is that Allah has cursed them for their disbelief; so they are little disposed to believe.

And they say, \"Our hearts are Ghulf.\" Nay, Allah has cursed them for their disbelief, so little is that which they believe.

And they say: Our hearts are hardened. Nay, but Allah hath cursed them for their unbelief. Little is that which they believe.

And they say, ‘Our hearts are uncircumcised.’ Rather, Allah has cursed them for their unfaith, so few of them have faith.

They say: 'Our hearts are covered' But Allah has cursed them for their disbelief. Little is that they believe.

They have said that their hearts cannot understand (what you, Muhammad, say). God has condemned them for their denial of the Truth. There are a very few of them who have faith.

And they say: Our hearts are covered. Nay, Allah has cursed them on account of their unbelief; so little it is that they believe.

They say, \"Our hearts are impenetrably wrapped [against whatever you say],\" but God has rejected them for their denial; they have but little faith.

They say, \"Our hearts are the wrappings (which preserve Allah's Word: we need no more).\" Nay, Allah's curse is on them for their blasphemy: Little is it they believe.

وَلَمَّا جَآءَهُمْ كِتَٰبٌۭ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌۭ لِّمَا مَعَهُمْ وَكَانُوا۟ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى ٱلَّذِينَ كَفَرُوا۟ فَلَمَّا جَآءَهُم مَّا عَرَفُوا۟ كَفَرُوا۟ بِهِۦ ۚ فَلَعْنَةُ ٱللَّهِ عَلَى ٱلْكَٰفِرِينَ ﴿٨٩﴾

And when there came to them a Book from Allah confirming that which was with them - although before they used to pray for victory against those who disbelieved - but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers.

Walamma jaahum kitabun min AAindi Allahi musaddiqun lima maAAahum wakanoo min qablu yastaftihoona AAala allatheena kafaroo falamma jaahum ma AAarafoo kafaroo bihi falaAAnatu Allahi AAala alkafireena

And when the Book was sent to them by God verifying what had been revealed to them already even though before it they used to pray for victory over the unbelievers and even though they recognised it when it came to them, they renounced it. The curse of God be on those who deny!

And when the Book from Allah (the Holy Qu’ran) came to them, which confirms the Book in their possession (the Taurat / Torah) – and before that they used to seek victory through the medium of this very Prophet (Mohammed – peace and blessings be upon him) over the disbelievers; so when the one whom they fully recognised (the Holy Prophet) came to them, they turned disbelievers – therefore Allah’s curse is upon the disbelievers.

When there came to them a Book from God, confirming what was with them -- and they aforetimes prayed for victory over the unbelievers -- when there came to them that they recognized, they disbelieved in it; and the curse of God is on the unbelievers.

And when there came unto them a Book from before Allah confirming that which was with them, --and afore they were entreating God for victory over these who disbelieved, -then when there came unto them that which they recognised. they disbelieved therein wherefore Allah's curse be on the infidels!

And when there came to them (the Jews), a Book (this Quran) from Allah confirming what is with them [the Taurat (Torah) and the Injeel (Gospel)], although aforetime they had invoked Allah (for coming of Muhammad Peace be upon him) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the Curse of Allah be on the disbelievers.

And when a scripture came to them from God, confirming what they have—although previously they were seeking victory against those who disbelieved—but when there came to them what they recognized, they disbelieved in it. So God’s curse is upon the disbelievers.

And how are they behaving now towards a Book which has come to them from Allah? Inspite of the fact that it confirms the Scriptures which they already possessed. and, inspite of the fact that, before it came, they used to pray for a signal victory over the disbelievers, they rejected it when it came, although they recognized it. May Allah's curse be upon such disbelievers!

And when there came to them (the Jews), a Book (this Qur'an) from Allah confirming what is with them (the Tawrah) and the Injil (Gospel), although aforetime they had invoked Allah (for the coming of Muhammad) in order to gain victory over those who disbelieved, then when there came to them that which they had recognised, they disbelieved in it. So let the curse of Allah be on the disbelievers.

And when there cometh unto them a scripture from Allah, confirming that in their possession - though before that they were asking for a signal triumph over those who disbelieved - and when there cometh unto them that which they know (to be the truth) they disbelieve therein. The curse of Allah is on disbelievers.

And when there came to them a Book from Allah, confirming that which is with them—and earlier they would pray for victory over the pagans—so when there came to them what they recognized, they denied it. So may the curse of Allah be on the faithless!

And when a Book came to them from Allah confirming what was with them, while before that they used to pray for victory over the unbelievers when there came to them what they knew, they disbelieved him. Therefore, the curse of Allah be upon the unbelievers!

When a Book came to them from God which confirms what is with them (the fact of truthfulness of the Prophet Muhammad in their Scripture), and, despite the fact that they had been praying for victory over the disbelievers (by the help of the truthful Prophet), they refuse to accept this book, even though they know it (to be the Truth). May God condemn those who hide the Truth!

And when there came to them a Book from Allah verifying that which they have, and aforetime they used to pray for victory against those who disbelieve, but when there came to them (Prophet) that which they did not recognize, they disbelieved in him; so Allah's curse is on the unbelievers.

And now that a Book has come to them from God, fulfilling that [predictions about the final prophet in their scriptures] which is with them, they deny it, whereas previously they used to pray for victory against the disbelievers, yet when there came to them that which they recognized as the truth, they rejected it. God's rejection is the due of all who deny the truth.

And when there comes to them a Book from Allah, confirming what is with them,- although from of old they had prayed for victory against those without Faith,- when there comes to them that which they (should) have recognised, they refuse to believe in it but the curse of Allah is on those without Faith.

بِئْسَمَا ٱشْتَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ أَن يَكْفُرُوا۟ بِمَآ أَنزَلَ ٱللَّهُ بَغْيًا أَن يُنَزِّلَ ٱللَّهُ مِن فَضْلِهِۦ عَلَىٰ مَن يَشَآءُ مِنْ عِبَادِهِۦ ۖ فَبَآءُو بِغَضَبٍ عَلَىٰ غَضَبٍۢ ۚ وَلِلْكَٰفِرِينَ عَذَابٌۭ مُّهِينٌۭ ﴿٩٠﴾

How wretched is that for which they sold themselves - that they would disbelieve in what Allah has revealed through [their] outrage that Allah would send down His favor upon whom He wills from among His servants. So they returned having [earned] wrath upon wrath. And for the disbelievers is a humiliating punishment.

Bisama ishtaraw bihi anfusahum an yakfuroo bima anzala Allahu baghyan an yunazzila Allahu min fadlihi AAala man yashao min AAibadihi fabaoo bighadabin AAala ghadabin walilkafireena AAathabun muheenun

They bartered their lives ill denying the revelation of God out of spite that God should bestow His grace among His votaries on whomsoever He will, and thus earned wrath upon wrath. The punishment for disbelievers is ignominious.

How abject is the price for which they exchange their lives that they should disbelieve in what Allah has sent down, jealous that Allah should reveal of His grace to whomever He wills of His bondmen! So they deserved wrath upon wrath; and for the disbelievers is a disgraceful punishment.

Evil is the thing they have sold themselves for, disbelieving in that which God sent down, grudging that God should send down of His bounty on whomsoever He will of His servants, and they were laden with anger upon anger; and for unbelievers awaits a humbling chastisement.

Vile is that for which they have bartered their souls, that they should disbelieve that which Allah hath sent down, out of envy that Allah should reveal, out of His grace, unto whosoever of His bond men He listeth. Wherefore they have drawn upon themselves wrath upon wrath, and unto the infidel shall be a torment ignominious.

How bad is that for which they have sold their ownselves, that they should disbelieve in that which Allah has revealed (the Quran), grudging that Allah should reveal of His Grace unto whom He will of His slaves. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is disgracing torment.

Miserable is what they sold their souls for—rejecting what God has revealed, out of resentment that God would send down His grace upon whomever He chooses from among His servants. Thus they incurred wrath upon wrath. And there is a demeaning punishment for the disbelievers.

What a mean thing it is with which they delude their minds. They reject the Guidance which Allah has sent down merely because of their grudge why Allah has in His bounty sent it to whom He chose from amongst His servants. They have thus incurred wrath after wrath, and for such disbelievers there is a disgraceful doom.

How bad is that for which they have sold their own selves, that they should disbelieve in that which Allah has revealed (the Qur'an), grudging that Allah should reveal of His grace unto whom He wills of His servants. So they have drawn on themselves wrath upon wrath. And for the disbelievers, there is disgracing torment.

Evil is that for which they sell their souls: that they should disbelieve in that which Allah hath revealed, grudging that Allah should reveal of His bounty unto whom He will of His slaves. They have incurred anger upon anger. For disbelievers is a shameful doom.

Evil is that for which they have sold their souls, by defying what Allah has sent down, out of envy that Allah should bestow His grace on any of His servants that He wishes. Thus, they earned wrath upon wrath, and there is a humiliating punishment for the faithless.

Evil is that for which they have bartered away their souls, that they disbelieve what Allah has sent down, grudging that Allah should send down from His bounty to whom He chooses from His worshipers! They have incurred wrath over wrath. For the unbelievers there is a humiliating punishment.

Evil is that for which they have sold their souls: They have refused to accept God's revelations in rebellion against the servant of God whom He has, by His Grace, chosen to grant His message. They have brought upon themselves God's wrath in addition to the wrath that they had incurred upon themselves for their previous sins. The disbelievers will suffer a humiliating torment.

Evil is that for which they have sold their souls-- that they should deny what Allah has revealed, out of envy that Allah should send down of His grace on whomsoever of His servants He pleases; so they have made themselves deserving of wrath upon wrath, and there is a disgraceful punishment for the unbelievers.

What they have sold their souls for is evil: to the denial of God's own revelation, grudging that He should reveal His bounty to whom He chooses from among His servants! They have incurred wrath upon wrath. Humiliating punishment awaits those who deny the truth.

Miserable is the price for which they have sold their souls, in that they deny (the revelation) which Allah has sent down, in insolent envy that Allah of His Grace should send it to any of His servants He pleases: Thus have they drawn on themselves Wrath upon Wrath. And humiliating is the punishment of those who reject Faith.

وَإِذَا قِيلَ لَهُمْ ءَامِنُوا۟ بِمَآ أَنزَلَ ٱللَّهُ قَالُوا۟ نُؤْمِنُ بِمَآ أُنزِلَ عَلَيْنَا وَيَكْفُرُونَ بِمَا وَرَآءَهُۥ وَهُوَ ٱلْحَقُّ مُصَدِّقًۭا لِّمَا مَعَهُمْ ۗ قُلْ فَلِمَ تَقْتُلُونَ أَنۢبِيَآءَ ٱللَّهِ مِن قَبْلُ إِن كُنتُم مُّؤْمِنِينَ ﴿٩١﴾

And when it is said to them, \"Believe in what Allah has revealed,\" they say, \"We believe [only] in what was revealed to us.\" And they disbelieve in what came after it, while it is the truth confirming that which is with them. Say, \"Then why did you kill the prophets of Allah before, if you are [indeed] believers?\"

Waitha qeela lahum aminoo bima anzala Allahu qaloo numinu bima onzila AAalayna wayakfuroona bima waraahu wahuwa alhaqqu musaddiqan lima maAAahum qul falima taqtuloona anbiyaa Allahi min qablu in kuntum mumineena

And when it is said to them: \"believe in what God has sent down,\" they say: \"We believe what was sent to us, and do not believe what has come thereafter,\" although it affirms the truth they possess already. Say: \"Why have you then been slaying God's apostles as of old, if you do believe?\"

And when it is said to them, “Believe in what Allah has sent down\", they say, “We believe in what was sent down to us, and disbelieve in the rest” – whereas it is the Truth confirming what they possess! Say (to them, O dear Prophet Mohammed – peace and blessings be upon him), “Why did you then martyr the earlier Prophets, if you believed in your Book?”

And when they were told, 'Believe in that God has sent down,' they said, 'We believe in what was sent down on us'; and they disbelieve in what is beyond that, yet it is the truth confirming what is with them. Say: 'Why then were you slaying the Prophets of God in former time, if you were believers?'

And when it said unto them believe in that which Allah hath sent down now, they say: we believe in that which hath been sent down unto Us. And they disbelieve in that which is besides that while it is the truth, confirming that which is with them. Say thou: wherefore then slew ye Allah's prophets afore, a if ye have been believers?

And when it is said to them (the Jews), \"Believe in what Allah has sent down,\" they say, \"We believe in what was sent down to us.\" And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad Peace be upon him to them): \"Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers?\"

And when it is said to them, “Believe in what God has revealed,” they say, “We believe in what was revealed to us,” and they reject anything beyond that, although it is the truth which confirms what they have. Say, “Why did you kill God’s prophets before, if you were believers?”

When it is said to them, \"Believe in that which Allah has sent down,\" they say, \"We believe only in that which has been sent to us\", and reject everything else, though it is the Truth and confirms what is with them. Well, ask them, \"If you sincerely believed in what was sent down to you, why did you kill the Messengers of Allah (who were sent to you from amongst yourselves)?

And when it is said to them (the Jews), \"Believe in what Allah has sent down,\" they say, \"We believe in what was sent down to us.\" And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad to them): \"Why then have you killed the Prophets of Allah aforetime, if you indeed have been believers\"

And when it is said unto them: Believe in that which Allah hath revealed, they say: We believe in that which was revealed unto us. And they disbelieve in that which cometh after it, though it is the truth confirming that which they possess. Say (unto them, O Muhammad): Why then slew ye the prophets of Allah aforetime, if ye are (indeed) believers?

And when they are told, ‘Believe in what Allah has sent down,’ they say, ‘We believe in what was sent down to us,’ and they disbelieve what is besides it, though it is the truth confirming what is with them. Say, ‘Then why would you kill the prophets of Allah formerly, should you be faithful?’

When it is said to them: 'Believe in what Allah has sent down' they reply: 'We believe in what was sent down to us' But they disbelieve in what is sent after it, although it is the truth, confirming their own Book. Say: 'Why, before did you kill the Prophets of Allah, if you are believers'

When they are told to believe n God's revelations, they reply, \"We believe only in what God has revealed to us,\" but they disbelieve His other true revelations, even though these revelations confirms their own (original) Scripture. (Muhammad) ask them, \"Why did you murder God's Prophets if you were true believers?\"

And when it is said to them, Believe in what Allah has revealed, they say: We believe in that which was revealed to us; and they deny what is besides that, while it is the truth verifying that which they have. Say: Why then did you kill Allah's Prophets before if you were indeed believers?

When they are told, \"Believe in what God has revealed,\" they say, \"We believe in what was revealed to us,\" while they deny the truth in what has been sent down after that, even though it is the Truth, confirming that which they already have. Say, \"Why did you kill God's prophets in the past, if you were true believers?

When it is said to them, \"Believe in what Allah Hath sent down, \"they say, \"We believe in what was sent down to us:\" yet they reject all besides, even if it be Truth confirming what is with them. Say: \"Why then have ye slain the prophets of Allah in times gone by, if ye did indeed believe?\"

۞ وَلَقَدْ جَآءَكُم مُّوسَىٰ بِٱلْبَيِّنَٰتِ ثُمَّ ٱتَّخَذْتُمُ ٱلْعِجْلَ مِنۢ بَعْدِهِۦ وَأَنتُمْ ظَٰلِمُونَ ﴿٩٢﴾

And Moses had certainly brought you clear proofs. Then you took the calf [in worship] after that, while you were wrongdoers.

Walaqad jaakum moosa bialbayyinati thumma ittakhathtumu alAAijla min baAAdihi waantum thalimoona

Although Moses had come to you with evidence of the truth, you chose the calf in his absence, and you transgressed.

And indeed Moosa came to you with clear signs, and after it you worshipped the calf – and you were unjust.

And Moses came to you with the clear signs, then you took to yourselves the Calf after him and you were evildoers.

And assuredly Musa came unto you with evidence, then ye betook the calf after him, and ye were wrong-doers.

And indeed Musa (Moses) came to you with clear proofs, yet you worshipped the calf after he left, and you were Zalimun (polytheists and wrong-doers).

Moses came to you with clear proofs, yet you adopted the calf in his absence, and you were in the wrong.

(More than that:) Moses came to you with clear Signs, yet no sooner was he away from you than you transgressed and took the calf for worship.

And indeed Musa came to you with clear proofs, yet you worshipped the calf after he left, and you were Zalimun.

And Moses came unto you with clear proofs (of Allah's Sovereignty), yet, while he was away, ye chose the calf (for worship) and ye were wrong-doers.

Certainly Moses brought you manifest proofs, but then you took up the Calf in his absence and you were wrongdoers.

Moses came to you with clear signs, then you took to yourselves the calf after him and you were harmdoers'

(Moses) brought you certain miracles. Not very long after, you began worshipping the calf which was nothing but senseless cruelty to yourselves.

And most certainly Musa came to you with clear arguments, then you took the calf (for a god) in his absence and you were unjust.

Moses came to you with clear signs, but in his absence you worshipped the calf and became wrongdoers.\"

There came to you Moses with clear (Signs); yet ye worshipped the calf (Even) after that, and ye did behave wrongfully.

وَإِذْ أَخَذْنَا مِيثَٰقَكُمْ وَرَفَعْنَا فَوْقَكُمُ ٱلطُّورَ خُذُوا۟ مَآ ءَاتَيْنَٰكُم بِقُوَّةٍۢ وَٱسْمَعُوا۟ ۖ قَالُوا۟ سَمِعْنَا وَعَصَيْنَا وَأُشْرِبُوا۟ فِى قُلُوبِهِمُ ٱلْعِجْلَ بِكُفْرِهِمْ ۚ قُلْ بِئْسَمَا يَأْمُرُكُم بِهِۦٓ إِيمَٰنُكُمْ إِن كُنتُم مُّؤْمِنِينَ ﴿٩٣﴾

And [recall] when We took your covenant and raised over you the mount, [saying], \"Take what We have given you with determination and listen.\" They said [instead], \"We hear and disobey.\" And their hearts absorbed [the worship of] the calf because of their disbelief. Say, \"How wretched is that which your faith enjoins upon you, if you should be believers.\"

Waith akhathna meethaqakum warafaAAna fawqakumu alttoora khuthoo ma ataynakum biquwwatin waismaAAoo qaloo samiAAna waAAasayna waoshriboo fee quloobihimu alAAijla bikufrihim qul bisama yamurukum bihi eemanukum in kuntum mumineena

Remember when We took your pledge and exalted you on the Mount (saying:) \"Hold fast to what We have given you, firmly, and pay heed,\" you said: \"We have heard and will not obey.\" (The image of) the calf had sunk deep into their hearts on account of unbelief. Say: \"Vile is your belief if you are believers indeed!\"

And remember when We made a covenant with you and raised the Mount Tur (Sinai) above you; “Accept and hold fast to what We give you, and listen”; they said, “We hear and we disobey”; and the calf was still embedded in their hearts because of their disbelief; say (O dear Prophet Mohammed – peace and blessings be upon him), “What an evil command is what your faith orders you, if you are believers!”

And when We took compact with you, and raised over you the Mount: 'Take forcefully what We have given you and give ear.' They said, 'We hear, and rebel'; and they were made to drink the Calf in their hearts for their unbelief. Say: 'Evil is the thing your faith bids you to, if you are believers.'

And recall what time We took your bond and raised over you the Tur, saying: hold fast to that which We have vouchsafed unto you and hearken. They said: we hear and we disobey. And into their hearts the calf was made to sink because of their infidelity. Say thou: vile is that which your belief commandeth you, if ye are believers.

And (remember) when We took your covenant and We raised above you the Mount (saying), \"Hold firmly to what We have given you and hear (Our Word). They said, \"We have heard and disobeyed.\" And their hearts absorbed (the worship of) the calf because of their disbelief. Say: \"Worst indeed is that which your faith enjoins on you if you are believers.\"

And We made a covenant with you, and raised the Mount above you: “Take what We have given you firmly, and listen.” They said, “We hear and disobey.” And their hearts became filled with the love of the calf because of their disbelief. Say, “Wretched is what your faith commands you to do, if you are believers.”

Recall also to mind the Covenant We made with you while We raised the Tur over you: `Follow strictly the precepts We are giving you and give ear to Our Commandments.' Your forefathers replied, \"We have heard but we will not obey.\" They were so prone to unbelief that they cherished the calf in their hearts. Tell them (O Muhammad). \"If indeed you are believers, yours is a strange Faith that enjoins you to do such evil things.\"

And (remember) when We took your covenant and We raised above you the Mount (saying), \"Hold firmly to what We have given you and hear (Our Word).\" They said, \"We have heard and disobeyed.\" And their hearts absorbed (the worship of) the calf because of their disbelief. Say: \"Worst indeed is that which your faith enjoins on you if you are believers.\"

And when We made with you a covenant and caused the Mount to tower above you, (saying): Hold fast by that which We have given you, and hear (Our Word), they said: We hear and we rebel. And (worship of) the calf was made to sink into their hearts because of their rejection (of the covenant). Say (unto them): Evil is that which your belief enjoineth on you, if ye are believers.

And when We took covenant with you and raised the Mount above you, [declaring], ‘Hold on with power to what We have given you, and do listen!’ They said, ‘We hear, and disobey,’ and their hearts had been imbued with [the love of] the Calf, due to their unfaith. Say, ‘Evil is that to which your faith prompts you, should you be faithful!’

When We made a covenant with you and raised the Mount above you (saying): 'Take what We have given you forcefully and hear' they replied: 'We hear, but disobey' For their disbelief, they were made to drink the calf into their very hearts. Say: 'Evil is your belief that orders you to (worship the calf), if you are indeed believers'

(Children of Israel) when We made a covenant with you, raised Mount Tur (Sinai) above you, and told you to receive devotedly what We had revealed to you and to listen to it, you said that you had listened but you disobeyed. They denied the truth and became totally devoted and full of love for the calf. (Muhammad) tell these people, \"If, in fact, you are true believers, then what your faith commands you to do is evil.\"

And when We made a covenant with you and raised the mountain over you: Take hold of what We have given you with firmness and be obedient. They said: We hear and disobey. And they were made to imbibe (the love of) the calf into their hearts on account of their unbelief. Say: Evil is that which your belief bids you if you are believers.

When We made a covenant with you and raised the mountain above you saying, \"Hold firmly to what We have given you and listen,\" you said, \"We hear, but we disobey,\" and their hearts were filled with the love of the calf, because of their refusal to acknowledge the truth. Say, \"Evil is that to which your faith enjoins you if you are indeed believers.\"

And remember We took your covenant and We raised above you (the towering height) of Mount (Sinai): (Saying): \"Hold firmly to what We have given you, and hearken (to the Law)\": They said:\" We hear, and we disobey:\" And they had to drink into their hearts (of the taint) of the calf because of their Faithlessness. Say: \"Vile indeed are the behests of your Faith if ye have any faith!\"

قُلْ إِن كَانَتْ لَكُمُ ٱلدَّارُ ٱلْءَاخِرَةُ عِندَ ٱللَّهِ خَالِصَةًۭ مِّن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ ﴿٩٤﴾

Say, [O Muhammad], \"If the home of the Hereafter with Allah is for you alone and not the [other] people, then wish for death, if you should be truthful.

Qul in kanat lakumu alddaru alakhiratu AAinda Allahi khalisatan min dooni alnnasi fatamannawoo almawta in kuntum sadiqeena

Tell them: \"If you think you alone will abide with God to the exclusion of the rest of Mankind, in the mansions of the world to come, then wish for death if what you say is true.\"

Say (O dear Prophet Mohammed – peace and blessings be upon him), “If the abode of the Hereafter in the sight of Allah is for you alone and none else, then long for death if you are truthful!”

Say: 'If the Last Abode with God is yours exclusively, and not for other people, then long for death -- if you speak truly.'

Say thou: if for you alone is the abode of the Hereafter with Allah to the exclusion of mankind, then wish for death if ye say sooth.

Say to (them): \"If the home of the Hereafter with Allah is indeed for you specially and not for others, of mankind, then long for death if you are truthful.\"

Say, “If the Final Home with God is yours alone, to the exclusion of all other people, then wish for death if you are sincere.”

Say to them, \"If the abode of the Hereafter with Allah is exclusively reserved for you and not for the rest of mankind, then you should long for death, if you arc sincere in your claim.\"

Say to (them): \"If the abode of the Hereafter with Allah is indeed for you especially and not for others of mankind, then long for death if you are truthful.\"

Say (unto them): If the abode of the Hereafter in the providence of Allah is indeed for you alone and not for others of mankind (as ye pretend), then long for death (for ye must long for death) if ye are truthful.

Say, ‘If the abode of the Hereafter were exclusively for you with Allah, and not for other people, then long for death, should you be truthful.’

Say: 'If the abode of the Everlasting Life is with Allah for you especially, to the exclusion of all other people, then long for death if you are truthful'

(Muhammad), tell them, \"If your claim is true that the home with God in the everlasting life hereafter is for you alone, you should have a longing for death\".

Say: If the future abode with Allah is specially for you to the exclusion of the people, then invoke death if you are truthful.

Say, \"If God's abode of the Hereafter is for you alone, to the exclusion of all others, then wish for death, if you are truthful.\"

Say: \"If the last Home, with Allah, be for you specially, and not for anyone else, then seek ye for death, if ye are sincere.\"

وَلَن يَتَمَنَّوْهُ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ ﴿٩٥﴾

But they will never wish for it, ever, because of what their hands have put forth. And Allah is Knowing of the wrongdoers.

Walan yatamannawhu abadan bima qaddamat aydeehim waAllahu AAaleemun bialththalimeena

But they will surely not wish for death because of what they had done in the past; and God knows the sinners well.

And they will never long for it, because of the evil deeds they have done in the past; and Allah knows the unjust, very well.

But they will never long for it, because of that their hands have forwarded; God knows the evildoers;

And they will by no means ever wish for it, because of that which their hands have sent on before; and Allah is the Knower of the wrong-doers.

But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).

But they will never wish for it, because of what their hands have forwarded. God is aware of the evildoers.

Believe it that they will never wish for it, for (they are fully aware of the consequences of) what they have sent before them for the Hereafter. And Allah knows well the mentality of the transgressors.

But they will never long for it because of what their hands have sent before them (i.e. what they have done). And Allah is Aware of the Zalimin.

But they will never long for it, because of that which their own hands have sent before them. Allah is aware of evil-doers.

But they will not long for it ever because of what their hands have sent ahead, and Allah knows best the wrongdoers.

But they will never long for it (death), because of what their hands forwarded; and Allah knows the harmdoers.

But they can never have a longing for death because of what they have done. God knows the unjust well.

And they will never invoke it on account of what their hands have sent before, and Allah knows the unjust.

But they will never wish for death, because of what their own hands have sent on before them; God is fully aware of the wrongdoers.

But they will never seek for death, on account of the (sins) which their hands have sent on before them. and Allah is well-acquainted with the wrong-doers.

وَلَتَجِدَنَّهُمْ أَحْرَصَ ٱلنَّاسِ عَلَىٰ حَيَوٰةٍۢ وَمِنَ ٱلَّذِينَ أَشْرَكُوا۟ ۚ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍۢ وَمَا هُوَ بِمُزَحْزِحِهِۦ مِنَ ٱلْعَذَابِ أَن يُعَمَّرَ ۗ وَٱللَّهُ بَصِيرٌۢ بِمَا يَعْمَلُونَ ﴿٩٦﴾

And you will surely find them the most greedy of people for life - [even] more than those who associate others with Allah. One of them wishes that he could be granted life a thousand years, but it would not remove him in the least from the [coming] punishment that he should be granted life. And Allah is Seeing of what they do.

Walatajidannahum ahrasa alnnasi AAala hayatin wamina allatheena ashrakoo yawaddu ahaduhum law yuAAammaru alfa sanatin wama huwa bimuzahzihihi mina alAAathabi an yuAAammara waAllahu baseerun bima yaAAmaloona

You will see they are covetous of life more than other men, even more than those who practise idolatry. Each one of them desires to live a thousand years, although longevity will never save them from punishment, for God sees all they do.

And you will surely find them the greediest among mankind for life; and (likewise) among the polytheists (idolaters); each one of them yearns to live a thousand years; and the grant of such age will not distance him from the punishment; and Allah is seeing their misdeeds.

and thou shalt find them the eagerest of men for life. And of the idolaters; there is one of them wishes if he might be spared a thousand years, yet his being spared alive shall not remove him from the chastisement. God sees the things they do.

And surely thou wilt find them the greediest of men after life, even greedier than those who associate. Each one of them would fain life for a thousand years, and this will not save him from the torment, even if he hath lived so long. And Allah is the Beholder of that which they work.

And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who - ascribe partners to Allah (and do not believe in Resurrection - Magians, pagans, and idolaters, etc.). Everyone of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is All-Seer of what they do.

You will find them, of all mankind, the most eager for life, even more than the polytheists. Every one of them wishes he could live a thousand years; but to be granted a long life will not nudge him from the punishment. God is Seeing of what they do.

You will find that, of all mankind, they are the greediest for life, nay, they are even greedier than the mushriks. Each one of them longs to have a life Of a thousand years, but a long life can, by no means, remove them away from the scourge, for Allah is watching whatever they are doing.

And verily, you will find them (the Jews) the greediest of mankind for life and (even greedier) than those who ascribe partners to Allah. One of them wishes that he could be given a life of a thousand years. But the grant of such life will not save him even a little from (due) punishment. And Allah is Seer of what they do.

And thou wilt find them greediest of mankind for life and (greedier) than the idolaters. (Each) one of them would like to be allowed to live a thousand years. And to live (a thousand years) would be no means remove him from the doom. Allah is Seer of what they do.

Surely, you will find them the greediest for life, of all people even the idolaters. Each of them is eager to live a thousand years, though it would not deliver him from the punishment, were he to live [that long]. And Allah watches what they do.

Indeed, you will find them more eager than other people for this life. And (more than) those who disbelieve. Each one of them wishes to live a thousand years. But his prolonged life will surely not remove him from the punishment. Allah is the Seer of what they do.

However, you will find them the greediest of all men, even more than the pagans, for life. They would each gladly live for a thousand years, but such a long life would not save them from the torment. God sees what they do.

And you will most certainly find them the greediest of men for life (greedier) than even those who are polytheists; every one of them loves that he should be granted a life of a thousand years, and his being granted a long life will in no way remove him further off from the chastisement, and Allah sees what they do.

You will find them clinging to life more eagerly than any other people, even the polytheists. Any of them would wish to be given a life of a thousand years, though even such a long life would not save them from [Our] punishment; and God sees all that they do.

Thou wilt indeed find them, of all people, most greedy of life,-even more than the idolaters: Each one of them wishes He could be given a life of a thousand years: But the grant of such life will not save him from (due) punishment. For Allah sees well all that they do.

قُلْ مَن كَانَ عَدُوًّۭا لِّجِبْرِيلَ فَإِنَّهُۥ نَزَّلَهُۥ عَلَىٰ قَلْبِكَ بِإِذْنِ ٱللَّهِ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ وَهُدًۭى وَبُشْرَىٰ لِلْمُؤْمِنِينَ ﴿٩٧﴾

Say, \"Whoever is an enemy to Gabriel - it is [none but] he who has brought the Qur'an down upon your heart, [O Muhammad], by permission of Allah, confirming that which was before it and as guidance and good tidings for the believers.\"

Qul man kana AAaduwwan lijibreela fainnahu nazzalahu AAala qalbika biithni Allahi musaddiqan lima bayna yadayhi wahudan wabushra lilmumineena

Say: \"Whosoever is the enemy of Gabriel who revealed the word of God to you by the dispensation of God, reaffirming what had been revealed before, and is a guidance and good news for those who believe, --

Say (O dear Prophet Mohammed – peace and blessings be upon him), “Whoever is an enemy to Jibreel (Gabriel)” – for it is he who has brought down this Qu’ran to your heart by Allah’s command, confirming the Books before it, and a guidance and glad tidings to Muslims. –

Say: 'Whosoever is an enemy to Gabriel -- he it was that brought it down upon thy heart by the leave of God, confirming what was before it, and for a guidance and good tidings to the believers.

Say thou: whosoever is an enemy unto Jibril, ----then verily he it is Who hath brought down this Revelation, by Allah's command, to thine heart, confirming that which went before, and a guidance and glad tidings unto the believers.

Say (O Muhammad Peace be upon him): \"Whoever is an enemy to Jibrael (Gabriel) (let him die in his fury), for indeed he has brought it (this Quran) down to your heart by Allah's Permission, confirming what came before it [i.e. the Taurat (Torah) and the Injeel (Gospel)] and guidance and glad tidings for the believers.

Say, “Whoever is hostile to Gabriel—it is he who revealed it to your heart by God’s leave, confirming what preceded it, and guidance and good news for the believers.”

Say to them, \"Whoever is enemy to Gabriel, should understand that he has, by Allah's command, revealed to your heart the Qur'an which confirms what was revealed before it, and brings Guidance and glad tidings to the Believers.

Say (O Muhammad): \"Whoever is an enemy to Jibril (Gabriel) (let him die in his fury), for indeed he has brought it (this Qur'an) down to your heart by Allah's permission, confirming what came before it (i.e. the Tawrah and the Injil) and guidance and glad tidings for the believers.

Say (O Muhammad, to mankind): Who is an enemy to Gabriel! For he it is who hath revealed (this Scripture) to thy heart by Allah's leave, confirming that which was (revealed) before it, and a guidance and glad tidings to believers;

Say, ‘Whoever is an enemy of Gabriel [should know that] it is he who has brought it down on your heart with the will of Allah, confirming what has been [revealed] before it and as a guidance and good news for the faithful.’

Say: 'Whoever is an enemy of Gabriel, indeed, he has brought it down by the permission of Allah to your heart, confirming what was before it and a guidance and glad tidings to the believers.

(Muhammad), tell the people, whoever is an enemy to Gabriel who has delivered the Book to your heart as a guide and as joyful news to the believers,

Say: Whoever is the enemy of Jibreel-- for surely he revealed it to your heart by Allah's command, verifying that which is before it and guidance and good news for the believers.

Say, \"Anyone who is an enemy of Gabriel, who by God's leave has brought down to your heart [the Quran] fulfilling that [predictions about the last prophet in the earlier revelations] which precedes it, and is a guidance and good news for the faithful,

Say: Whoever is an enemy to Gabriel-for he brings down the (revelation) to thy heart by Allah's will, a confirmation of what went before, and guidance and glad tidings for those who believe,-

مَن كَانَ عَدُوًّۭا لِّلَّهِ وَمَلَٰٓئِكَتِهِۦ وَرُسُلِهِۦ وَجِبْرِيلَ وَمِيكَىٰلَ فَإِنَّ ٱللَّهَ عَدُوٌّۭ لِّلْكَٰفِرِينَ ﴿٩٨﴾

Whoever is an enemy to Allah and His angels and His messengers and Gabriel and Michael - then indeed, Allah is an enemy to the disbelievers.

Man kana AAaduwwan lillahi wamalaikatihi warusulihi wajibreela wameekala fainna Allaha AAaduwwun lilkafireena

Whosoever is the enemy of God and His angels and apostles, and of Gabriel and Michael, then God is the enemy of such unbelievers.\"

“Whoever is an enemy to Allah, and His angels and His Noble Messengers, and Jibreel and Mikaeel (Michael) -, then (know that), Allah is an enemy of the disbelievers.”

Whosoever is an enemy to God and His angels and His Messengers, and Gabriel, and Michael - surely God is an enemy to the unbelievers.'

Whosoever is an enemy unto Allah and His angels and His apostles and Jibril and Mikail, then verily Allah is an enemy unto the infidels.

\"Whoever is an enemy to Allah, His Angels, His Messengers, Jibrael (Gabriel) and Mikael (Michael), then verily, Allah is an enemy to the disbelievers.\"

Whoever is hostile to God, and His angels, and His messengers, and Gabriel, and Michael—God is hostile to the faithless.

(If their enmity to Gabriel is due to this, let them understand that) whoever is enemy to Allah, His Angels, His Messengers, Gabriel and Michael, Allah is enemy to such disbelievers.\"

\"Whoever is an enemy to Allah, His Angels, His Messengers, Jibril and Mika'il, then verily, Allah is an enemy to the disbelievers.\"

Who is an enemy to Allah, and His angels and His messengers, and Gabriel and Michael! Then, lo! Allah (Himself) is an enemy to the disbelievers.

[Say,] ‘Whoever is an enemy of Allah, His angels and His apostles and Gabriel and Michael, [let him know that] Allah is the enemy of the faithless.’

Whoever is an enemy of Allah, His Angels, His Messengers, Gabriel, and Michael indeed Allah is the enemy of the unbelievers'

and as a confirmation of (original) Scripture and whoever is the enemy of God, His angels, His Messenger, Gabriel and Michael, should know that God is the enemy of those who hide the Truth..

Whoever is the enemy of Allah and His angels and His apostles and Jibreel and Meekaeel, so surely Allah is the enemy of the unbelievers.

whoever is an enemy of God, His angels, or His messengers, or of Gabriel or Michael, will surely find that God too is the enemy of those who deny the truth.\"

Whoever is an enemy to Allah and His angels and messengers, to Gabriel and Michael,- Lo! Allah is an enemy to those who reject Faith.

وَلَقَدْ أَنزَلْنَآ إِلَيْكَ ءَايَٰتٍۭ بَيِّنَٰتٍۢ ۖ وَمَا يَكْفُرُ بِهَآ إِلَّا ٱلْفَٰسِقُونَ ﴿٩٩﴾

And We have certainly revealed to you verses [which are] clear proofs, and no one would deny them except the defiantly disobedient.

Walaqad anzalna ilayka ayatin bayyinatin wama yakfuru biha illa alfasiqoona

We have sent clear signs to you, such as none can deny except those who transgress the truth.

We have indeed sent down to you clear signs; and none will disbelieve in them except the sinners.

And We have sent down unto thee signs, clear signs, and none disbelieves in them except the ungodly.

And assuredly We have sent down Unto thee evident signs, and none shall disbelieve therein save the transgressors.

And indeed We have sent down to you manifest Ayat (these Verses of the Quran which inform in detail about the news of the Jews and their secret intentions, etc.), and none disbelieve in them but Fasiqun (those who rebel against Allah's Command).

We have revealed to you clear signs, and none rejects them except the sinners.

We have sent down to you Revelations that clearly expound the Truth, and none but the disobedient reject them.

And indeed We have sent down to you manifest Ayat and none disbelieve in them but Fasiqun (those who rebel against Allah's command).

Verily We have revealed unto thee clear tokens, and only miscreants will disbelieve in them.

We have certainly sent down manifest signs to you, and no one denies them except transgressors.

We have sent down to you clear verses, none will disbelieve them except the evildoers.

(Muhammad) We have given you enlightening authority. Only the wicked sinners deny it.

And certainly We have revealed to you clear communications and none disbelieve in them except the transgressors.

We have sent down clear signs to you and no one will reject them except the wicked.

We have sent down to thee Manifest Signs (ayat); and none reject them but those who are perverse.

أَوَكُلَّمَا عَٰهَدُوا۟ عَهْدًۭا نَّبَذَهُۥ فَرِيقٌۭ مِّنْهُم ۚ بَلْ أَكْثَرُهُمْ لَا يُؤْمِنُونَ ﴿١٠٠﴾

Is it not [true] that every time they took a covenant a party of them threw it away? But, [in fact], most of them do not believe.

Awakullama AAahadoo AAahdan nabathahu fareequn minhum bal aktharuhum la yuminoona

And every time they made a pledge some of them pushed it aside, and many of them do not believe.

And is it that whenever they make a covenant, only a group of them throws it aside? In fact, most of them do not have faith.

Why, whensoever they have made a covenant, does a party of them reject it? Nay, but the most of them are unbelievers.

Is it that whenever they enter into a covenant some party among them cast it aside? Aye! most of them even believe not.

Is it not (the case) that every time they make a covenant, some party among them throw it aside? Nay! the truth is most of them believe not.

Is it not that whenever they make a covenant, some of them toss it aside? In fact, most of them do not believe.

Has it not always been so that every time they made a covenant, some of them set it aside? Nay, most of them never believe in it sincerely.

Is it not (the case) that every time they make a covenant, some party among them throw it aside Nay! (the truth is:) most of them believe not.

Is it ever so that when they make a covenant a party of them set it aside? The truth is, most of them believe not.

Is it not that whenever they made a covenant, a part of them would cast it away? Rather, the majority of them do not have faith.

Why, whenever they make a promise do some of them cast it aside! Most of them do not believe.

Why is it that every time they (the Jews) make a covenant, some of them abandon it. Most of them do not even believe.

What! whenever they make a covenant, a party of them cast it aside? Nay, most of them do not believe.

Why is it that, whenever they make a covenant, some of them cast it aside? Most of them do not believe.

Is it not (the case) that every time they make a covenant, some party among them throw it aside?- Nay, Most of them are faithless.

وَلَمَّا جَآءَهُمْ رَسُولٌۭ مِّنْ عِندِ ٱللَّهِ مُصَدِّقٌۭ لِّمَا مَعَهُمْ نَبَذَ فَرِيقٌۭ مِّنَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ كِتَٰبَ ٱللَّهِ وَرَآءَ ظُهُورِهِمْ كَأَنَّهُمْ لَا يَعْلَمُونَ ﴿١٠١﴾

And when a messenger from Allah came to them confirming that which was with them, a party of those who had been given the Scripture threw the Scripture of Allah behind their backs as if they did not know [what it contained].

Walamma jaahum rasoolun min AAindi Allahi musaddiqun lima maAAahum nabatha fareequn mina allatheena ootoo alkitaba kitaba Allahi waraa thuhoorihim kaannahum la yaAAlamoona

When a messenger was sent to them by God affirming the Books they had already received, some of them put (His message) behind their backs as if they had no knowledge of it.

And when a Noble Messenger from Allah came to them, confirming the Book(s) which they possessed, a group of those who have received the Book(s) flung the Book of Allah behind their backs as if they were totally unaware!

When there has come to them a Messenger from God confirming what was with them, a party of them that were given the Book reject the Book of God behind their backs, as though they knew not,

And whenever there came unto them an apostle from Allah confessing to that which was with them, a Party among those who were vouchsafed the Book, cast Allah's Book behind their backs as though they knew not.

And when there came to them a Messenger from Allah (i.e. Muhammad Peace be upon him) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!

And when there came to them a messenger from God, confirming what they had, a faction of those who were given the Book threw the Book of God behind their backs, as if they do not know.

And whenever a Messenger came to them from Allah, confirming that Scripture which they already possessed, some from among the people of the Book threw the Book of Allah behind their backs as though they knew nothing about it.

And when there came to them a Messenger from Allah (i.e. Muhammad) confirming what was with them, a party of those who were given the Scripture threw away the Book of Allah behind their backs as if they did not know!

And when there cometh unto them a messenger from Allah, confirming that which they possess, a party of those who have received the Scripture fling the Scripture of Allah behind their backs as if they knew not,

And when there came to them an apostle from Allah, confirming that which is with them, a part of those who were given the Book cast the Book of Allah behind their back, as if they did not know [that it is Allah’s Book].

And now that a Messenger has come to them from Allah confirming what was with them, some of those to whom the Book was given reject the Book of Allah behind their backs, as though they knew nothing

When a Messenger of God came to them confirming the (original) revelation that they already had received, a group of those who had the Scripture with them, threw the Book of God behind their backs as if they did not know anything about it.

And when there came to them an Apostle from Allah verifying that which they have, a party of those who were given the Book threw the Book of Allah behind their backs as if they knew nothing.

Whenever a messenger from God has come to them, fulfilling that [predictions] which they already had, some of those to whom the Book was given have cast off the Book of God behind their backs as if they had no knowledge.

And when there came to them a messenger from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know!

وَٱتَّبَعُوا۟ مَا تَتْلُوا۟ ٱلشَّيَٰطِينُ عَلَىٰ مُلْكِ سُلَيْمَٰنَ ۖ وَمَا كَفَرَ سُلَيْمَٰنُ وَلَٰكِنَّ ٱلشَّيَٰطِينَ كَفَرُوا۟ يُعَلِّمُونَ ٱلنَّاسَ ٱلسِّحْرَ وَمَآ أُنزِلَ عَلَى ٱلْمَلَكَيْنِ بِبَابِلَ هَٰرُوتَ وَمَٰرُوتَ ۚ وَمَا يُعَلِّمَانِ مِنْ أَحَدٍ حَتَّىٰ يَقُولَآ إِنَّمَا نَحْنُ فِتْنَةٌۭ فَلَا تَكْفُرْ ۖ فَيَتَعَلَّمُونَ مِنْهُمَا مَا يُفَرِّقُونَ بِهِۦ بَيْنَ ٱلْمَرْءِ وَزَوْجِهِۦ ۚ وَمَا هُم بِضَآرِّينَ بِهِۦ مِنْ أَحَدٍ إِلَّا بِإِذْنِ ٱللَّهِ ۚ وَيَتَعَلَّمُونَ مَا يَضُرُّهُمْ وَلَا يَنفَعُهُمْ ۚ وَلَقَدْ عَلِمُوا۟ لَمَنِ ٱشْتَرَىٰهُ مَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَٰقٍۢ ۚ وَلَبِئْسَ مَا شَرَوْا۟ بِهِۦٓ أَنفُسَهُمْ ۚ لَوْ كَانُوا۟ يَعْلَمُونَ ﴿١٠٢﴾

And they followed [instead] what the devils had recited during the reign of Solomon. It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic and that which was revealed to the two angels at Babylon, Harut and Marut. But the two angels do not teach anyone unless they say, \"We are a trial, so do not disbelieve [by practicing magic].\" And [yet] they learn from them that by which they cause separation between a man and his wife. But they do not harm anyone through it except by permission of Allah. And the people learn what harms them and does not benefit them. But the Children of Israel certainly knew that whoever purchased the magic would not have in the Hereafter any share. And wretched is that for which they sold themselves, if they only knew.

WaittabaAAoo ma tatloo alshshayateenu AAala mulki sulaymana wama kafara sulaymanu walakinna alshshayateena kafaroo yuAAallimoona alnnasa alssihra wama onzila AAala almalakayni bibabila haroota wamaroota wama yuAAallimani min ahadin hatta yaqoola innama nahnu fitnatun fala takfur fayataAAallamoona minhuma ma yufarriqoona bihi bayna almari wazawjihi wama hum bidarreena bihi min ahadin illa biithni Allahi wayataAAallamoona ma yadurruhum wala yanfaAAuhum walaqad AAalimoo lamani ishtarahu ma lahu fee alakhirati min khalaqin walabisa ma sharaw bihi anfusahum law kanoo yaAAlamoona

And they follow what devilish beings used to chant against the authority of Solomon, though Solomon never disbelieved and only the devils denied, who taught sorcery to men, which, they said, had been revealed to the angels of Babylon, Harut and Marut, who, however, never taught it without saying: \"We have been sent to deceive you, so do not renounce (your faith).\" They learnt what led to discord between husband and wife. Yet they could not harm any one or without the dispensation of God. And they learnt what harmed them and brought no gain. They knew indeed whoever bought this had no place in the world to come, and that surely they had sold themselves for something that was vile. If only they had sense!

And they followed what the devils used to read during the rule of Sulaiman (Solomon – peace and blessings be upon him); and Sulaiman did not disbelieve, but the devils disbelieved – they teach people magic; and that which was sent down to the two angels, Harut and Marut in Babylon; and the two (angels) never taught a thing to anyone until they used to say, “We are only a trial, therefore do not lose your faith” and they used to learn from them that by which they cause division between man and his wife; and they cannot harm anyone by it except by Allah’s command; and they learn what will harm them, not benefit them; and surely they know that whoever bargains for this will not have a share in the Hereafter; and for what an abject thing they have sold themselves; if only they knew!

and they follow what the Satans recited over Solomon's kingdom. Solomon disbelieved not, but the Satans disbelieved, teaching the people sorcery, and that which was sent down upon Babylon's two angels, Harut and Marut; they taught not any man, without they said, 'We are but a temptation; do not disbelieve.' From them they learned how they might divide a man and his wife, yet they did not hurt any man thereby, save by the leave of God, and they learned what hurt them, and did not profit them, knowing well that whoso buys it shall have no share in the world to come; evil then was that they sold themselves for, if they had but known.

And they follow that which the Satans recited in the reign of Sulaiman; and Sulaiman blasphemed not, but the Satans blasphemed.; teaching people magic; and they follow that also which was sent down unto the two angels in Babil, Harut, and Marut. Unto none the twain taught it until they had said: We are but a temptation, so blaspheme not; but they learned from the twain that wherewith they might separate man from his wife; and they could harm none thereby save by Allah's will. And they have learnt that which harmeth them, and profiteth them not; and assuredly they know that whosoever purchaseth it, his is no portion in the Hereafter. And surely vile is the price for which they have bartered themselves, if they but knew!

They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulaiman (Solomon). Sulaiman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, \"We are only for trial, so disbelieve not (by learning this magic from us).\" And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's Leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their ownselves, if they but knew.

And they followed what the devils taught during the reign of Salomon. It was not Solomon who disbelieved, but it was the devils who disbelieved. They taught the people witchcraft and what was revealed in Babylon to the two angels Harut and Marut. They did not teach anybody until they had said, “We are a test, so do not lose faith.” But they learned from them the means to cause separation between man and his wife. But they cannot harm anyone except with God's permission. And they learned what would harm them and not benefit them. Yet they knew that whoever deals in it will have no share in the Hereafter. Miserable is what they sold their souls for, if they only knew.

(Instead of this,) they began to follow that (magic) to which the devils falsely attributed (the greatness of) the kingdom of Solomon. In fact Solomon was never involved in any practice of disbelief, but the satans, who taught magic to the people were themselves guilty of disbelief. They were after that thing which was sent to Harut and Marut, the two angels at Babylon. Whenever these two angels taught black art to anyone, they would always give a clear warning beforehand, saying, \"We are merely a trial for you; so you should not commit blasphemy. But in spite of this warning, those people used to learn from the angels the art which caused division between husband and wife. Although it was obvious that they could not do any harm to anyone by means of this magic without Allah's permission, yet they learnt that art which could not be profitable even for them but was actually harmful. Moreover, they knew it full well that anyone, who purchased that art, would have no share in the Hereafter. What a vile commodity it was for which they sold off their souls, if they had but known it!

They followed what the Shayatin (devils) gave out (falsely of the magic) in the lifetime of Sulayman (Solomon). Sulayman did not disbelieve, but the Shayatin (devils) disbelieved, teaching men magic and such things that came down at Babylon to the two angels, Harut and Marut, but neither of these two (angels) taught anyone (such things) till they had said, \"We are for trial, so disbelieve not (by learning this magic from us).\" And from these (angels) people learn that by which they cause separation between man and his wife, but they could not thus harm anyone except by Allah's leave. And they learn that which harms them and profits them not. And indeed they knew that the buyers of it (magic) would have no share in the Hereafter. And how bad indeed was that for which they sold their own selves, if they but knew.

And follow that which the devils falsely related against the kingdom of Solomon. Solomon disbelieved not; but the devils disbelieved, teaching mankind magic and that which was revealed to the two angels in Babel, Harut and Marut. Nor did they (the two angels) teach it to anyone till they had said: We are only a temptation, therefore disbelieve not (in the guidance of Allah). And from these two (angles) people learn that by which they cause division between man and wife; but they injure thereby no-one save by Allah's leave. And they learn that which harmeth them and profiteth them not. And surely they do know that he who trafficketh therein will have no (happy) portion in the Hereafter; and surely evil is the price for which they sell their souls, if they but knew.

And they followed what the devils pursued during Solomon’s reign —and Solomon was not faithless but it was the devils who were faithless—teaching the people magic and what was sent down to the two angels at Babylon, Harut and Marut, who would not teach anyone without telling [him], ‘We are only a test, so do not be faithless.’ But they would learn from those two that with which they would cause a split between man and his wife—though they could not harm anyone with it except with Allah’s leave. They would learn that which would harm them and bring them no benefit; though they certainly knew that anyone who buys it has no share in the Hereafter. Surely, evil is that for which they sold their souls, had they known!

and follow what the devils recited over the Kingdom of Solomon. Solomon did not disbelieve, it is the devils who disbelieved, teaching people magic and that which was sent down upon the angels Harut and Marut in Babylon. They did not teach anyone, until both had said: 'We have been sent as a trial; do not disbelieve' From them they learned how they might separate a husband and his wife. However, they did not harm anyone with it, except by the permission of Allah. Indeed, they learned what harms them and does not profit them, yet they knew that anyone who buys it would have no share in the Everlasting Life. Evil is that for which they have sold their souls, if they but knew!

They followed the incantations that the devils used against the kingdom of Solomon. Solomon did not hide the truth but the devils did. They taught magic to the people and whatever was revealed to the two angels, Harut and Marut, in Babylon. The two angels did not teach anything to anyone without saying, \"Our case is a temptation for the people, so do not hide the truth.\" People learned something from the two angels that could cause discord between a man and his wife. However, they could harm no one except by the permission of God. In fact, the (people) learned things that would harm them and render them no benefit. They knew very well that one who engaged in witchcraft would have no reward in the life hereafter. Would that they had known that they had sold their souls for that which is vile!

And they followed what the Shaitans chanted of sorcery in the reign of Sulaiman, and Sulaiman was not an unbeliever, but the Shaitans disbelieved, they taught men sorcery and that was sent down to the two angels at Babel, Harut and Marut, yet these two taught no man until they had said, \"Surely we are only a trial, therefore do not be a disbeliever.\" Even then men learned from these two, magic by which they might cause a separation between a man and his wife; and they cannot hurt with it any one except with Allah's permission, and they learned what harmed them and did not profit them, and certainly they know that he who bought it should have no share of good in the hereafter and evil was the price for which they sold their souls; had they but known this.

They pursued what the devils falsely attributed to the kingdom of Solomon. Solomon was not an unbeliever: it is the devils who are unbelievers. They taught people witchcraft, and that which was sent down to Harut and Marut, the two angels in Babylon. But these two taught no one until they had said, \"We are but a trial, therefore, do not disbelieve [in God's guidance].\" So men learnt from them that by which they caused discord between man and wife; but they harmed no one thereby, except by the command of God; [on the contrary], these people learned that which would harm them and do them no good, knowing full well that whoever acquired [this knowledge] would have no share in the Hereafter. Evil indeed was the [price] for which they sold their souls, if only they had known it.

They followed what the evil ones gave out (falsely) against the power of Solomon: the blasphemers Were, not Solomon, but the evil ones, teaching men Magic, and such things as came down at babylon to the angels Harut and Marut. But neither of these taught anyone (Such things) without saying: \"We are only for trial; so do not blaspheme.\" They learned from them the means to sow discord between man and wife. But they could not thus harm anyone except by Allah's permission. And they learned what harmed them, not what profited them. And they knew that the buyers of (magic) would have no share in the happiness of the Hereafter. And vile was the price for which they did sell their souls, if they but knew!

وَلَوْ أَنَّهُمْ ءَامَنُوا۟ وَٱتَّقَوْا۟ لَمَثُوبَةٌۭ مِّنْ عِندِ ٱللَّهِ خَيْرٌۭ ۖ لَّوْ كَانُوا۟ يَعْلَمُونَ ﴿١٠٣﴾

And if they had believed and feared Allah, then the reward from Allah would have been [far] better, if they only knew.

Walaw annahum amanoo waittaqaw lamathoobatun min AAindi Allahi khayrun law kanoo yaAAlamoona

Had they come to believe instead, and taken heed for themselves, they would surely have earned from God a far better reward. If only they had sense!

And had they believed and been pious, then the recompense from Allah is extremely good; if only they knew!

Yet had they believed, and been godfearing, a recompense from God had been better, if they had but known.

And had they believed and feared, surely better had been the reward from before Allah, if they but knew!

And if they had believed, and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!

Had they believed and been righteous, the reward from God would have been better, if they only knew.

Had they believed in Allah and practised piety, they would have received a far better reward from AIIah, if they had but known it.

And if they had believed and guarded themselves from evil and kept their duty to Allah, far better would have been the reward from their Lord, if they but knew!

And if they had believed and kept from evil, a recompense from Allah would be better, if they only knew.

Had they been faithful and Godwary, the reward from Allah would have been better, had they known!

Had they believed and were cautious, far better for them would be the reward from Allah, if they but knew.

Would that they had known that if they had embraced the faith and avoided evil, they would have received better rewards from God.

And if they had believed and guarded themselves (against evil), reward from Allah would certainly have been better; had they but known (this).

And had they but believed and been mindful of God, His reward would have been far better for them, if they had but known it.

If they had kept their Faith and guarded themselves from evil, far better had been the reward from their Lord, if they but knew!

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تَقُولُوا۟ رَٰعِنَا وَقُولُوا۟ ٱنظُرْنَا وَٱسْمَعُوا۟ ۗ وَلِلْكَٰفِرِينَ عَذَابٌ أَلِيمٌۭ ﴿١٠٤﴾

O you who have believed, say not [to Allah 's Messenger], \"Ra'ina\" but say, \"Unthurna\" and listen. And for the disbelievers is a painful punishment.

Ya ayyuha allatheena amanoo la taqooloo raAAina waqooloo onthurna waismaAAoo walilkafireena AAathabun aleemun

Say not (to the Prophet), O Believers: \"Have regard for us (ra'ina),\" but \"look at us (unzurna),\" and obey him in what he says. Painful is the nemesis for disbelievers.

O People who Believe, do not say (to the Prophet Mohammed- peace and blessings be upon him), “Raena (Be considerate towards us)” but say, “Unzurna (Look mercifully upon us)\", and listen attentively from the start; and for the disbelievers is a painful punishment. (To disrespect the Holy Prophet – peace and blessings be upon him – is blasphemy.)

O believers, do not say, 'Observe us,' but say, 'Regard us'; and give ear; for unbelievers awaits a painful chastisement.

O O Ye who believe! say not: Ra'ina, but say: Unzurna, and hearken; and unto the infidel shall be a torment afflictive.

O you who believe! Say not (to the Messenger Peace be upon him) Ra'ina but say Unzurna (Do make us understand) and hear. And for the disbelievers there is a painful torment. (See Verse 4:46)

O you who believe! Do not say ambiguous words, but say words of respect, and listen. The disbelievers will have a painful torment.

O Believers, do not say. \"Ra 'ina\" but say, \"Unzurna \" and listen a to what is said; for the disbelievers deserve a painful punishment.

O you who believe! Say not (to the Messenger) Ra`ina but say Unzurna (make us understand) and hear. And for the disbelievers there is a painful torment.

O ye who believe, say not (unto the Prophet): \"Listen to us\" but say \"Look upon us,\" and be ye listeners. For disbelievers is a painful doom.

O you who have faith! Do not say Ra‘ina, but say Unzurna, and listen! And there is a painful punishment for the faithless.

'Believers, do not say 'Observe us (Ra'ina, in Hebrew means evil) ', but instead say: \"Look after us (Undhurna), and listen' for the unbelievers is a painful punishment.

Believers, do not address the Prophet as ra'ina (whereby the Jews, in their own accent, meant: Would that you would never hear, but call him unzurna) (meaning: Please speak to us slowly so that we understand), and then listen. The unbelievers will face a painful torment.

O you who believe! do not say Raina and say Unzurna and listen, and for the unbelievers there is a painful chastisement.

Believers, do not say to the Prophet, \"Ra'ina\" but say, \"Unzurna,\" and listen to him with attention. For those who deny the truth, there is a painful punishment.

O ye of Faith! Say not (to the Messenger) words of ambiguous import, but words of respect; and hearken (to him): To those without Faith is a grievous punishment.

مَّا يَوَدُّ ٱلَّذِينَ كَفَرُوا۟ مِنْ أَهْلِ ٱلْكِتَٰبِ وَلَا ٱلْمُشْرِكِينَ أَن يُنَزَّلَ عَلَيْكُم مِّنْ خَيْرٍۢ مِّن رَّبِّكُمْ ۗ وَٱللَّهُ يَخْتَصُّ بِرَحْمَتِهِۦ مَن يَشَآءُ ۚ وَٱللَّهُ ذُو ٱلْفَضْلِ ٱلْعَظِيمِ ﴿١٠٥﴾

Neither those who disbelieve from the People of the Scripture nor the polytheists wish that any good should be sent down to you from your Lord. But Allah selects for His mercy whom He wills, and Allah is the possessor of great bounty.

Ma yawaddu allatheena kafaroo min ahli alkitabi wala almushrikeena an yunazzala AAalaykum min khayrin min rabbikum waAllahu yakhtassu birahmatihi man yashao waAllahu thoo alfadli alAAatheemi

Those without faith among the people of the Book, and those who worship idols, do not wish that good should come to you from your Lord. But God chooses whom He likes for His grace; and the bounty of God is infinite.

Those who disbelieve – the People given the Book(s) or the polytheists – do not wish that any good be sent down upon you from your Lord; and Allah chooses whomever He wills by His Mercy; and Allah is the Most Munificent.

Those unbelievers of the People of the Book and the idolaters wish not that any good should be sent down upon you from your Lord; but God singles out for His mercy whom He will; God is of bounty abounding.

Fain would they who disbelieve, be they of the people of the Book or of the associators, that naught of good should be sent down unto you from Your Lord; whereas Allah singleth out for His mercy whomsoever He will and Allah is the Lord of mighty grace.

Neither those who disbelieve among the people of the Scripture (Jews and Christians) nor Al-Mushrikun (the disbelievers in the Oneness of Allah, idolaters, polytheists, pagans, etc.) like that there should be sent down unto you any good from your Lord. But Allah chooses for His Mercy whom He wills. And Allah is the Owner of Great Bounty.

It is never the wish of the disbelievers from among the People of the Book, nor of the polytheists, that any good should be sent down to you from your Lord. But God chooses for His mercy whomever He wills. God is Possessor of Sublime Grace.

The people who have rejected the message of Truth, be they the people of the Book or the mushriks, would never like that any good be sent down to you from your Lord, but Allah chooses for His mercy whom He wills, and Allah is Most Bountiful.

Neither those who disbelieve among the People of the Scripture (Jews and Christians) nor Al-Mushrikin (the idolaters) like that there should be sent down unto you any good from your Lord. But Allah chooses for His mercy whom He wills. And Allah is the Owner of great bounty.

Neither those who disbelieve among the people of the Scripture nor the idolaters love that there should be sent down unto you any good thing from your Lord. But Allah chooseth for His mercy whom He will, and Allah is of Infinite Bounty.

Neither the faithless from among the People of the Book nor the idolaters like that any good be showered on you from your Lord; but Allah singles out for His mercy whomever He wishes, and Allah is dispenser of a mighty grace.

The unbelievers among the People of the Book (Jews and Nazarenes) and the idolaters resent that any good should have been sent down to you from your Lord. But Allah chooses whom He will for His Mercy. And Allah is of great bounty.

(Muhammad) the disbelievers among the People of the Book and the pagans do not like to see anything good revealed to you from your Lord. God reserves His mercy for whomever He chooses. The generosity of God is great.

Those who disbelieve from among the followers of the Book do not like, nor do the polytheists, that the good should be sent down to you from your Lord, and Allah chooses especially whom He pleases for His mercy, and Allah is the Lord of mighty grace.

They who deny the truth from among the People of the Book, or from among those who associate partners with God, do not desire that any good should be sent down to you from your Lord. But God singles out for His grace whom He wills -- for God is limitless in His great bounty.

It is never the wish of those without Faith among the People of the Book, nor of the Pagans, that anything good should come down to you from your Lord. But Allah will choose for His special Mercy whom He will - for Allah is Lord of grace abounding.

۞ مَا نَنسَخْ مِنْ ءَايَةٍ أَوْ نُنسِهَا نَأْتِ بِخَيْرٍۢ مِّنْهَآ أَوْ مِثْلِهَآ ۗ أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ﴿١٠٦﴾

We do not abrogate a verse or cause it to be forgotten except that We bring forth [one] better than it or similar to it. Do you not know that Allah is over all things competent?

Ma nansakh min ayatin aw nunsiha nati bikhayrin minha aw mithliha alam taAAlam anna Allaha AAala kulli shayin qadeerun

When We cancel a message (sent to an earlier prophet) or throw it into oblivion, We replace it with one better or one similar. Do you not know that God has power over all things?

When We abrogate a verse or cause it to be forgotten, We will bring one better than it or one similar; do you not know that Allah is Able to do all things?

And for whatever verse We abrogate or cast into oblivion, We bring a better or the like of it; knowest thou not that God is powerful over everything?

Whatsoever verse We abrogate or cause to be forgotten We bring a better one or the like thereof; knowest thou not that Allah is over everything Potent?

Whatever a Verse (revelation) do We abrogate or cause to be forgotten, We bring a better one or similar to it. Know you not that Allah is able to do all things?

We never nullify a verse, nor cause it to be forgotten, unless We bring one better than it, or similar to it. Do you not know that God is capable of all things?

We bring a better verse or at least the like of it for whatever we abrogate or cause it to be forgotten.

Whatever a verse (revelation) do Nansakh (We abrogate) or Nunsiha (cause to be forgotten), We bring a better one or similar to it. Know you not that Allah is Able to do all things

Nothing of our revelation (even a single verse) do we abrogate or cause be forgotten, but we bring (in place) one better or the like thereof. Knowest thou not that Allah is Able to do all things?

For any verse that We abrogate or cause to be forgotten, We bring another which is better than it, or similar to it. Do you not know that Allah has power over all things?

If We supersede any verse or cause it to be forgotten, We bring a better one or one similar. Do you not know that Allah has power over all things!

For whatever sign We change or eliminate or cause to recede into oblivion, We bring forth a better sign, one that is identical. Do you not know that God has power over all things?

Whatever communications We abrogate or cause to be forgotten, We bring one better than it or like it. Do you not know that Allah has power over all things?

If We abrogate a verse or cause it to be forgotten, We will replace it by a better one or one similar to it. Do you not know that God has power over all things?

None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar: Knowest thou not that Allah Hath power over all things?

أَلَمْ تَعْلَمْ أَنَّ ٱللَّهَ لَهُۥ مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۗ وَمَا لَكُم مِّن دُونِ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍ ﴿١٠٧﴾

Do you not know that to Allah belongs the dominion of the heavens and the earth and [that] you have not besides Allah any protector or any helper?

Alam taAAlam anna Allaha lahu mulku alssamawati waalardi wama lakum min dooni Allahi min waliyyin wala naseerin

Do you not know that God's is the kingdom of the heavens and the earth, and that there is none to save and protect you apart from God?

Do you not know that for Allah only is the kingship of the heavens and the earth? And except Allah, you have neither a protector nor any supporter?

Knowest thou not that to God belongs the kingdom of the heavens and the earth, and that you have none, apart from God, neither protector nor helper?

Knowest thou not that verily Allah! His is the dominion of the heavens and the earth? and for you beside Allah is no protector or helper.

Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth? And besides Allah you have neither any Wali (protector or guardian) nor any helper.

Do you not know that to God belongs the sovereignty of the heavens and the earth, and that apart from God you have no guardian or helper?

Do you not know that Allah has full power over everything? Do you not know that the sovereignty of the heavens and the earth belongs to Allah alone and that you have neither any protector nor helper beside Him?

Know you not that it is Allah to Whom belongs the dominion of the heavens and the earth And besides Allah you have neither any Wali (protector or guardian) nor any helper.

Knowest thou not that it is Allah unto Whom belongeth the Sovereignty of the heavens and the earth; and ye have not, beside Allah, any guardian or helper?

Do you not know that to Allah belongs the kingdom of the heavens and the earth? And besides Allah, you do not have any guardian or helper.

Do you not know that it is to Allah that the Kingdom of the heavens and the earth belong, and that there is none, other than Him, to protect or help you!

Do you not know that the kingdom of the heavens and the earth belongs to God and that no one is your guardian or helper besides Him?

Do you not know that Allah's is the kingdom of the heavens and the earth, and that besides Allah you have no guardian or helper?

Do you not know that the kingdom of the heavens and the earth belongs to God alone? And that there is no protector or helper for you besides God?

Knowest thou not that to Allah belongeth the dominion of the heavens and the earth? And besides Him ye have neither patron nor helper.

أَمْ تُرِيدُونَ أَن تَسْـَٔلُوا۟ رَسُولَكُمْ كَمَا سُئِلَ مُوسَىٰ مِن قَبْلُ ۗ وَمَن يَتَبَدَّلِ ٱلْكُفْرَ بِٱلْإِيمَٰنِ فَقَدْ ضَلَّ سَوَآءَ ٱلسَّبِيلِ ﴿١٠٨﴾

Or do you intend to ask your Messenger as Moses was asked before? And whoever exchanges faith for disbelief has certainly strayed from the soundness of the way.

Am tureedoona an tasaloo rasoolakum kama suila moosa min qablu waman yatabaddali alkufra bialeemani faqad dalla sawaa alssabeeli

Do you too, O believers, wish to question your Apostle as Moses was in the past? But he who takes unbelief in exchange for belief only strays from the right path.

Do you wish to ask your Noble Messenger a question similar to what Moosa was asked before? And whoever chooses disbelief instead of faith has gone astray from the Right Path.

Or do you desire to question your Messenger as Moses was questioned in former time? Whoso exchanges belief for unbelief has surely strayed from the right way.

Seek ye to question your apostle, even as Musa was questioned afore. And whosoever changeth belief for infidelity, he hath of a surety strayed from the even way.

Or do you want to ask your Messenger (Muhammad Peace be upon him) as Musa (Moses) was asked before (i.e. show us openly our Lord?) And he who changes Faith for disbelief, verily, he has gone astray from the right way.

Or do you want to question your Messenger as Moses was questioned before? Whoever exchanges faith for disbelief has strayed from the right path.

Would you then ask your Prophet such questions as were asked of Moses in former times? In fact, anyone, who changes the way of belief for that of disbelief, has surely swerved from the Right way.

Or do you want to ask your Messenger (Muhammad) as Musa (Moses) was asked before (i.e. show us openly our Lord) And he who changes faith for disbelief, verily, he has gone astray from the right way.

Or would ye question your messenger as Moses was questioned aforetime? He who chooseth disbelief instead of faith, verily he hath gone astray from a plain road.

Would you question your Apostle as Moses was questioned formerly? Whoever changes faith for unfaith certainly strays from the right way.

Would you rather demand of your Messenger that which was once demanded of Moses! He who exchanges belief for disbelief has surely strayed from the Right Path.

Do you want to address the Prophet in the same manner in which Moses was addressed? Anyone who exchanges belief for disbelief has certainly gone down the wrong path.

Rather you wish to put questions to your Apostle, as Musa was questioned before; and whoever adopts unbelief instead of faith, he indeed has lost the right direction of the way.

Do you [all] want to question your messenger just as Moses was questioned previously? Anyone who exchanges faith for unbelief has strayed from the right path.

Would ye question your Messenger as Moses was questioned of old? but whoever changeth from Faith to Unbelief, Hath strayed without doubt from the even way.

وَدَّ كَثِيرٌۭ مِّنْ أَهْلِ ٱلْكِتَٰبِ لَوْ يَرُدُّونَكُم مِّنۢ بَعْدِ إِيمَٰنِكُمْ كُفَّارًا حَسَدًۭا مِّنْ عِندِ أَنفُسِهِم مِّنۢ بَعْدِ مَا تَبَيَّنَ لَهُمُ ٱلْحَقُّ ۖ فَٱعْفُوا۟ وَٱصْفَحُوا۟ حَتَّىٰ يَأْتِىَ ٱللَّهُ بِأَمْرِهِۦٓ ۗ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿١٠٩﴾

Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent.

Wadda katheerun min ahli alkitabi law yaruddoonakum min baAAdi eemanikum kuffaran hasadan min AAindi anfusihim min baAAdi ma tabayyana lahumu alhaqqu faoAAfoo waisfahoo hatta yatiya Allahu biamrihi inna Allaha AAala kulli shayin qadeerun

How many of the followers of the Books having once known the truth desire in their hearts, out of envy, to turn you into infidels again even after the truth has become clear to them! But you forbear and overlook till God fulfil His plan; and God has power over all things.

Many among People given the Book(s) wished to turn you to disbelief after you had accepted faith; out of hearts’ envy, after the truth has become very clear to them; so leave them and be tolerant, until Allah brings His command; indeed Allah is Able to do all things.

Many of the People of the Book wish they might restore you as unbelievers, after you have believed, in the jealousy of their souls, after the truth has become clear to them; yet do you pardon and be forgiving, till God brings His command; truly God is powerful over everything.

Fain would Many of the People of the Book turn you back infidels after ye have believed, out of envy from their, after the truth hath become manifest unto them so Pardon them, and pass over, until Allah sendeth His command. Verily Allah is over everything Potent.

Many of the people of the Scripture (Jews and Christians) wish that if they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth (that Muhammad Peace be upon him is Allah's Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His Command. Verily, Allah is Able to do all things.

Many of the People of the Book wish to turn you back into unbelievers after you have believed, out of envy on their part, after the Truth has become clear to them. But pardon and overlook, until God brings His command. God has power over all things.

Many of the people of the Book desire to turn you anyhow back to unbelief. They wish this out of the envy of their hearts though the Truth has become quite clear to them. Yet, you should show forbearance and forgiveness to them' till Allah Himself enforces His judgement.

Many of the People of the Scripture (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their own selves, even after the truth (that Muhammad is Allah's Messenger) has become manifest unto them. But forgive and overlook, till Allah brings His command. Verily, Allah is able to do all things.

Many of the people of the Scripture long to make you disbelievers after your belief, through envy on their own account, after the truth hath become manifest unto them. Forgive and be indulgent (toward them) until Allah give command. Lo! Allah is Able to do all things.

Many of the People of the Book are eager to turn you into unbelievers after your faith, out of their inner envy, [and] after the truth had become manifest to them. Yet excuse [them] and forbear until Allah issues His edict. Indeed Allah has power over all things.

Many of the People of the Book wish they might turn you back as unbelievers after you have believed, in envy of their souls, after the truth has been clarified to them. So pardon and forgive until Allah brings His command. Allah is Powerful over everything.

Once you have accepted the faith, many of the People of the Book would love, out of envy, to turn you back to disbelief, even after the Truth has become evident to them. Have forgiveness and bear with them until God issues His order. God has power over all things.

Many of the followers of the Book wish that they could turn you back into unbelievers after your faith, out of envy from themselves, (even) after the truth has become manifest to them; but pardon and forgive, so that Allah should bring about His command; surely Allah has power over all things.

Many among the People of the Book wish, through envy, to lead you back to unbelief, now that you have embraced the faith and the truth has been made plain to them. But you should pardon them and bear with them until God gives His command. Truly, God has power over all things.

Quite a number of the People of the Book wish they could Turn you (people) back to infidelity after ye have believed, from selfish envy, after the Truth hath become Manifest unto them: But forgive and overlook, Till Allah accomplish His purpose; for Allah Hath power over all things.

وَأَقِيمُوا۟ ٱلصَّلَوٰةَ وَءَاتُوا۟ ٱلزَّكَوٰةَ ۚ وَمَا تُقَدِّمُوا۟ لِأَنفُسِكُم مِّنْ خَيْرٍۢ تَجِدُوهُ عِندَ ٱللَّهِ ۗ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌۭ ﴿١١٠﴾

And establish prayer and give zakah, and whatever good you put forward for yourselves - you will find it with Allah. Indeed, Allah of what you do, is Seeing.

Waaqeemoo alssalata waatoo alzzakata wama tuqaddimoo lianfusikum min khayrin tajidoohu AAinda Allahi inna Allaha bima taAAmaloona baseerun

Fulfil your devotional obligations and pay the zakat. And what you send ahead of good you will find with God, for He sees all that you do ill.

And keep the prayer established, and pay the charity; and whatever good you send ahead for yourselves, you will find it with Allah; indeed Allah is seeing your deeds.

And perform the prayer, and pay the alms; whatever good you shall forward to your souls' account, you shall find it with God; assuredly God sees the things you do.

And establish prayer and give the poor-rate. and whatsoever of good ye send forth for your souls ye shall find with Allah; verily Allah is the Beholder of that which ye work.

And perform As-Salat (Iqamat-as-Salat), and give Zakat, and whatever of good (deeds that Allah loves) you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is All-Seer of what you do.

And perform the prayer, and give alms. Whatever good you forward for yourselves, you will find it with God. God is Seeing of everything you do.

(Rest assured that) Allah has full power over everything: establish the Salat and pay the Zakat. you will find with Allah whatever good you send forward for your future; Allah is watching everything you do.

And perform the Salah and give the Zakah, and whatever of good you send forth for yourselves before you, you shall find it with Allah. Certainly, Allah is the Seer of what you do.

Establish worship, and pay the poor-due; and whatever of good ye send before (you) for your souls, ye will find it with Allah. Lo! Allah is Seer of what ye do.

And maintain the prayer and give the zakat. Any good that you send ahead for your own souls, you shall find it with Allah. Indeed Allah watches what you do.

Establish your prayers and pay the obligatory charity. Whatever good you shall forward for your soul you shall find it with Allah. He is the Seer of what you do.

Be steadfast in your prayer and pay the religious tax. You will receive a good reward from God for all your good works. God is Well-aware of what you do.

And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.

Attend to your prayers and pay the prescribed alms; any good you store up for yourselves, you will find it with God. Certainly, God sees what you do.

And be steadfast in prayer and regular in charity: And whatever good ye send forth for your souls before you, ye shall find it with Allah: for Allah sees Well all that ye do.

وَقَالُوا۟ لَن يَدْخُلَ ٱلْجَنَّةَ إِلَّا مَن كَانَ هُودًا أَوْ نَصَٰرَىٰ ۗ تِلْكَ أَمَانِيُّهُمْ ۗ قُلْ هَاتُوا۟ بُرْهَٰنَكُمْ إِن كُنتُمْ صَٰدِقِينَ ﴿١١١﴾

And they say, \"None will enter Paradise except one who is a Jew or a Christian.\" That is [merely] their wishful thinking, Say, \"Produce your proof, if you should be truthful.\"

Waqaloo lan yadkhula aljannata illa man kana hoodan aw nasara tilka amaniyyuhum qul hatoo burhanakum in kuntum sadiqeena

And they say: \"None will go to Paradise but the Jews and the Christians;\" but this is only wishful thinking. Say: \"Bring the proof if you are truthful.\"

And the People given the Book(s) said, “None will enter Paradise unless he is a Jew or a Christian”; these are their own imaginations; say (O dear Prophet Mohammed – peace and blessings be upon him), “Bring your proof, if you are truthful.”

And they say, 'None shall enter Paradise except that they be Jews or Christians.' Such are their fancies. Say: 'Produce your proof, if you speak truly.'

And they say: none shall enter the Garden except he be a Jew or a Nazarene. Such are their vain desires! Say thou: forthwith your proof if ye say

And they say, \"None shall enter Paradise unless he be a Jew or a Christian.\" These are their own desires. Say (O Muhammad Peace be upon him), \"Produce your proof if you are truthful.\"

And they say, “None will enter Heaven unless he is a Jew or a Christian.” These are their wishes. Say, “Produce your proof, if you are truthful.”

They say, \"None shall enter Paradise unless he be a Jew or according to the Christians) a Christian.\" These are their wishful fancies. Say to them, \"Bring your proof, if you are right in your claim.\"

And they say, \"None shall enter Paradise unless he be a Jew or a Christian.\" These are their own desires. Say (O Muhammad), \"Produce your Burhan if you are truthful.\"

And they say: None entereth paradise unless he be a Jew or a Christian. These are their own desires. Say: Bring your proof (of what ye state) if ye are truthful.

And they say, ‘No one will enter paradise except one who is a Jew or Christian.’ Those are their [false] hopes! Say, ‘Produce your evidence, should you be truthful.’

They say: 'None but Jews and Nazarenes shall be admitted to Paradise' Such are their wishful fancies. Say: 'Bring us your proof, if what you say is true'

They have said that no one can ever go to Paradise except the Jews or Christians, but this is only what they hope. Ask them to prove that their claim is true.

And they say: None shall enter the garden (or paradise) except he who is a Jew or a Christian. These are their vain desires. Say: Bring your proof if you are truthful.

They declare, \"None shall ever enter Heaven unless he be a Jew or a Christian.\" This is their own wishful thinking. [Prophet], say, \"Produce your evidence if you are telling the truth.\"

And they say: \"None shall enter Paradise unless he be a Jew or a Christian.\" Those are their (vain) desires. Say: \"Produce your proof if ye are truthful.\"

بَلَىٰ مَنْ أَسْلَمَ وَجْهَهُۥ لِلَّهِ وَهُوَ مُحْسِنٌۭ فَلَهُۥٓ أَجْرُهُۥ عِندَ رَبِّهِۦ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿١١٢﴾

Yes [on the contrary], whoever submits his face in Islam to Allah while being a doer of good will have his reward with his Lord. And no fear will there be concerning them, nor will they grieve.

Bala man aslama wajhahu lillahi wahuwa muhsinun falahu ajruhu AAinda rabbihi wala khawfun AAalayhim wala hum yahzanoona

Only he who surrenders to God with all his heart and also does good, will find his reward with his Lord, and will have no fear or regret.

Yes, why not? Whoever submits his face for the sake of Allah, and is virtuous, his reward is with his Lord; and there shall be no fear upon them nor shall they grieve.

Nay, but whosoever submits his will to God, being a good-doer, his wage is with his Lord, and no fear shall be on them, neither shall they sorrow.

Aye! whosoever submitteth himself unto Allah and he is a well-doer-his hire is with his Lord; no fear shall come on them nor shall they grieve.

Yes, but whoever submits his face (himself) to Allah (i.e. follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (good-doer i.e. performs good deeds totally for Allah's sake only without any show off or to gain praise or fame, etc., and in accordance with the Sunnah of Allah's Messenger Muhammad Peace be upon him) then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve. [See Tafsir Ibn Kathir, Vol. 1, Page 154].

In fact, whoever submits himself to God, and is a doer of good, will have his reward with his Lord—they have nothing to fear, nor shall they grieve.

The fact is that no one has any special claim to Paradise; whoever surrenders himself to Allah in obedience and follows the Right Way, shall get his reward from his Lord: there shall be neither fear nor grief for such people.

Yes! But whoever submits his face (himself) to Allah (i.e. follows Allah's religion of Islamic Monotheism) and he is a Muhsin then his reward is with his Lord (Allah), on such shall be no fear, nor shall they grieve.

Nay, but whosoever surrendereth his purpose to Allah while doing good, his reward is with his Lord; and there shall no fear come upon them neither shall they grieve.

Certainly, whoever submits his will to Allah and is virtuous, he shall have his reward from his Lord, and they will have no fear, nor shall they grieve.

Indeed, whoever submits his face to Allah and does good works shall be rewarded by his Lord; there they shall have nothing to fear nor shall they be saddened.

However, one who accepts Islam in submission to God and does good, will have his reward with God. Such people will have nothing to fear nor to grieve about.

Yes! whoever submits himself entirely to Allah and he is the doer of good (to others) he has his reward from his Lord, and there is no fear for him nor shall he grieve.

Indeed, those who submit themselves to God and act righteously shall be rewarded by their Lord: they shall have no fear, nor shall they grieve.

Nay,-whoever submits His whole self to Allah and is a doer of good,- He will get his reward with his Lord; on such shall be no fear, nor shall they grieve.

وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ عَلَىٰ شَىْءٍۢ وَقَالَتِ ٱلنَّصَٰرَىٰ لَيْسَتِ ٱلْيَهُودُ عَلَىٰ شَىْءٍۢ وَهُمْ يَتْلُونَ ٱلْكِتَٰبَ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ لَا يَعْلَمُونَ مِثْلَ قَوْلِهِمْ ۚ فَٱللَّهُ يَحْكُمُ بَيْنَهُمْ يَوْمَ ٱلْقِيَٰمَةِ فِيمَا كَانُوا۟ فِيهِ يَخْتَلِفُونَ ﴿١١٣﴾

The Jews say \"The Christians have nothing [true] to stand on,\" and the Christians say, \"The Jews have nothing to stand on,\" although they [both] recite the Scripture. Thus the polytheists speak the same as their words. But Allah will judge between them on the Day of Resurrection concerning that over which they used to differ.

Waqalati alyahoodu laysati alnnasara AAala shayin waqalati alnnasara laysati alyahoodu AAala shayin wahum yatloona alkitaba kathalika qala allatheena la yaAAlamoona mithla qawlihim faAllahu yahkumu baynahum yawma alqiyamati feema kanoo feehi yakhtalifoona

The Jews say: \"The Christians are not right,\" and the Christians say: \"The Jews are in the wrong;\" yet both read the Scriptures; and this is what the unread had said too. God alone will judge between them in their differences on the Day of Reckoning.

And the Jews said, “The Christians are nothing” – and the Christians said, “The Jews are nothing” whereas they both read the Book; and the ignorant spoke similarly; so Allah will judge between them on the Day of Resurrection, concerning the matter in which they dispute.

The Jews say, 'The Christians stand not on anything'; the Christians say, 'The Jews stand not on anything'; yet they recite the Book. So too the ignorant say the like of them. God shall decide between them on the Day of Resurrection touching their differences.

And the Jews say: the Nazarenes are not grounded on aught: and the Nazarenes say: the Jews are not grounded on aught While they recite the same Book. Even so say those who know not, the like of their saying. Allah will judge between them on the Day of Resurrection regarding that wherein they have been differing.

The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.

The Jews say, “The Christians are not based on anything;” and the Christians say, “The Jews are not based on anything.” Yet they both read the Scripture. Similarly, the ignorant said the same thing. God will judge between them on the Day of Resurrection regarding their differences.

The Jews say that the Christians have nothing (of the Truth) and the Christians say that the Jews have nothing of it, though both read the Scripture. And those who have no knowledge of the Scripture also make similar claims. Allah will surely give His judgement on the Day of Resurrection in all the matters in which they differ.

The Jews said that the Christians follow nothing (i.e. are not on the right religion); and the Christians said that the Jews follow nothing (i.e. are not on the right religion); though they both recite the Scripture. Like unto their word, said those (the pagans) who know not. Allah will judge between them on the Day of Resurrection about that wherein they have been differing.

And the Jews say the Christians follow nothing (true), and the Christians say the Jews follow nothing (true); yet both are readers of the Scripture. Even thus speak those who know not. Allah will judge between them on the Day of Resurrection concerning that wherein they differ.

The Jews say, ‘The Christians stand on nothing,’ and the Christians say, ‘The Jews stand on nothing,’ though they follow the [same] Book. So said those who had no knowledge, [words] similar to what they say. Allah will judge between them on the Day of Resurrection concerning that about which they used to differ.

The Jews say the Nazarenes are not on anything, and the Nazarenes say it is the Jews who are not on anything. Yet they both read the Book. And those who do not know say like their saying. Allah will judge between them their disputes on the Day of Resurrection.

The Jews accuse the Christians of having no basis for their religion and the Christians accuse the Jews of having no basis for their religion, even though both sides read the Scripture. The ignorant ones say the same thing. God will issue His decree about their dispute on the Day of Judgment.

And the Jews say: The Christians do not follow anything (good) and the Christians say: The Jews do not follow anything (good) while they recite the (same) Book. Even thus say those who have no knowledge, like to what they say; so Allah shall judge between them on the day of resurrection in what they differ.

The Jews say, \"The Christians have no ground to stand on,\" and the Christians say, \"The Jews have no ground to stand on.\" Yet they both recite the Book, and those who have no knowledge say the same; God will judge between them on the Day of Resurrection concerning their disputes.

The Jews say: \"The Christians have naught (to stand) upon; and the Christians say: \"The Jews have naught (To stand) upon.\" Yet they (Profess to) study the (same) Book. Like unto their word is what those say who know not; but Allah will judge between them in their quarrel on the Day of Judgment.

وَمَنْ أَظْلَمُ مِمَّن مَّنَعَ مَسَٰجِدَ ٱللَّهِ أَن يُذْكَرَ فِيهَا ٱسْمُهُۥ وَسَعَىٰ فِى خَرَابِهَآ ۚ أُو۟لَٰٓئِكَ مَا كَانَ لَهُمْ أَن يَدْخُلُوهَآ إِلَّا خَآئِفِينَ ۚ لَهُمْ فِى ٱلدُّنْيَا خِزْىٌۭ وَلَهُمْ فِى ٱلْءَاخِرَةِ عَذَابٌ عَظِيمٌۭ ﴿١١٤﴾

And who are more unjust than those who prevent the name of Allah from being mentioned in His mosques and strive toward their destruction. It is not for them to enter them except in fear. For them in this world is disgrace, and they will have in the Hereafter a great punishment.

Waman athlamu mimman manaAAa masajida Allahi an yuthkara feeha ismuhu wasaAAa fee kharabiha olaika ma kana lahum an yadkhulooha illa khaifeena lahum fee alddunya khizyun walahum fee alakhirati AAathabun AAatheemun

And who is more unjust than he who prohibits the name of God being used in His mosques, who hurries to despoil them even though he has no right to enter them except in reverence? For them is ignominy in the world and severe punishment in the life to come.

And who is more unjust than one who prevents the name of Allah being mentioned in the mosques, and strives for their ruin? It did not befit them to enter the mosques except in fear; for them is disgrace in this world, and a terrible punishment in the Hereafter.

And who does greater evil than he who bars God's places of worship, so that His Name be not rehearsed in them, and strives to destroy them? Such men might never enter them, save in fear; for them is degradation in the present world, and in the world to come a mighty chastisement.

And who is more unjust than he who preventeth the mosques of Allah, that His name be mentioned therein, and striveth after their ruin? These! it was not for them to enter therein except in fear. Unto them shall be humiliation in this World, and unto them in the Hereafter a torment mighty.

And who is more unjust than those who forbid that Allah's Name be glorified and mentioned much (i.e. prayers and invocations, etc.) in Allah's Mosques and strive for their ruin? It was not fitting that such should themselves enter them (Allah's Mosques) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

Who is more unjust than him who forbids the remembrance of God’s name in places of worship, and contributes to their ruin? These ought not to enter them except in fear. For them is disgrace in this world, and for them is a terrible punishment in the Hereafter.

And who could be a greater wrongdoer than the one who forbids the mention of Allah's name in places of worship and strives for their ruin? Such people do not deserve to enter the places of worship, and, if they enter at all, they should do so in fear; for there is ignominy for them in this world and an awful punishment in the Hereafter.

And who are more unjust than those who forbid that Allah's Name be mentioned (i.e. prayers and invocations) in Allah's Masjids and strive for their ruin It was not fitting that such should themselves enter them (Allah's Masjids) except in fear. For them there is disgrace in this world, and they will have a great torment in the Hereafter.

And who doth greater wrong than he who forbiddeth the approach to the sanctuaries of Allah lest His name should be mentioned therein, and striveth for their ruin. As for such, it was never meant that they should enter them except in fear. Theirs in the world is ignominy and theirs in the Hereafter is an awful doom.

Who is a greater wrongdoer than those who deny access to the mosques of Allah lest His Name be celebrated therein, and try to ruin them? Such ones may not enter them, except in fear. There is disgrace for them in this world and a great punishment in the Hereafter.

Who does greater harm than he who prevents His Name to be remembered in the Mosques of Allah and strives to destroy them? Those, they will not enter them except in fear. And for them shame in this world and a great punishment in the next.

Who is more unjust than those who strive to destroy the mosques and prevent others from commemorating the Name of God therein who could not enter the mosques except with fear. They, (the unjust ones), will be disgraced in this life and will receive great torment in the life hereafter.

And who is more unjust than he who prevents (men) from the masjids of Allah, that His name should be remembered in them, and strives to ruin them? (As for) these, it was not proper for them that they should have entered them except in fear; they shall meet with disgrace in this world, and they shall have great chastisement in the hereafter.

Who could be more wicked than someone who prevents God's name from being mentioned in His places of worship, and seeks to bring about their ruin, while it behoves these men to enter them with fear in their hearts? There is disgrace in store for them in this world and a great punishment in the next.

And who is more unjust than he who forbids that in places for the worship of Allah, Allah's name should be celebrated?-whose zeal is (in fact) to ruin them? It was not fitting that such should themselves enter them except in fear. For them there is nothing but disgrace in this world, and in the world to come, an exceeding torment.

وَلِلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ فَأَيْنَمَا تُوَلُّوا۟ فَثَمَّ وَجْهُ ٱللَّهِ ۚ إِنَّ ٱللَّهَ وَٰسِعٌ عَلِيمٌۭ ﴿١١٥﴾

And to Allah belongs the east and the west. So wherever you [might] turn, there is the Face of Allah. Indeed, Allah is all-Encompassing and Knowing.

Walillahi almashriqu waalmaghribu faaynama tuwalloo fathamma wajhu Allahi inna Allaha wasiAAun AAaleemun

To God belong the East and the West. Wherever you turn the glory of God is everywhere: All-pervading is He and all-knowing.

And the East and the West, all belong to Allah – so whichever direction you face, there is Allah’s Entity (Allah’s Mercy is directed towards you); indeed Allah is the All Capable, (His powers and reach are limitless), the All Knowing.

To God belong the East and the West; whithersoever you turn, there is the Face of God; God is All-embracing, All-knowing.

And unto Allah belongeth the east and the west; so withersoever you turn there is the countenance of Allah: verily Allah is pervading, Knowing.

And to Allah belong the east and the west, so wherever you turn yourselves or your faces there is the Face of Allah (and He is High above, over His Throne). Surely! Allah is All-Sufficient for His creatures' needs, All-Knowing.

To God belong the East and the West. Whichever way you turn, there is God’s presence. God is Omnipresent and Omniscient.

The East and the West, all belong to Allah: you will face Allah in whichsoever direction you turn your face: Allah is All-Embracing and All-Knowing.

And to Allah belong the east and the west, so wherever you turn (yourselves or your faces) there is the Face of Allah (and He is High above, over His Throne). Surely, Allah is Sufficient (for His creatures' needs), Knowing.

Unto Allah belong the East and the West, and whithersoever ye turn, there is Allah's Countenance. Lo! Allah is All-Embracing, All-Knowing.

To Allah belong the east and the west: so whichever way you turn, there is the face of Allah! Allah is indeed all-bounteous, all-knowing.

To Allah belong the east and the west. Whichever way you turn, there is the Face of Allah. He is the Embracer, the Knower.

The East and the West belong to God. Wherever you turn, you are always in the presence of God. God is Munificent and Omniscient.

And Allah's is the East and the West, therefore, whither you turn, thither is Allah's purpose; surely Allah is Ample-giving, Knowing.

The East and the West belong to God. Whichever way you turn, there is the Face of God. God is all pervading and all knowing.

To Allah belong the east and the West: Whithersoever ye turn, there is the presence of Allah. For Allah is all-Pervading, all-Knowing.

وَقَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدًۭا ۗ سُبْحَٰنَهُۥ ۖ بَل لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ كُلٌّۭ لَّهُۥ قَٰنِتُونَ ﴿١١٦﴾

They say, \"Allah has taken a son.\" Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him,

Waqaloo itakhatha Allahu waladan subhanahu bal lahu ma fee alssamawati waalardi kullun lahu qanitoona

Yet they say that God has begotten a son. May He be praised! Indeed everything in the heavens and the earth belongs to Him, and all are obedient to God.

And they said, “Allah has taken an offspring for Himself” – Purity is to Him! In fact, all that is in the heavens and the earth, is His dominion; all are submissive to Him.

And they say, 'God has taken to Him a son. Glory be to Him! Nay, to Him belongs all that is in the heavens and the earth; all obey His will --

And they Say: God hath betaken unto Him a son! Hallowed be He: Aye unto Him belongeth whatsoever is in the heavens and the earth: ', all are unto Him devout

And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory be to Him (Exalted be He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all surrender with obedience (in worship) to Him.

And they say, “God has begotten a son.” Be He glorified. Rather, His is everything in the heavens and the earth; all are obedient to Him.

They say \"Allah has adopted a son.\" Allah is above such things. As a matter of fact, whatever is in the heavens and on the earth belongs to Him and all are obedient to Him.

And they (Jews, Christians and pagans) say: Allah has begotten a son (children or offspring). Glory is to Him (Exalted is He above all that they associate with Him). Nay, to Him belongs all that is in the heavens and on earth, and all are Qanitun to Him.

And they say: Allah hath taken unto Himself a son. Be He glorified! Nay, but whatsoever is in the heavens and the earth is His. All are subservient unto Him.

And they say, ‘Allah has taken a son.’ Immaculate is He! Rather, to Him belongs whatever there is in the heavens and the earth. All are obedient to Him,

They say: 'Allah has taken (to Himself) a son' Exaltations to Him (Allah). For Him is what is in the heavens and the earth, all are obedient to Him.

They, (the People of the Book), have said that God has taken for Himself a son. He is too glorious to have a son. To Him belongs all that is in the heavens and the earth. All pray in obedience to Him.

And they say: Allah has taken to himself a son. Glory be to Him; rather, whatever is in the heavens and the earth is His; all are obedient to Him.

They say, \"God has taken a son.\" Glory be to Him! Everything in the heavens and the earth belongs to Him; all things are obedient to Him.

They say: \"Allah hath begotten a son\": Glory be to Him.-Nay, to Him belongs all that is in the heavens and on earth: everything renders worship to Him.

بَدِيعُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ ۖ وَإِذَا قَضَىٰٓ أَمْرًۭا فَإِنَّمَا يَقُولُ لَهُۥ كُن فَيَكُونُ ﴿١١٧﴾

Originator of the heavens and the earth. When He decrees a matter, He only says to it, \"Be,\" and it is.

BadeeAAu alssamawati waalardi waitha qada amran fainnama yaqoolu lahu kun fayakoonu

Creator of the heavens and the earth from nothingness, He has only to say when He wills a thing: \"Be\", and it is.

The Originator of the heavens and the earth – and when He commands a thing, He only says to it, “Be\", and it thereupon happens.

the Creator of the heavens and the earth; and when He decrees a thing, He but says to it 'Be,' and it is.

The Originator of the heavens and the earth; and whensoever He decreeth an affair, He only saith unto it: be; and it becometh.

The Originator of the heavens and the earth. When He decrees a matter, He only says to it: \"Be!\" - and it is.

Originator of the heavens and the earth. Whenever He decrees a thing, He says to it, “Be,” and it becomes.

He is the Creator of the heavens and the earth: when He decrees a thing, He merely says, \"Be,\" and there it is.

The Originator of the heavens and the earth. When He decrees a matter, He only says to it: \"Be! ـ and it is.

The Originator of the heavens and the earth! When He decreeth a thing, He saith unto it only: Be! and it is.

the Originator of the heavens and the earth. When He decides on a matter, He just says to it, ‘Be!’ and it is.

Creator of the heavens and the earth! When He decrees a thing, He only says: 'Be' and it is.

God is the Originator of the heavens and the earth. Whenever He decides to do anything, He just commands it to exist and it comes into existence.

Wonderful Originator of the heavens and the earth, and when He decrees an affair, He only says to it, Be, so there it is.

He is the Originator of the heavens and the earth, and when He decrees something, He says only, \"Be!\" and it is.

To Him is due the primal origin of the heavens and the earth: When He decreeth a matter, He saith to it: \"Be,\" and it is.

وَقَالَ ٱلَّذِينَ لَا يَعْلَمُونَ لَوْلَا يُكَلِّمُنَا ٱللَّهُ أَوْ تَأْتِينَآ ءَايَةٌۭ ۗ كَذَٰلِكَ قَالَ ٱلَّذِينَ مِن قَبْلِهِم مِّثْلَ قَوْلِهِمْ ۘ تَشَٰبَهَتْ قُلُوبُهُمْ ۗ قَدْ بَيَّنَّا ٱلْءَايَٰتِ لِقَوْمٍۢ يُوقِنُونَ ﴿١١٨﴾

Those who do not know say, \"Why does Allah not speak to us or there come to us a sign?\" Thus spoke those before them like their words. Their hearts resemble each other. We have shown clearly the signs to a people who are certain [in faith].

Waqala allatheena la yaAAlamoona lawla yukallimuna Allahu aw tateena ayatun kathalika qala allatheena min qablihim mithla qawlihim tashabahat quloobuhum qad bayyanna alayati liqawmin yooqinoona

But those who are ignorant say: \"Why does God not speak or show us a sign?\" The same question had been asked by men before them, who were like them in their hearts. But to those who are firm in their faith We have shown Our signs already.

And the ignorant people said, “Why does not Allah speak to us, or some sign come to us?” Those before them had also spoken in the same way as they speak; their hearts (and of those before them) are all alike; undoubtedly, We have made the signs clear for the people who have faith.

And they that know not say, 'Why does God not speak to us? Why does a sign not come to us?' So spoke those before them as these men say; their hearts are much alike. Yet We have made clear the signs unto a people who are sure

And those who know not, say: Wherefore speakest not God unto us? or cometh not unto us a sign? Thus aid those before them the like of their saying: consimilar are their hearts. We have already manifested the signs unto the people who would be convinced.

And those who have no knowledge say: \"Why does not Allah speak to us (face to face) or why does not a sign come to us?\" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.

Those who do not know say, “If only God would speak to us, or a sign would come to us.” Thus said those who were before them. Their hearts are alike. We have made the signs clear for people who are certain.

The ignorant people say, \"Why does not Allah Himself talk to us or why does not a Sign come to us?\" The people before them also talked like this, for all (who swerve from the Right Path) have the same mentality. We have already shown clear Signs to those who believe;

And those who have no knowledge say: \"Why does not Allah speak to us (face to face) or why does not a sign come to us\" So said the people before them words of similar import. Their hearts are alike, We have indeed made plain the signs for people who believe with certainty.

And those who have no knowledge say: Why doth not Allah speak unto us, or some sign come unto us? Even thus, as they now speak, spake those (who were) before them. Their hearts are all alike. We have made clear the revelations for people who are sure.

Those who have no knowledge say, ‘Why does not Allah speak to us, or come to us a sign?’ So said those who were before them, [words] similar to what they say. Alike are their hearts. We have certainly made the signs clear for a people who have certainty.

And those who do not know say: 'Why does not Allah speak to us or a sign come to us' Likewise, those who were before them said similar to their saying. Their hearts are alike. Indeed, We have clarified the signs to a nation who are certain.

The ignorant have asked, \"Why does He not speak to us and why has no evidence come to show us (that He exists)?\" People before them had also asked such questions. They all think in the same way. We have already made the evidence very clear for those who have certainty.

And those who have no knowledge say: Why does not Allah speak to us or a sign come to us? Even thus said those before them, the like of what they say; their hearts are all alike. Indeed We have made the communications clear for a people who are sure.

Those who are devoid of knowledge say, \"Why does God not speak to us or show us a sign?\" The same demand was made by those before them; their hearts are all alike. We have made the signs clear to those whose faith is firm.

Say those without knowledge: \"Why speaketh not Allah unto us? or why cometh not unto us a Sign?\" So said the people before them words of similar import. Their hearts are alike. We have indeed made clear the Signs unto any people who hold firmly to Faith (in their hearts).

إِنَّآ أَرْسَلْنَٰكَ بِٱلْحَقِّ بَشِيرًۭا وَنَذِيرًۭا ۖ وَلَا تُسْـَٔلُ عَنْ أَصْحَٰبِ ٱلْجَحِيمِ ﴿١١٩﴾

Indeed, We have sent you, [O Muhammad], with the truth as a bringer of good tidings and a warner, and you will not be asked about the companions of Hellfire.

Inna arsalnaka bialhaqqi basheeran wanatheeran wala tusalu Aaan ashabi aljaheemi

And We have sent you with the truth to give glad tidings and to warn. You will not be questioned about those and who are inmates of Hell.

Undoubtedly, We have sent you (O dear Prophet Mohammed – peace and blessings be upon him) with the truth, giving glad tidings and conveying warning, and you will not be questioned about the people of hell.

We have sent thee with the truth, good tidings to bear, and warning. Thou shalt not be questioned touching the inhabitants of Hell.

Verily We have sent thee with the truth, as a bearer of glad tidings and a warner, and thou shalt not be questioned of the fellows of the Flame.

Verily, We have sent you (O Muhammad Peace be upon him) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, they will enter the Hell-fire). And you will not be asked about the dwellers of the blazing Fire.

We have sent you with the truth—bringing good news, and giving warnings. You will not be questioned about the inmates of Hell.

(what greater Sign could there be than that) We have sent you with the knowledge of the Truth and made you a bearer of good tidings and a Warner? Now, you are not responsible and answerable for those who are bent upon going to Hell.

Verily, We have sent you (O Muhammad) with the truth (Islam), a bringer of glad tidings (for those who believe in what you brought, that they will enter Paradise) and a warner (for those who disbelieve in what you brought, that they will enter the Hellfire). And you will not be asked about the dwellers of the blazing Fire.

Lo! We have sent thee (O Muhammad) with the truth, a bringer of glad tidings and a warner. And thou wilt not be asked about the owners of hell-fire.

Indeed We have sent you with the truth, as a bearer of good news and as a warner, and you will not be questioned concerning the inmates of hell.

We have sent you (Prophet Muhammad) forth with the truth, a giver of glad tidings and a giver of warning. You shall not be questioned about the companions of Hell.

We have sent you (Muhammad) for a genuine purpose to proclaim glad news and warnings. You will not be blamed for the dwellers of blazing hell.

Surely We have sent you with the truth as a bearer of good news and as a warner, and you shall not be called upon to answer for the companions of the flaming fire.

We have sent you with the truth, bearing good news and giving warning. You will not be held accountable for the people of the Fire.

Verily We have sent thee in truth as a bearer of glad tidings and a warner: But of thee no question shall be asked of the Companions of the Blazing Fire.

وَلَن تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلَا ٱلنَّصَٰرَىٰ حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ ۗ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ ۗ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم بَعْدَ ٱلَّذِى جَآءَكَ مِنَ ٱلْعِلْمِ ۙ مَا لَكَ مِنَ ٱللَّهِ مِن وَلِىٍّۢ وَلَا نَصِيرٍ ﴿١٢٠﴾

And never will the Jews or the Christians approve of you until you follow their religion. Say, \"Indeed, the guidance of Allah is the [only] guidance.\" If you were to follow their desires after what has come to you of knowledge, you would have against Allah no protector or helper.

Walan tarda AAanka alyahoodu wala alnnasara hatta tattabiAAa millatahum qul inna huda Allahi huwa alhuda walaini ittabaAAta ahwaahum baAAda allathee jaaka mina alAAilmi ma laka mina Allahi min waliyyin wala naseerin

The Jews and Christians will never be pleased with you until you follow their way. Say: \"God's guidance alone is true guidance;\" for if you give in to their wishes after having received the (Book of) knowledge from God, then none will you have as friend or helper to save you.

And never will the Jews or the Christians be pleased with you, until you follow their religion; say, “The guidance of Allah only is the (true) guidance”; and were you (the followers of this Prophet) to follow their desires after the knowledge has come to you, you would then not have a protector or aide against Allah.

Never will the Jews be satisfied with thee, neither the Christians, not till thou followest their religion. Say: 'God's guidance is the true guidance.' If thou followest their caprices, after the knowledge that has come to thee, thou shalt have against God neither protector nor helper.

And the Jews will never be pleased with thee, nor the Nazarenes, except thou follow their faith. Say thou: verily the guidance of Allah, --that is the guidance. And of a surety wert thou to follow their desires after that which hath come unto thee of the knowledge, there will be for thee against Allah neither protector nor helper.

Never will the Jews nor the Christians be pleased with you (O Muhammad Peace be upon him) till you follow their religion. Say: \"Verily, the Guidance of Allah (i.e. Islamic Monotheism) that is the (only) Guidance. And if you (O Muhammad Peace be upon him) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Quran), then you would have against Allah neither any Wali (protector or guardian) nor any helper.

The Jews and the Christians will not approve of you, unless you follow their creed. Say, “God’s guidance is the guidance.” Should you follow their desires, after the knowledge that has come to you, you will have in God neither guardian nor helper.

The Jews and the Christians will never be satisfied with you, O Muhammad, until you follow their way. Tell them plainly, \"The right way is shown by Allah.\" And if, after all the' knowledge you have received, you were to yield to their desires, you shall find neither any friend nor helper to protect you from Allah's wrath.

Never will the Jews nor the Christians be pleased with you (O Muhammad) till you follow their religion. Say: \"Verily, the guidance of Allah (i.e. Islamic Monotheism) that is the (only) guidance. And if you (O Muhammad) were to follow their (Jews and Christians) desires after what you have received of Knowledge (i.e. the Qur'an), then you would have against Allah neither any Wali (protector or guardian) nor any helper.

And the Jews will not be pleased with thee, nor will the Christians, till thou follow their creed. Say: Lo! the guidance of Allah (Himself) is Guidance. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then wouldst thou have from Allah no protecting guardian nor helper.

Never will the Jews be pleased with you, nor the Christians, unless you followed their creed. Say, ‘Indeed it is the guidance of Allah which is [true] guidance.’ And should you follow their desires after the knowledge that has come to you, you will not have against Allah any guardian or helper.

You will please neither the Jews nor the Nazarenes unless you follow their creed. Say: 'The guidance of Allah is the guidance' And if after all the knowledge you have been given you yield to their desires, you shall not have, other than Allah, either a guide or a helper.

The Jews and Christians will never be pleased with you unless you follow their faith. (Muhammad) tell them that the guidance of God is the only true guidance. If you follow their wishes after all the knowledge that has come to you, you will no longer have God as your guardian and helper.\"

And the Jews will not be pleased with you, nor the Christians until you follow their religion. Say: Surely Allah's guidance, that is the (true) guidance. And if you follow their desires after the knowledge that has come to you, you shall have no guardian from Allah, nor any helper.

Neither the Christians nor the Jews will be pleased with you until you follow their ways. Say, \"God's guidance is the only true guidance.\" If you followed their desires after the knowledge which has come to you, you would not have any patron or supporter against God.

Never will the Jews or the Christians be satisfied with thee unless thou follow their form of religion. Say: \"The Guidance of Allah,-that is the (only) Guidance.\" Wert thou to follow their desires after the knowledge which hath reached thee, then wouldst thou find neither Protector nor helper against Allah.

ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَتْلُونَهُۥ حَقَّ تِلَاوَتِهِۦٓ أُو۟لَٰٓئِكَ يُؤْمِنُونَ بِهِۦ ۗ وَمَن يَكْفُرْ بِهِۦ فَأُو۟لَٰٓئِكَ هُمُ ٱلْخَٰسِرُونَ ﴿١٢١﴾

Those to whom We have given the Book recite it with its true recital. They [are the ones who] believe in it. And whoever disbelieves in it - it is they who are the losers.

Allatheena ataynahumu alkitaba yatloonahu haqqa tilawatihi olaika yuminoona bihi waman yakfur bihi faolaika humu alkhasiroona

Those to whom We have sent down the Book, and who read it as it should be read, believe in it truly; but those who deny it will be losers.

Those to whom We have given the Book, read it in the manner it should be read; it is they who believe in it; and those who deny it – it is they who are the losers.

Those to whom We have given the Book and who recite it with true recitation, they believe in it; and whoso disbelieves in it, they shall be the losers.

Those unto whom We have vouchsafed the Book and they recite it as it ought to be recited - they shall believe therein and whosoever disbelieveth therein, those then! they shall be the losers.

Those (who embraced Islam from Bani Israel) to whom We gave the Book [the Taurat (Torah)] [or those (Muhammad's Peace be upon him companions) to whom We have given the Book (the Quran)] recite it (i.e. obey its orders and follow its teachings) as it should be recited (i.e. followed), they are the ones that believe therein. And whoso disbelieves in it (the Quran), those are they who are the losers. (Tafsir Al-Qurtubi. Vol. 2, Page 95).

Those to whom We have given the Scripture follow it, as it ought to be followed—these believe in it. But as for those who reject it—these are the losers.

There are those, even among the people of the Scripture, who read the Book as it should be read and believe in it sincerely; as for those who reject it, they are indeed the losers.

Those to whom we gave the Book recite it as it should be recited (Yatlunahu Haqqa Tilawatihi) they are the ones who believe therein. And whoso disbelieve in it, those are they who are the losers.) Ibn Jarir said, \"Allah said,

Those unto whom We have given the Scripture, who read it with the right reading, those believe in it. And whoso disbelieveth in it, those are they who are the losers.

Those to whom We have given the Book follow it as it ought to be followed: they have faith in it. As for those who deny it—it is they who are the losers.

Those to whom We have given the Book, and who recite it as it ought to be read, truly believe in it; those who disbelieve it shall be the losers.

Those (of the People of the Book) who have received Our Book (Quran), and read it thoroughly, believe in it. Those who disbelieve the Book are certainly losers.

Those to whom We have given the Book read it as it ought to be read. These believe in it; and whoever disbelieves in it, these it is that are the losers.

Those whom We have given this Book follow it as it ought to be followed; it is they who [truly] believe in it; those who deny it will be the losers.

Those to whom We have sent the Book study it as it should be studied: They are the ones that believe therein: Those who reject faith therein,- the loss is their own.

يَٰبَنِىٓ إِسْرَٰٓءِيلَ ٱذْكُرُوا۟ نِعْمَتِىَ ٱلَّتِىٓ أَنْعَمْتُ عَلَيْكُمْ وَأَنِّى فَضَّلْتُكُمْ عَلَى ٱلْعَٰلَمِينَ ﴿١٢٢﴾

O Children of Israel, remember My favor which I have bestowed upon you and that I preferred you over the worlds.

Ya banee israeela othkuroo niAAmatiya allatee anAAamtu AAalaykum waannee faddaltukum AAala alAAalameena

O children of Israel, remember the favours I bestowed on you, and made you exalted among the nations of the world.

O Descendants of Israel! Remember the favour of Mine which I bestowed upon you and made you superior to all others of your time. (By sending Noble Messengers among you).

Children of Israel, remember My blessing wherewith I blessed you, and that I have preferred you above all beings;

O Children of Isra'il! remember My favour wherewith favoured you, and that I preferred you over the world.

O Children of Israel! Remember My Favour which I bestowed upon you and that I preferred you to the 'Alamin (mankind and jinns) (of your time-period, in the past).

O Children of Israel! Remember My blessing which I bestowed upon you, and that I have favored you over all people.

O children of Israel, remember that special favour I bestowed upon you, and that I exalted you above all the communities of the world.

O Children of Israel! Remember My favor which I bestowed upon you and that I preferred you over the nations.

O Children of Israel! Remember My favour wherewith I favoured you and how I preferred you to (all) creatures.

O Children of Israel, remember My blessing which I bestowed upon you, and that I gave you an advantage over all the nations.

Children of Israel, remember My favor which I bestowed upon you and that I preferred your (prophets among you) above the worlds.

Children of Israel, recall My favor to you and the preference that I gave to you over all the other nations.

O children of Israel, call to mind My favor which I bestowed on you and that I made you excel the nations.

Children of Israel, remember My favour which I have bestowed upon you, and how I preferred you above all other people;

O Children of Israel! call to mind the special favour which I bestowed upon you, and that I preferred you to all others (for My Message).

وَٱتَّقُوا۟ يَوْمًۭا لَّا تَجْزِى نَفْسٌ عَن نَّفْسٍۢ شَيْـًۭٔا وَلَا يُقْبَلُ مِنْهَا عَدْلٌۭ وَلَا تَنفَعُهَا شَفَٰعَةٌۭ وَلَا هُمْ يُنصَرُونَ ﴿١٢٣﴾

And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided.

Waittaqoo yawman la tajzee nafsun AAan nafsin shayan wala yuqbalu minha AAadlun wala tanfaAAuha shafaAAatun wala hum yunsaroona

Fear the day when no man will stand up for man in the least, and no ransom avail nor intercession matter nor help reach.

And fear the day when no soul will be exchanged for another, nor will they be set free in lieu of compensation, nor will any intercession benefit the disbelievers, nor will they be helped.

and beware a day when no soul for another shall give satisfaction, and no counterpoise shall be accepted from it, nor any intercession shall be profitable to it, neither shall they be helped.

And fear a Day whereon not in aught shall a soul satisfy for a soul, nor shall compensation be accepted therefor, nor shall intercession profit it, nor shall they be succoured.

And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.

And beware of a Day when no soul will avail another soul in any way, and no ransom will be accepted from it, and no intercession will benefit it, and they will not be helped.

And dread the Day when no one shall avail anyone in any way; nor shall any ransom be accepted from anyone; nor shall intercession profit any body; nor shall the offenders be helped from any quarter.

And fear the Day (of Judgement) when no person shall avail another, nor shall compensation be accepted from him, nor shall intercession be of use to him, nor shall they be helped.

And guard (yourselves) against a day when no soul will in aught avail another, nor will compensation be accepted from it, nor will intercession be of use to it; nor will they be helped.

Beware of the Day when no soul will compensate for another, neither will any ransom be accepted from it, nor will any intercession benefit it, nor will they be helped.

And fear a Day when no soul for another will compensate a thing, and no equivalent will be accepted from it, neither intercession will benefit it, nor shall they be helped.

Have fear of the day when every soul will be responsible for itself, no ransom will be accepted for it, no intercession will be of any benefit to it and no one will receive any help.

And be on your guard against a day when no soul shall avail another in the least neither shall any compensation be accepted from it, nor shall intercession profit it, nor shall they be helped.

and fear a Day when no human being shall avail another. Nor shall ransom be accepted from any of them, nor shall intercession be of any use to them, and none shall be succoured.

Then guard yourselves against a Day when one soul shall not avail another, nor shall compensation be accepted from her nor shall intercession profit her nor shall anyone be helped (from outside).

۞ وَإِذِ ٱبْتَلَىٰٓ إِبْرَٰهِۦمَ رَبُّهُۥ بِكَلِمَٰتٍۢ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّى جَاعِلُكَ لِلنَّاسِ إِمَامًۭا ۖ قَالَ وَمِن ذُرِّيَّتِى ۖ قَالَ لَا يَنَالُ عَهْدِى ٱلظَّٰلِمِينَ ﴿١٢٤﴾

And [mention, O Muhammad], when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, \"Indeed, I will make you a leader for the people.\" [Abraham] said, \"And of my descendants?\" [Allah] said, \"My covenant does not include the wrongdoers.\"

Waithi ibtala ibraheema rabbuhu bikalimatin faatammahunna qala innee jaAAiluka lilnnasi imaman qala wamin thurriyyatee qala la yanalu AAahdee alththalimeena

Remember, when his Lord tried Abraham by a number of commands which he fulfilled, God said to him: \"I will make you a leader among men.\" And when Abraham asked: \"From my progeny too?\" the Lord said: \"My pledge does not include transgressors.\"

And (remember) when Ibrahim’s (Abraham’s) Lord tested him in some matters and he fulfilled them; He said, “I am going to appoint you as a leader for mankind”; invoked Ibrahim, “And of my offspring”; He said, “My covenant does not include the unjust (wrong-doers).”

And when his Lord tested Abraham with certain words, and he fulfilled them. He said, 'Behold, I make you a leader for the people.' Said he, 'And of my seed?' He said 'My covenant shall not reach the evildoers.'

And recall what time his Lord Proved Ibrahim with certain words then he performed them. He said: verily I am going to make thee a leader unto mankind. Ibrahim said: and also of my progeny? Allah said: My covenant shall not reach the wrong-doers.

And (remember) when the Lord of Ibrahim (Abraham) [i.e., Allah] tried him with (certain) Commands, which he fulfilled. He (Allah) said (to him), \"Verily, I am going to make you a leader (Prophet) of mankind.\" [Ibrahim (Abraham)] said, \"And of my offspring (to make leaders).\" (Allah) said, \"My Covenant (Prophethood, etc.) includes not Zalimun (polytheists and wrong-doers).\"

And when his Lord tested Abraham with certain words, and he fulfilled them. He said, “I am making you a leader of humanity.” He said, “And my descendants?” He said, “My pledge does not include the wrongdoers.”

Recall to mind that when his Lord put Abraham to test in certain things and he fulfilled all of them, He said, \"I am going to make you the leader of mankind.\" Abraham humbly asked, \"Does this promise apply to my descendants also?\" He replied, \"My promise does not apply to the transgressors.\"

And (remember) when the Lord of Ibrahim (Abraham) tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), \"Verily, I am going to make you an Imam (a leader) for mankind (to follow you).\" (Ibrahim) said, \"And of my offspring (to make leaders).\" (Allah) said, \"My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers).\"

And (remember) when his Lord tried Abraham with (His) commands, and he fulfilled them, He said: Lo! I have appointed thee a leader for mankind. (Abraham) said: And of my offspring (will there be leaders)? He said: My covenant includeth not wrong-doers.

When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imam of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’

And when Abraham was tested by His Lord with certain words and he fulfilled them, He said: 'I have appointed you as a leader for the nation' (Abraham) asked: 'And of my descendants' 'My covenant' said He, 'the harmdoers shall not receive it'

When his Lord tested Abraham's faith, (by His words) and he satisfied the test, He said, \"I am appointing you as the leader of mankind.\" Abraham asked, \"Will this leadership also continue through my descendants?\" The Lord replied, \"The unjust do not have the right to exercise My authority.\"

And when his Lord tried Ibrahim with certain words, he fulfilled them. He said: Surely I will make you an Imam of men. Ibrahim said: And of my offspring? My covenant does not include the unjust, said He.

When his Lord tested Abraham with certain commands and he fulfilled them, He said, \"I will make you a leader of men.\" Abraham asked, \"And what of my descendants?\" He answered, \"My covenant does not extend to the transgressors.\"

And remember that Abraham was tried by his Lord with certain commands, which he fulfilled: He said: \"I will make thee an Imam to the Nations.\" He pleaded: \"And also (Imams) from my offspring!\" He answered: \"But My Promise is not within the reach of evil-doers.\"

وَإِذْ جَعَلْنَا ٱلْبَيْتَ مَثَابَةًۭ لِّلنَّاسِ وَأَمْنًۭا وَٱتَّخِذُوا۟ مِن مَّقَامِ إِبْرَٰهِۦمَ مُصَلًّۭى ۖ وَعَهِدْنَآ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ أَن طَهِّرَا بَيْتِىَ لِلطَّآئِفِينَ وَٱلْعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ ﴿١٢٥﴾

And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], \"Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate [in prayer].\"

Waith jaAAalna albayta mathabatan lilnnasi waamnan waittakhithoo min maqami ibraheema musallan waAAahidna ila ibraheema waismaAAeela an tahhira baytiya lilttaifeena waalAAakifeena waalrrukkaAAi alssujoodi

Remember, We made the House (of Ka'bah) a place of congregation and safe retreat, and said: \"Make the spot where Abraham stood the place of worship;\" and enjoined upon Abraham and Ishmael to keep Our House immaculate for those who shall walk around it and stay in it for contemplation and prayer, and for bowing in adoration.

And remember when We made this House (at Mecca) a recourse for mankind and a sanctuary; and take the place where Ibrahim stood, as your place of prayer; and We imposed a duty upon Ibrahim and Ismail (Ishmael), to fully purify My house for those who go around it, and those who stay in it (for worship), and those who bow down and prostrate themselves.

And when We appointed the House to be a place of visitation for the people, and a sanctuary, and: 'Take to yourselves Abraham's station for a place of prayer.' And We made covenant with Abraham and Ishmael: 'Purify My House for those that shall go about it and those that cleave to it, to those who bow and prostrate themselves.'

And recall what time We appointed the House a resort unto man kind and a place of security and said: take the station of Ibrahim for a place of prayer. And We covenanted with Ibrahim and Ismai'l, saying: purify ye twain My Houses for those who shall circumambulate it and those who shall stay, and those who shall bow down and prostrate themselves.

And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf), or bowing or prostrating themselves (there, in prayer).

And We made the House a focal point for the people, and a sanctuary. Use the shrine of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, “Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate.”

And remember that We made this House (the Ka'bah) the centre and sanctuary for mankind and enjoined the people to dedicate to worship the place where Abraham used to stand for prayer, and We urged Abraham and Ismail to keep My House pure for those who would go round it and those who would retire to it for devotion and prayer and for those who would bow down and prostrate themselves there in worhsip.

And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim as a place of prayer. And We commanded Ibrahim (Abraham) and Isma`il (Ishmael) that they should purify My House (the Ka`bah at Makkah) for those who are circumambulating it, or staying (I`tikaf), or bowing or prostrating themselves (there, in prayer).

And when We made the House (at Makka) a resort for mankind and sanctuary, (saying): Take as your place of worship the place where Abraham stood (to pray). And We imposed a duty upon Abraham and Ishmael, (saying): Purify My house for those who go around and those who meditate therein and those who bow down and prostrate themselves (in worship).

And [remember] when We made the House a place of reward for mankind and a sanctuary, [declaring], ‘Take the venue of prayer from Abraham’s Station.’ We charged Abraham and Ishmael [with its upkeep, saying], ‘Purify My House for those who go around it, [for] those who make it a retreat and [for] those who bow and prostrate.’

And when We made the House (Ka'bah) a visitation and a sanctuary for the people (saying:) 'Make the place where Abraham stood a place of prayer. 'And We made a covenant with Abraham and Ishmael: 'Purify My House for those who circumambulate around it, and those who cleave to it, to those who bow and prostrate'

We made the house (in Mecca) as a place of refuge and sanctuary for men. Adopt the place where Abraham stood as a place for prayer. We advised Abraham and Ishmael to keep My house clean for the pilgrims, the worshippers and for those who bow down and prostrate themselves in worship.

And when We made the House a pilgrimage for men and a (place of) security, and: Appoint for yourselves a place of prayer on the standing-place of Ibrahim. And We enjoined Ibrahim and Ismail saying: Purify My House for those who visit (it) and those who abide (in it) for devotion and those who bow down (and) those who prostrate themselves.

And We made the House [the Ka'bah] a place of assembly and a sanctuary for mankind, [saying], \"Make the place where Abraham stood a place of worship.\" We commanded Abraham and Ishmael, \"Purify My House for those who walk round it, those who stay there for devotion, and those who bow down and prostrate themselves.\"

Remember We made the House a place of assembly for men and a place of safety; and take ye the station of Abraham as a place of prayer; and We covenanted with Abraham and Isma'il, that they should sanctify My House for those who compass it round, or use it as a retreat, or bow, or prostrate themselves (therein in prayer).

وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ ٱجْعَلْ هَٰذَا بَلَدًا ءَامِنًۭا وَٱرْزُقْ أَهْلَهُۥ مِنَ ٱلثَّمَرَٰتِ مَنْ ءَامَنَ مِنْهُم بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۖ قَالَ وَمَن كَفَرَ فَأُمَتِّعُهُۥ قَلِيلًۭا ثُمَّ أَضْطَرُّهُۥٓ إِلَىٰ عَذَابِ ٱلنَّارِ ۖ وَبِئْسَ ٱلْمَصِيرُ ﴿١٢٦﴾

And [mention] when Abraham said, \"My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day.\" [Allah] said. \"And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.\"

Waith qala ibraheemu rabbi ijAAal hatha baladan aminan waorzuq ahlahu mina alththamarati man amana minhum biAllahi waalyawmi alakhiri qala waman kafara faomattiAAuhu qaleelan thumma adtarruhu ila AAathabi alnnari wabisa almaseeru

And when Abraham said: \"O Lord, make this a city of peace, and give those of its citizens who believe in God and the Last Day fruits for food,\" He answered: \"To those will I also give a little who believe not, for a time, then drag them to Hell, a dreadful destination!\"

And (remember) when Ibrahim prayed, “My Lord! Make this city a place of security and bestow upon its people various fruits as providence – for those among them who believe in Allah and the Last Day (of Resurrection)”; He answered, “And whoever disbelieves, I shall provide him also some subsistence and then compel him towards the punishment of fire (hell); and that is a wretched place to return.”

And when Abraham said, 'My Lord, make this a land secure, and provide its people with fruits, such of them as believe in God and the Last Day.' He said, 'And whoso disbelieves, to him I shall give enjoyment a little, then I shall compel him to the chastisement of the Fire -- how evil a homecoming!'

And recall what time Ibrahim said: my Lord! make this city a place of security, and provide the People thereof with fruits, - such of them as will believe in Allah and the last Day. Allah said: and whosoever will disbelieve, him also shall give enjoyment for a while; thereafter I shall drive him to the torment of the Fire, - an ill abode!

And (remember) when Ibrahim (Abraham) said, \"My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.\" He (Allah) answered: \"As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!\"

When Abraham said, “O My Lord, make this a peaceful land, and provide its people with fruits—whoever of them believes in God and the Last Day.” He said, “And whoever disbelieves, I will give him a little enjoyment, then I will consign him to the punishment of the Fire; how miserable the destiny!”

And remember that Abraham prayed, \"Lord, make this city a city of peace and security, and provide with every kind of fruit those of its people, who believe in Allah and the Last Day'. Allah answered, \"As for the disbelievers, I will also provide them with the necessities of life in this world, though in the Next World I will drag them to the torment of Hell, and that is the worst abode.\"

And (remember) when Ibrahim said, \"My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day.\" He (Allah) answered: \"As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!\"

And when Abraham prayed: My Lord! Make this a region of security and bestow upon its people fruits, such of them as believe in Allah and the Last Day, He answered: As for him who disbelieveth, I shall leave him in contentment for a while, then I shall compel him to the doom of Fire - a hapless journey's end!

And when Abraham said, ‘My Lord, make this a secure town, and provide its people with fruits—such of them as have faith in Allah and the Last Day,’ He said, ‘As for him who is faithless, I will provide for him [too] for a short time, then I will shove him toward the punishment of the Fire and it is an evil destination.’

And when Abraham said: 'My Lord, make this country safe and provide its inhabitants whosoever of them believes in Allah and the Last Day with fruits' He said: 'And whosoever disbelieves, to him I shall give enjoyment for a while. Then I shall compel him to the punishment of the Fire, how evil an arrival'

When Abraham prayed to the Lord saying, \"Lord, make this town a place of security and provide those in the town who believe in God and the Day of Judgement, with plenty,\" God replied, \"I shall allow those who hide the truth to enjoy themselves for a while. Then I shall drive them into the torment of hell fire, a terrible destination!\"

And when Ibrahim said: My Lord, make it a secure town and provide its people with fruits, such of them as believe in Allah and the last day. He said: And whoever disbelieves, I will grant him enjoyment for a short while, then I will drive him to the chastisement of the fire; and it is an evil destination.

And when Abraham prayed, \"My Lord, make this city a city of peace, and provide its inhabitants with fruits, such of them as believe in God and the Last Day.\" God said, \"As for those who deny the truth, I will grant them benefits for a short while and then subject them to the punishment of the Fire -- an evil destination.\"

And remember Abraham said: \"My Lord, make this a City of Peace, and feed its people with fruits,-such of them as believe in Allah and the Last Day.\" He said: \"(Yea), and such as reject Faith,-for a while will I grant them their pleasure, but will soon drive them to the torment of Fire,- an evil destination (indeed)!\"

وَإِذْ يَرْفَعُ إِبْرَٰهِۦمُ ٱلْقَوَاعِدَ مِنَ ٱلْبَيْتِ وَإِسْمَٰعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ ۖ إِنَّكَ أَنتَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿١٢٧﴾

And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], \"Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing.

Waith yarfaAAu ibraheemu alqawaAAida mina albayti waismaAAeelu rabbana taqabbal minna innaka anta alssameeAAu alAAaleemu

And when Abraham was raising the plinth of the House with Ishmael, (he prayed): \"Accept this from us, O Lord, for You hear and know everything;

And (remember) when Ibrahim was raising the foundations of the House, along with Ismail; (saying), “Our Lord! Accept it from us; indeed You only are the All Hearing, the All Knowing.”

And when Abraham, and Ishmael with him, raised up the foundations of the House: 'Our Lord, receive this from us; Thou art the All-hearing, the All-knowing;

And recall what time Ibrahim was raising the foundation of the House and also Ismai'l, praying: our Lord! accept of us; verily Thou! Thou art the Hearer, the Knower!

And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), \"Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower.\"

As Abraham raises the foundations of the House, together with Ishmael, “Our Lord, accept it from us, You are the Hearer, the Knower.

And remember that when Abraham and Ishmael were raising the walls of the House, they prayed, \"Lord, accept this service from us; You are All-Hearing and All-Knowing.

And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), (saying), \"Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.\"

And when Abraham and Ishmael were raising the foundations of the House, (Abraham prayed): Our Lord! Accept from us (this duty). Lo! Thou, only Thou, art the Hearer, the Knower.

As Abraham raised the foundations of the House with Ishmael, [they prayed]: ‘Our Lord, accept it from us! Indeed You are the All-hearing, the All-knowing.

And when Abraham and Ishmael raised the foundations of the House (supplicating): 'O our Lord, accept this from us, You are the Hearer, the Knower.

While Abraham and Ishmael were raising the foundation of the house, they prayed, \"Lord, accept our labor. You are All-hearing and All-knowing.

And when Ibrahim and Ismail raised the foundations of the House: Our Lord! accept from us; surely Thou art the Hearing, the Knowing:

And when Abraham and Ishmael were laying the foundations of the House, [they prayed], \"Our Lord, accept this from us; for You are All Hearing, All Knowing.

And remember Abraham and Isma'il raised the foundations of the House (With this prayer): \"Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.

رَبَّنَا وَٱجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةًۭ مُّسْلِمَةًۭ لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ ۖ إِنَّكَ أَنتَ ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿١٢٨﴾

Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful.

Rabbana waijAAalna muslimayni laka wamin thurriyyatina ommatan muslimatan laka waarina manasikana watub AAalayna innaka anta alttawwabu alrraheemu

And make us submit, O Lord, to Your will, and our progeny a people submissive to You. Teach us the way of worship and forgive our trespasses, for You are compassionate and merciful;

“Our Lord! And make us submissive towards you and from our offspring a nation obedient to You – and show us the ways of our worship, and incline towards us with Your mercy; indeed You only are the Most Acceptor of Repentance, the Most Merciful.”

and, our Lord, make us submissive to Thee, and of our seed a nation submissive to Thee; and show us our holy rites, and turn towards us; surely Thou turnest, and art All-compassionate;

Our Lord! make us twain submissive unto Thee, and of our progeny community submissive unto Thee, and show us our rites, and relent toward us! verily Thou! Thou art the Relentant, the Merciful!

\"Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

Our Lord, and make us submissive to You, and from our descendants a community submissive to You. And show us our rites, and accept our repentance. You are the Acceptor of Repentance, the Merciful.

Lord, make us Your Muslims (submissive servants) and also raise from our offspring a community which should be Muslim (submissive to Your Will). Show us the ways of Your worship and forbear our shortcomings: You are Forgiving and Merciful.

\"Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik, and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

Our Lord! And make us submissive unto Thee and of our seed a nation submissive unto Thee, and show us our ways of worship, and relent toward us. Lo! Thou, only Thou, art the Relenting, the Merciful.

‘Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites [of worship], and turn to us clemently. Indeed You are the All-clement, the All-merciful.’

Our Lord, make us both submissive to You, and of our descendants a submissive nation to You. Show us our rites and accept us; You are the Receiver of Repentance, the Merciful.

Lord, make us good Muslims (one who submits himself to God) and from our descendants make a good Muslim nation. Teach us the rules of worship and accept our repentance; You are All-forgiving and All-merciful.

Our Lord! and make us both submissive to Thee and (raise) from our offspring a nation submitting to Thee, and show us our ways of devotion and turn to us (mercifully), surely Thou art the Oft-returning (to mercy), the Merciful.

Lord, make us submissive to You; make of our descendants a nation that will submit to You. Teach us our rites of worship and turn to us with mercy; You are the Forgiving One and the Merciful.

\"Our Lord! make of us Muslims, bowing to Thy (Will), and of our progeny a people Muslim, bowing to Thy (will); and show us our place for the celebration of (due) rites; and turn unto us (in Mercy); for Thou art the Oft-Returning, Most Merciful.

رَبَّنَا وَٱبْعَثْ فِيهِمْ رَسُولًۭا مِّنْهُمْ يَتْلُوا۟ عَلَيْهِمْ ءَايَٰتِكَ وَيُعَلِّمُهُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْحَكِيمُ ﴿١٢٩﴾

Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.\"

Rabbana waibAAath feehim rasoolan minhum yatloo AAalayhim ayatika wayuAAallimuhumu alkitaba waalhikmata wayuzakkeehim innaka anta alAAazeezu alhakeemu

And send to them, O Lord, an apostle from among them to impart Your messages to them, and teach them the Book and the wisdom, and correct them in every way; for indeed You are mighty and wise.

“Our Lord! And send towards them a Noble Messenger, from amongst them, to recite to them Your verses, and to instruct them in Your Book and sound wisdom*, and to fully purify them; indeed You only are the Almighty, the Wise.” (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)

and, our Lord, do Thou send among them a Messenger, one of them, who shall recite to them Thy signs, and teach them the Book and the Wisdom, and purify them; Thou art the All-mighty, the All-wise.'

Our Lord! raise up unto them an apostle from among them, who shall recite unto them Thy revelations, and shall teach them the Book and wisdom, and shall cleanse them. Verily Thou! Thou art the Mighty, the Wise.

\"Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him), who shall recite unto them Your Verses and instruct them in the Book (this Quran) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All-Wise.\"

Our Lord, and raise up among them a messenger, of themselves, who will recite to them Your revelations, and teach them the Book and wisdom, and purify them. You are the Almighty, the Wise.”

Lord, raise up from among them a Messenger who shall recite Your Revelations to them and teach them the Book and Wisdom and purify their lives. You art All-Powerful and AllWise\".

\"Our Lord! Send amongst them a Messenger of their own, who shall recite unto them Your verses and instruct them in the Book (this Qur'an), and purify them. Verily, You are the Mighty, the Wise.\"

Our Lord! And raise up in their midst a messenger from among them who shall recite unto them Thy revelations, and shall instruct them in the Scripture and in wisdom and shall make them grow. Lo! Thou, only Thou, art the Mighty, Wise.

‘Our Lord, raise amongst them an apostle from among them, who will recite to them Your signs and teach them the Book and wisdom and purify them. Indeed You are the All-mighty, the All-wise.’

Our Lord, send among them a Messenger from them who shall recite to them Your verses and teach them the Book and wisdom, and purify them; You are the Mighty, the Wise'

Lord, send to them (our descendants) a Messenger of their own who will recite to them Your revelations, teach them the Book, give them wisdom, and purify them. You alone are the Majestic and the Most Wise.\"

Our Lord! and raise up in them an Apostle from among them who shall recite to them Thy communications and teach them the Book and the wisdom, and purify them; surely Thou art the Mighty, the Wise.

Our Lord, send forth to them a messenger of their own to recite Your revelations to them, to teach them the Scripture and wisdom, and purify them. You are the Mighty, the Wise One.\"

\"Our Lord! send amongst them a Messenger of their own, who shall rehearse Thy Signs to them and instruct them in scripture and wisdom, and sanctify them: For Thou art the Exalted in Might, the Wise.\"

وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَٰهِۦمَ إِلَّا مَن سَفِهَ نَفْسَهُۥ ۚ وَلَقَدِ ٱصْطَفَيْنَٰهُ فِى ٱلدُّنْيَا ۖ وَإِنَّهُۥ فِى ٱلْءَاخِرَةِ لَمِنَ ٱلصَّٰلِحِينَ ﴿١٣٠﴾

And who would be averse to the religion of Abraham except one who makes a fool of himself. And We had chosen him in this world, and indeed he, in the Hereafter, will be among the righteous.

Waman yarghabu AAan millati ibraheema illa man safiha nafsahu walaqadi istafaynahu fee alddunya wainnahu fee alakhirati lamina alssaliheena

Who will turn away from the creed of Abraham but one dull of soul? We made him the chosen one here in the world, and one of the best in the world to come,

And who will renounce the religion of Ibrahim except him who is a fool at heart? We indeed chose him (Ibrahim) in this world; and indeed in the Hereafter he is among those worthy of being closest to Us.

Who therefore shrinks from the religion of Abraham, except he be foolish-minded? Indeed, We chose him in the present world, and in the world to come he shall be among the righteous.

And who shall be averse from the faith of Ibrahim, save one who befooleth his soul! And assuredly We chose him in this World, and verily he in the Hereafter shall be of the righteous.

And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.

Who would forsake the religion of Abraham, except he who fools himself? We chose him in this world, and in the Hereafter he will be among the righteous.

Now, who else can have aversion to the way of Abraham but the one who has debased himself with folly and ignorance? Abraham was the man whom We chose for Our service in this world, and in the Next World he shall be among the righteous.

And who turns away from the religion of Ibrahim (i.e. Islamic Monotheism) except him who fools himself Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous.

And who forsaketh the religion of Abraham save him who befooleth himself? Verily We chose him in the world, and lo! in the Hereafter he is among the righteous.

And who will [ever] forsake Abraham’s creed except one who debases himself? We certainly chose him in the [present] world, and in the Hereafter he will indeed be among the Righteous.

And who has no desire for the religion of Abraham, except he who fooled himself? We chose him in this world, and in the Everlasting world, he shall be among the righteous.

No one turns away from Abraham's Tradition except one who makes a fool of himself. To Abraham We have granted distinction in this world and in the life hereafter he will be among the righteous ones.

And who forsakes the religion of Ibrahim but he who makes himself a fool, and most certainly We chose him in this world, and in the hereafter he is most surely among the righteous.

Who but a foolish man would turn away from the religion of Abraham? We chose him in this world, and in the Hereafter he shall be among the righteous.

And who turns away from the religion of Abraham but such as debase their souls with folly? Him We chose and rendered pure in this world: And he will be in the Hereafter in the ranks of the Righteous.

إِذْ قَالَ لَهُۥ رَبُّهُۥٓ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ ٱلْعَٰلَمِينَ ﴿١٣١﴾

When his Lord said to him, \"Submit\", he said \"I have submitted [in Islam] to the Lord of the worlds.\"

Ith qala lahu rabbuhu aslim qala aslamtu lirabbi alAAalameena

(For) when his Lord said to him: \"Obey,\" he replied: \"I submit to the Lord of all the worlds.\"

When his Lord said to him, “Submit”, he said, “I have submitted to the Lord Of The Creation.”

When his Lord said to him, 'Surrender,' he said, 'I have surrendered me to the Lord of all Being.'

Recall what time his Lord said unto him: submit, he said: I submit to the Lord of the Worlds.

When his Lord said to him, \"Submit (i.e. be a Muslim)!\" He said, \"I have submitted myself (as a Muslim) to the Lord of the 'Alamin (mankind, jinns and all that exists).\"

When his Lord said to him, “Submit!” He said, “I have submitted to the Lord of the Worlds.”

When his Lord said to him, \"Surrender,\" he promptly responded, \"I have surrendered to the Lord of the Universe (and become a Muslim).\"

When his Lord said to him, \"Submit (i.e. be a Muslim)!\" He said, \"I have submitted myself (as a Muslim) to the Lord of the `Alamin (mankind, Jinn and all that exists).\"

When his Lord said unto him: Surrender! he said: I have surrendered to the Lord of the Worlds.

When his Lord said to him, ‘Submit,’ he said, ‘I submit to the Lord of all the worlds.’

When his Lord said to him: 'Submit' he answered: 'I have submitted to the Lord of the Worlds'

When God commanded Abraham to submit, he replied, \"I have submitted myself to the Will of the Lord of the universe.\"

When his Lord said to him, Be a Muslim, he said: I submit myself to the Lord of the worlds.

When his Lord said to him, \"Surrender!\" he responded, \"I have surrendered to the Lord of the Universe,\"

Behold! his Lord said to him: \"Bow (thy will to Me):\" He said: \"I bow (my will) to the Lord and Cherisher of the Universe.\"

وَوَصَّىٰ بِهَآ إِبْرَٰهِۦمُ بَنِيهِ وَيَعْقُوبُ يَٰبَنِىَّ إِنَّ ٱللَّهَ ٱصْطَفَىٰ لَكُمُ ٱلدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ ﴿١٣٢﴾

And Abraham instructed his sons [to do the same] and [so did] Jacob, [saying], \"O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.\"

Wawassa biha ibraheemu baneehi wayaAAqoobu ya baniyya inna Allaha istafa lakumu alddeena fala tamootunna illa waantum muslimoona

And Abraham left this legacy to his sons, and to Jacob, and said: \"O my sons, God has chosen this as the faith for you. Do not die but as those who have submitted (to God).\"

And Ibrahim willed the same religion upon his sons, and also did Yaqub (Jacob); (saying), “O my sons – indeed Allah has chosen this religion for you; therefore do not die except as Muslims (those who submit to Him).”

And Abraham charged his sons with this and Jacob likewise: 'My sons, God has chosen for you the religion; see that you die not save in surrender.'

And Ibrahim enjoined his sons the same and did Ya'qub also, saying: O my sons! verily Allah hath chosen for you the religion, so die not except ye be Muslims.

And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob), (saying), \"O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism).\"

And Abraham exhorted his sons, and Jacob, “O my sons, God has chosen this religion for you, so do not die unless you have submitted.”

He also enjoined on his children to follow the same way. Jacob also did the same and his last will to his sons was, \"O my children, Allah has chosen the same way of life for you. Hence remain Muslims up to your last breath.\"

And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya`qub (Jacob) (saying), \"O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.\"

The same did Abraham enjoin upon his sons, and also Jacob, (saying): O my sons! Lo! Allah hath chosen for you the (true) religion; therefore die not save as men who have surrendered (unto Him).

Abraham enjoined this [creed] upon his children, and [so did] Jacob, [saying], ‘My children! Allah has indeed chosen this religion for you; so do not die except as those who have surrendered themselves [to Allah].

Abraham charged his children with this, and so did Jacob, saying: 'My sons, Allah has chosen for you the religion. Do not die except being submissive (Muslims)'

Abraham left this legacy to his sons and, in turn, so did Jacob saying, \"God has chosen this religion for you. You must not leave this world unless you are a Muslim (submitted to the will of the Lord of the Universe).\"

And the same did Ibrahim enjoin on his sons and (so did) Yaqoub. O my sons! surely Allah has chosen for you (this) faith, therefore die not unless you are Muslims.

and Abraham enjoined his sons to do the same, as did Jacob, \"My sons, God has chosen this religion for you; so do not let death overtake you, except when you are in a state of submission.\"

And this was the legacy that Abraham left to his sons, and so did Jacob; \"Oh my sons! Allah hath chosen the Faith for you; then die not except in the Faith of Islam.\"

أَمْ كُنتُمْ شُهَدَآءَ إِذْ حَضَرَ يَعْقُوبَ ٱلْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنۢ بَعْدِى قَالُوا۟ نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ ءَابَآئِكَ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ إِلَٰهًۭا وَٰحِدًۭا وَنَحْنُ لَهُۥ مُسْلِمُونَ ﴿١٣٣﴾

Or were you witnesses when death approached Jacob, when he said to his sons, \"What will you worship after me?\" They said, \"We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims [in submission] to Him.\"

Am kuntum shuhadaa ith hadara yaAAqooba almawtu ith qala libaneehi ma taAAbudoona min baAAdee qaloo naAAbudu ilahaka wailaha abaika ibraheema waismaAAeela waishaqa ilahan wahidan wanahnu lahu muslimoona

Were you present at the hour of Jacob's death? \"What will you worship after me?\" he asked his sons, and they answered: \"We shall worship your God and the God of your fathers, of Abraham and Ishmael and Isaac, the one and only God; and to Him we submit.\"

In fact, some of you yourselves were present when death approached Yaqub and when he said to his sons, “What will you worship after me?” They said, “We shall worship Him Who is your God, and is the God of your fathers, Ibrahim and Ismail and Ishaq (Isaac) – the One God; and to Him we have submitted ourselves.”

Why, were you witnesses, when death came to Jacob? When he said to his sons, 'What will you serve after me?' They said, 'We will serve thy God and the God of thy fathers Abraham, Ishmael and Isaac, One God; to Him we surrender.'

Were ye witnesses when death presented itself to Ya'qub, what time he said unto his sons: what will ye worship after me! They said: we shall worship the God the God of thy fathers, Ibrahim and Ismai'l and Ishaq, and unto Him we are submissive.

Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, \"What will you worship after me?\" They said, \"We shall worship your Ilah (God - Allah), the Ilah (God) of your fathers, Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), One Ilah (God), and to Him we submit (in Islam).\"

Or were you witnesses when death approached Jacob, and he said to his sons, “What will you worship after Me?” They said, “We will worship your God, and the God of your fathers, Abraham, Ishmael, and Isaac; One God; and to Him we submit.”

Were you present at the time when Jacob was on the point of death? He asked his children, \"Whom will you worship after me?\" They all answered, \"We will worship the same One Allah Whom you, your forefathers Abraham. Ismail and Isaac acknowledged as their Allah and to Him we all surrender as Muslims.\"

Or were you witnesses when death approached Ya`qub (Jacob) When he said unto his sons, \"What will you worship after me\" They said, \"We shall worship your AIlah (God ـ Allah) the Ilah of your fathers, Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac), One Ilah, and to Him we submit (in Islam).\"

Or were ye present when death came to Jacob, when he said unto his sons: What will ye worship after me? They said: We shall worship thy god, the god of thy fathers, Abraham and Ishmael and Isaac, One Allah, and unto Him we have surrendered.

Were you witnesses when death approached Jacob, when he said to his children, ‘What will you worship after me?’ They said, ‘We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac, the One God, and to Him do we submit.’

Or, were you witnesses when death came to Jacob! He said to his children: 'What will you worship after me' They replied: 'We will worship your God and the God of your forefathers, Abraham, Ishmael, and Isaac, the One God. To Him, we are submissive'

Were you (believers) there when death approached Jacob? When he asked his sons, \"Whom will you worship after my death?\" They replied, \"We will worship your Lord, the Lord of your fathers, Abraham, Ishmael, and Isaac. He is the only Lord, and to Him we have submitted ourselves.\"

Nay! were you witnesses when death visited Yaqoub, when he said to his sons: What will you serve after me? They said: We will serve your God and the God of your fathers, Ibrahim and Ismail and Ishaq, one God only, and to Him do we submit.

Were you present when Jacob faced the hour of death and he asked his sons, \"Who will you worship after me?\" They answered, \"We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac: the one God; we have submitted ourselves to Him.\"

Were ye witnesses when death appeared before Jacob? Behold, he said to his sons: \"What will ye worship after me?\" They said: \"We shall worship Thy god and the god of thy fathers, of Abraham, Isma'il and Isaac,- the one (True) Allah: To Him we bow (in Islam).\"

تِلْكَ أُمَّةٌۭ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ ﴿١٣٤﴾

That was a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

Tilka ommatun qad khalat laha ma kasabat walakum ma kasabtum wala tusaloona AAamma kano yaAAmaloona

Those were the people, and they have passed away. Theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds.

This was a nation that has passed away; for them is what they earned, and yours is what you earn; and you will not be questioned about their deeds.

That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.

That are a community who have passed away, unto them shall be that which they earned and unto you that which ye earn, and ye shall be questioned not of that which they were wont to Work.

That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.

That was a community that has passed; for them is what they have earned, and for you is what you have earned; and you will not be questioned about what they used to do.

They were a people who passed away; they shall receive the reward of what they earned and you shall have the reward of what you will earn; and you will not be questioned as to what they did.

That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do.

Those are a people who have passed away. Theirs is that which they earned, and yours is that which ye earn. And ye will not be asked of what they used to do.

That was a nation that has passed: for it there will be what it has earned, and for you there will be what you have earned, and you will not be questioned about what they used to do.

That was a nation that has passed away. Theirs is what they earned, and yours what you have earned. You shall not be questioned about what they did.

That nation (children of Abraham) is gone. They have reaped what they sowed, and the same applies to you. You are not responsible for their deeds.

This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.

Those were a people that have passed away; what they did is theirs and what you have done is yours. You will not be answerable for their deeds.

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case!

وَقَالُوا۟ كُونُوا۟ هُودًا أَوْ نَصَٰرَىٰ تَهْتَدُوا۟ ۗ قُلْ بَلْ مِلَّةَ إِبْرَٰهِۦمَ حَنِيفًۭا ۖ وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ ﴿١٣٥﴾

They say, \"Be Jews or Christians [so] you will be guided.\" Say, \"Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists.\"

Waqaloo koonoo hoodan aw nasara tahtadoo qul bal millata ibraheema haneefan wama kana mina almushrikeena

They say: \"Become Jews or become Christians, and find the right way.\" Say: \"No. We follow the way of Abraham the upright, who was not an idolater.\"

And the People given the Book(s) said, “Become Jews or Christians – you will attain the right path”; say (O dear Prophet Mohammed – peace and blessings be upon him), “No – rather we take the religion of Ibrahim, who was far removed from all falsehood; and was not of the polytheists.”

And they say, 'Be Jews or Christians and you shall be guided.' Say thou: 'Nay, rather the creed of Abraham, a man of pure faith; he was no idolater.'

And they say: become Jews or Nazarenes, and ye shall be guided. Say thou: Aye! we follow the faith of Ibrahim, the upright, and he was not of the associators.

And they say, \"Be Jews or Christians, then you will be guided.\" Say (to them, O Muhammad Peace be upon him), \"Nay, (We follow) only the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e. to worship none but Allah (Alone)], and he was not of Al-Mushrikun (those who worshipped others along with Allah - see V. 2:105).\"

And they say, “Be Jews or Christians, and you will be guided.” Say, “Rather, the religion of Abraham, the Monotheist; he was not an idolater.”

The Jews say, \"Become Jews and you will be rightly guided\"; the Christians say, \"Become Christians and you will have the true guidance.\" Say to them, \"Nay, we turn away from every other way and accept the way of Abraham, and Abraham did not associate other gods with Allah.\"

And they say, \"Be Jews or Christians, then you will be guided.\" Say (to them O Muhammad), \"Nay, (we follow) only the religion of Ibrahim, Hanif (Islamic Monotheism), and he was not of Al-Mushrikin (those who worshipped others along with Allah).

And they say: Be Jews or Christians, then ye will be rightly guided. Say (unto them, O Muhammad): Nay, but (we follow) the religion of Abraham, the upright, and he was not of the idolaters.

They say, ‘Be either Jews or Christians, that you may be [rightly] guided.’ Say, ‘No, rather, [we will follow] the creed of Abraham, a Hanif, and he was not one of the polytheists.’

They say: 'Be Jews or Nazarenes and you shall be guided' Say: 'No, rather the Creed of Abraham, the upright one. He was not among the idolaters'

The Jews and the Christians have asked the Muslims to accept their faith to have the right guidance. (Muhammad) tell them, \"We would rather follow the upright religion of Abraham who was not a pagan\".

And they say: Be Jews or Christians, you will be on the right course. Say: Nay! (we follow) the religion of Ibrahim, the Hanif, and he was not one of the polytheists.

They say, \"Be Jews or Christians, and you shall be rightly guided.\" Say, \"By no means! We believe in the faith of Abraham, who was ever inclined [to God]; he was not one of those who set up partners with God.\"

They say: \"Become Jews or Christians if ye would be guided (To salvation).\" Say thou: \"Nay! (I would rather) the Religion of Abraham the True, and he joined not gods with Allah.\"

قُولُوٓا۟ ءَامَنَّا بِٱللَّهِ وَمَآ أُنزِلَ إِلَيْنَا وَمَآ أُنزِلَ إِلَىٰٓ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطِ وَمَآ أُوتِىَ مُوسَىٰ وَعِيسَىٰ وَمَآ أُوتِىَ ٱلنَّبِيُّونَ مِن رَّبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍۢ مِّنْهُمْ وَنَحْنُ لَهُۥ مُسْلِمُونَ ﴿١٣٦﴾

Say, [O believers], \"We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him.\"

Qooloo amanna biAllahi wama onzila ilayna wama onzila ila ibraheema waismaAAeela waishaqa wayaAAqooba waalasbati wama ootiya moosa waAAeesa wama ootiya alnnabiyyoona min rabbihim la nufarriqu bayna ahadin minhum wanahnu lahu muslimoona

Say: \"We believe in God and what has been sent down to us, and what had been revealed to Abraham and Ishmael and Isaac and Jacob and their progeny, and that which was given to Moses and Christ, and to all other prophets by the Lord. We make no distinction among them, and we submit to Him.\"

Say, “We believe in Allah and what is sent down to us and what was sent down to Ibrahim, and Ismael, and Ishaq, and Yaqub, and to their offspring, and what was bestowed upon Moosa and Eisa (Jesus), and what was bestowed upon other Prophets – from their Lord; we do not make any distinction, in belief, between any of them; and to Allah we have submitted ourselves.”

Say you: 'We believe in God, and in that which has been sent down on us and sent down on Abraham, Ishmael, Isaac and Jacob, and the Tribes, and that which was given to Moses and Jesus and the Prophets, of their Lord; we make no division between any of them, and to Him we surrender.'

Say: we believe in Allah and that which hath been sent down unto us and that which was sent down unto Ibrahim and Ismai'l and Ishaq and Ya'qub and the tribes, and that which was vouchsafed unto Musa and lsa, and that which was vouchsafed unto the prophets from their Lord; we differentiate not between any of them, and unto Him are submissive.

Say (O Muslims), \"We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).\"

Say, “We believe in God; and in what was revealed to us; and in what was revealed to Abraham, and Ishmael, and Isaac, and Jacob, and the Patriarchs; and in what was given to Moses and Jesus; and in what was given to the prophets—from their Lord. We make no distinction between any of them, and to Him we surrender.”

O Muslims, say to them, \"We believe in Allah and the Guidance which has been sent down to us and which was sent to Abraham, Ismail, Isaac and Jacob and his descendants and which was given by their Lord to Moses and Jesus and to all other Prophets. We do not discriminate against any of them and we have completely surrendered to Allah as Muslims.\"

Say (O Muslims): \"We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma`il (Ishmael), Ishaq (Isaac), Ya`qub (Jacob), and to Al-Asbat (the offspring of the twelve sons of Ya`qub), and that which has been given to Musa (Moses) and `Isa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam).\"

Say (O Muslims): We believe in Allah and that which is revealed unto us and that which was revealed unto Abraham, and Ishmael, and Isaac, and Jacob, and the tribes, and that which Moses and Jesus received, and that which the prophets received from their Lord. We make no distinction between any of them, and unto Him we have surrendered.

Say, ‘We have faith in Allah and what has been sent down to us, and what was sent down to Abraham, Ishmael, Isaac, Jacob and the Tribes, and that which Moses and Jesus were given, and that which the prophets were given from their Lord; we make no distinction between any of them and to Him do we submit.’

Say: 'We believe in Allah and that which is sent down to us, and in what was sent down to Abraham, Ishmael, Isaac, Jacob, and the tribes; to Moses and Jesus and the Prophets from their Lord. We do not differentiate between any of them, and to Him we are submissive (Muslims)'

(Muslims), say, \"We believe in God and what He has revealed to us and to Abraham, Ishmael, Isaac, and their descendants, and what was revealed to Moses, Jesus, and the Prophets from their Lord. We make no distinction among them and to God we have submitted ourselves.\"

Say: We believe in Allah and (in) that which had been revealed to us, and (in) that which was revealed to Ibrahim and Ismail and Ishaq and Yaqoub and the tribes, and (in) that which was given to Musa and Isa, and (in) that which was given to the prophets from their Lord, we do not make any distinction between any of them, and to Him do we submit.

Say, \"We believe in God and what was revealed to us; and what was revealed to Abraham, Ishmael, Isaac, Jacob, and their descendants, and what was given to Moses and Jesus and what was given to the [other] prophets by their Lord. We make no distinction between any of them. It is to Him that we surrender ourselves.\"

Say ye: \"We believe in Allah, and the revelation given to us, and to Abraham, Isma'il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam).\"

فَإِنْ ءَامَنُوا۟ بِمِثْلِ مَآ ءَامَنتُم بِهِۦ فَقَدِ ٱهْتَدَوا۟ ۖ وَّإِن تَوَلَّوْا۟ فَإِنَّمَا هُمْ فِى شِقَاقٍۢ ۖ فَسَيَكْفِيكَهُمُ ٱللَّهُ ۚ وَهُوَ ٱلسَّمِيعُ ٱلْعَلِيمُ ﴿١٣٧﴾

So if they believe in the same as you believe in, then they have been [rightly] guided; but if they turn away, they are only in dissension, and Allah will be sufficient for you against them. And He is the Hearing, the Knowing.

Fain amanoo bimithli ma amantum bihi faqadi ihtadaw wain tawallaw fainnama hum fee shiqaqin fasayakfeekahumu Allahu wahuwa alssameeAAu alAAaleemu

If they come to believe as you did, they will find the right path. If they turn away then they will only oppose; but God will suffice you against them, for God hears all and knows everything.

And if they believe in the same way you have believed, they have attained guidance; and if they turn away, they are clearly being stubborn; so Allah will soon suffice you (O dear Prophet Mohammed – peace and blessings be upon him) against them; and He only is the All Hearing, the All Knowing.

And if they believe in the like of that you believe in, then they are truly guided; but if they turn away, then they are clearly in schism; God will suffice you for them; He is the All-hearing, the All-knowing;

So if they believe in the like of that which ye believe in, surely they are guided; but if they turn away, then they are but in Cleavage. So Allah will suffice thee against them and He is the Hearer, the Knower.

So if they believe in the like of that which you believe, then they are rightly guided, but if they turn away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower.

If they believe in the same as you have believed in, then they have been guided. But if they turn away, then they are in schism. God will protect you against them; for He is the Hearer, the Knower.

Then if they believe the way you have believed, they have the right guidance, and if they turn away from this, it will become obvious that they are obdurate. Therefore, rest assured that AIIah will suffice to defend you against them: He hears everything and knows every thing.

So if they believe in the like of that which you believe then they are rightly guided; but if they turn away, then they are only in opposition. So Allah will suffice for you against them. And He is the Hearer, the Knower.

And if they believe in the like of that which ye believe, then are they rightly guided. But if they turn away, then are they in schism, and Allah will suffice thee (for defence) against them. He is the Hearer, the Knower.

So if they believe in the like of what you believe in, then they are surely guided; but if they turn away, then [know that] they are only [steeped] in defiance. Allah will suffice you against them, and He is the All-hearing, the All-knowing.

If they believe as you have believed they shall be guided; if they reject it, they shall surely be in clear dissension. Allah will suffice you. He is the Hearer, the Knower.

If they have faith in all that you believe, they will have the right guidance, but if they turn away, it would be for no reason other than their own malice. God is a Sufficient defender for you against them; He is All-hearing and All-knowing.

If then they believe as you believe in Him, they are indeed on the right course, and if they turn back, then they are only in great opposition, so Allah will suffice you against them, and He is the Hearing, the Knowing.

If they believe as you have believed, then are they rightly guided; but if they turn back, then know that they are entrenched in hostility. God will surely suffice to defend you against them, for He is All Hearing, All Knowing.

So if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing.

صِبْغَةَ ٱللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ ٱللَّهِ صِبْغَةًۭ ۖ وَنَحْنُ لَهُۥ عَٰبِدُونَ ﴿١٣٨﴾

[And say, \"Ours is] the religion of Allah. And who is better than Allah in [ordaining] religion? And we are worshippers of Him.\"

Sibghata Allahi waman ahsanu mina Allahi sibghatan wanahnu lahu AAabidoona

\"We have taken the colouring of God; and whose shade is better than God's? Him alone we worship.\"

“We have taken the colour (religion) of Allah; and whose colour (religion) is better than that of Allah? And only Him do we worship.”

the baptism of God; and who is there that baptizes fairer than God? Him we are serving.

Ours is the dye of Allah! and who is better at dyeing than Allah! And we are His worshippers.

[Our Sibghah (religion) is] the Sibghah (Religion) of Allah (Islam) and which Sibghah (religion) can be better than Allah's? And we are His worshippers. [Tafsir Ibn Kathir.]

God’s coloring. And who gives better coloring than God? “And we are devoted to Him.”

Say, \"Take Allah's colour, and who can give a better colour than Allah? Therefore, we worship and submit to Him alone. \"

[Our Sibghah (religion) is] the Sibghah of Allah (Islam) and which Sibghah can be better than Allah's And we are His worshippers.

(We take our) colour from Allah, and who is better than Allah at colouring. We are His worshippers.

‘The baptism of Allah, and who baptizes better than Allah? And Him do we worship.’

The (indelible) marking of Allah. And who marks better than Allah! And for Him we are worshipers.

Say, \"Belief in God and following the guidance of Islam are God's means of purification for us. Islam is the baptism of God. No one is a better baptizer than He and we Muslims worship Him.\"

(Receive) the baptism of Allah, and who is better than Allah in baptising? and Him do we serve.

We take on God's own dye. Who has a better dye than God's? We worship Him alone.

(Our religion is) the Baptism of Allah: And who can baptize better than Allah? And it is He Whom we worship.

قُلْ أَتُحَآجُّونَنَا فِى ٱللَّهِ وَهُوَ رَبُّنَا وَرَبُّكُمْ وَلَنَآ أَعْمَٰلُنَا وَلَكُمْ أَعْمَٰلُكُمْ وَنَحْنُ لَهُۥ مُخْلِصُونَ ﴿١٣٩﴾

Say, [O Muhammad], \"Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere [in deed and intention] to Him.\"

Qul atuhajjoonana fee Allahi wahuwa rabbuna warabbukum walana aAAmaluna walakum aAAmalukum wanahnu lahu mukhlisoona

Say: \"Why do you dispute with us about God when He is equally your Lord and our Lord? To us belong our actions, to you yours; and we are true to Him.\"

Say (O dear Prophet Mohammed – peace and blessings be upon him), “What! You dispute with us concerning Allah, whereas He is our Lord and also yours? Our deeds are with us and with you are your deeds; and only to Him do we sincerely belong.”

Say: 'Would you then dispute with us concerning God, who is our Lord and your Lord? Our deeds belong to us, and to you belong your deeds; Him we serve sincerely.

Say thou: contend ye with us regarding Allah, whereas He is our Lord even as He is Your Lord And unto us our works, and unto you your works, and we are His devotees.

Say (O Muhammad Peace be upon him to the Jews and Christians), \"Dispute you with us about Allah while He is our Lord and your Lord? And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him in worship and obedience (i.e. we worship Him Alone and none else, and we obey His Orders).\"

Say, “Do you argue with us about God, when He is our Lord and your Lord, and We have our works, and you have your works, and we are sincere to Him?”

O Prophet, say to them, \"Do you argue with us concerning AIIah, whereas He is our Lord and also your Lord? We shall be accountable to Him for our deeds and you for yours; so we have dedicated our worship to Him alone.

Say (O Muhammad to the Jews and Christians), \"Dispute you with us about Allah while He is our Lord and your Lord And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him (i.e. we worship Him alone and none else, and we obey His orders).\"

Say (unto the People of the Scripture): Dispute ye with us concerning Allah when He is our Lord and your Lord? Ours are our works and yours your works. We look to Him alone.

Say, ‘Will you argue with us concerning Allah, while He is our Lord and your Lord, and to us belong our deeds, and to you belong your deeds, and we worship Him dedicatedly?’

Say: 'Would you dispute with us about Allah, who is our Lord and your Lord? Our deeds belong to us and your deeds belong to you. We are sincere to Him'

(Muhammad), ask the People of the Book, \"Why should you argue with us about God, Who is our Lord as well as yours, when we are sincere in our belief in God?

Say: Do you dispute with us about Allah, and He is our Lord and your Lord, and we shall have our deeds and you shall have your deeds, and we are sincere to Him.

Say, \"Do you dispute with us about God, while He is our Lord and your Lord? We have our actions and you have your actions. We are devoted to Him alone.

Say: Will ye dispute with us about Allah, seeing that He is our Lord and your Lord; that we are responsible for our doings and ye for yours; and that We are sincere (in our faith) in Him?

أَمْ تَقُولُونَ إِنَّ إِبْرَٰهِۦمَ وَإِسْمَٰعِيلَ وَإِسْحَٰقَ وَيَعْقُوبَ وَٱلْأَسْبَاطَ كَانُوا۟ هُودًا أَوْ نَصَٰرَىٰ ۗ قُلْ ءَأَنتُمْ أَعْلَمُ أَمِ ٱللَّهُ ۗ وَمَنْ أَظْلَمُ مِمَّن كَتَمَ شَهَٰدَةً عِندَهُۥ مِنَ ٱللَّهِ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ ﴿١٤٠﴾

Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, \"Are you more knowing or is Allah?\" And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do.

Am taqooloona inna ibraheema waismaAAeela waishaqa wayaAAqooba waalasbata kanoo hoodan aw nasara qul aantum aAAlamu ami Allahu waman athlamu mimman katama shahadatan AAindahu mina Allahi wama Allahu bighafilin AAamma taAAmaloona

Or do you claim that Abraham and Ishmael and Isaac and Jacob and their offspring were Jews or Christians? Say: \"Have you more knowledge than God?\" Who is more wicked than he who conceals the testimony he received from God? God is not unaware of all you do.

“In fact you claim that Ibrahim, and Ismail, and Ishaq, and Yaqub, and their offspring were Jews or Christians”; say, “Do you know better, or does Allah?”; and who is more unjust than one who has the testimony from Allah and he hides it? And Allah is not unaware of your deeds.

Or do you say, \"Abraham, Ishmael, Isaac and Jacob, and the Tribes -- they were Jews, or they were Christians\"?' Say: 'Have you then greater knowledge, or God? And who does greater evil than he who conceals a testimony received from God? And God is not heedless of the things you do.'

Or say ye that Ibrahim and Ismai'l and Ishaq and Ya'qub, and the tribes were Jews or Nazarenes? Say thou: are ye the more knowing or is Allah? And who is more unjust than he who hideth a testimony that is with him from Allah? And Allah is not neglectful of that which ye Work.

Or say you that Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob) and Al-Asbat [the twelve sons of Ya'qub (Jacob)] were Jews or Christians? Say, \"Do you know better or does Allah (knows better that they all were Muslims)? And who is more unjust than he who conceals the testimony [i.e. to believe in Prophet Muhammad Peace be upon him when he comes, written in their Books. (See Verse 7:157)] he has from Allah? And Allah is not unaware of what you do.\"

Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Patriarchs were Jews or Christians? Say, “Do you know better, or God?” And who does greater wrong than he who conceals a testimony he has from God? God is not unaware of what you do.

Or do you say that Abraham, Ismail, Isaac, Jacob and his children were all Jews or Christians? Ask them, \"Do you know more than Allah does? And who is more unjust than the one who hides the testimony which Allah has entrusted to him? Allah is not unaware of what you are doing.

Or say you that Ibrahim, Isma`il, Ishaq, Ya`qub and Al-Asbat, were Jews or Christians Say, \"Do you know better or does Allah And who is more unjust than he who conceals the testimony he has from Allah And Allah is not unaware of what you do.\"

Or say ye that Abraham, and Ishmael, and Isaac, and Jacob, and the tribes were Jews or Christians? Say: Do ye know best, or doth Allah? And who is more unjust than he who hideth a testimony which he hath received from Allah? Allah is not unaware of what ye do.

[Ask them,] ‘Do you say that Abraham, Ishmael, Isaac, Jacob, and the Tribes were Jews or Christians?’ Say, ‘Is it you who know better, or Allah?’ And who is a greater wrongdoer than someone who conceals a testimony that is with him from Allah? And Allah is not oblivious of what you do.

Or do you say that Abraham, Ishmael, Isaac, Jacob, and the tribes, were Jews or Nazarenes! Say: 'Who knows better, you or Allah? Who is more unjust than he who hides a testimony received from Allah? And Allah is not inattentive of what you do'

Everyone will be responsible for his own deeds. Do you (People of the Book) claim that Abraham, Ishmael, Isaac, and their descendants were Jews or Christians?\" Ask them, \"Who possesses greater knowledge, you or God? Who is more unjust than one who refuses to testify to the truth that God has given to him?\" God is not unaware of what you do.

Nay! do you say that Ibrahim and Ismail and Yaqoub and the tribes were Jews or Christians? Say: Are you better knowing or Allah? And who is more unjust than he who conceals a testimony that he has from Allah? And Allah is not at all heedless of what you do.

Do you claim that Abraham and Ishmael and Isaac and Jacob and their descendants were all Jews or Christians?\" Say, \"Do you know better or does God? And who could be more unjust than one who conceals a testimony given to him by God? God is not unaware of what you do.\"

Or do ye say that Abraham, Isma'il Isaac, Jacob and the Tribes were Jews or Christians? Say: Do ye know better than Allah? Ah! who is more unjust than those who conceal the testimony they have from Allah? but Allah is not unmindful of what ye do!

تِلْكَ أُمَّةٌۭ قَدْ خَلَتْ ۖ لَهَا مَا كَسَبَتْ وَلَكُم مَّا كَسَبْتُمْ ۖ وَلَا تُسْـَٔلُونَ عَمَّا كَانُوا۟ يَعْمَلُونَ ﴿١٤١﴾

That is a nation which has passed on. It will have [the consequence of] what it earned, and you will have what you have earned. And you will not be asked about what they used to do.

Tilka ommatun qad khalat laha ma kasabat walakum ma kasabtum wala tusaloona AAamma kanoo yaAAmaloona

They were the people, and they have passed away. Theirs the reward for what they did, as yours will be for what you do. You will not be questioned about their deeds.

They were a group that has passed away; for them is what they earned, and for you is what you earn; and you will not be questioned about their deeds.

That is a nation that has passed away; there awaits them that they have earned, and there awaits you that you have earned; you shall not be questioned concerning the things they did.

That are a community who have passed away; unto them shall be that which they earned, and unto you that which ye earn; and ye shall be questioned not of that which they were wont to Work.

That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do.

That was a community that has passed. To them is what they have earned, and to you is what you have earned. And you will not be questioned about what they used to do.

They were a people who have passed away and they shall be repaid for what they earned and you for what you earn: you will not be questioned as to what they did. \"

That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do.

Those are a people who have passed away; theirs is that which they earned and yours that which ye earn. And ye will not be asked of what they used to do.

That was a nation that has passed: for it there will be what it has earned, and for you there will be what you have earned, and you will not be questioned about what they used to do.

That nation has passed away. Theirs is what they earned and yours what you have earned. You shall not be questioned about what they did.

That nation is gone, they have reaped what they sowed and the same applies to you. You are not responsible for their deeds.

This is a people that have passed away; they shall have what they earned and you shall have what you earn, and you shall not be called upon to answer for what they did.

Those were a people that have passed away; theirs is what they did and yours what you have done. You shall not be answerable for their deeds.

That was a people that hath passed away. They shall reap the fruit of what they did, and ye of what ye do! Of their merits there is no question in your case:

۞ سَيَقُولُ ٱلسُّفَهَآءُ مِنَ ٱلنَّاسِ مَا وَلَّىٰهُمْ عَن قِبْلَتِهِمُ ٱلَّتِى كَانُوا۟ عَلَيْهَا ۚ قُل لِّلَّهِ ٱلْمَشْرِقُ وَٱلْمَغْرِبُ ۚ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍۢ ﴿١٤٢﴾

The foolish among the people will say, \"What has turned them away from their qiblah, which they used to face?\" Say, \"To Allah belongs the east and the west. He guides whom He wills to a straight path.\"

Sayaqoolu alssufahao mina alnnasi ma wallahum AAan qiblatihimu allatee kanoo AAalayha qul lillahi almashriqu waalmaghribu yahdee man yashao ila siratin mustaqeemin

The foolish will now ask and say: \"What has made the faithful turn away from the Qiblah towards which they used to pray?\" Say: \"To God belong the East and the West. He guides who so wills to the path that is straight.\"

So now the foolish people will say, “What has turned the Muslims away from the qiblah (prayer direction) which they formerly observed?”; proclaim, “To Allah only belong the East and the West; He guides whomever He wills upon the Straight Path.”

The fools among the people will say, 'What has turned them from the direction they were facing in their prayers aforetime?' Say: \"To God belong the East and the West; He guides whomsoever He will to a straight path.'

Anon will the foolish among mankind say: what hath turned them away from their Qiblah whereon they had been? Say thou: unto Allah belongeth the east and the west he guideth whomsoever He listeth unto a straight path.

The fools (pagans, hypocrites, and Jews) among the people will say, \"What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they were used to face in prayer.\" Say, (O Muhammad SAW) \"To Allah belong both, east and the west. He guides whom He wills to a Straight Way.\"

The ignorant among the people will say, “What has turned them away from the direction of prayer they once followed?” Say, “To God belong the East and the West. He guides whom He wills to a straight path.”

Of course, the foolish people will say, \"What has turned them abruptly away from the giblah towards which they formerly used to turn their faces in prayer?\" Tell them, O Messenger, `'East and West all belong to Allah; He shows the Right Way to anyone He wills.\"

The fools (idolators, hypocrites, and Jews) among the people will say: \"What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they used to face in prayer.\" Say (O Muhammad): \"To Allah belong both, east and the west. He guides whom He wills to the straight way.\"

The foolish of the people will say: What hath turned them from the qiblah which they formerly observed? Say: Unto Allah belong the East and the West. He guideth whom He will unto a straight path.

The foolish among the people will say, ‘What has turned them away from the qiblah they were following?’ Say, ‘To Allah belong the east and the west. He guides whomever He wishes to a straight path.’

The fools among the people will say: 'What has made them turn away from the direction they were facing' Say: 'The east and the west belong to Allah. He guides whom He will to the Straight Path'

Fools will soon say, \"What has made them (Muslims) change the direction to which they had been facing during their prayers (the qibla)?\" (Muhammad), tell them, \"Both the East and West belong to God and He guides (whomever He wants), to the right direction.\"

The fools among the people will say: What has turned them from their qiblah which they had? Say: The East and the West belong only to Allah; He guides whom He likes to the right path.

The foolish will ask, \"What has made them turn away from their direction of prayer which they used to face?\" Say, \"The East and the West belong to God. He guides whom He pleases to the right path.\"

The fools among the people will say: \"What hath turned them from the Qibla to which they were used?\" Say: To Allah belong both east and West: He guideth whom He will to a Way that is straight.

وَكَذَٰلِكَ جَعَلْنَٰكُمْ أُمَّةًۭ وَسَطًۭا لِّتَكُونُوا۟ شُهَدَآءَ عَلَى ٱلنَّاسِ وَيَكُونَ ٱلرَّسُولُ عَلَيْكُمْ شَهِيدًۭا ۗ وَمَا جَعَلْنَا ٱلْقِبْلَةَ ٱلَّتِى كُنتَ عَلَيْهَآ إِلَّا لِنَعْلَمَ مَن يَتَّبِعُ ٱلرَّسُولَ مِمَّن يَنقَلِبُ عَلَىٰ عَقِبَيْهِ ۚ وَإِن كَانَتْ لَكَبِيرَةً إِلَّا عَلَى ٱلَّذِينَ هَدَى ٱللَّهُ ۗ وَمَا كَانَ ٱللَّهُ لِيُضِيعَ إِيمَٰنَكُمْ ۚ إِنَّ ٱللَّهَ بِٱلنَّاسِ لَرَءُوفٌۭ رَّحِيمٌۭ ﴿١٤٣﴾

And thus we have made you a just community that you will be witnesses over the people and the Messenger will be a witness over you. And We did not make the qiblah which you used to face except that We might make evident who would follow the Messenger from who would turn back on his heels. And indeed, it is difficult except for those whom Allah has guided. And never would Allah have caused you to lose your faith. Indeed Allah is, to the people, Kind and Merciful.

Wakathalika jaAAalnakum ommatan wasatan litakoonoo shuhadaa AAala alnnasi wayakoona alrrasoolu AAalaykum shaheedan wama jaAAalna alqiblata allatee kunta AAalayha illa linaAAlama man yattabiAAu alrrasoola mimman yanqalibu AAala AAaqibayhi wain kanat lakabeeratan illa AAala allatheena hada Allahu wama kana Allahu liyudeeAAa eemanakum inna Allaha bialnnasi laraoofun raheemun

We have made you a temperate people that you act as witness over man, and the Prophet as witness over you. We decreed the Qiblah which you faced before that We may know who follow the Apostle and who turn away in haste. And this was a hard (test) except for those who were guided by God. But God will not suffer your faith to go waste, for God is to men full of mercy and grace.

And so it is that We have made you the best nation* for you are witnesses** against mankind, and the Noble Messenger is your guardian and your witness; and (O dear Prophet Mohammed – peace and blessings be upon him) We had appointed the qiblah which you formerly observed only to see (test) who follows the Noble Messenger, and who turns away; and it was indeed hard except for those whom Allah guided; and it does not befit Allah’s Majesty to waste your faith! Indeed Allah is Most Compassionate, Most Merciful towards mankind. (* The best Ummah is that of Prophet Mohammed – peace and blessings be upon him. ** The Holy Prophet is a witness from Allah.)

Thus We appointed you a midmost nation that you might be witnesses to the people, and that the Messenger might be a witness to you; and We did not appoint the direction thou wast facing, except that We might know who followed the Messenger from him who turned on his heels -- though it were a grave thing save for those whom God has guided; but God would never leave your faith to waste - truly, God is All-gentle with the people, All-compassionate.

And in this wise We have made you a community justly balanced, that ye may be witness against the man kind and that the apostle may be in regard to you a witness. And We appointed not the Qiblah which thou hast had save in order that We might know him who followeth the apostle from him who turnoth back upon his heels. And of a surety the change is grievous save unto those whom Allah hath guided. And Allah is not one to let your faith go wasted; verily Allah is unto mankind Tender, Merciful.

Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad SAW and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad SAW) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad SAW) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.

Thus We made you a moderate community, that you may be witnesses to humanity, and that the Messenger may be a witness to you. We only established the direction of prayer, which you once followed, that We may distinguish those who follow the Messenger from those who turn on their heels. It is indeed difficult, except for those whom God has guided. But God would never let your faith go to waste. God is Kind towards the people, Merciful.

Thus have We made you a Community of the \"Golden Mean\" so that you may be witnesses in regard to mankind and the Messenger may be a witness in regard to you. We had appointed the former giblah towards which you used to turn your face merely to test who would follow the Messenger and who would turn back. It was indeed a hard test but not for those who had been blessed with Guidance from Allah. Allah will not let go to waste this faith of yours; rest assured that He is full of pity and mercy for mankind.

Thus We have made you [true Muslims ـ real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)], a Wasat (just and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad) be a witness over you. And We made the Qiblah which you used to face, only to test those who followed the Messenger (Muhammad) from those who would turn on their heels (i.e., disobey the Messenger). Indeed it was great (heavy, difficult) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e., your prayers offered towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind.

Thus We have appointed you a middle nation, that ye may be witnesses against mankind, and that the messenger may be a witness against you. And We appointed the qiblah which ye formerly observed only that We might know him who followeth the messenger, from him who turneth on his heels. In truth it was a hard (test) save for those whom Allah guided. But it was not Allah's purpose that your faith should be in vain, for Allah is Full of Pity, Merciful toward mankind.

Thus We have made you a middle nation that you may be witnesses to the people, and that the Apostle may be a witness to you. We did not appoint the qiblah you were following, but that We may ascertain those who follow the Apostle from those who turn back on their heels. It was indeed a hard thing except for those whom Allah has guided. And Allah would not let your prayers go to waste. Indeed Allah is most kind and merciful to mankind.

And so We have made you a median nation, in order that you will be a witness above the people, and that the Messenger be a witness above you. We did not change the direction that you were facing except that We might know who followed the Messenger from him who turned on both his heels. Though it was a hardship except for those whom Allah has guided. But Allah would never waste your faith. Indeed, Allah is Gentle with people, the Most Merciful.

We have made you (true Muslims) a moderate nation so that you could be an example for all people and the Prophet an example for you. The direction which you had been facing during your prayers (the qibla) was only made in order that We would know who would follow the Messenger and who would turn away. It was a hard test but not for those to whom God has given guidance. God did not want to make your previous prayers worthless; God is Compassionate and All-merciful.

And thus We have made you a medium (just) nation that you may be the bearers of witness to the people and (that) the Apostle may be a bearer of witness to you; and We did not make that which you would have to be the qiblah but that We might distinguish him who follows the Apostle from him who turns back upon his heels, and this was surely hard except for those whom Allah has guided aright; and Allah was not going to make your faith to be fruitless; most surely Allah is Affectionate, Merciful to the people.

Thus We have made you a middle nation, so that you may act as witnesses for mankind, and the Messenger may be a witness for you. We decreed your former prayer direction towards which you used to face only in order that We might make a clear distinction between the Messenger's true followers and those who were to turn their backs on him. This was indeed a hard test for all but those whom God has guided. God will never let your faith go to waste. God is compassionate and merciful to mankind.

Thus, have We made of you an Ummat justly balanced, that ye might be witnesses over the nations, and the Messenger a witness over yourselves; and We appointed the Qibla to which thou wast used, only to test those who followed the Messenger from those who would turn on their heels (From the Faith). Indeed it was (A change) momentous, except to those guided by Allah. And never would Allah Make your faith of no effect. For Allah is to all people Most surely full of kindness, Most Merciful.

قَدْ نَرَىٰ تَقَلُّبَ وَجْهِكَ فِى ٱلسَّمَآءِ ۖ فَلَنُوَلِّيَنَّكَ قِبْلَةًۭ تَرْضَىٰهَا ۚ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ ۗ وَإِنَّ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ لَيَعْلَمُونَ أَنَّهُ ٱلْحَقُّ مِن رَّبِّهِمْ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا يَعْمَلُونَ ﴿١٤٤﴾

We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qiblah with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer]. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do.

Qad nara taqalluba wajhika fee alssamai falanuwalliyannaka qiblatan tardaha fawalli wajhaka shatra almasjidi alharami wahaythu ma kuntum fawalloo wujoohakum shatrahu wainna allatheena ootoo alkitaba layaAAlamoona annahu alhaqqu min rabbihim wama Allahu bighafilin AAamma yaAAmaloona

We have seen you turn your face to the heavens. We shall turn you to a Qiblah that will please you. So turn towards the Holy Mosque, and turn towards it wherever you be. And those who are recipients of the Book surely know that this is the truth from their Lord; and God is not negligent of all that you do.

We observe you turning your face, several times towards heaven (O dear Prophet Mohammed – peace and blessings be upon him); so We will definitely make you turn (for prayer) towards a qiblah which pleases you; therefore now turn your face towards the Sacred Mosque (in Mecca); and O Muslims, wherever you may be, turn your faces (for prayer) towards it only; and those who have received the Book surely know that this is the truth from their Lord; and Allah is not unaware of their deeds. (Allah seeks to please the Holy Prophet – peace and blessings be upon him.)

We have seen thee turning thy face about in the heaven; now We will surely turn thee to a direction that shall satisfy thee. Turn thy face towards the Holy Mosque; and wherever you are, turn your faces towards it. Those who have been given the Book know it is the truth from their Lord; God is not heedless of the things they do.

Oft We have seen the turning of thy face to the heaven, wherefore We shall assuredly cause thee to turn towards the Qiblah which shall please thee. Turn then thy face toward the Sacred Mosque; and turn ye, wheresoever ye be, your faces toward it. And verily those who are vouchsafed the Book know this to be the truth and from their Lord. Allah is not neglectful of that which they Work.

Verily! We have seen the turning of your (Muhammad's SAW) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka'bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.

We have seen your face turned towards the heaven. So We will turn you towards a direction that will satisfy you. So turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. Those who were given the Book know that it is the Truth from their Lord; and God is not unaware of what they do.

We have seen you (O Muhammad), turning your face over and over again towards Heaven. Now, therefore, We turn you towards the giblah that you like best: so turn your face towards the Masjid Haram. Henceforth, wheresoever you may be, turn your face at prayer towards it. The people who were given the Book know it well that the commandment (about the change of giblah) is in fact from their Lord, and is based on the Truth, but Allah is not unaware of what they are doing (in spite of this)

Verily, We have seen the turning of your (Muhammad's) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid Al-Haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scripture (i.e., Jews and Christians) know well that, that (your turning towards the direction of the Ka`bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do.

We have seen the turning of thy face to heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wheresoever ye may be, turn your faces (when ye pray) toward it. Lo! Those who have received the Scripture know that (this revelation) is the Truth from their Lord. And Allah is not unaware of what they do.

We certainly see you turning your face about in the sky. We will surely turn you to a qiblah of your liking: so turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it! Indeed those who were given the Book surely know that it is the truth from their Lord. And Allah is not oblivious of what they do.

We have seen you turning your face towards the heaven, We shall surely turn you to a direction that shall satisfy you. So turn your face towards the Sacred Mosque (built by Abraham); wherever you are, turn your faces to it' Those to whom the Book was given know this to be the truth from their Lord. Allah is not inattentive of what they do.

We certainly saw you (Muhammad) often turn your face to the sky, so We shall instruct you to face a qibla that you will like. (Muhammad) during prayer, turn your face towards the Sacred Mosque (in Makkah). Muslims, also, wherever you are, during your prayers, turn your faces towards the Sacred Mosque. The People of the Book certainly know that this command (to change the qibla) is truly from their Lord. God is not unaware of what they do.

Indeed We see the turning of your face to heaven, so We shall surely turn you to a qiblah which you shall like; turn then your face towards the Sacred Mosque, and wherever you are, turn your face towards it, and those who have been given the Book most surely know that it is the truth from their Lord; and Allah is not at all heedless of what they do.

We have frequently seen you turn your face towards heaven. So We will make you turn in a direction for prayer that will please you. So turn your face now towards the Sacred Mosque: and wherever you may be, turn your faces towards it. Those who were given the Book know this to be the truth from their Lord. God is not unaware of what they do.

We see the turning of thy face (for guidance to the heavens: now Shall We turn thee to a Qibla that shall please thee. Turn then Thy face in the direction of the sacred Mosque: Wherever ye are, turn your faces in that direction. The people of the Book know well that that is the truth from their Lord. Nor is Allah unmindful of what they do.

وَلَئِنْ أَتَيْتَ ٱلَّذِينَ أُوتُوا۟ ٱلْكِتَٰبَ بِكُلِّ ءَايَةٍۢ مَّا تَبِعُوا۟ قِبْلَتَكَ ۚ وَمَآ أَنتَ بِتَابِعٍۢ قِبْلَتَهُمْ ۚ وَمَا بَعْضُهُم بِتَابِعٍۢ قِبْلَةَ بَعْضٍۢ ۚ وَلَئِنِ ٱتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ ٱلْعِلْمِ ۙ إِنَّكَ إِذًۭا لَّمِنَ ٱلظَّٰلِمِينَ ﴿١٤٥﴾

And if you brought to those who were given the Scripture every sign, they would not follow your qiblah. Nor will you be a follower of their qiblah. Nor would they be followers of one another's qiblah. So if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers.

Walain atayta allatheena ootoo alkitaba bikulli ayatin ma tabiAAoo qiblataka wama anta bitabiAAin qiblatahum wama baAAduhum bitabiAAin qiblata baAAdin walaini ittabaAAta ahwaahum min baAAdi ma jaaka mina alAAilmi innaka ithan lamina alththalimeena

Even though you bring all the proof to the people of the Book they will not face the direction you turn to, nor you theirs, nor will they follow each other's direction. And if you follow their whims after all the knowledge that has reached you, then surely you will be among transgressors.

And even if you were to bring all the signs to the People given the Book(s), they would not follow your qiblah; nor should you follow their qiblah; nor do they follow each others qiblah; and were you (the followers of this Prophet) to follow their desires after having received knowledge, you would then surely be unjust.

Yet if thou shouldst bring to those that have been given the Book every sign, they will not follow thy direction; thou art not a follower of their direction, neither are they followers of one another's direction. If thou followest their caprices, after the knowledge that has come to thee, then thou wilt surely be among the evildoers

And shouldst thou bring unto those who are vouchsafed the Book every sign, they would not follow thy Qiblah, neither art thou to be a follower of their Qiblah; nor doth one part of them follow the Qiblah of the other. And shouldst thou follow their desires, after that which hath come unto thee of the knowledge, then verily thou wilt become one of the wrong-doers.

And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each other's Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimun (polytheists, wrong-doers, etc.).

Even if you were to bring to those who were given the Book every proof, they would not follow your direction, nor are you to follow their direction, nor do they follow the direction of one another. And if you were to follow their desires, after the knowledge that has come to you, you would be in that case one of the wrongdoers.

Even though you may show every kind of sign to the people of the Book, they will not adopt your giblah, nor are you going to adopt their giblah; nor will any of them adopt the giblah of the other; therefore if, after the knowledge you have received, you follow their desires, you will certainly be counted among the transgressors.

And even if you were to bring to the People of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah. And they will not follow each other's Qiblah. Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the wrongdoers.

And even if thou broughtest unto those who have received the Scripture all kinds of portents, they would not follow thy qiblah, nor canst thou be a follower of their qiblah; nor are some of them followers of the qiblah of others. And if thou shouldst follow their desires after the knowledge which hath come unto thee, then surely wert thou of the evil-doers.

Even if you bring those who were given the Book every [kind of] sign, they will not follow your qiblah. Nor shall you follow their qiblah, nor will any of them follow the qiblah of the other. And if you follow their desires, after the knowledge that has come to you, you will be one of the wrongdoers.

But even if you brought those to whom the Book had been given every proof, they would not accept your direction, nor would you accept theirs; nor would any of them accept the direction of the other. If after all the knowledge you have been given you yield to their desires, then you will surely be among the harmdoers.

Even if you were to bring all kinds of authoritative proof to the People of the Book, they still would not accept your qibla, nor would you accept theirs, nor would they accept each others. Were you to follow their desires after all the knowledge that has come to you, you would certainly have been one of the unjust.

And even if you bring to those who have been given the Book every sign they would not follow your qiblah, nor can you be a follower of their qiblah, neither are they the followers of each other's qiblah, and if you follow their desires after the knowledge that has come to you, then you shall most surely be among the unjust.

But even if you should produce every kind of sign for those who have been given the Book, they would never accept your prayer direction, nor would you accept their prayer direction: nor would any of them accept one another's direction. If, after all the knowledge you have been given, you yield to their desires, then, you shall surely become a transgressor.

Even if thou wert to bring to the people of the Book all the Signs (together), they would not follow Thy Qibla; nor art thou going to follow their Qibla; nor indeed will they follow each other's Qibla. If thou after the knowledge hath reached thee, Wert to follow their (vain) desires,-then wert thou Indeed (clearly) in the wrong.

ٱلَّذِينَ ءَاتَيْنَٰهُمُ ٱلْكِتَٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ ۖ وَإِنَّ فَرِيقًۭا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ ﴿١٤٦﴾

Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].

Allatheena ataynahumu alkitaba yaAArifoonahu kama yaAArifoona abnaahum wainna fareeqan minhum layaktumoona alhaqqa wahum yaAAlamoona

Those to whom We have sent down the Book know this even as they know their sons. Yet a section among them conceals the truth knowingly.

Those to whom We gave the Book(s) recognise the Prophet (Mohammed – peace and blessings be upon him) as men (or they) recognise their own sons; and undoubtedly a group among them purposely conceals the truth.

whom We have given the Book, and they recognize as they recognize their sons, even though there is a party of them conceal the truth and that wittingly.

Those unto whom We have vouchsafed the Book recognise him even as they recognise their children; and verily a party of them hide the truth while they know.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad SAW or the Ka'bah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad SAW which are written in the Taurat (Torah) and the Injeel (Gospel)].

Those to whom We have given the Book recognize it as they recognize their own children. But some of them conceal the truth while they know.

As for those to whom We gave the Book, they recognise the place (which has now been made giblah), as clearly as they recognise their own children. But some of them are knowingly concealing the truth.

Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad or the Ka`bah at Makkah) as they recognize their sons. But verily, a party of them conceal the truth while they know it ـ [i.e., the qualities of Muhammad which are written in the Tawrah and the Injil.

Those unto whom We gave the Scripture recognise (this revelation) as they recognise their sons. But lo! a party of them knowingly conceal the truth.

Those whom We have given the Book recognize him just as they recognize their sons, but a part of them indeed conceal the truth while they know.

Those to whom We gave the Book know him (Prophet Muhammad) as they know their own sons. But a party of them conceal the truth while they know.

Those to whom We have given the Book (Bible), know you (Muhammad) just as a well as they know their sons. It is certain that some of them deliberately hide the truth.

Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know (it).

Those to whom We have given the Book recognize it just as they recognize their own sons. But, some of them knowingly conceal the truth.

The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know.

ٱلْحَقُّ مِن رَّبِّكَ ۖ فَلَا تَكُونَنَّ مِنَ ٱلْمُمْتَرِينَ ﴿١٤٧﴾

The truth is from your Lord, so never be among the doubters.

Alhaqqu min rabbika fala takoonanna mina almumtareena

The truth is from your Lord, so be not among those who are sceptics.

This is the Truth from your Lord, therefore (O those who listen) beware – do not be in doubt.

The truth comes from thy Lord; then be not among the doubters.

The truth is from thy Lord; be then thou not of the doubters.

(This is) the truth from your Lord. So be you not one of those who doubt.

The truth is from your Lord, so do not be a skeptic.

This is in fact a Commandment from your Lord; so you should not have any doubt concerning this.

This is) the truth from your Lord. So be you not one of those who doubt.

It is the Truth from thy Lord (O Muhammad), so be not thou of those who waver.

This is the truth from your Lord; so do not be among the skeptics.

The truth comes from your Lord so do not be among the doubters.

Never doubt that the essence of truth comes from your Lord

The truth is from your Lord, therefore you should not be of the doubters.

Truth is what comes from your Lord; therefore, do not be of those who doubt.

The Truth is from thy Lord; so be not at all in doubt.

وَلِكُلٍّۢ وِجْهَةٌ هُوَ مُوَلِّيهَا ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ أَيْنَ مَا تَكُونُوا۟ يَأْتِ بِكُمُ ٱللَّهُ جَمِيعًا ۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿١٤٨﴾

For each [religious following] is a direction toward which it faces. So race to [all that is] good. Wherever you may be, Allah will bring you forth [for judgement] all together. Indeed, Allah is over all things competent.

Walikullin wijhatun huwa muwalleeha faistabiqoo alkhayrati ayna ma takoonoo yati bikumu Allahu jameeAAan inna Allaha AAala kulli shayin qadeerun

Each has a goal to which he turns. So strive towards piety and excel the others: God will bring you all together wheresoever you be. God has power over everything.

And each one has a direction towards which he inclines, therefore strive to surpass others in good deeds; Allah will bring you all together, wherever you may be; indeed Allah may do as He wills.

Every man has his direction to which he turns; so be you forward in good works. Wherever you may be, God will bring you all together; surely God is powerful over everything.

For every one is a direction witherward he turnoth; so strive to be foremost in virtues. Wheresoever ye may be, Allah will bring you together. Verily Allah is over everything Potent.

For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is Able to do all things.

To every community is a direction towards which it turns. Therefore, race towards goodness. Wherever you may be, God will bring you all together. God is capable of everything.

Everyone has a direction towards which he turns in Prayer: so try to excel one another in good works. Allah will find you wheresoever you be, for nothing is out of Allah's reach.

And each one hath a goal toward which he turneth; so vie with one another in good works. Wheresoever ye may be, Allah will bring you all together. Lo! Allah is Able to do all things.

Everyone has a cynosure to which he turns; so take the lead in all good works. Wherever you may be, Allah will bring you all together. Indeed Allah has power over all things.

And for everyone is a direction for which he turns. So race in goodness. And wherever you are, Allah will bring you all together. He has power over all things.

Every one pursues his goal. Compete with each other in performing good deeds. Wherever you are, God will bring you all together. God has power over all things.

And every one has a direction to which he should turn, therefore hasten to (do) good works; wherever you are, Allah will bring you all together; surely Allah has power over all things.

Each community has its own direction in which it turns: vie, then, with one another in doing good works. Wherever you may be, God will bring you all before Him. God has power over all things.

To each is a goal to which Allah turns him; then strive together (as in a race) Towards all that is good. Wheresoever ye are, Allah will bring you Together. For Allah Hath power over all things.

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۖ وَإِنَّهُۥ لَلْحَقُّ مِن رَّبِّكَ ۗ وَمَا ٱللَّهُ بِغَٰفِلٍ عَمَّا تَعْمَلُونَ ﴿١٤٩﴾

So from wherever you go out [for prayer, O Muhammad] turn your face toward al- Masjid al-Haram, and indeed, it is the truth from your Lord. And Allah is not unaware of what you do.

Wamin haythu kharajta fawalli wajhaka shatra almasjidi alharami wainnahu lalhaqqu min rabbika wama Allahu bighafilin AAamma taAAmaloona

Wherever you come from turn towards the Holy Mosque: This in truth is from your Lord. God is not negligent of all you do.

And wherever you come from, turn your face towards the Sacred Mosque; and indeed it is the truth from your Lord; and Allah is not unaware of your deeds.

From whatsoever place thou issuest, turn thy face towards the Holy Mosque; it is the truth from thy Lord. God is not heedless of the things you do.

And from whencesoever thou goest forth, turn thy face toward the Sacred Mosque, and verily it is the very truth from thy Lord; and Allah is not neglectful of that which ye work.

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do.

And wherever you come from, turn your face towards the Sacred Mosque. This is the truth from your Lord, and God is not heedless of what you do.

At whatever place you may be, turn your face towards Masjid Haram (at Prayer time) for this is, in fact, a Commandment of your Lord, and Allah is not unaware of what you do.

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do.

And whencesoever thou comest forth (for prayer, O Muhammad) turn thy face toward the Inviolable Place of Worship. Lo! it is the Truth from thy Lord. Allah is not unaware of what ye do.

Whencesoever you may go out, turn your face towards the Holy Mosque. Indeed it is the truth from your Lord, and Allah is not oblivious of what you do.

From wherever you emerge, turn your face towards the Sacred Mosque. This is surely the truth from your Lord. Allah is never inattentive of what you do.

(Muhammad), wherever you go, turn your face towards the Sacred Mosque (in Mecca). This is the truth from your Lord who is not unaware of what you do

And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and surely it is the very truth from your Lord, and Allah is not at all heedless of what you do.

Wherever you set out from, turn your face in the direction of the Sacred Mosque -- this is the truth from your Lord: He is not unaware of what you do --

From whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; that is indeed the truth from the Lord. And Allah is not unmindful of what ye do.

وَمِنْ حَيْثُ خَرَجْتَ فَوَلِّ وَجْهَكَ شَطْرَ ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَحَيْثُ مَا كُنتُمْ فَوَلُّوا۟ وُجُوهَكُمْ شَطْرَهُۥ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَيْكُمْ حُجَّةٌ إِلَّا ٱلَّذِينَ ظَلَمُوا۟ مِنْهُمْ فَلَا تَخْشَوْهُمْ وَٱخْشَوْنِى وَلِأُتِمَّ نِعْمَتِى عَلَيْكُمْ وَلَعَلَّكُمْ تَهْتَدُونَ ﴿١٥٠﴾

And from wherever you go out [for prayer], turn your face toward al-Masjid al-Haram. And wherever you [believers] may be, turn your faces toward it in order that the people will not have any argument against you, except for those of them who commit wrong; so fear them not but fear Me. And [it is] so I may complete My favor upon you and that you may be guided.

Wamin haythu kharajta fawalli wajhaka shatra almasjidi alharami wahaythu ma kuntum fawalloo wujoohakum shatrahu lialla yakoona lilnnasi AAalaykum hujjatun illa allatheena thalamoo minhum fala takhshawhum waikhshawnee waliotimma niAAmatee AAalaykum walaAAallakum tahtadoona

Whichever place you come from turn towards the Holy Mosque, and wherever you are, turn your faces towards it so that people may have no cause for argument against you, except such among them as are wicked. But do not fear them, fear Me that I may accomplish My favours on you, and you may find the right way perchance.

And O dear Prophet (Mohammed – peace and blessings be upon him) wherever you come from, turn your face towards the Sacred Mosque; and wherever you may be, O Muslims, turn your faces towards it only, so that people may not have an argument against you – except those among them who do injustice; therefore do not fear them, and fear Me; and this is in order that I complete My favour upon you and that you may attain guidance. –

From whatsoever place thou issuest, turn thy face towards the Holy Mosque; and wherever you may be, turn your faces towards it, that the people may not have any argument against you, excepting the evildoers of them; and fear you them not, but fear you Me; and that I may perfect My blessing upon you, and that haply so you may be guided;

And from whencesoever thou goest forth, turn thy face toward the Sacred Mosque, and wheresoever ye be, turn your face toward it, lest there should be with people an argument against you, except those of them who do wrong so fear them not, but fear Me; so that I may accomplish My favour upon you, and that ye may remain guided-

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid-al-Haram (at Makkah), and wheresoever you are, turn your faces towards, it (when you pray) so that men may have no argument against you except those of them that are wrong-doers, so fear them not, but fear Me! - And so that I may complete My Blessings on you and that you may be guided.

And wherever you come from, turn your face towards the Sacred Mosque. And wherever you may be, turn your faces towards it. So that the people may not have any argument against you—except those who do wrong among them. So do not fear them, but fear Me, that I may complete My blessings upon you, and that you may be guided.

At whatever place you may be, you must turn your face towards the Masjid Haram, and wherever you may be, you must turn your face towards the same at prayer so that people might not find an argument against you. As for the unjust people, they will never stop talking; so do not fear them but fear Me -- (Do this) so that I may complete My favour upon you and you may find the way to real success,

And from wheresoever you start forth (for prayers), turn your face in the direction of Al-Masjid Al-Haram (at Makkah), and wheresoever you are, turn your faces towards it (when you pray) so that men may have no argument against you except those of them that are wrongdoers, so fear them not, but fear Me! ـ And so that I may complete My blessings on you and that you may be guided.

Whencesoever thou comest forth turn thy face toward the Inviolable Place of Worship; and wheresoever ye may be (O Muslims) turn your faces toward it (when ye pray) so that men may have no argument against you, save such of them as do injustice - Fear them not, but fear Me! - and so that I may complete My grace upon you, and that ye may be guided.

And whencesoever you may go out, turn your face towards the Holy Mosque, and wherever you may be, turn your faces towards it, so that the people may have no allegation against you, neither those of them who are wrongdoers. So do not fear them, but fear Me, that I may complete My blessing on you and so that you may be guided.

From wherever you emerge, turn your face towards the Sacred Mosque, and wherever you are, face towards it, so that the people will have no argument against you, except the harmdoers among them. Do not fear them, fear Me, so that I will perfect My Favor to you and that you will be guided.

(Muhammad) wherever you go, turn your face to the Sacred Mosque and Muslims, wherever you are, turn your faces in the same direction so that no group of people, except the unjust among them, would have any reason against you and so that I may establish My commandments for your people to have proper guidance. (The unjust may criticize you) but do not fear them, fear only Me.

And from whatsoever place you come forth, turn your face towards the Sacred Mosque; and wherever you are turn your faces towards it, so that people shall have no accusation against you, except such of them as are unjust; so do not fear them, and fear Me, that I may complete My favor on you and that you may walk on the right course.

wherever you come from, turn your face to the Sacred Mosque; wherever you may be, turn your faces towards it, so that people will not have any argument against you except for the wrongdoers among them. Do not fear them; fear Me, so that I may perfect My favour to you and you may be rightly guided.

So from whencesoever Thou startest forth, turn Thy face in the direction of the sacred Mosque; and wheresoever ye are, Turn your face thither: that there be no ground of dispute against you among the people, except those of them that are bent on wickedness; so fear them not, but fear Me; and that I may complete My favours on you, and ye May (consent to) be guided;

كَمَآ أَرْسَلْنَا فِيكُمْ رَسُولًۭا مِّنكُمْ يَتْلُوا۟ عَلَيْكُمْ ءَايَٰتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ ٱلْكِتَٰبَ وَٱلْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ ﴿١٥١﴾

Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.

Kama arsalna feekum rasoolan minkum yatloo AAalaykum ayatina wayuzakkeekum wayuAAallimukumu alkitaba waalhikmata wayuAAallimukum ma lam takoonoo taAAlamoona

Even as We sent a messenger from among you to convey Our messages to you and cleanse you, and teach you the Book and the wisdom, and what you did not know;

The way We have sent to you a Noble Messenger from among you, who recites to you Our verses and purifies you, and teaches you the Book and sound wisdom*, and teaches you what you did not know. (The traditions / sayings of the Holy Prophet – peace and blessings be upon him).

as also We have sent among you, of yourselves, a Messenger, to recite Our signs to you and to purify you, and to teach you the Book and the Wisdom, and to teach you that you knew not.

Even as We have sent amidst you an apostle from amongst you, who rehearseth unto you Our revelations and purifieth you, and teacheth you the Book and wisdom, and teacheth you that which ye were not wont to know.

Similarly (to complete My Blessings on you) We have sent among you a Messenger (Muhammad SAW) of your own, reciting to you Our Verses (the Quran) and sanctifying you, and teaching you the Book (the Quran) and the Hikmah (i.e. Sunnah, Islamic laws and Fiqh - jurisprudence), and teaching you that which you used not to know.

Just as We sent to you a messenger from among you, who recites Our revelations to you, and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know.

just as (you have found from this: that) We sent the Messenger to you from among you, who recites to you Our Revelations; who purifies your lives; who instructs you in the Book and in Wisdom and teaches you those things that you did not know.

Similarly (to complete My blessings on you), We have sent among you a Messenger (Muhammad) of your own, reciting to you Our verses (the Qur'an) and purifying you, and teaching you the Book (the Qur'an) and the Hikmah (i.e., Sunnah, Islamic laws and Fiqh ـ jurisprudence), and teaching you that which you did not know.

Even as We have sent unto you a messenger from among you, who reciteth unto you Our revelations and causeth you to grow, and teacheth you the Scripture and wisdom, and teacheth you that which ye knew not.

Even as We sent to you an apostle from among yourselves, who recites to you Our signs and purifies you, and teaches you the Book and wisdom, and teaches you what you did not know.

As We have sent among you a Messenger (Prophet Muhammad) from yourselves, to recite to you Our verses and to purify you, who will teach you the Book and Wisdom, and teach you that of which you have no knowledge.

As We have sent a Messenger from your own people to show you evidence about Me, to purify you from sins, to teach you the Book, give you wisdom and instruct you in that which you did not know,

Even as We have sent among you an Apostle from among you who recites to you Our communications and purifies you and teaches you the Book and the wisdom and teaches you that which you did not know.

Thus We have sent among you a Messenger of your own to recite Our revelations to you, purify you and teach you the Book and wisdom, and to teach you what you did not know.

A similar (favour have ye already received) in that We have sent among you a Messenger of your own, rehearsing to you Our Signs, and sanctifying you, and instructing you in Scripture and Wisdom, and in new knowledge.

فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ ﴿١٥٢﴾

So remember Me; I will remember you. And be grateful to Me and do not deny Me.

Faothkuroonee athkurkum waoshkuroo lee wala takfurooni

So, therefore, remember Me, and I shall remember you; and give thanks and do not be ungrateful.

Therefore remember Me, I will cause you to be spoken of and acknowledge My rights, and do not be ungrateful.

So remember Me, and I will remember you; and be thankful to Me; and be you not ungrateful towards Me.

Remember Me wherefore, and I shall remember you: and unto Me give thanks, and be notingrate unto Me.

Therefore remember Me (by praying, glorifying, etc.). I will remember you, and be grateful to Me (for My countless Favours on you) and never be ungrateful to Me.

So remember Me, and I will remember you. And thank Me, and do not be ungrateful.

So remember Me and I will remember you, and give thanks to Me and be not ungrateful.

Therefore remember Me (by praying, glorifying). I will remember you, and be grateful to Me (for My countless favors on you) and never be ungrateful to Me.

Therefore remember Me, I will remember you. Give thanks to Me, and reject not Me.

Remember Me and I will remember you, and thank Me, and do not be ungrateful to Me.

So remember Me, I will remember you. Give thanks to Me and do not be ungrateful towards Me.

therefore, remember Me and I shall remember you. Thank Me and do not hide the truth about Me.

Therefore remember Me, I will remember you, and be thankful to Me, and do not be ungrateful to Me.

So remember Me; I will remember you. Be thankful to Me and do not be ungrateful.

Then do ye remember Me; I will remember you. Be grateful to Me, and reject not Faith.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱسْتَعِينُوا۟ بِٱلصَّبْرِ وَٱلصَّلَوٰةِ ۚ إِنَّ ٱللَّهَ مَعَ ٱلصَّٰبِرِينَ ﴿١٥٣﴾

O you who have believed, seek help through patience and prayer. Indeed, Allah is with the patient.

Ya ayyuha allatheena amanoo istaAAeenoo bialssabri waalssalati inna Allaha maAAa alssabireena

O you who believe, seek courage in fortitude and prayer, for God is with those who are patient and persevere.

O People who Believe! Seek help from patience and prayer; indeed Allah is with those who patiently endure.

O all you who believe, seek you help in patience and prayer; surely God is with the patient.

O O Ye who believe! seek help in patience and prayer; verily Allah is with the patient.

O you who believe! Seek help in patience and As-Salat (the prayer). Truly! Allah is with As-Sabirin (the patient ones, etc.).

O you who believe! Seek help through patience and prayers. God is with the steadfast.

O Believers, seek help with fortitude and Salat, for Allah is with those who show fortitude.

O you who believe! Seek help in patience and As-Salah (the prayer). Truly, Allah is with As-Sabirin (the patient).

O ye who believe! Seek help in steadfastness and prayer. Lo! Allah is with the steadfast.

O you who have faith! Take recourse in patience and prayer; indeed Allah is with the patient.

Believers, seek assistance in patience and prayer, Allah is with those who are patient.

Believers, help yourselves (in your affairs) through patience and prayer; God is with those who have patience.

O you who believe! seek assistance through patience and prayer; surely Allah is with the patient.

You who believe, seek help through patience and prayer; surely, God is with the steadfast.

O ye who believe! seek help with patient perseverance and prayer; for Allah is with those who patiently persevere.

وَلَا تَقُولُوا۟ لِمَن يُقْتَلُ فِى سَبِيلِ ٱللَّهِ أَمْوَٰتٌۢ ۚ بَلْ أَحْيَآءٌۭ وَلَٰكِن لَّا تَشْعُرُونَ ﴿١٥٤﴾

And do not say about those who are killed in the way of Allah, \"They are dead.\" Rather, they are alive, but you perceive [it] not.

Wala taqooloo liman yuqtalu fee sabeeli Allahi amwatun bal ahyaon walakin la tashAAuroona

Do not say that those who are killed in the way of God, are dead, for indeed they are alive, even though you are not aware.

And do not utter regarding those who are slain in Allah's cause as “dead”; in fact they are alive, but it is you who are unaware.

And say not of those slain in God's way, 'They are dead'; rather they are living, but you are not aware.

And say not of those who are slain in the way of Allah: dead. Nay, they are living, but ye perceive not.

And say not of those who are killed in the Way of Allah, \"They are dead.\" Nay, they are living, but you perceive (it) not.

And do not say of those who are killed in the cause of God, “Dead.” Rather, they are alive, but you do not perceive.

And do not say of those who are slain in the way of Allah, \"they are dead.\" In fact, they are alive but you do not perceive that life.

And say not of those who are killed in the way of Allah, \"They are dead.\" Nay, they are living, but you perceive (it) not.

And call not those who are slain in the way of Allah \"dead.\" Nay, they are living, only ye perceive not.

Do not call those who were slain in Allah’s way ‘dead.’ No, they are living, but you are not aware.

Do not say that those killed in the Way of Allah are dead, they are alive, although you are unaware.

Do not consider those who are slain for the cause of God to be dead. They are alive but you are unaware of them.

And do not speak of those who are slain in Allah's way as dead; nay, (they are) alive, but you do not perceive.

Do not say that those who are killed in God's cause are dead; they are alive, but you are not aware of it.

And say not of those who are slain in the way of Allah: \"They are dead.\" Nay, they are living, though ye perceive (it) not.

وَلَنَبْلُوَنَّكُم بِشَىْءٍۢ مِّنَ ٱلْخَوْفِ وَٱلْجُوعِ وَنَقْصٍۢ مِّنَ ٱلْأَمْوَٰلِ وَٱلْأَنفُسِ وَٱلثَّمَرَٰتِ ۗ وَبَشِّرِ ٱلصَّٰبِرِينَ ﴿١٥٥﴾

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient,

Walanabluwannakum bishayin mina alkhawfi waaljooAAi wanaqsin mina alamwali waalanfusi waalththamarati wabashshiri alssabireena

Be sure We shall try you with something of fear and hunger and loss of wealth and life and the fruits (of your labour); but give tidings of happiness to those who have patience,

And We will surely test you with some fear and hunger, and with paucity of wealth and lives and crops; and give glad tidings to those who patiently endure. –

Surely We will try you with something of fear and hunger, and diminution of goods and lives and fruits; yet give thou good tidings unto the patient

And We will surely prove you with aught of fear and hunger and diminution in riches and lives and fruits; and bear thou the glad tidings unto the patient;

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient ones, etc.).

We will certainly test you with some fear and hunger, and some loss of possessions and lives and crops. But give good news to the steadfast.

We will surely put you to trial by involving you in fear and hunger and by causing loss of property, life and earnings. And give good tidings to those who remain steadfast in these trials:

And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sabirin (the patient).

And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast,

We will surely test you with a measure of fear and hunger and a loss of wealth, lives, and fruits; and give good news to the patient

We shall test you with something of fear and hunger, and decrease of goods, life and fruits. Give glad tidings to the patient,

We shall test you through fear, hunger, loss of life, property, and crops. (Muhammad), give glad news to the people who have patience

And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient,

We shall certainly test you with fear and hunger, and loss of property, lives and crops. Give good news to those who endure with fortitude.

Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere,

ٱلَّذِينَ إِذَآ أَصَٰبَتْهُم مُّصِيبَةٌۭ قَالُوٓا۟ إِنَّا لِلَّهِ وَإِنَّآ إِلَيْهِ رَٰجِعُونَ ﴿١٥٦﴾

Who, when disaster strikes them, say, \"Indeed we belong to Allah, and indeed to Him we will return.\"

Allatheena itha asabathum museebatun qaloo inna lillahi wainna ilayhi rajiAAoona

Who say when assailed by adversity: \"Surely we are for God, and to Him we shall return.\"

Those who say when calamity befalls them, “Indeed we belong to Allah and indeed it is to Him we are to return.”

who, when they are visited by an affliction, say, 'Surely we belong to God, and to Him we return';

Who, when there afflicteth them an affliction, say: verily we are Allah's, and verily unto Him we are returners.

Who, when afflicted with calamity, say: \"Truly! To Allah we belong and truly, to Him we shall return.\"

Those who, when a calamity afflicts them, say, “To God we belong, and to Him we will return.”

when a misfortune comes to them, they say, \"We are Allah's and we shall certainly return to Him,''

Who, when afflicted with calamity, say: \"Truly, to Allah we belong and truly, to Him we shall return.\"

Who say, when a misfortune striketh them: Lo! we are Allah's and lo! unto Him we are returning.

—those who, when an affliction visits them, say, ‘Indeed we belong to Allah and to Him do we indeed return.’

who, in adversity say: 'We belong to Allah and to Him we shall return'

and in difficulty say, \"We are the servants of God and to Him we shall all return\".

Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return.

Those who say, when afflicted with a calamity, \"We belong to God and to Him we shall return,\"

Who say, when afflicted with calamity: \"To Allah We belong, and to Him is our return\":-

أُو۟لَٰٓئِكَ عَلَيْهِمْ صَلَوَٰتٌۭ مِّن رَّبِّهِمْ وَرَحْمَةٌۭ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُهْتَدُونَ ﴿١٥٧﴾

Those are the ones upon whom are blessings from their Lord and mercy. And it is those who are the [rightly] guided.

Olaika AAalayhim salawatun min rabbihim warahmatun waolaika humu almuhtadoona

On such men are the blessings of God and His mercy, for they are indeed on the right path.

These are the people upon whom are the blessings from their Lord, and mercy; and it is they who are on guidance.

upon those rest blessings and mercy from their Lord, and those -- they are the truly guided.

These! on them shall be benedictions from their Lord and His mercy, and these! they are the rightly guided.

They are those on whom are the Salawat (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones.

Upon these are blessings and mercy from their Lord. These are the guided ones.

Their Lord will bestow great blessings and mercy upon them; such are the people who are rightly guided.

They are those on whom are the Salawat (i.e., who are blessed and will be forgiven) from their Lord, and (they are those who) receive His mercy, and it is they who are the guided ones.

Such are they on whom are blessings from their Lord, and mercy. Such are the rightly guided.

It is they who receive the blessings of their Lord and [His] mercy, and it is they who are the [rightly] guided.

On those will be prayers and mercy from their Lord, those are guided.

It is they who will receive blessings and mercy from God and who follow the right guidance.

Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course.

are the ones who will have blessings and mercy from their Lord: it is they who are on the right path!

They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance.

۞ إِنَّ ٱلصَّفَا وَٱلْمَرْوَةَ مِن شَعَآئِرِ ٱللَّهِ ۖ فَمَنْ حَجَّ ٱلْبَيْتَ أَوِ ٱعْتَمَرَ فَلَا جُنَاحَ عَلَيْهِ أَن يَطَّوَّفَ بِهِمَا ۚ وَمَن تَطَوَّعَ خَيْرًۭا فَإِنَّ ٱللَّهَ شَاكِرٌ عَلِيمٌ ﴿١٥٨﴾

Indeed, as-Safa and al-Marwah are among the symbols of Allah. So whoever makes Hajj to the House or performs 'umrah - there is no blame upon him for walking between them. And whoever volunteers good - then indeed, Allah is appreciative and Knowing.

Inna alssafa waalmarwata min shaAAairi Allahi faman hajja albayta awi iAAtamara fala junaha AAalayhi an yattawwafa bihima waman tatawwaAAa khayran fainna Allaha shakirun AAaleemun

Truly Safa and Marwa are the symbols of God. Whoever goes on pilgrimage to the House (of God), or on a holy visit, is not guilty of wrong if he walk around them; and he who does good of his own accord will find appreciation with God who knows everything.

Undoubtedly Safa and Marwah* are among the symbols of Allah; so there is no sin on him, for whoever performs the Hajj (pilgrimage) of this House (of Allah) or the Umrah (lesser pilgrimage), to go back and forth between them; and whoever does good of his own accord, then (know that) indeed Allah is Most Appreciative (rewards virtue), the All Knowing. (These are 2 hillocks near the Holy Ka’aba)

Safa and Marwa are among the waymarks of God; so whosoever makes the Pilgrimage to the House, or the Visitation, it is no fault in him to circumambulate them; and whoso volunteers good, God is All-grateful, All-knowing

Verily Safa and Marwa are of the landmarks of Allah; so whosoever maketh a pilgrimage to the House, or performeth the Umra, in him there is no fault if he walketh in-between the twain. And whosoever voluntarily doth good, then verily Allah is Appreciative, Knowing.

Verily! As-Safa and Al-Marwah (two mountains in Makkah) are of the Symbols of Allah. So it is not a sin on him who perform Hajj or 'Umrah (pilgrimage) of the House (the Ka'bah at Makkah) to perform the going (Tawaf) between them (As-Safa and Al-Marwah). And whoever does good voluntarily, then verily, Allah is All-Recogniser, All-Knower.

Safa and Marwa are among the rites of God. Whoever makes the Pilgrimage to the House, or performs the Umrah, commits no error by circulating between them. Whoever volunteers good—God is Appreciative and Cognizant.

Indeed Safa and Marwah are among the emblems of Allah: it is, therefore, no sin for him, who performs Hajj or `Umrah to the House of AIIah, to run between the two hills; and Allah knows and appreciates him who does any good with a willing heart.

Verily, As-Safa and Al-Marwah are of the symbols of Allah. So it is not a sin on him who performs Hajj or `Umrah (pilgrimage) of the House to perform Tawaf between them. And whoever does good voluntarily, then verily, Allah is All-Recognizer, All-Knower.

Lo! (the mountains) As-Safa and Al-Marwah are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of Allah) or visiteth it, to go around them (as the pagan custom is). And he who doeth good of his own accord, (for him) lo! Allah is Responsive, Aware.

Indeed Safa and Marwah are among Allah’s sacraments. So whoever makes hajj to the House, or performs the ‘umrah, there is no sin upon him to circuit between them. Should anyone do good of his own accord, then Allah is indeed appreciative, all-knowing.

Safah and Marwah are the waymarks of Allah. Whoever performs the pilgrimage to the House or the visit, there shall be no guilt on him to circumambulate between both of them. And whoever volunteers good, Allah is Thankful, the Knower.

Safa and Marwah (names of two places in Mecca) are reminders of God. It is no sin for one who visits the Sacred House (in Mecca) to walk seven times between (Safa and Marwah.) Whoever willingly does a good deed in obedience to God, will find God All-knowing and Fully Appreciative.

Surely the Safa and the Marwa are among the signs appointed by Allah; so whoever makes a pilgrimage to the House or pays a visit (to it), there is no blame on him if he goes round them both; and whoever does good spontaneously, then surely Allah is Grateful, Knowing.

Safa and Marwah are among the symbols set up by God; there is nothing wrong if anyone goes on a pilgrimage to the House, or performs a minor pilgrimage, in walking to and fro between them. Of anyone who does good of his own accord, God is appreciative, and aware.

Behold! Safa and Marwa are among the Symbols of Allah. So if those who visit the House in the Season or at other times, should compass them round, it is no sin in them. And if any one obeyeth his own impulse to good,- be sure that Allah is He Who recogniseth and knoweth.

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلْنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلْهُدَىٰ مِنۢ بَعْدِ مَا بَيَّنَّٰهُ لِلنَّاسِ فِى ٱلْكِتَٰبِ ۙ أُو۟لَٰٓئِكَ يَلْعَنُهُمُ ٱللَّهُ وَيَلْعَنُهُمُ ٱللَّٰعِنُونَ ﴿١٥٩﴾

Indeed, those who conceal what We sent down of clear proofs and guidance after We made it clear for the people in the Scripture - those are cursed by Allah and cursed by those who curse,

Inna allatheena yaktumoona ma anzalna mina albayyinati waalhuda min baAAdi ma bayyannahu lilnnasi fee alkitabi olaika yalAAanuhumu Allahu wayalAAanuhumu allaAAinoona

They who conceal Our signs and the guidance We have sent them and have made clear in the Book, are condemned of God and are condemned by those who are worthy of condemning.

Indeed those who hide the clear proofs and the guidance which We sent down, after We made it clear to mankind in the Book – upon them is the curse of Allah and the curse of those who curse.

Those who conceal the clear signs and the guidance that We have sent down, after We have shown them clearly in the Book -- they shall be cursed by God and the cursers,

Verily those who hide that which We have sent down of evidence and the guidance, after We have expounded its Unto mankind in the Book, these! - curseth them Allah, and shall curse them the cursers

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the people in the Book, they are the ones cursed by Allah and cursed by the cursers.

Those who suppress the proofs and the guidance We have revealed, after We have clarified them to humanity in the Scripture—those—God curses them, and the cursers curse them.

Indeed Allah curses, and the cursers, too, curse those who conceal the clear teachings and guidance We have sent down, after We have made these plain in the Book for the guidance of all mankind.

Verily, those who conceal the clear proofs, evidences and the guidance, which We have sent down, after We have made it clear for the People in the Book, they are the ones cursed by Allah and cursed by the cursers.

Lo! Those who hide the proofs and the guidance which We revealed, after We had made it clear to mankind in the Scripture: such are accursed of Allah and accursed of those who have the power to curse.

Indeed those who conceal what We have sent down of manifest proofs and guidance, after We have clarified it in the Book for mankind—they shall be cursed by Allah and cursed by the cursers,

Those who hide the clear verses and the guidance We have sent down after We have clarified them in the Book for the people shall be cursed by Allah and cursed by the cursers,

Those who hide the authoritative proofs and the guidance that We have revealed, after it has been made clear for the People of the Book, will be condemned by God and those who have the right to condemn.

Surely those who conceal the clear proofs and the guidance that We revealed after We made it clear in the Book for men, these it is whom Allah shall curse, and those who curse shall curse them (too).

Those who conceal the evidence of the truth and the guidance We have revealed, after We have made them clear to people in the Scripture, will be rejected by God and so do others.

Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book,-on them shall be Allah's curse, and the curse of those entitled to curse,-

إِلَّا ٱلَّذِينَ تَابُوا۟ وَأَصْلَحُوا۟ وَبَيَّنُوا۟ فَأُو۟لَٰٓئِكَ أَتُوبُ عَلَيْهِمْ ۚ وَأَنَا ٱلتَّوَّابُ ٱلرَّحِيمُ ﴿١٦٠﴾

Except for those who repent and correct themselves and make evident [what they concealed]. Those - I will accept their repentance, and I am the Accepting of repentance, the Merciful.

Illa allatheena taboo waaslahoo wabayyanoo faolaika atoobu AAalayhim waana alttawwabu alrraheemu

But those who repent and reform and proclaim (the truth), are forgiven, for I am forgiving and merciful.

Except those who repent and do reform and disclose (the truth) – so I will accept their repentance; and I only am the Most Acceptor of Repentance, the Most Merciful.

save such as repent and make amends, and show clearly -- towards them I shall turn; I turn, All-compassionate.

Save those that repent and amend, and make manifest the truth I these it is toward whom I relent. And I am the Relenting, the Merciful!

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.

Except those who repent, and reform, and proclaim. Those—I will accept their repentance. I am the Acceptor of Repentance, the Merciful.

I, however, will forgive those of them who repent of it, mend their ways and make own what they were concealing: for I am very generous in accepting repentance and showing mercy.

Except those who repent and do righteous deeds, and openly declare (the truth which they concealed). These, I will accept their repentance. And I am the One Who accepts repentance, the Most Merciful.

Except those who repent and amend and make manifest (the truth). These it is toward whom I relent. I am the Relenting, the Merciful.

except such as repent, make amends, and clarify—those I shall pardon, and I am the All-clement, the All-merciful.

except those who repent, and mend (their deeds) and clarify. Those I shall accept them. I am the Receiver of repentance, the Most Merciful.

However, I shall accept the repentance of those of them who repent for their sins, reform their manners, and preach the truth; I am All-forgiving and All-merciful.

Except those who repent and amend and make manifest (the truth), these it is to whom I turn (mercifully); and I am the Oft-returning (to mercy), the Merciful.

But from those who repent and mend their ways and make known the truth, I will certainly accept their repentance: I am the Ever Relenting, the Most Merciful.

Except those who repent and make amends and openly declare (the Truth): To them I turn; for I am Oft-returning, Most Merciful.

إِنَّ ٱلَّذِينَ كَفَرُوا۟ وَمَاتُوا۟ وَهُمْ كُفَّارٌ أُو۟لَٰٓئِكَ عَلَيْهِمْ لَعْنَةُ ٱللَّهِ وَٱلْمَلَٰٓئِكَةِ وَٱلنَّاسِ أَجْمَعِينَ ﴿١٦١﴾

Indeed, those who disbelieve and die while they are disbelievers - upon them will be the curse of Allah and of the angels and the people, all together,

Inna allatheena kafaroo wamatoo wahum kuffarun olaika AAalayhim laAAnatu Allahi waalmalaikati waalnnasi ajmaAAeena

But those who deny, and die disbelieving, bear the condemnation of God and the angels and that of all men,

Indeed upon those who disbelieved, and died as disbelievers, is the curse of Allah and of the angels and of men combined.

But those who disbelieve, and die disbelieving -- upon them shall rest the curse of God and the angels, and of men altogether,

Verily those who disbelieve, and die while they are infidels, these it is on whom shall be the curse of Allah and the angels and mankind all.

Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the Curse of Allah and of the angels and of mankind, combined.

But as for those who reject faith, and die rejecting—those—upon them is the curse of God, and of the angels, and of all humanity.

Those who adopted the way of disbelief and died as disbelievers, are accursed of Allah and of angels and of all mankind: they shall remain accursed for ever.

Verily, those who disbelieve, and die while they are disbelievers, it is they on whom is the curse of Allah and of the angels and of mankind, combined.

Lo! Those who disbelieve, and die while they are disbelievers; on them is the curse of Allah and of angels and of men combined.

Indeed those who turn faithless and die while they are faithless—it is they on whom shall be the curse of Allah, the angels and all mankind.

But those who disbelieve, and die disbelieving shall incur the curse of Allah, the angels, and all people.

Those who deny My existence and die with such attitude will be subject to the condemnation of God, the angels, and all people.

Surely those who disbelieve and die while they are disbelievers, these it is on whom is the curse of Allah and the angels and men all;

Those who deny the truth, and die as deniers, on them shall be the curse of God and of angels and of men altogether.

Those who reject Faith, and die rejecting,- on them is Allah's curse, and the curse of angels, and of all mankind;

خَٰلِدِينَ فِيهَا ۖ لَا يُخَفَّفُ عَنْهُمُ ٱلْعَذَابُ وَلَا هُمْ يُنظَرُونَ ﴿١٦٢﴾

Abiding eternally therein. The punishment will not be lightened for them, nor will they be reprieved.

Khalideena feeha la yukhaffafu AAanhumu alAAathabu wala hum yuntharoona

Under which they will live, and their suffering will neither decrease nor be respite for them.

They will remain in it forever; neither will the punishment be lightened for them, nor will they be given respite.

therein dwelling forever; the chastisement shall not be lightened for them; no respite shall be given them.

They shall be abiders therein, the torment shall not be lightened on them, nor shall they be respited.

They will abide therein (under the curse in Hell), their punishment will neither be lightened, nor will they be reprieved.

They will remain under it forever, and the torment will not be lightened for them, and they will not be reprieved.

Their punishment shall not be lightened, nor shall they be reprieved.

They will abide therein (under the curse in Hell), their punishment will neither be lightened nor will they be reprieved.

They ever dwell therein. The doom will not be lightened for them, neither will they be reprieved.

They will remain in it [forever] and their punishment shall not be lightened, nor will they be granted any respite.

They are there (in the Fire) for eternity neither shall the punishment be lightened for them; nor shall they be given respite.

They will live condemned forever, will have no relief from the torment, and no attention will be paid to them.

Abiding in it; their chastisement shall not be lightened nor shall they be given respite.

Under it they shall remain forever; their punishment shall not be lightened, nor shall they be granted respite.

They will abide therein: Their penalty will not be lightened, nor will respite be their (lot).

وَإِلَٰهُكُمْ إِلَٰهٌۭ وَٰحِدٌۭ ۖ لَّآ إِلَٰهَ إِلَّا هُوَ ٱلرَّحْمَٰنُ ٱلرَّحِيمُ ﴿١٦٣﴾

And your god is one God. There is no deity [worthy of worship] except Him, the Entirely Merciful, the Especially Merciful.

Wailahukum ilahun wahidun la ilaha illa huwa alrrahmanu alrraheemu

Your God is one God; there is no god other than He, the compassionate, ever-merciful.

Your God is One God; there is no God except Him – the Most Gracious, the Most Merciful.

Your God is One God; there is no god but He, the All-merciful, the All-compassionate.

And the God of you all is one God; there is no God but he, the Compassionate, the Merciful.

And your Ilah (God) is One Ilah (God - Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Beneficent, the Most Merciful.

Your God is one God. There is no god but He, the Benevolent, the Compassionate.

Your Deity is Allah alone: there is no deity save the All-Beneficent and All-Merciful Allah.

And your Ilah (God) is One Ilah (God ـ Allah), La ilaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful.

Your Allah is One Allah; there is no Allah save Him, the Beneficent, the Merciful.

Your god is the One God; there is no god except Him, the All-beneficent, the All-merciful.

Your God is One God. There is no god except He. He is the Merciful, the Most Merciful.

Our Lord is the only Lord. There is no God but He, the Beneficent and Merciful.

And your God is one God! there is no god but He; He is the Beneficent, the Merciful.

Your God is one God. There is no deity save Him. He is the Compassionate, the Merciful.

And your Allah is One Allah: There is no god but He, Most Gracious, Most Merciful.

إِنَّ فِى خَلْقِ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضِ وَٱخْتِلَٰفِ ٱلَّيْلِ وَٱلنَّهَارِ وَٱلْفُلْكِ ٱلَّتِى تَجْرِى فِى ٱلْبَحْرِ بِمَا يَنفَعُ ٱلنَّاسَ وَمَآ أَنزَلَ ٱللَّهُ مِنَ ٱلسَّمَآءِ مِن مَّآءٍۢ فَأَحْيَا بِهِ ٱلْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَآبَّةٍۢ وَتَصْرِيفِ ٱلرِّيَٰحِ وَٱلسَّحَابِ ٱلْمُسَخَّرِ بَيْنَ ٱلسَّمَآءِ وَٱلْأَرْضِ لَءَايَٰتٍۢ لِّقَوْمٍۢ يَعْقِلُونَ ﴿١٦٤﴾

Indeed, in the creation of the heavens and earth, and the alternation of the night and the day, and the [great] ships which sail through the sea with that which benefits people, and what Allah has sent down from the heavens of rain, giving life thereby to the earth after its lifelessness and dispersing therein every [kind of] moving creature, and [His] directing of the winds and the clouds controlled between the heaven and the earth are signs for a people who use reason.

Inna fee khalqi alssamawati waalardi waikhtilafi allayli waalnnahari waalfulki allatee tajree fee albahri bima yanfaAAu alnnasa wama anzala Allahu mina alssamai min main faahya bihi alarda baAAda mawtiha wabaththa feeha min kulli dabbatin watasreefi alrriyahi waalssahabi almusakhkhari bayna alssamai waalardi laayatin liqawmin yaAAqiloona

Creation of the heavens and the earth, alternation of night and day, and sailing of ships across the ocean with what is useful to man, and the rain that God sends from the sky enlivening the earth that was dead, and the scattering of beasts of all kinds upon it, and the changing of the winds, and the clouds which remain obedient between earth and sky, are surely signs for the wise.

Indeed in the creation of the heavens and the earth, and in the continuous alternation of night and day, and the ships which sail the seas carrying what is of use to men, and the water which Allah sends down from the sky thereby reviving the dead earth and dispersing all kinds of beasts in it, and the movement of the winds, and the obedient clouds between heaven and earth – certainly in all these are signs for the intelligent.

.. Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth -- surely there are signs for a people having understanding.

Verily in the creation of the heavens and the earth, and the alternation of night and day, and the ships that course upon the sea laden with that which profiteth mankind, and that which Allah sendeth down of water from the heaven and quickenoth the earth thereby after the death thereof; and scattereth therein of all kinds of moving creatures, and in the veering of the winds and the cloud subjected for service betwixt heaven and earth. are signs unto a people who understand.

Verily! In the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the oceans for the benefit of mankind; in the water that God sends down from the sky, and revives the earth with it after it had died, and scatters in it all kinds of creatures; in the changing of the winds, and the clouds disposed between the sky and the earth; are signs for people who understand.

(If they want a sign for the perception of this Reality) surety there are countless signs for those who use their common sense; they can see alternation of the night and day, in the ships that sail the ocean laden with cargoes beneficial to mankind, and in the rain-water which Allah sends down from the sky and thereby gives life to the earth after its death and spreads over it all kinds of animate creatures, in the blowing of the winds and in the clouds which obediently wait for orders between the sky and the earth.

Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships which sail through the sea with that which is of use to mankind, and the water (rain) which Allah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that He has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed Ayat (proofs, evidences, signs, etc.) for people of understanding.

Lo! In the creation of the heavens and the earth, and the difference of night and day, and the ships which run upon the sea with that which is of use to men, and the water which Allah sendeth down from the sky, thereby reviving the earth after its death, and dispersing all kinds of beasts therein, and (in) the ordinance of the winds, and the clouds obedient between heaven and earth: are signs (of Allah's Sovereignty) for people who have sense.

Indeed in the creation of the heavens and the earth, and the alternation of night and day, and the ships that sail at sea with profit to men, and the water that Allah sends down from the sky—with which He revives the earth after its death, and scatters therein every kind of animal—and the changing of the winds, and the clouds disposed between the sky and the earth, there are surely signs for a people who exercise their reason.

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail upon the sea with what is beneficial to the people; in the water which Allah sends down from the sky and with which He revives the earth after its death, and He spread in it from each moving (creation); in the movement of the winds, and in the clouds that are compelled between heaven and earth surely, these are signs for people who understand.

The creation of the heavens and the earth, the alternation of nights and days, the ships that sail in the sea for the benefit of the people, the water that God sends from the sky to revive the dead earth where He has scattered all kinds of animals, the winds of all directions, and the clouds rendered for service between the sky and the earth are all evidence (of His existence) for those who use their reason.

Most surely in the creation of the heavens and the earth and the alternation of the night and the day, and the ships that run in the sea with that which profits men, and the water that Allah sends down from the cloud, then gives life with it to the earth after its death and spreads in it all (kinds of) animals, and the changing of the winds and the clouds made subservient between the heaven and the earth, there are signs for a people who understand.

In the creation of the heavens and the earth; in the alternation of night and day; in the ships that sail the ocean bearing cargoes beneficial to man; in the water which God sends down from the sky and with which He revives the earth after its death, scattering over it all kinds of animals; in the courses of the winds, and in the clouds pressed into service between earth and sky, there are indeed signs for people who use their reason.

Behold! in the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the profit of mankind; in the rain which Allah Sends down from the skies, and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that He scatters through the earth; in the change of the winds, and the clouds which they Trail like their slaves between the sky and the earth;- (Here) indeed are Signs for a people that are wise.

وَمِنَ ٱلنَّاسِ مَن يَتَّخِذُ مِن دُونِ ٱللَّهِ أَندَادًۭا يُحِبُّونَهُمْ كَحُبِّ ٱللَّهِ ۖ وَٱلَّذِينَ ءَامَنُوٓا۟ أَشَدُّ حُبًّۭا لِّلَّهِ ۗ وَلَوْ يَرَى ٱلَّذِينَ ظَلَمُوٓا۟ إِذْ يَرَوْنَ ٱلْعَذَابَ أَنَّ ٱلْقُوَّةَ لِلَّهِ جَمِيعًۭا وَأَنَّ ٱللَّهَ شَدِيدُ ٱلْعَذَابِ ﴿١٦٥﴾

And [yet], among the people are those who take other than Allah as equals [to Him]. They love them as they [should] love Allah. But those who believe are stronger in love for Allah. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allah and that Allah is severe in punishment.

Wamina alnnasi man yattakhithu min dooni Allahi andadan yuhibboonahum kahubbi Allahi waallatheena amanoo ashaddu hubban lillahi walaw yara allatheena thalamoo ith yarawna alAAathaba anna alquwwata lillahi jameeAAan waanna Allaha shadeedu alAAathabi

And yet there are men who take others as compeers of God, and bestow on them love due to God; but the love of the faithful for God is more intense. If only the wicked could see now the agony that they will behold (on the Day of Resurrection), they will know that to God belongs the power entirely'. And the punishment of God is severe.

And some people create for themselves Gods (objects of worship) other than Allah, with devotion (love) equal to the devotion of Allah; and the believers do not love anybody with love equal to the love of Allah; and what will be their state, when the punishment will be before the eyes of the unjust (disbelievers)? For all power belongs wholly to Allah, and because Allah’s punishment is very severe.

Yet there be men who take to themselves compeers apart from God, loving them as God is loved; but those that believe love God more ardently. O if the evildoers might see, when they see the chastisement, that the power altogether belongs to God, and that God is terrible in chastisement,

And of mankind are some that set up compeers; unto Allah they love them as with the love due to Allah. And those who believe are strongest in love of Allah. Would that those who do wrong saw, when they saw the torment, that verily power belonged wholly unto Allah, and that Allah was severe in requital -

And of mankind are some who take (for worship) others besides Allah as rivals (to Allah). They love them as they love Allah. But those who believe, love Allah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allah and that Allah is Severe in punishment.

Yet among the people are those who take other than God as equals to Him. They love them as the love of God. But those who believe have greater love for God. If only the wrongdoers would realize, when they see the torment; that all power is God’s, and that God is severe in punishment.

(In spite of such clear signs of the Oneness of Allah), there are people who set up equals and rivals with Allah and adore them with the adoration due to Allah. whereas the Believers adore Allah most ardently. Would that these transgressors could realize now what they will realize, when they will see the chastisement before them that power and authority wholly belong to Allah and that Allah is severe in punishment!

Yet of mankind are some who take unto themselves (objects of worship which they set as) rivals to Allah, loving them with a love like (that which is the due) of Allah (only) - those who believe are stauncher in their love for Allah - Oh, that those who do evil had but known, (on the day) when they behold the doom, that power belongeth wholly to Allah, and that Allah is severe in punishment!

Among the people are those who set up compeers besides Allah, loving them as if loving Allah—but the faithful have a more ardent love for Allah—though the wrongdoers will see, when they sight the punishment, that power, altogether, belongs to Allah, and that Allah is severe in punishment.

And among the people are those who take to themselves rivals, other than Allah, loving them as Allah is loved. But those who believe are more loving to Allah. When the harmdoers see when they see the punishment because the power altogether belongs to Allah, and that Allah is firm in punishment,

Some people consider certain things equal to God and love them just as one should love God. However, the strongest of the believers' love is their love of God. Had the unjust been able to reflect about their condition, when facing the torment, they would have had no doubt that to God belongs All-power and that He is stern in His retribution.

And there are some among men who take for themselves objects of worship besides Allah, whom they love as they love Allah, and those who believe are stronger in love for Allah and O, that those who are unjust had seen, when they see the chastisement, that the power is wholly Allah's and that Allah is severe in requiting (evil).

Yet there are some who set up equals with God and adore them with the adoration due to God, but those who believe love God most. If only the wrongdoers could see, as they will see when they face the punishment, that all power belongs to God, and that God is severe in punishment.

Yet there are men who take (for worship) others besides Allah, as equal (with Allah): They love them as they should love Allah. But those of Faith are overflowing in their love for Allah. If only the unrighteous could see, behold, they would see the penalty: that to Allah belongs all power, and Allah will strongly enforce the penalty.

إِذْ تَبَرَّأَ ٱلَّذِينَ ٱتُّبِعُوا۟ مِنَ ٱلَّذِينَ ٱتَّبَعُوا۟ وَرَأَوُا۟ ٱلْعَذَابَ وَتَقَطَّعَتْ بِهِمُ ٱلْأَسْبَابُ ﴿١٦٦﴾

[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],

Ith tabarraa allatheena ittubiAAoo mina allatheena ittabaAAoo waraawoo alAAathaba wataqattaAAat bihimu alasbabu

When those who were followed will disclaim those who followed them, and see the torment all ties between them shall be severed,

(The day) when the leaders will be disgusted with their followers – and they shall see their punishment, and all their links will be cut off.

when those that were followed disown their followers, and they see the chastisement, and their cords are cut asunder,

When those who were followed shall quit themselves of those who followed, and they all shall behold the torment, and sundered between them shall be the Cords.

When those who were followed, disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.

Those who were followed will then disown those who followed them, and they will see the retribution, and ties between them will be severed.

When He will inflict punishment, those very leaders and guides whom they followed in the world will disown them. But punishment they shall get and all their bonds shall be cut off.

When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.

(On the day) when those who were followed disown those who followed (them), and they behold the doom, and all their aims collapse with them.

When those who were followed will disown the followers, and they will sight the punishment while all their means of recourse will be cut off,

when those who were followed disown those who followed, and they see the punishment and relationships are broken off,

When the leaders see the torment and lose all their resources, they will denounce their followers.

When those who were followed shall renounce those who followed (them), and they see the chastisement and their ties are cut asunder.

When they face their punishment, those who have been followed will disown their followers, and all their ties shall be cut asunder,

Then would those who are followed clear themselves of those who follow (them): They would see the penalty, and all relations between them would be cut off.

وَقَالَ ٱلَّذِينَ ٱتَّبَعُوا۟ لَوْ أَنَّ لَنَا كَرَّةًۭ فَنَتَبَرَّأَ مِنْهُمْ كَمَا تَبَرَّءُوا۟ مِنَّا ۗ كَذَٰلِكَ يُرِيهِمُ ٱللَّهُ أَعْمَٰلَهُمْ حَسَرَٰتٍ عَلَيْهِمْ ۖ وَمَا هُم بِخَٰرِجِينَ مِنَ ٱلنَّارِ ﴿١٦٧﴾

Those who followed will say, \"If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us.\" Thus will Allah show them their deeds as regrets upon them. And they are never to emerge from the Fire.

Waqala allatheena ittabaAAoo law anna lana karratan fanatabarraa minhum kama tabarraoo minna kathalika yureehimu Allahu aAAmalahum hasaratin AAalayhim wama hum bikharijeena mina alnnari

And the followers will say: \"Could we live but once again we would leave them as they have abandoned us now.\" God will show them thus their deeds, and fill them with remorse; but never shall they find release from the Fire.

And the followers will say, “If we were to return (to earth), we would break off from them like they have broken off from us”; this is how Allah will show them their deeds as despair for them; and they will never come out from the fire (hell).

and those that followed say, 'O if only we might return again and disown them, as they have disowned us!' Even so God shall show them their works. O bitter regrets for them! Never shall they issue from the Fire.

And those who had followed shall say would that for us were a return, then would we quit ourselves of them as they have quitted themselves of us. In this wise Allah will show them their works as vain regrets; and they shall not be coming forth from the Fire.

And those who followed will say: \"If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.\" Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.

Those who followed will say, “If only we can have another chance, we will disown them, as they disowned us.” Thus God will show them their deeds, as regrets to them, and they will not come out of the Fire.

Then those who followed them will say, \"Would that we were given another chance to return to the world: then we will disown them just as they have disowned us today.\" Thus will Allah bring before them the deeds they did in the world in such a manner as to make them wring their hands in regret but they shall be unable to come out of the Fire.

And those who followed will say: \"If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us. \" Thus Allah will show them their deeds as regrets for them. And they will never get out of the Fire.

And those who were but followers will say: If a return were possible for us, we would disown them even as they have disowned us. Thus will Allah show them their own deeds as anguish for them, and they will not emerge from the Fire.

and when the followers will say, ‘Had there been another turn for us, we would disown them as they disown us [now]!’ Thus shall Allah show them their deeds as regrets for themselves, and they shall not leave the Fire.

those who followed them will say: 'If only that we might return once, and disown them as they have disowned us' As such Allah will show them their own works to be regrets for them, and they shall never emerge from the Fire.

The followers will say, \"Had we had the chance we also would have denounced our leaders.\" That is how God will show them their regrettable deeds. They will not be able to escape from hell fire.

And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire.

those who followed will say, \"If we could only return to the world, we would disown them as they have disowned us.\" God will thus show them their actions as a cause of bitter regret and remorse. They shall never emerge from the Fire.

And those who followed would say: \"If only We had one more chance, We would clear ourselves of them, as they have cleared themselves of us.\" Thus will Allah show them (The fruits of) their deeds as (nothing but) regrets. Nor will there be a way for them out of the Fire.

يَٰٓأَيُّهَا ٱلنَّاسُ كُلُوا۟ مِمَّا فِى ٱلْأَرْضِ حَلَٰلًۭا طَيِّبًۭا وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّۭ مُّبِينٌ ﴿١٦٨﴾

O mankind, eat from whatever is on earth [that is] lawful and good and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Ya ayyuha alnnasu kuloo mimma fee alardi halalan tayyiban wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun

O men, eat only the things of the earth that are lawful and good. Do not walk in the footsteps of Satan, your acknowledged enemy.

O mankind! Eat from what is lawful and clean in the earth; and do not follow the footsteps of the devil; undoubtedly he is your open enemy.

O men, eat of what is in the earth lawful and good; and follow not the steps of Satan; he is a manifest foe to you.

Mankind! eat of whatsoever is, the earth, lawful, and clean and follow not the footsteps of Satan; verily he is an enemy unto you manifest.

O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy.

O people! Eat of what is lawful and good on earth, and do not follow the footsteps of Satan. He is to you an open enemy.

O people, eat of what is lawful and clean in the earth and do not follow the ways of Satan, for he is your avowed enemy.

O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaytan (Satan). Verily, he is to you an open enemy.

O mankind! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you.

O mankind! Eat of what is lawful and pure in the earth, and do not follow in Satan’s steps. Indeed, he is your manifest enemy.

People, eat of what is lawful and good on the earth and do not walk in satan's footsteps, because he is for you a clear enemy,

People, eat of the good and lawful things on earth. Do not follow the footsteps of Satan; he is clearly your enemy.

O men! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy.

O mankind, eat whatever is lawful and wholesome on the earth; and do not follow in the footsteps of Satan; for he is indeed your avowed enemy.

O ye people! Eat of what is on earth, Lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy.

إِنَّمَا يَأْمُرُكُم بِٱلسُّوٓءِ وَٱلْفَحْشَآءِ وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ ﴿١٦٩﴾

He only orders you to evil and immorality and to say about Allah what you do not know.

Innama yamurukum bialssooi waalfahshai waan taqooloo AAala Allahi ma la taAAlamoona

He will ask you to indulge in evil, indecency, and to speak lies of God you cannot even conceive.

For he will only instruct you towards the evil and the shameful, and that you fabricate matters concerning Allah, what you do not know.

He only commands you to evil and indecency, and that you should speak against God such things as you know not.

He only commandeth you to evil and indecency, and that ye should say against Allah that which ye know not

[Shaitan (Satan)] commands you only what is evil and Fahsha (sinful), and that you should say against Allah what you know not.

He commands you to do evil and vice, and to say about God what you do not know.

He enjoins you to commit vice and indecency and induces you to attribute to Allah's name things you do not know to be from Him.

He (Satan) commands you only what is evil and Fahsha' (sinful), and that you should say about Allah what you know not.

He enjoineth upon you only the evil and the foul, and that ye should tell concerning Allah that which ye know not.

He only prompts you to [commit] evil and indecent acts, and that you attribute to Allah what you do not know.

he orders you to commit evil and indecency and to assert about Allah what you do not know.

He tries to make you do evil and shameful things and speak against God without knowledge.

He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.

He bids you only to do evil and to commit deeds of abomination and to attribute to God something of which you have no knowledge.

For he commands you what is evil and shameful, and that ye should say of Allah that of which ye have no knowledge.

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ ۗ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًۭٔا وَلَا يَهْتَدُونَ ﴿١٧٠﴾

And when it is said to them, \"Follow what Allah has revealed,\" they say, \"Rather, we will follow that which we found our fathers doing.\" Even though their fathers understood nothing, nor were they guided?

Waitha qeela lahumu ittabiAAoo ma anzala Allahu qaloo bal nattabiAAu ma alfayna AAalayhi abaana awalaw kana abaohum la yaAAqiloona shayan wala yahtadoona

When it is said to them: \"Follow what God has revealed,\" they reply: \"No, we shall follow only what our fathers had practiced,\" -- even though their fathers had no wisdom or guidance!

And when it is said to them, “Follow what Allah has sent down”, they say, “On the contrary, we shall follow what we found our forefathers upon”; What! Even if their forefathers had no intelligence, or guidance?!

And when it is said to them, 'Follow what God has sent down,' they say, 'No; but we will follow such things as we found our fathers doing.' What? And if their fathers had no understanding of anything, and if they were not guided?

And when it said unto them: follow that which Allah hath sent down, they say: nay, we shall follow that way whereon we found our fathers - even though their fathers understood not aught, nor were they guided aright?

When it is said to them: \"Follow what Allah has sent down.\" They say: \"Nay! We shall follow what we found our fathers following.\" (Would they do that!) Even though their fathers did not understand anything nor were they guided?

And when it is said to them, “Follow what God has revealed,” they say, “We will follow what we found our ancestors following.” Even if their ancestors understood nothing, and were not guided?

When it is said to them, \"Follow the Commands that Allah has sent down,\" they reply, \"We will follow only what we found our forefathers practising., Well, will they go on following their forefathers even though they did not use common sense and did not find the right way?

When it is said to them: \"Follow what Allah has sent down.\" They say: \"Nay! We shall follow what we found our fathers following.\" (Would they do that!) even though their fathers did not understand anything nor were they guided

And when it is said unto them: Follow that which Allah hath revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance?

When they are told, ‘Follow what Allah has sent down,’ they say, ‘No, We will follow what we have found our fathers following.’ What, even if their fathers neither exercised their reason nor were guided?!

When it is said to them: 'Follow what Allah has sent down' they reply: 'We will follow that which we found our fathers upon' even though their fathers did not understand anything and they were not guided.

When some people are asked to follow the revelations of God, they say, \"We would rather follow what our fathers have followed,\" even though their fathers had no understanding and could not find the true guidance.

And when it is said to them, Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! and though their fathers had no sense at all, nor did they follow the right way.

But when they are told, \"Follow what God has sent down,\" they answer, \"We will follow the ways of our fathers,\" even though their fathers did not use their reason, and were devoid of all guidance.

When it is said to them: \"Follow what Allah hath revealed:\" They say: \"Nay! we shall follow the ways of our fathers.\" What! even though their fathers Were void of wisdom and guidance?

وَمَثَلُ ٱلَّذِينَ كَفَرُوا۟ كَمَثَلِ ٱلَّذِى يَنْعِقُ بِمَا لَا يَسْمَعُ إِلَّا دُعَآءًۭ وَنِدَآءًۭ ۚ صُمٌّۢ بُكْمٌ عُمْىٌۭ فَهُمْ لَا يَعْقِلُونَ ﴿١٧١﴾

The example of those who disbelieve is like that of one who shouts at what hears nothing but calls and cries cattle or sheep - deaf, dumb and blind, so they do not understand.

Wamathalu allatheena kafaroo kamathali allathee yanAAiqu bima la yasmaAAu illa duAAaan wanidaan summun bukmun AAumyun fahum la yaAAqiloona

The semblance of the infidels is that of a man who shouts to one that cannot hear more than a call and a cry. They are deaf, dumb and blind, and they fail to understand.

And the example of the disbelievers is similar to one who calls upon one that hears nothing except screaming and yelling; deaf, dumb, blind – so they do not have sense.

The likeness of those who disbelieve is as the likeness of one who shouts to that which hears nothing, save a call and a cry; deaf, dumb, blind -- they do not understand.

And the likeness of those who disbelieve is as the likeness of one who shouteth unto that which heareth naught except a call and a cry; deaf, dumb; blind, wherefore they understand not.

And the example of those who disbelieve, is as that of him who shouts to the (flock of sheep) that hears nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.

The parable of those who disbelieve is that of someone who calls upon someone who hears nothing except screaming and yelling. Deaf, dumb, and blind—they do not understand.

The mental condition of those who rejected the way of Allah may be likened to that of the cattle whom the shepherd calls but they hear nothing except the sound of shouts and cries. They are deaf, they are dumb, they are blind; therefore they do not understand anything.

And the example of those who disbelieve is as that of him who shouts to those (flock of sheep) that hear nothing but calls and cries. (They are) deaf, dumb and blind. So they do not understand.

The likeness of those who disbelieve (in relation to the messenger) is as the likeness of one who calleth unto that which heareth naught except a shout and cry. Deaf, dumb, blind, therefore they have no sense.

The parable of the faithless is that of someone who shouts after that which does not hear [anything] except a call and cry: deaf, dumb, and blind, they do not exercise their reason.

The likeness of those who disbelieve is as the likeness of he who calls to that which does not hear, except a shout and a voice. Deaf, dumb, and blind, they do not understand.

Preaching to unbelievers is like talking to someone who cannot hear anything except yells and shouts. They are deaf, dumb, and blind; they have no understanding.

And the parable of those who disbelieve is as the parable of one who calls out to that which hears no more than a call and a cry; deaf, dumb (and) blind, so they do not understand.

Those who deny the truth are like animals which hear nothing in your call but the sound of a voice, without understanding its meaning. They are deaf, dumb and blind. They understand nothing.

The parable of those who reject Faith is as if one were to shout Like a goat-herd, to things that listen to nothing but calls and cries: Deaf, dumb, and blind, they are void of wisdom.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَٱشْكُرُوا۟ لِلَّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ ﴿١٧٢﴾

O you who have believed, eat from the good things which We have provided for you and be grateful to Allah if it is [indeed] Him that you worship.

Ya ayyuha allatheena amanoo kuloo min tayyibati ma razaqnakum waoshkuroo lillahi in kuntum iyyahu taAAbudoona

O believers, eat what is good of the food We have given you, and be grateful to God, if indeed you are obedient to Him.

O People who Believe! Eat of the good things We have provided you, and be grateful to Allah if it is only Him you worship.

O believers, eat of the good things wherewith We have provided you, and give thanks to God, if it be Him that you serve.

O O Ye who believe! eat of the clean things wherewith We have provided you, and return thanks unto Allah, if Him indeed ye are wont to worship.

O you who believe (in the Oneness of Allah - Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship.

O you who believe! Eat of the good things We have provided for you, and give thanks to God, if it is Him that you serve.

O Believers, if you are true worshippers of Allah alone, eat without hesitation of the good and clean things wherewith We have provided you and be grateful to Allah.

O you who believe (in the Oneness of Allah ـ Islamic Monotheism)! Eat of the lawful things that We have provided you with, and be grateful to Allah, if it is indeed He Whom you worship.

O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah if it is (indeed) He Whom ye worship.

O you who have faith! Eat of the good things We have provided you, and thank Allah, if it is Him that you worship.

Believers, eat of the good with which We have provided you and give thanks to Allah, if you really worship Him.

Believers, eat from the good things that We have given you and give thanks to God if you worship only Him.

O you who believe! eat of the good things that We have provided you with, and give thanks to Allah if Him it is that you serve.

Believers, eat the wholesome things which We have provided for you and give thanks to God, if it is Him you worship.

O ye who believe! Eat of the good things that We have provided for you, and be grateful to Allah, if it is Him ye worship.

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍۢ وَلَا عَادٍۢ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌ ﴿١٧٣﴾

He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah. But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

Innama harrama AAalaykumu almaytata waalddama walahma alkhinzeeri wama ohilla bihi lighayri Allahi famani idturra ghayra baghin wala AAadin fala ithma AAalayhi inna Allaha ghafoorun raheemun

Forbidden to you are carrion and blood, and the flesh of the swine, and that which has been consecrated (or killed) in the name of any other than God. If one is obliged by necessity to eat it without intending to transgress, or reverting to it, he is not guilty of sin; for God is forgiving and kind.

He has forbidden for you only the carrion, and blood, and flesh of swine, and the animal that has been slaughtered while proclaiming the name of anyone other than Allah; so there is no sin on him who is compelled and does not eat out of desire, nor eats more than what is necessary; indeed Allah is Oft Forgiving, Most Merciful.

These things only has He forbidden you: carrion, blood, the flesh of swine, what has been hollowed to other than God. Yet who so is constrained, not desiring nor transgressing, no sin shall be on him; God is All-forgiving, All-compassionate.

He hath only forbidden unto you the carcass and blood and the flesh of swine, and that over which is invoked the name of other than Allah. But whosoever is driven by necessity, neither alusting nor transgressing, for him is no sin; verily Allah is Forgiving, Merciful.

He has forbidden you only the Maytatah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a scrifice for others than Allah (or has been slaughtered for idols, etc., on which Allah's Name has not been mentioned while slaughtering). But if one is forced by necessity without wilful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.

He has forbidden you carrion, and blood, and the flesh of swine, and what was dedicated to other than God. But if anyone is compelled, without desiring or exceeding, he commits no sin. God is Forgiving and Merciful.

Allah has only forbidden you to eat what dies of itself, and blood and swine flesh and what has been consecrated to any other name than of Allah. But one will incur no sin if, forced by absolute necessity, he eats of any of these forbidden things, provided he has no intention of transgressing the law and does not take more than what is absolutely indispensable: for Allah is very Forgiving and very Merciful.

He has forbidden you only the Maitah (dead animals), and blood, and the flesh of swine, and that which is slaughtered as a sacrifice for other than Allah. But if one is forced by necessity without willful disobedience nor transgressing due limits, then there is no sin on him. Truly, Allah is Oft-Forgiving, Most Merciful.

He hath forbidden you only carrion, and blood, and swineflesh, and that which hath been immolated to (the name of) any other than Allah. But he who is driven by necessity, neither craving nor transgressing, it is no sin for him. Lo! Allah is Forgiving, Merciful.

He has forbidden you only carrion, blood, the flesh of the swine, and that which has been offered to other than Allah. But should someone be compelled, without being rebellious or transgressive, there shall be no sin upon him. Indeed Allah is all-forgiving, all-merciful.

He has forbidden you the dead, blood, and the flesh of swine, also that which is invoked to other than Allah. But whoever is constrained (to eat) any of these, not intending to sin or transgress, incurs no guilt. Allah is Forgiving and the Most Merciful.

God has forbidden you to eat that which has not been properly slaughtered, blood, pork, and the flesh of any animal which has not been consecrated with a mention of the Name of God. However, in an emergency, without the intention of transgression or repeating transgression, one will not be considered to have committed a sin. God is All-forgiving and All-merciful.

He has only forbidden you what dies of itself, and blood, and flesh of swine, and that over which any other (name) than (that of) Allah has been invoked; but whoever is driven to necessity, not desiring, nor exceeding the limit, no sin shall be upon him; surely Allah is Forgiving, Merciful.

He has forbidden you only carrion, blood, and the flesh of swine; also any flesh that is consecrated other than in the name of God. But for one who is driven by necessity, neither craving nor transgressing, it is no sin. For God is forgiving and merciful.

He hath only forbidden you dead meat, and blood, and the flesh of swine, and that on which any other name hath been invoked besides that of Allah. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then is he guiltless. For Allah is Oft-forgiving Most Merciful.

إِنَّ ٱلَّذِينَ يَكْتُمُونَ مَآ أَنزَلَ ٱللَّهُ مِنَ ٱلْكِتَٰبِ وَيَشْتَرُونَ بِهِۦ ثَمَنًۭا قَلِيلًا ۙ أُو۟لَٰٓئِكَ مَا يَأْكُلُونَ فِى بُطُونِهِمْ إِلَّا ٱلنَّارَ وَلَا يُكَلِّمُهُمُ ٱللَّهُ يَوْمَ ٱلْقِيَٰمَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ ﴿١٧٤﴾

Indeed, they who conceal what Allah has sent down of the Book and exchange it for a small price - those consume not into their bellies except the Fire. And Allah will not speak to them on the Day of Resurrection, nor will He purify them. And they will have a painful punishment.

Inna allatheena yaktumoona ma anzala Allahu mina alkitabi wayashtaroona bihi thamanan qaleelan olaika ma yakuloona fee butoonihim illa alnnara wala yukallimuhumu Allahu yawma alqiyamati wala yuzakkeehim walahum AAathabun aleemun

Those who conceal any part of the Scriptures that God has revealed, and thus make a little profit thereby, take nothing but fire as food; and God will not turn to them on the Day of Resurrection, nor nourish them for growth; and their doom will be painful.

Those who hide the Book sent down by Allah and exchange it for an abject price – they only fill their bellies with fire and Allah will not speak to them on the Day of Resurrection nor will He purify them; and for them is a painful punishment.

Those who conceal what of the Book God has sent down on them, and sell it for a little price - they shall eat naught but the Fire in their bellies; God shall not speak to them on the Day of Resurrection neither purify them; there awaits them a painful chastisement.

Verily those who hide that which Allah hath sent down in the Book and Purchase therewith a small gain, these are they who eat in their bellies naught but Fire. Allah will not speak unto them on the Day of Resurrection, nor purify them; and unto them shall be a torment afflictive.

Verily, those who conceal what Allah has sent down of the Book, and purchase a small gain therewith (of worldly things), they eat into their bellies nothing but fire. Allah will not speak to them on the Day of Resurrection, nor purify them, and theirs will be a painful torment.

Those who conceal what God revealed in the Book, and exchange it for a small price—those swallow nothing but fire into their bellies. And God will not speak to them on the Day of Resurrection, nor will He purify them, and they will have a painful punishment.

Indeed those, who conceal the Commands that Allah has sent down in His Book and barter them away for paltry worldly gains, fill their bellies with fire. Allah will not speak to them on the Day of Resurrection, nor will He regard them as pure; \"a there is a painful torment for them.

Lo! those who hide aught of the Scripture which Allah hath revealed and purchase a small gain therewith, they eat into their bellies nothing else than fire. Allah will not speak to them on the Day of Resurrection, nor will He make them grow. Theirs will be a painful doom.

Indeed those who conceal what Allah has sent down of the Book and sell it for a paltry gain—they do not take in, into their bellies, [anything] except fire, and Allah shall not speak to them on the Day of Resurrection, nor shall He purify them, and there is a painful punishment for them.

Those who conceal what Allah has sent down of the Book and sell it for a small price shall swallow nothing but fire into their bellies. On the Day of Resurrection, Allah will neither speak to them nor purify them. Theirs shall be a painful punishment.

Those who receive some small gain by hiding the Books which God has revealed, have, in fact, filled up their stomachs with fire. God will not speak with them on the Day of Judgment, nor will He purify them; instead, they will face a painful torment.

Surely those who conceal any part of the Book that Allah has revealed and take for it a small price, they eat nothing but fire into their bellies, and Allah will not speak to them on the day of resurrection, nor will He purify them, and they shall have a painful chastisement.

Those who conceal any part of the Scriptures which God has revealed in order to gain some paltry end, simply fill their bellies with Fire. On the Day of Resurrection, God will neither speak to them nor purify them. They will have a painful punishment.

Those who conceal Allah's revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but Fire; Allah will not address them on the Day of Resurrection. Nor purify them: Grievous will be their penalty.

أُو۟لَٰٓئِكَ ٱلَّذِينَ ٱشْتَرَوُا۟ ٱلضَّلَٰلَةَ بِٱلْهُدَىٰ وَٱلْعَذَابَ بِٱلْمَغْفِرَةِ ۚ فَمَآ أَصْبَرَهُمْ عَلَى ٱلنَّارِ ﴿١٧٥﴾

Those are the ones who have exchanged guidance for error and forgiveness for punishment. How patient they are in pursuit of the Fire!

Olaika allatheena ishtarawoo alddalalata bialhuda waalAAathaba bialmaghfirati fama asbarahum AAala alnnari

They are those who bartered away good guidance for error, and pardon for punishment: How great is their striving for the Fire

They are the people who purchased error in exchange of guidance, and torment in exchange of pardon; so how much can they bear the fire?

Those are they that have bought error at the price of guidance, and chastisement at the price of pardon; how patiently they shall endure the Fire!

These are they who have purchased error for guidance, and torment for forgiveness, How enduring must they be of the Fire!

Those are they who have purchased error at the price of Guidance, and torment at the price of Forgiveness. So how bold they are (for evil deeds which will push them) to the Fire.

It is they who exchange guidance for error, and forgiveness for punishment. But why do they insist on the Fire?

They are the people who have bartered away Guidance for error and Allah's pardon for His punishment. How audacious they are: they are ready even to endure the fire of Hell.

Those are they who have purchased error at the price of guidance, and torment at the price of forgiveness. So how bold they are (for evil deeds which will push them) to the Fire.

Those are they who purchase error at the price of guidance, and torment at the price of pardon. How constant are they in their strife to reach the Fire!

They are the ones who bought error for guidance, and punishment for pardon: how patient of them to face the Fire!

Such are those who buy error for guidance, and punishment for pardon. How patiently they will be in the Fire.

They have exchanged guidance for error and forgiveness for torment. What makes them seek the fire so earnestly (for they are doomed to be punished)?

These are they who buy error for the right direction and chastisement for forgiveness; how bold they are to encounter fire.

Those are the ones who have taken error in exchange for guidance and punishment for forgiveness. How little do they seem to fear the Fire!

They are the ones who buy Error in place of Guidance and Torment in place of Forgiveness. Ah! what boldness (They show) for the Fire!

ذَٰلِكَ بِأَنَّ ٱللَّهَ نَزَّلَ ٱلْكِتَٰبَ بِٱلْحَقِّ ۗ وَإِنَّ ٱلَّذِينَ ٱخْتَلَفُوا۟ فِى ٱلْكِتَٰبِ لَفِى شِقَاقٍۭ بَعِيدٍۢ ﴿١٧٦﴾

That is [deserved by them] because Allah has sent down the Book in truth. And indeed, those who differ over the Book are in extreme dissension.

Thalika bianna Allaha nazzala alkitaba bialhaqqi wainna allatheena ikhtalafoo fee alkitabi lafee shiqaqin baAAeedin

That is because God has revealed the Book containing the truth; but those who are at variance about it have gone astray in their contrariness.

This is because Allah has sent down the Book with the truth; and indeed those who caused disagreement in the Book are, surely, disputants in the extreme.

That, because God has sent down the Book with the truth; and those that are at variance regarding the Book are in wide schism.

This shall be because Allah hath verily sent down the Book with truth: and verily those who differ respecting the Book. are surely in cleavage wide.

That is because Allah has sent down the Book (the Quran) in truth. And verily, those who disputed as regards the Book are far away in opposition.

That is because God has revealed the Book in truth; and those who differ about the Book are in deep discord.

This was inspite of the fact that Allah had sent down the Book with the Truth but the people who sought differences in the Book swerved far away from the Truth in their disputes.

That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed as regards the Book are far away in opposition.

That is because Allah hath revealed the Scripture with the truth. Lo! those who find (a cause of) disagreement in the Scripture are in open schism.

That is so because Allah has sent down the Book with the truth, and those who differ about the Book are surely in extreme defiance.

That is because Allah has sent down the Book with the truth; those who disagree about it are in extreme dissension.

God has revealed the Book in all Truth and those who dispute it are filled with malice which has taken them far away from the truth.

This is because Allah has revealed the Book with the truth; and surely those who go against the Book are in a great opposition.

That is because God has sent down the Book with the truth. And those who pursue differences in the Scriptures go much too far in dissension.

(Their doom is) because Allah sent down the Book in truth but those who seek causes of dispute in the Book are in a schism Far (from the purpose).

۞ لَّيْسَ ٱلْبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَلَٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ وَٱلْمَلَٰٓئِكَةِ وَٱلْكِتَٰبِ وَٱلنَّبِيِّۦنَ وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلْقُرْبَىٰ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلْمُوفُونَ بِعَهْدِهِمْ إِذَا عَٰهَدُوا۟ ۖ وَٱلصَّٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ ۗ أُو۟لَٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ ۖ وَأُو۟لَٰٓئِكَ هُمُ ٱلْمُتَّقُونَ ﴿١٧٧﴾

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveler, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives zakah; [those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.

Laysa albirra an tuwalloo wujoohakum qibala almashriqi waalmaghribi walakinna albirra man amana biAllahi waalyawmi alakhiri waalmalaikati waalkitabi waalnnabiyyeena waata almala AAala hubbihi thawee alqurba waalyatama waalmasakeena waibna alssabeeli waalssaileena wafee alrriqabi waaqama alssalata waata alzzakata waalmoofoona biAAahdihim itha AAahadoo waalssabireena fee albasai waalddarrai waheena albasi olaika allatheena sadaqoo waolaika humu almuttaqoona

Piety does not lie in turning your face to East or West: Piety lies in believing in God, the Last Day and the angels, the Scriptures and the prophets, and disbursing your wealth out of love for God among your kin and the orphans, the wayfarers and mendicants, freeing the slaves, observing your devotional obligations, and in paying the zakat and fulfilling a pledge you have given, and being patient in hardship, adversity, and times of peril. These are the men who affirm the truth, and they are those who follow the straight path.

Basic virtue is not just to turn faces to the East and the West, but true righteousness is that one must believe in Allah and the Last Day and the angels and the Book and the Prophets; and out of love for Allah, to give treasured wealth to relatives and to the orphans and the needy and the traveller, and to those who ask, and to set slaves free; and to keep the prayer established and to pay the charity; and those who fulfil their obligations when they make an agreement; and the patient during times of calamity, in hardships and during holy war; it is they who have proved true to their word; it is they who are the pious.

It is not piety, that you turn your faces to the East and to the West. True piety is this: to believe in God, and the Last Day, the angels, the Book, and the Prophets, to give of one's substance, however cherished, to kinsmen, and orphans, the needy, the traveller, beggars, and to ransom the slave, to perform the prayer, to pay the alms. And they who fulfil their covenant when they have engaged in a covenant, and endure with fortitude misfortune, hardship and peril, these are they who are true in their faith, these are the truly godfearing.

Virtue is not in this that ye turn your faces toward the east and west, but virtue is of him who believeth in Allah and the Last Day and the angels and the Book and the prophets: and giveth of his substance, for love of Him unto kindred and orphans and the needy and the wayfarer and the beggars and for redeeming necks, and establisheth prayer and giveth the poor-rate and is of the performers of their covenant when they have covenanted; and is of the patient in adversity and affliction and in time or violence these are they who are proven true, and these they are God-fearing.

It is not Al-Birr (piety, righteousness, and each and every act of obedience to Allah, etc.) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious - see V. 2:2).

Righteousness does not consist of turning your faces towards the East and the West. But righteous is he who believes in God, and the Last Day, and the angels, and the Scripture, and the prophets. Who gives money, though dear, to near relatives, and orphans, and the needy, and the homeless, and the beggars, and for the freeing of slaves; those who perform the prayers, and pay the obligatory charity, and fulfill their promise when they promise, and patiently persevere in the face of persecution, hardship, and in the time of conflict. These are the sincere; these are the pious.

It is no virtue. That you turn your faces towards the east or the west, but virtue is that one should sincerely believe in Allah and the Last Day and the Angels and the Book and the Prophets and, out of His love, spend of one's choice wealth for relatives and orphans, for the needy and the wayfarer, for beggars and for the ransom of slaves, and establish the Salat and pay the Zakat. And the virtuous are those who keep their pledges when they make them and show fortitude in hardships and adversity and in the struggle between the Truth and falsehood; such are the truthful people and such are the pious.

It is not Birr that you turn your faces towards east and (or) west; but Birr is the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set servants free, performs As-Salah (Iqamat-As-Salah), and gives the Zakah, and who fulfill their covenant when they make it, and who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (the pious).

It is not righteousness that ye turn your faces to the East and the West; but righteous is he who believeth in Allah and the Last Day and the angels and the Scripture and the prophets; and giveth wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set slaves free; and observeth proper worship and payeth the poor-due. And those who keep their treaty when they make one, and the patient in tribulation and adversity and time of stress. Such are they who are sincere. Such are the Allah-fearing.

Piety is not to turn your faces to the east or the west; rather, piety is [personified by] those who have faith in Allah and the Last Day, the angels, the Book, and the prophets, and who give their wealth, for the love of Him, to relatives, orphans, the needy, the traveller and the beggar, and for [the freeing of] the slaves, and maintain the prayer and give the zakat, and those who fulfill their covenants, when they pledge themselves, and those who are patient in stress and distress, and in the heat of battle. They are the ones who are true [to their covenant], and it is they who are the Godwary.

Righteousness is not whether you face towards the east or the west. But righteousness is to believe in Allah and the Last Day, in the angels and the Book, and the Prophets, and to give wealth however cherished, to kinsmen, to the orphans, to the needy, to the destitute traveler, and to the beggars, and to ransom the slave; who establish their prayers and pay the obligatory charity; who are true to their promise when they have promised. Who are patient in misfortune and hardship and during the time of courage. Such are the truthful; such are the cautious.

Righteousness is not determined by facing East or West during prayer. Righteousness consists of the belief in God, the Day of Judgment, the angels, the Books of God, His Prophets; to give money for the love of God to relatives, orphans, the destitute, and those who are on a journey and in urgent need of money, beggars; to set free slaves and to be steadfast in prayer, to pay the religious tax (zakat) to fulfill one's promises, and to exercise patience in poverty, in distress, and in times of war. Such people who do these are truly righteous and pious.

It is not righteousness that you turn your faces towards the East and the West, but righteousness is this that one should believe in Allah and the last day and the angels and the Book and the prophets, and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives, and keep up prayer and pay the poor-rate; and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts-- these are they who are true (to themselves) and these are they who guard (against evil).

Virtue does not consist in whether you face towards the East or the West; virtue means believing in God, the Last Day, the angels, the Book and the prophets; the virtuous are those who, despite their love for it, give away their wealth to their relatives and to orphans and the very poor, and to travellers and those who ask [for charity], and to set slaves free, and who attend to their prayers and pay the alms, and who keep their pledges when they make them, and show patience in hardship and adversity, and in times of distress. Such are the true believers; and such are the God-fearing.

It is not righteousness that ye turn your faces Towards east or West; but it is righteousness- to believe in Allah and the Last Day, and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of slaves; to be steadfast in prayer, and practice regular charity; to fulfil the contracts which ye have made; and to be firm and patient, in pain (or suffering) and adversity, and throughout all periods of panic. Such are the people of truth, the Allah-fearing.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلْقِصَاصُ فِى ٱلْقَتْلَى ۖ ٱلْحُرُّ بِٱلْحُرِّ وَٱلْعَبْدُ بِٱلْعَبْدِ وَٱلْأُنثَىٰ بِٱلْأُنثَىٰ ۚ فَمَنْ عُفِىَ لَهُۥ مِنْ أَخِيهِ شَىْءٌۭ فَٱتِّبَاعٌۢ بِٱلْمَعْرُوفِ وَأَدَآءٌ إِلَيْهِ بِإِحْسَٰنٍۢ ۗ ذَٰلِكَ تَخْفِيفٌۭ مِّن رَّبِّكُمْ وَرَحْمَةٌۭ ۗ فَمَنِ ٱعْتَدَىٰ بَعْدَ ذَٰلِكَ فَلَهُۥ عَذَابٌ أَلِيمٌۭ ﴿١٧٨﴾

O you who have believed, prescribed for you is legal retribution for those murdered - the free for the free, the slave for the slave, and the female for the female. But whoever overlooks from his brother anything, then there should be a suitable follow-up and payment to him with good conduct. This is an alleviation from your Lord and a mercy. But whoever transgresses after that will have a painful punishment.

Ya ayyuha allatheena amanoo kutiba AAalaykumu alqisasu fee alqatla alhurru bialhurri waalAAabdu bialAAabdi waalontha bialontha faman AAufiya lahu min akheehi shayon faittibaAAun bialmaAAroofi waadaon ilayhi biihsanin thalika takhfeefun min rabbikum warahmatun famani iAAtada baAAda thalika falahu AAathabun aleemun

O believers, ordained for you is retribution for the murdered, (whether) a free man (is guilty) of (the murder of) a free man, or a slave of a slave, or a woman of a woman. But he who is pardoned some of it by his brother should be dealt with equity, and recompense (for blood) paid with a grace. This is a concession from your Lord and a kindness. He who transgresses in spite of it shall suffer painful punishment.

O People who Believe! Retribution is made obligatory for you in the matter of those killed unjustly; a freeman for a freeman, and a slave for a slave, and a female for a female; and for him who is partly forgiven by his brother, seek compensation with courtesy and make payment in proper manner; this is a relief and a mercy upon you, from your Lord; so after this, a painful punishment is for whoever exceeds the limits.

O believers, prescribed for you is retaliation, touching the slain; freeman for freeman, slave for slave, female for female. But if aught is pardoned a man by his brother, let the pursuing be honourable, and let the payment be with kindliness. That is a lightening granted you by your Lord, and a mercy; and for him who commits aggression after that -- for him there awaits a painful chastisement.

O O Ye who believe! prescribed unto you is retaliation for the slain; the free for the free, and a bondsman for a bondsman, and a woman for a woman; yet unto whomsoever is pardoned aught by his brother, then a serving with lenity and payments with kindness. That is an alleviation from your Lord and a mercy so whosoever shall transgress thereafter, for him there shall be a torment afflictive.

O you who believe! Al-Qisas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives, etc.) of the killed against blood money, then adhering to it with fairness and payment of the blood money, to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment.

O you who believe! Retaliation for the murdered is ordained upon you: the free for the free, the slave for the slave, the female for the female. But if he is forgiven by his kin, then grant any reasonable demand, and pay with good will. This is a concession from your Lord, and a mercy. But whoever commits aggression after that, a painful torment awaits him.

O Believers, the lawn of retribution has been prescribed for you in cases of murder; if a free man commits a murder, the free man shall he punished for it and a slave for a slave: likewise if a woman is guilty of murder the same shall he accountable for it. But in case the injured brother is willing to show leniency to the murderer, the blood money should he decided in accordance with the common law and the murderer should pay it in a genuine way. This is an allowance and mercy from your Lord. Now there shall be a painful torment for anyone who transgresses the limits after this. O men of understanding.

O you who believe! Al-Qisas (the Law of equality) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed (against blood money), then it should be sought in a good manner, and paid to him respectfully. This is an alleviation and a mercy from your Lord. So after this, whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment.

O ye who believe! Retaliation is prescribed for you in the matter of the murdered; the freeman for the freeman, and the slave for the slave, and the female for the female. And for him who is forgiven somewhat by his (injured) brother, prosecution according to usage and payment unto him in kindness. This is an alleviation and a mercy from your Lord. He who transgresseth after this will have a painful doom.

O you who have faith! Retribution is prescribed for you regarding the slain: freeman for freeman, slave for slave, and female for female. But if one is granted any extenuation by his brother, let the follow up [for the blood-money] be honourable, and let the payment to him be with kindness. That is a remission from your Lord and a mercy; and should anyone transgress after that, there shall be a painful punishment for him.

Believers, retaliation is decreed for you concerning the killed. A free (man) for a free (man), a slave for a slave, and a female for a female. He who is pardoned by his brother, let the ensuing be with kindness, and let the payment be with generosity. This is an alleviation from your Lord and mercy. He who transgresses thereafter shall have a painful punishment.

Believers, in case of murder, the death penalty is the sanctioned retaliation: a free man for a free man, a slave for a slave, and a female for a female. However, if the convicted person receives pardon from the aggrieved party, the prescribed rules of compensation must be followed accordingly. This is a merciful alteration from your Lord. Whoever transgresses against it will face a painful punishment.

O you who believe! retaliation is prescribed for you in the matter of the slain, the free for the free, and the slave for the slave, and the female for the female, but if any remission is made to any one by his (aggrieved) brother, then prosecution (for the bloodwit) should be made according to usage, and payment should be made to him in a good manner; this is an alleviation from your Lord and a mercy; so whoever exceeds the limit after this he shall have a painful chastisement.

Believers, retribution is prescribed for you in cases of murder: the free man for the free man, the slave for the slave, the female for the female. If the offender is granted some remission by the heir of the slain person, the agreed penalty should be equitably exacted and should be discharged in a handsome manner. This is an alleviation from your Lord and an act of grace. He who transgresses after this shall have a painful punishment.

O ye who believe! the law of equality is prescribed to you in cases of murder: the free for the free, the slave for the slave, the woman for the woman. But if any remission is made by the brother of the slain, then grant any reasonable demand, and compensate him with handsome gratitude, this is a concession and a Mercy from your Lord. After this whoever exceeds the limits shall be in grave penalty.

وَلَكُمْ فِى ٱلْقِصَاصِ حَيَوٰةٌۭ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ لَعَلَّكُمْ تَتَّقُونَ ﴿١٧٩﴾

And there is for you in legal retribution [saving of] life, O you [people] of understanding, that you may become righteous.

Walakum fee alqisasi hayatun ya olee alalbabi laAAallakum tattaqoona

In retribution there is life (and preservation). O men of sense, you may haply take heed for yourselves.

And there is life for you in retribution, O men of understanding, so that you may avoid.

In retaliation there is life for you, men possessed of minds; haply you will be godfearing.

And for you in retaliation is life men of insight! that haply ye may fear God.

And there is (a saving of) life for you in Al-Qisas (the Law of Equality in punishment), O men of understanding, that you may become Al-Muttaqun (the pious - see V. 2:2).

There is life for you in retaliation, O people of understanding, so that you may refrain.

There is security of life for you in the law of retribution. It is expected that you will refrain from breaking this law.

And there is (a saving of) life for you in Al-Qisas (the Law of equality in punishment), O men of understanding, that you may acquire Taqwa.

And there is life for you in retaliation, O men of understanding, that ye may ward off (evil).

There is life for you in retribution, O you who possess intellects! Maybe you will be Godwary!

O owners of minds, for you in retaliation is life, in order that you be cautious.

People of understanding, the law of the death penalty as retaliation grants you life so that perhaps you will have fear of God.

And there is life for you in (the law of) retaliation, O men of understanding, that you may guard yourselves.

In [this law of] retribution there is life for you, O people of understanding, so that perhaps you will be mindful of God.

In the Law of Equality there is (saving of) Life to you, o ye men of understanding; that ye may restrain yourselves.

كُتِبَ عَلَيْكُمْ إِذَا حَضَرَ أَحَدَكُمُ ٱلْمَوْتُ إِن تَرَكَ خَيْرًا ٱلْوَصِيَّةُ لِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ ﴿١٨٠﴾

Prescribed for you when death approaches [any] one of you if he leaves wealth [is that he should make] a bequest for the parents and near relatives according to what is acceptable - a duty upon the righteous.

Kutiba AAalaykum itha hadara ahadakumu almawtu in taraka khayran alwasiyyatu lilwalidayni waalaqrabeena bialmaAAroofi haqqan AAala almuttaqeena

It is ordained that when any one of you nears death, and he owns goods and chattels, he should bequeath them equitably to his parents and next of kin. This is binding on those who are upright and fear God.

It is ordained for you that when death approaches one of you, and he leaves behind wealth, he must bequeath it to parents and near relatives in accordance with tradition; this is a duty upon the pious.

Prescribed for you, when any of you is visited by death, and he leaves behind some goods, is to make testament in favour of his parents and kinsmen honourably -- an obligation on the godfearing.

Prescribed unto you, when death is nigh unto one of you, if he leaveth any property, is the making of a bequest for parents and kindred equitably - a duty on the God-fearing.

It is prescribed for you, when death approaches any of you, if he leaves wealth, that he make a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqun (the pious - see V. 2:2).

It is decreed for you: when death approaches one of you, and he leaves wealth, to make a testament in favor of the parents and the relatives, fairly and correctly—a duty upon the righteous.

It has been prescribed for you that when death approaches one of you and he is leaving some property behind him, he should bequeath it equitably for his parents and relatives: it is an obligation on those who fear AIIah.

It is prescribed for you, when death approaches any of you, if he leaves wealth, that he makes a bequest to parents and next of kin, according to reasonable manners. (This is) a duty upon Al-Muttaqin (the pious).

It is prescribed for you, when death approacheth one of you, if he leave wealth, that he bequeath unto parents and near relatives in kindness. (This is) a duty for all those who ward off (evil).

Prescribed for you, when death approaches any of you and he leaves behind any property, is that he make a bequest for his parents and relatives, in an honourable manner—an obligation on the Godwary.

Written for any of you when death arrives, if he leaves behind goods, is the will for his parents and relatives with kindness. This is a duty incumbent on the cautious.

If one of you facing death can leave a legacy, he should bequeath it to his parents and relatives, according to the law. This is the duty of the pious.

Bequest is prescribed for you when death approaches one of you, if he leaves behind wealth for parents and near relatives, according to usage, a duty (incumbent) upon those who guard (against evil).

It is prescribed that when death approaches any of you and he is leaving behind wealth, he shall make a will in favour of his parents and relatives equitably. This is a duty for all who fear God.

It is prescribed, when death approaches any of you, if he leave any goods that he make a bequest to parents and next of kin, according to reasonable usage; this is due from the Allah-fearing.

فَمَنۢ بَدَّلَهُۥ بَعْدَمَا سَمِعَهُۥ فَإِنَّمَآ إِثْمُهُۥ عَلَى ٱلَّذِينَ يُبَدِّلُونَهُۥٓ ۚ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ ﴿١٨١﴾

Then whoever alters the bequest after he has heard it - the sin is only upon those who have altered it. Indeed, Allah is Hearing and Knowing.

Faman baddalahu baAAdama samiAAahu fainnama ithmuhu AAala allatheena yubaddiloonahu inna Allaha sameeAAun AAaleemun

And any one who changes the will, having heard it, shall be guilty and accountable; for God hears all and knows everything.

So whoever changes the will after he has heard it – its sin is only upon those who change it; indeed Allah is the All Hearing, the All Knowing.

Then if any man changes it after hearing it, the sin shall rest upon those who change it; surely God is All-hearing, All-knowing.

Then whosoever altereth it after he hath heard it, the sin thereof shall be only on those who shall alter it: verily Allah is Hearing, Knowing.

Then whoever changes the bequest after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower.

But whoever changes it after he has heard it, the guilt is upon those who change it. God is All-Hearing, All-Knowing.

Then if those, who heard the will, change it, they themselves shall bear the sin of this. Allah hears everything and knows everything.

Then whoever changes it after hearing it, the sin shall be on those who make the change. Truly, Allah is All-Hearer, All-Knower.

And whoso changeth (the will) after he hath heard it - the sin thereof is only upon those who change it. Lo! Allah is Hearer, Knower.

And should anyone alter it after hearing it, its sin shall indeed lie on those who alter it. Indeed Allah is all-hearing, all-knowing.

Then, if anyone changes it after hearing it, the sin shall rest upon those who change it. Allah is Hearing and Knowing.

Whoever intentionally changes the will of a deceased person, he has committed a sin. God is All-hearing and All-knowing.

Whoever then alters it after he has heard it, the sin of it then is only upon those who alter it; surely Allah is Hearing, Knowing.

Anyone who alters it once he has heard it shall be accountable for his crime. Surely, God is all hearing and all knowing.

If anyone changes the bequest after hearing it, the guilt shall be on those who make the change. For Allah hears and knows (All things).

فَمَنْ خَافَ مِن مُّوصٍۢ جَنَفًا أَوْ إِثْمًۭا فَأَصْلَحَ بَيْنَهُمْ فَلَآ إِثْمَ عَلَيْهِ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿١٨٢﴾

But if one fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful.

Faman khafa min moosin janafan aw ithman faaslaha baynahum fala ithma AAalayhi inna Allaha ghafoorun raheemun

He who suspects wrong or partiality on the part of the testator and brings about a settlement, does not incure any guilt, for God is verily forgiving and merciful.

Then if one fears that the will maker (the deceased) has done injustice or sin, and he makes a reconciliation between the parties, there shall be no sin upon him; indeed Allah is Oft Forgiving, Most Merciful.

But if any man fears injustice or sin from one making testament, and so makes things right between them, then sin shall not rest upon him; surely God is All-forgiving, All-compassionate.

How beit whosoever apprehendeth from the testator a mistake or a sin and thereupon he maketh up the matter between them, on him there shall be no sin; verily Allah is Forgiving, Merciful.

But he who fears from a testator some unjust act or wrong-doing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful.

Should someone suspect bias or injustice on the part of a testator, and then reconciles between them, he commits no sin. God is Forgiving and Merciful.

If, however. one apprehends genuinely that the testator had intentionally or unintentionally done some injustice, and then alters the will to set things right between the parties concerned, in that case he does not incur any sin. Allah is Forgiving and Merciful.

But he who fears from a testator some unjust act or wrongdoing, and thereupon he makes peace between the parties concerned, there shall be no sin on him. Certainly, Allah is Oft-Forgiving, Most Merciful.

But he who feareth from a testator some unjust or sinful clause, and maketh peace between the parties, (it shall be) no sin for him. Lo! Allah is Forgiving, Merciful.

But should someone, fearing deviance or sin on the testator’s behalf, set things right between them, there is no sin upon him. Indeed Allah is all-forgiving, all-merciful.

He who fears injustice or sin on the part of a testator and brings about a settlement among the parties incurs no guilt. Allah is the Forgiver and the Most Merciful.

One who is afraid of the testator's deviations and sin and settles the matter among the parties involved, he has not committed a sin. God is All-forgiving and All-merciful.

But he who fears an inclination to a wrong course or an act of disobedience on the part of the testator, and effects an agreement between the parties, there is no blame on him. Surely Allah is Forgiving, Merciful.

But if anyone apprehends partiality or an injustice on the part of a testator, it shall be no sin for him to bring about a settlement between the parties. God is forgiving and merciful.

But if anyone fears partiality or wrong-doing on the part of the testator, and makes peace between (The parties concerned), there is no wrong in him: For Allah is Oft-forgiving, Most Merciful.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُتِبَ عَلَيْكُمُ ٱلصِّيَامُ كَمَا كُتِبَ عَلَى ٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ﴿١٨٣﴾

O you who have believed, decreed upon you is fasting as it was decreed upon those before you that you may become righteous -

Ya ayyuha allatheena amanoo kutiba AAalaykumu alssiyamu kama kutiba AAala allatheena min qablikum laAAallakum tattaqoona

O believers, fasting is enjoined on you as it was on those before you, so that you might become righteous.

O People who Believe! Fasting is made compulsory for you, like it was ordained for those before you, so that you may attain piety.

O believers, prescribed for you is the Fast, even as it was prescribed for those that were before you -- haply you will be godfearing --

O ye who believe! prescribed unto you is fasting even as it was prescribed unto those before you, that haply ye may fear God.

O you who believe! Observing As-Saum (the fasting) is prescribed for you as it was prescribed for those before you, that you may become Al-Muttaqun (the pious - see V. 2:2).

O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, that you may become righteous.

O Believers, the Fast has been made obligatory on you just as it was prescribed for the followers of the Prophets before you. It is expected that this will produce piety in you.

O you who believe! Fasting is prescribed for you as it was prescribed for those before you, that you may acquire Taqwa.

O ye who believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil);

O you who have faith! Prescribed for you is fasting as it was prescribed for those who were before you, so that you may be Godwary.

Believers, fasting is decreed for you as it was decreed for those before you; perchance you will be cautious.

Believers, fasting has been made mandatory for you as it was made mandatory for the people before you, so that you may have fear of God.

O you who believe! fasting is prescribed for you, as it was prescribed for those before you, so that you may guard (against evil).

Believers, fasting has been prescribed for you, just as it was prescribed for those before you, so that you may guard yourselves against evil.

O ye who believe! Fasting is prescribed to you as it was prescribed to those before you, that ye may (learn) self-restraint,-

أَيَّامًۭا مَّعْدُودَٰتٍۢ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ عَلَىٰ سَفَرٍۢ فَعِدَّةٌۭ مِّنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى ٱلَّذِينَ يُطِيقُونَهُۥ فِدْيَةٌۭ طَعَامُ مِسْكِينٍۢ ۖ فَمَن تَطَوَّعَ خَيْرًۭا فَهُوَ خَيْرٌۭ لَّهُۥ ۚ وَأَن تَصُومُوا۟ خَيْرٌۭ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ ﴿١٨٤﴾

[Fasting for] a limited number of days. So whoever among you is ill or on a journey [during them] - then an equal number of days [are to be made up]. And upon those who are able [to fast, but with hardship] - a ransom [as substitute] of feeding a poor person [each day]. And whoever volunteers excess - it is better for him. But to fast is best for you, if you only knew.

Ayyaman maAAdoodatin faman kana minkum mareedan aw AAala safarin faAAiddatun min ayyamin okhara waAAala allatheena yuteeqoonahu fidyatun taAAamu miskeenin faman tatawwaAAa khayran fahuwa khayrun lahu waan tasoomoo khayrun lakum in kuntum taAAlamoona

Fast a (fixed) number of days, but if someone is ill or is travelling (he should complete) the number of days (he had missed); and those who find it hard to fast should expiate by feeding a poor person. For the good they do with a little hardship is better for men. And if you fast it is good for you, if you knew.

For a certain number of days only; so whoever is sick among you, or on a journey, the same number in other days; and those who do not have the strength for it must give a redemption by feeding a needy person; so whoever increases the good of his own accord, it is better for him; and fasting is better for you, if only you realise.

for days numbered; and if any of you be sick, or if he be on a journey, then a number of other days; and for those who are able to fast, a redemption by feeding a poor man. Yet better it is for him who volunteers good, and that you should fast is better for you, if you but know;

Days numbered and few; then whosoever among you is sick or journeying, for him the like number of other days. And for those who can keep it with hardship the ransom is the feeding of a and whosoever voluntarily poor man doth good, it will be better for him; and that ye fast Will be better for you, if ye only knew.

[Observing Saum (fasts)] for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g. an old man, etc.), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast, it is better for you if only you know.

For a specified number of days. But whoever among you is sick, or on a journey, then a number of other days. For those who are able: a ransom of feeding a needy person. But whoever volunteers goodness, it is better for him. But to fast is best for you, if you only knew.

The Fast is to be observed for a fixed number of days. If, however, anyone of you be sick or on a journey, he should fast the same number of other days. As for those who can fast (but do not), the expiation of this shall be the feeding of one needy person for one fast day, and whoso does more than this with a willing heart does it for his own good. But if you understand the thing, it is better for you to observe the Fast.

Fast for a fixed number of days, but if any of you is ill or on a journey, the same number (should be made up) from other days. And as for those who can fast with difficulty, (e.g., an old man), they have (a choice either to fast or) to feed a Miskin (poor person) (for every day). But whoever does good of his own accord, it is better for him. And that you fast is better for you if only you know.

(Fast) a certain number of days; and (for) him who is sick among you, or on a journey, (the same) number of other days; and for those who can afford it there is a ransom: the feeding of a man in need - but whoso doeth good of his own accord, it is better for him: and that ye fast is better for you if ye did but know -

That for known days. But should any of you be sick or on a journey, let it be a [similar] number of other days. Those who find it straining shall be liable to atonement by feeding a needy person. Should anyone do good of his own accord, that is better for him, and to fast is better for you, should you know.

(Fast) a certain number of days, but if any one of you is ill or on a journey let him (fast) a similar number of days later on; and for those who are unable (tofast), there is a ransom the feeding of a needy person. Whosoever volunteers good, it is good for him; but to fast is better for you, if you but knew.

Fasting is only for a certain number of days. One who is sick or on a journey has to fast the same number of days at another time. Those who can afford a redemption should feed a poor person. Good deeds performed on one's own initiative will be rewarded. However, fasting is better and will be rewarded. Would that you knew this!

For a certain number of days; but whoever among you is sick or on a journey, then (he shall fast) a (like) number of other days; and those who are not able to do it may effect a redemption by feeding a poor man; so whoever does good spontaneously it is better for him; and that you fast is better for you if you know.

Fast for a specified number of days, but if any one among you is ill or on a journey, let him fast the same number of days later. For those who can fast only with extreme difficulty, there is a way to compensate -- the feeding of a needy person. But he who does good of his own accord shall be well rewarded; but to fast is better for you, if you only knew.

(Fasting) for a fixed number of days; but if any of you is ill, or on a journey, the prescribed number (Should be made up) from days later. For those who can do it (With hardship), is a ransom, the feeding of one that is indigent. But he that will give more, of his own free will,- it is better for him. And it is better for you that ye fast, if ye only knew.

شَهْرُ رَمَضَانَ ٱلَّذِىٓ أُنزِلَ فِيهِ ٱلْقُرْءَانُ هُدًۭى لِّلنَّاسِ وَبَيِّنَٰتٍۢ مِّنَ ٱلْهُدَىٰ وَٱلْفُرْقَانِ ۚ فَمَن شَهِدَ مِنكُمُ ٱلشَّهْرَ فَلْيَصُمْهُ ۖ وَمَن كَانَ مَرِيضًا أَوْ عَلَىٰ سَفَرٍۢ فَعِدَّةٌۭ مِّنْ أَيَّامٍ أُخَرَ ۗ يُرِيدُ ٱللَّهُ بِكُمُ ٱلْيُسْرَ وَلَا يُرِيدُ بِكُمُ ٱلْعُسْرَ وَلِتُكْمِلُوا۟ ٱلْعِدَّةَ وَلِتُكَبِّرُوا۟ ٱللَّهَ عَلَىٰ مَا هَدَىٰكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ﴿١٨٥﴾

The month of Ramadhan [is that] in which was revealed the Qur'an, a guidance for the people and clear proofs of guidance and criterion. So whoever sights [the new moon of] the month, let him fast it; and whoever is ill or on a journey - then an equal number of other days. Allah intends for you ease and does not intend for you hardship and [wants] for you to complete the period and to glorify Allah for that [to] which He has guided you; and perhaps you will be grateful.

Shahru ramadana allathee onzila feehi alquranu hudan lilnnasi wabayyinatin mina alhuda waalfurqani faman shahida minkumu alshshahra falyasumhu waman kana mareedan aw AAala safarin faAAiddatun min ayyamin okhara yureedu Allahu bikumu alyusra wala yureedu bikumu alAAusra walitukmiloo alAAiddata walitukabbiroo Allaha AAala ma hadakum walaAAallakum tashkuroona

Ramadan is the month in which the Qur'an was revealed as guidance to man and clear proof of the guidance, and criterion (of falsehood and truth). So when you see the new moon you should fast the whole month; but a person who is ill or travelling (and fails to do so) should fast on other days, as God wishes ease and not hardship for you, so that you complete the (fixed) number (of fasts), and give glory to God for the guidance, and be grateful.

The month of Ramadan in which was sent down the Qur’an – the guidance for mankind, the direction and the clear criteria (to judge between right and wrong); so whoever among you witnesses this month, must fast for the (whole) month; and whoever is sick or on a journey, may fast the same number in other days; Allah desires ease for you and does not desire hardship for you – so that you complete the count (of fasts), and glorify Allah’s greatness for having guided you, and so that you may be grateful.

the month of Ramadan, wherein the Koran was sent down to be a guidance to the people, and as clear signs of the Guidance and the Salvation. So let those of you, who are present at the month, fast it; and if any of you be sick, or if he be on a journey, then a number of other days; God desires ease for you, and desires not hardship for you; and that you fulfil the number, and magnify God that He has guided you, and haply you will be thankful.

The month of Ramadhan: therein was sent down the Qur'an: is a guidance unto mankind, and with evidences: one of the Books of guidance and the distinction. So whosoever of you witnesseth the month, he shall fast it, and whosoever sick or journeying, for him the like number of other days. Allah intendeth for you ease, and intendeth not for you hardship; so ye shall fulfil the number and shall magnify Allah for His having guided you, and haply ye may give thanks.

The month of Ramadan in which was revealed the Quran, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan i.e. is present at his home), he must observe Saum (fasts) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Saum (fasts) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e. to say Takbir (Allahu-Akbar; Allah is the Most Great) on seeing the crescent of the months of Ramadan and Shawwal] for having guided you so that you may be grateful to Him.

Ramadan is the month in which the Quran was revealed. Guidance for humanity, and clear portents of guidance, and the Criterion. Whoever of you witnesses the month, shall fast it. But whoever is sick, or on a journey, then a number of other days. God desires ease for you, and does not desire hardship for you, that you may complete the number, and celebrate God for having guided you, so that you may be thankful.

Ramadan is the month in which the Qur'an was sent down: this Book is a perfect guidance for mankind and consists of clear teachings which show the right way and are a criterion of Truth and falsehood. Therefore from now on whoever witnesses it, it is obligatory on hire to fast the whole month, but if one be ill or on a journey, he should make up for the same number by fasting on other days. Allah desires to show leniency to you and does not desire to show any hardship. \"therefore this method is being shown to you so that you may complete the number of Fast days and glorify Allah for the Guidance He has shown to you and be grateful to Him.

The month of Ramadan in which was revealed the Qur'an, a guidance for mankind and clear proofs for the guidance and the criterion (between right and wrong). So whoever of you sights (the crescent on the first night of) the month (of Ramadan, i.e., is present at his home), he must observe Sawm (fasting) that month, and whoever is ill or on a journey, the same number [of days which one did not observe Sawm (fasting) must be made up] from other days. Allah intends for you ease, and He does not want to make things difficult for you. (He wants that you) must complete the same number (of days), and that you must magnify Allah [i.e., to say Takbir (Allahu Akbar: Allah is the Most Great)] for having guided you so that you may be grateful to Him.

The month of Ramadan in which was revealed the Qur'an, a guidance for mankind, and clear proofs of the guidance, and the Criterion (of right and wrong). And whosoever of you is present, let him fast the month, and whosoever of you is sick or on a journey, (let him fast the same) number of other days. Allah desireth for you ease; He desireth not hardship for you; and (He desireth) that ye should complete the period, and that ye should magnify Allah for having guided you, and that peradventure ye may be thankful.

The month of Rama¤¡n is one in which the Quran was sent down as guidance to mankind, with manifest proofs of guidance and the Criterion. So let those of you who witness it fast [in] it, and as for someone who is sick or on a journey, let it be a [similar] number of other days. Allah desires ease for you, and He does not desire hardship for you, and so that you may complete the number and magnify Allah for guiding you, and that you may give thanks.

The month of Ramadan is the month in which the Koran was sent down, a guidance for people, and clear verses of guidance and the criterion. Therefore, whoever of you witnesses the month, let him fast. But he who is ill, or on a journey shall (fast) a similar number (of days) later on. Allah wants ease for you and does not want hardship for you. And that you fulfill the number of days and exalt Allah who has guided you in order that you be thankful.

The month of Ramadan is the month in which the Quran was revealed; a guide for the people, the most authoritative of all guidance and a criteria to discern right from wrong. Anyone of you who knows that the month of Ramadan has begun, he must start to fast. Those who are sick or on a journey have to fast the same number of days at another time. God does not impose any hardship upon you. He wants you to have comfort so that you may complete the fast, glorify God for His having given you guidance, and that, perhaps, you would give Him thanks.

The month of Ramazan is that in which the Quran was revealed, a guidance to men and clear proofs of the guidance and the distinction; therefore whoever of you is present in the month, he shall fast therein, and whoever is sick or upon a journey, then (he shall fast) a (like) number of other days; Allah desires ease for you, and He does not desire for you difficulty, and (He desires) that you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.

The month of Ramadan is the month when the Quran was sent down as guidance for mankind with clear proofs of guidance and the criterion by which to distinguish right from wrong. Therefore, whoever of you is present in that month, let him fast; but he who is ill or on a journey shall fast a similar number of days later on. God desires ease for you, not hardship. He desires you to fast the whole month, so that you may glorify Him for His having guided you and so that you may be grateful to Him.

Ramadhan is the (month) in which was sent down the Qur'an, as a guide to mankind, also clear (Signs) for guidance and judgment (Between right and wrong). So every one of you who is present (at his home) during that month should spend it in fasting, but if any one is ill, or on a journey, the prescribed period (Should be made up) by days later. Allah intends every facility for you; He does not want to put to difficulties. (He wants you) to complete the prescribed period, and to glorify Him in that He has guided you; and perchance ye shall be grateful.

وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ ﴿١٨٦﴾

And when My servants ask you, [O Muhammad], concerning Me - indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.

Waitha saalaka AAibadee AAannee fainnee qareebun ojeebu daAAwata alddaAAi itha daAAani falyastajeeboo lee walyuminoo bee laAAallahum yarshudoona

When My devotees enquire of you about Me, I am near, and answer the call of every supplicant when he calls. It behoves them to hearken to Me and believe in Me that they may follow the right path.

And O dear Prophet (Mohammed – peace and blessings be upon him), when My bondmen question you concerning Me, then surely I am close; I answer the prayer of the supplicant when he calls on Me, so they must obey Me and believe in Me, so that they may attain guidance.

And when My servants question thee concerning Me -- I am near to answer the call of the caller, when he calls to Me; so let them respond to Me, and let them believe in Me; haply so they will go aright.

And when My bondsmen ask thee regarding Me, then verily I am Nigh; I answer the call of the caller when he calleth unto Me,; so let them answer Me and believe in Me, haply they may be rightly directed.

And when My slaves ask you (O Muhammad SAW) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

And when My servants ask you about Me, I Am near; I answer the call of the caller when he calls on Me. So let them answer Me, and have faith in Me, that they may be rightly guided.

And if My servants ask you, O Prophet. concerning Me, tell them that I am quite near to them. I hear and answer the prayer of the suppliant, when he calls to Me. So let them respond to My call and believe in Me. Convey this to them, O Prophet; perhaps they may be guided aright.

And when My servants ask you (O Muhammad concerning Me, then answer them), I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.

And when My servants question thee concerning Me, then surely I am nigh. I answer the prayer of the suppliant when he crieth unto Me. So let them hear My call and let them trust in Me, in order that they may be led aright.

When My servants ask you about Me, [tell them that] I am indeed nearmost. I answer the supplicant’s call when he calls Me. So let them respond to Me, and let them have faith in Me, so that they may fare rightly.

When My worshipers ask you about Me, I am near. I answer the supplication of the suppliant when he calls to Me; therefore, let them respond to Me and let them believe in Me, in order that they will be righteous.

(Muhammad), if any of My servants ask you about Me, tell them that the Lord says, \"I am near; I accept the prayers of those who pray.\" Let My servants answer My call and believe in Me so that perhaps they may know the right direction.

And when My servants ask you concerning Me, then surely I am very near; I answer the prayer of the suppliant when he calls on Me, so they should answer My call and believe in Me that they may walk in the right way.

When My servants ask you about Me, say that I am near. I respond to the call of one who calls, whenever he calls to Me: let them, then, respond to Me, and believe in Me, so that they may be rightly guided.

When My servants ask thee concerning Me, I am indeed close (to them): I listen to the prayer of every suppliant when he calleth on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way.

أُحِلَّ لَكُمْ لَيْلَةَ ٱلصِّيَامِ ٱلرَّفَثُ إِلَىٰ نِسَآئِكُمْ ۚ هُنَّ لِبَاسٌۭ لَّكُمْ وَأَنتُمْ لِبَاسٌۭ لَّهُنَّ ۗ عَلِمَ ٱللَّهُ أَنَّكُمْ كُنتُمْ تَخْتَانُونَ أَنفُسَكُمْ فَتَابَ عَلَيْكُمْ وَعَفَا عَنكُمْ ۖ فَٱلْـَٰٔنَ بَٰشِرُوهُنَّ وَٱبْتَغُوا۟ مَا كَتَبَ ٱللَّهُ لَكُمْ ۚ وَكُلُوا۟ وَٱشْرَبُوا۟ حَتَّىٰ يَتَبَيَّنَ لَكُمُ ٱلْخَيْطُ ٱلْأَبْيَضُ مِنَ ٱلْخَيْطِ ٱلْأَسْوَدِ مِنَ ٱلْفَجْرِ ۖ ثُمَّ أَتِمُّوا۟ ٱلصِّيَامَ إِلَى ٱلَّيْلِ ۚ وَلَا تُبَٰشِرُوهُنَّ وَأَنتُمْ عَٰكِفُونَ فِى ٱلْمَسَٰجِدِ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَقْرَبُوهَا ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَّقُونَ ﴿١٨٧﴾

It has been made permissible for you the night preceding fasting to go to your wives [for sexual relations]. They are clothing for you and you are clothing for them. Allah knows that you used to deceive yourselves, so He accepted your repentance and forgave you. So now, have relations with them and seek that which Allah has decreed for you. And eat and drink until the white thread of dawn becomes distinct to you from the black thread [of night]. Then complete the fast until the sunset. And do not have relations with them as long as you are staying for worship in the mosques. These are the limits [set by] Allah, so do not approach them. Thus does Allah make clear His ordinances to the people that they may become righteous.

Ohilla lakum laylata alssiyami alrrafathu ila nisaikum hunna libasun lakum waantum libasun lahunna AAalima Allahu annakum kuntum takhtanoona anfusakum fataba AAalaykum waAAafa AAankum faalana bashiroohunna waibtaghoo ma kataba Allahu lakum wakuloo waishraboo hatta yatabayyana lakumu alkhaytu alabyadu mina alkhayti alaswadi mina alfajri thumma atimmoo alssiyama ila allayli wala tubashiroohunna waantum AAakifoona fee almasajidi tilka hudoodu Allahi fala taqrabooha kathalika yubayyinu Allahu ayatihi lilnnasi laAAallahum yattaqoona

You are allowed to sleep with your wives on the nights of the fast: They are your dress as you are theirs. God is aware you were cheating yourselves, so He turned to you and pardoned you. So now you may have intercourse with them, and seek what God has ordained for you. Eat and drink until the white thread of dawn appears clear from the dark line, then fast until the night falls; and abstain from your wives (when you have decided) to stay in the mosques for assiduous devotion. These are the bounds fixed by God, so keep well within them. So does God make His signs clear to men that they may take heed for themselves.

Going to your wives during the nights of the fast is made lawful for you; they are coverings for you and you are coverings for them; Allah knows that you were deceiving yourselves (in this respect), so He accepted your penance and forgave you; so cohabit with them and seek what Allah has destined for you – and eat and drink until the white thread becomes distinct to you from the black thread at dawn – then complete the fast till nightfall; and do not touch women while staying in seclusion for worship in the mosques; these are the limits imposed by Allah, so do not go near them; this is how Allah explains His verses to mankind so that they may attain piety.

Permitted to you, upon the night of the Fast, is to go in to your wives; -- they are a vestment for you, and you are a vestment for them. God knows that you have been betraying yourselves, and has turned to you and pardoned you. So now lie with them, and seek what God has prescribed for you. And eat and drink, until the white thread shows clearly to you from the black thread at the dawn; then complete the Fast unto the night, and do not lie with them while you cleave to the mosques. Those are God's bounds; keep well within them. So God makes clear His signs to men; haply they will be godfearing.

Allowed unto you, on the night of fasts, is consorting with your women. they are a garment unto you, and ye are a garment unto them. Allah knoweth that ye have been defrauding yourselves, so He hath relented toward you and pardoned you. Wherefore now copulate with them, and seek that which Allah hath prescribed for you, and eat and drink, Until the white thread becometh manifest unto you from the black thread of the dawn; thereafter complete the fast till night fall. And copulate not with them While ye are retreating in the mosques. These are the bounds of Allah, wherefore approach them not. Thus Allah expoundeth all His signs unto mankind that haply they may fear Him.

It is made lawful for you to have sexual relations with your wives on the night of As-Saum (the fasts). They are Libas [i.e. body cover, or screen, or Sakan, (i.e. you enjoy the pleasure of living with her - as in Verse 7:189) Tafsir At-Tabari], for you and you are the same for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your Saum (fast) till the nightfall. And do not have sexual relations with them (your wives) while you are in I'tikaf (i.e. confining oneself in a mosque for prayers and invocations leaving the worldly activities) in the mosques. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat (proofs, evidences, lessons, signs, revelations, verses, laws, legal and illegal things, Allah's set limits, orders, etc.) to mankind that they may become Al-Muttaqun (the pious - see V. 2:2).

Permitted for you is intercourse with your wives on the night of the fast. They are a garment for you, and you are a garment for them. God knows that you used to betray yourselves, but He turned to you and pardoned you. So approach them now, and seek what God has ordained for you, and eat and drink until the white streak of dawn can be distinguished from the black streak. Then complete the fast until nightfall. But do not approach them while you are in retreat at the mosques. These are the limits of God, so do not come near them. God thus clarifies His revelations to the people, that they may attain piety.

It has been made lawful for you to go to your wives during the nights of the fast days. They are as a garment to you and you are as a garment to them. Though Allah knew that you were secretly dishonest to yourselves, He has pardoned your guilt and forgiven you. NOW you are permitted to have intercourse with your wives and enjoy what Allah has made lawful for you. You are also pemitted to eat and drink during the nights of the Fast months. until you can discern the white streak of dawn from the blackness of night. \" Then (abstain from all these things and) complete your fast till night-fall. But you should not have intercourse with your wives while you confine yourselves to mosques. These are the bounds set by Allah; so do nut go near them. In this way Allah makes His Commands clear to mankind. It is expected that they will guard themselves against wrong ways.

It is made lawful for you to have sexual relations with your wives on the night of As-Siyam (fasting). They are Libas [i.e., body-cover, or screen] for you and you are Libas for them. Allah knows that you used to deceive yourselves, so He turned to you (accepted your repentance) and forgave you. So now have sexual relations with them and seek that which Allah has ordained for you (offspring), and eat and drink until the white thread (light) of dawn appears to you distinct from the black thread (darkness of night), then complete your fast till the nightfall. And do not have sexual relations with them (your wives) while you are in I`tikaf in the Masjids. These are the limits (set) by Allah, so approach them not. Thus does Allah make clear His Ayat to mankind that they may acquire Taqwa.

It is made lawful for you to go in unto your wives on the night of the fast. They are raiment for you and ye are raiment for them. Allah is Aware that ye were deceiving yourselves in this respect and He hath turned in mercy toward you and relieved you. So hold intercourse with them and seek that which Allah hath ordained for you, and eat and drink until the white thread becometh distinct to you from the black thread of the dawn. Then strictly observe the fast till nightfall and touch them not, but be at your devotions in the mosques. These are the limits imposed by Allah, so approach them not. Thus Allah expoundeth His revelation to mankind that they may ward off (evil).

You are permitted on the night of the fast to go into your wives: they are a garment for you, and you are a garment for them. Allah knew that you would betray yourselves, so He pardoned you and excused you. So now consort with them and seek what Allah has ordained for you, and eat and drink until the white streak becomes manifest to you from the dark streak at the crack of dawn. Then complete the fast until nightfall, and do not consort with them while you dwell in confinement in the mosques. These are Allah’s bounds, so do not approach them. Thus does Allah clarify His signs for mankind so that they may be Godwary.

Permitted to you, on the night of the Fast, is the approach to your wives; they are raiments for you, as you are raiments for them. Allah knows that you have been deceiving yourselves. He has accepted and pardoned you. Therefore, you may now touch them and seek what Allah has ordained for you. Eat and drink until the white thread becomes clear to you from a black thread at the dawn. Then resume the fast till nightfall and do not touch them while you cleave to the mosques. These are the Bounds of Allah, do not come near them. As such He makes known His verses to people so that they will be cautious.

It is made lawful for you, during the nights of fasting, to have carnal relations with your wives. They are your garments and you are their garments. God knew that you were deceiving yourselves. He relented towards you and forgave you. Now it is lawful for you to have carnal relations with your wives and follow what God has commanded. Eat and drink until the white streak of dawn becomes distinguishable from darkness. Complete your fast, starting from dawn to dusk. It is not lawful to have carnal relations with your wives during i'tikaf in the mosque. Such are the limits of the laws of God. Do not come close to transgressing them. Thus has God explained His evidence to men so that perhaps they will have fear of God.

It is made lawful to you to go into your wives on the night of the fast; they are an apparel for you and you are an apparel for them; Allah knew that you acted unfaithfully to yourselves, so He has turned to you (mercifully) and removed from you (this burden); so now be in contact with them and seek what Allah has ordained for you, and eat and drink until the whiteness of the day becomes distinct from the blackness of the night at dawn, then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil).

It has been made lawful for you to go to your wives on the night of the fast: they are like a garment for you, and you are like a garment for them. God is aware that you were deceiving yourselves and He has turned in mercy towards you and pardoned you. So you may now consort with them and seek what God has ordained for you. Eat and drink until the white thread of dawn becomes distinct from the black. Then resume the fast until nightfall, and do not approach them during the nights of your devotional retreat in the mosques. These are the limits set by God, so do not approach them. Thus He makes clear His commandments to mankind, so that they may guard themselves [against evil].

Permitted to you, on the night of the fasts, is the approach to your wives. They are your garments and ye are their garments. Allah knoweth what ye used to do secretly among yourselves; but He turned to you and forgave you; so now associate with them, and seek what Allah Hath ordained for you, and eat and drink, until the white thread of dawn appear to you distinct from its black thread; then complete your fast Till the night appears; but do not associate with your wives while ye are in retreat in the mosques. Those are Limits (set by) Allah: Approach not nigh thereto. Thus doth Allah make clear His Signs to men: that they may learn self-restraint.

وَلَا تَأْكُلُوٓا۟ أَمْوَٰلَكُم بَيْنَكُم بِٱلْبَٰطِلِ وَتُدْلُوا۟ بِهَآ إِلَى ٱلْحُكَّامِ لِتَأْكُلُوا۟ فَرِيقًۭا مِّنْ أَمْوَٰلِ ٱلنَّاسِ بِٱلْإِثْمِ وَأَنتُمْ تَعْلَمُونَ ﴿١٨٨﴾

And do not consume one another's wealth unjustly or send it [in bribery] to the rulers in order that [they might aid] you [to] consume a portion of the wealth of the people in sin, while you know [it is unlawful].

Wala takuloo amwalakum baynakum bialbatili watudloo biha ila alhukkami litakuloo fareeqan min amwali alnnasi bialithmi waantum taAAlamoona

And do not consume each other's wealth in vain, nor offer it to men in authority with intent of usurping unlawfully and knowingly a part of the wealth of others.

And do not unjustly devour the property of each other, nor take their cases to judges in order that you may wrongfully devour a portion of other peoples’ property on purpose.

Consume not your goods between you in vanity; neither proffer it to the judges, that you may sinfully consume a portion of other men's goods, and that wittingly.

And devour not your riches among yourselves in vanity, nor convey them unto the judges that ye may devour thereby a portion of other people's riches sinfully while ye know.

And eat up not one another's property unjustly (in any illegal way e.g. stealing, robbing, deceiving, etc.), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.

And do not consume one another’s wealth by unjust means, nor offer it as bribes to the officials in order to consume part of other people’s wealth illicitly, while you know.

Do not usurp one another's property by unjust means nor offer it to the judges so that you may devour knowingly and unjustly a portion of the goods of others.

And eat up not one another's property unjustly (in any illegal way, e.g., stealing, robbing, deceiving), nor give bribery to the rulers (judges before presenting your cases) that you may knowingly eat up a part of the property of others sinfully.

And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully.

Do not eat up your wealth among yourselves wrongfully, nor proffer it to the judges in order to eat up a part of the people’s wealth sinfully, while you know [that it is immoral to do so].

Do not consume your wealth between you in falsehood; neither propose it to judges, in order that you sinfully consume a portion of the people's wealth, while you know.

Do not use your property among yourselves in illegal ways and then deliberately bribe the rulers with your property so that you may wrongly acquire the property of others.

And do not swallow up your property among yourselves by false means, neither seek to gain access thereby to the judges, so that you may swallow up a part of the property of men wrongfully while you know.

Do not consume one another's property by unjust means, nor offer it as a bribe to the authorities, so that you may deliberately and wrongfully devour a part of other people's wealth.

And do not eat up your property among yourselves for vanities, nor use it as bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.

۞ يَسْـَٔلُونَكَ عَنِ ٱلْأَهِلَّةِ ۖ قُلْ هِىَ مَوَٰقِيتُ لِلنَّاسِ وَٱلْحَجِّ ۗ وَلَيْسَ ٱلْبِرُّ بِأَن تَأْتُوا۟ ٱلْبُيُوتَ مِن ظُهُورِهَا وَلَٰكِنَّ ٱلْبِرَّ مَنِ ٱتَّقَىٰ ۗ وَأْتُوا۟ ٱلْبُيُوتَ مِنْ أَبْوَٰبِهَا ۚ وَٱتَّقُوا۟ ٱللَّهَ لَعَلَّكُمْ تُفْلِحُونَ ﴿١٨٩﴾

They ask you, [O Muhammad], about the new moons. Say, \"They are measurements of time for the people and for Hajj.\" And it is not righteousness to enter houses from the back, but righteousness is [in] one who fears Allah. And enter houses from their doors. And fear Allah that you may succeed.

Yasaloonaka AAani alahillati qul hiya mawaqeetu lilnnasi waalhajji walaysa albirru bian tatoo albuyoota min thuhooriha walakinna albirra mani ittaqa watoo albuyoota min abwabiha waittaqoo Allaha laAAallakum tuflihoona

They ask you of the new moons. Say: \"These are periods set for men (to reckon) time, and for pilgrimage.\" Piety does not lie in entering the house through the back door, for the pious man is he who follows the straight path. Enter the house through the main gate, and obey God. You may haply find success.

They ask you, (O dear Prophet Mohammed – peace and blessings be upon him), regarding the crescents; say, “They are indicators of time for mankind and for Hajj (the pilgrimage)”; and it is not a virtue at all that you enter the houses by demolishing their back portions, but in reality virtue is piety; and enter the houses using their gates – and keep fearing Allah, hoping that you achieve success.

They will question thee concerning the new moons. Say: 'They are appointed times for the people, and the Pilgrimage.' It is not piety to come to the houses from the backs of them; but piety is to be godfearing; so come to the houses by their doors, and fear God; haply so you will prosper.

They ask thee of new moons. Say thou: they are time-marks to mankind and for pilgrimage. And it is not piety that ye enter your houses by the backs thereof, but Piety is of him who feareth God; so enter the houses by the doors thereof, and fear Allah that haply ye may thrive.

They ask you (O Muhammad SAW) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage. It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back but Al-Birr (is the quality of the one) who fears Allah. So enter houses through their proper doors, and fear Allah that you may be successful.

They ask you about the crescents. Say, “They are timetables for people, and for the Hajj.” It is not virtuous that you approach homes from their backs, but virtue is to be pious. So approach homes from their doors, and observe God, that you may succeed.

They ask you about the phases of the moon. Say, \"These are signs for the people to reckon dates and fix the periods for hajj.\" Also tell them, \"It is no virtue to enter your houses from their backs during the Hajj days); real virtue is that one should refrain from incurring the displeasure of Allah; so enter your houses by their proper doors. and fear Allah so that you may gain (true) success.

They ask you (O Muhammad) about the crescents. Say: \"These are signs to mark fixed periods of time for mankind and for the pilgrimage.\" It is not Al-Birr (piety, righteousness, etc.) that you enter the houses from the back, but Al-Birr is from Taqwa. So enter houses through their proper doors, and have Taqwa of Allah that you may be successful.

They ask thee, (O Muhammad), of new moons, say: They are fixed seasons for mankind and for the pilgrimage. It is not righteousness that ye go to houses by the backs thereof (as do the idolaters at certain seasons), but the righteous man is he who wardeth off (evil). So go to houses by the gates thereof, and observe your duty to Allah, that ye may be successful.

They question you concerning the new moons. Say, ‘They are timekeeping signs for the people and [for the sake of] hajj.’ It is not piety that you enter houses from their rear; rather, piety is [personified by] one who is Godwary, and enter houses from their doors and be wary of Allah, so that you may be felicitous.

They question you about the crescents. Say: 'They are times fixed for people and for the pilgrimage' Righteousness does not consist in entering dwellings from the back. But righteousness is he who wardsoff (sin). Enter dwellings by their doors and fear Allah, so that you will prosper.

(Muhammad), they ask you about the different phases of the moon. Tell them that they are there to indicate to people the phases of time and the pilgrimage season. It is not a righteous act to enter houses from the back. Righteousness is to be pious and enter the houses from the front door. Have fear of God so that perhaps you will have lasting happiness.

They ask you concerning the new moon. Say: They are times appointed for (the benefit of) men, and (for) the pilgrimage; and it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful.

They ask you about the phases of the moon. Say, \"They are a means of determining time for the regulation of people's affairs and for the pilgrimage.\" Piety does not consist in entering your houses from the rear. Indeed, one who guards himself against evil out of fear of God is the truly righteous one. Enter your houses by their doors and be mindful of God, so that you may prosper.

They ask thee concerning the New Moons. Say: They are but signs to mark fixed periods of time in (the affairs of) men, and for Pilgrimage. It is no virtue if ye enter your houses from the back: It is virtue if ye fear Allah. Enter houses through the proper doors: And fear Allah: That ye may prosper.

وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ ٱلَّذِينَ يُقَٰتِلُونَكُمْ وَلَا تَعْتَدُوٓا۟ ۚ إِنَّ ٱللَّهَ لَا يُحِبُّ ٱلْمُعْتَدِينَ ﴿١٩٠﴾

Fight in the way of Allah those who fight you but do not transgress. Indeed. Allah does not like transgressors.

Waqatiloo fee sabeeli Allahi allatheena yuqatiloonakum wala taAAtadoo inna Allaha la yuhibbu almuAAtadeena

Fight those in the way of God who fight you, but do not be aggressive: God does not like aggressors.

And fight in Allah's cause against those who fight you and do not exceed the limits; and Allah does not like the transgressors.

And fight in the way of God with those; who fight with you, but aggress not: God loves not the aggressors.

And fight in the way of Allah those who fight you, and transgress not; verily Allah loveth not the transgressors

And fight in the Way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors. [This Verse is the first one that was revealed in connection with Jihad, but it was supplemented by another (V. 9:36)].

And fight in the cause of God those who fight you, but do not commit aggression; God does not love the aggressors.

And fight in the way of Allah with those who fight against you but do not commit aggression because AIIah does not like aggressors.

And fight in the way of Allah those who fight you, but transgress not the limits. Truly, Allah likes not the transgressors.

Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loveth not aggressors.

Fight in the way of Allah those who fight you, but do not transgress. Indeed Allah does not like transgressors.

Fight in the way of Allah those who fight against you, but do not aggress. Allah does not love the aggressors.

Fight for the cause of God, those who fight you, but do not transgress, for God does not love the transgressors.

And fight in the way of Allah with those who fight with you, and do not exceed the limits, surely Allah does not love those who exceed the limits.

And fight in God's cause against those who wage war against you, but do not commit aggression -- for surely, God does not love aggressors.

Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loveth not transgressors.

وَٱقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ وَأَخْرِجُوهُم مِّنْ حَيْثُ أَخْرَجُوكُمْ ۚ وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ وَلَا تُقَٰتِلُوهُمْ عِندَ ٱلْمَسْجِدِ ٱلْحَرَامِ حَتَّىٰ يُقَٰتِلُوكُمْ فِيهِ ۖ فَإِن قَٰتَلُوكُمْ فَٱقْتُلُوهُمْ ۗ كَذَٰلِكَ جَزَآءُ ٱلْكَٰفِرِينَ ﴿١٩١﴾

And kill them wherever you overtake them and expel them from wherever they have expelled you, and fitnah is worse than killing. And do not fight them at al-Masjid al- Haram until they fight you there. But if they fight you, then kill them. Such is the recompense of the disbelievers.

Waoqtuloohum haythu thaqiftumoohum waakhrijoohum min haythu akhrajookum waalfitnatu ashaddu mina alqatli wala tuqatiloohum AAinda almasjidi alharami hatta yuqatilookum feehi fain qatalookum faoqtuloohum kathalika jazao alkafireena

And fight those (who fight you) wheresoever you find them, and expel them from the place they had turned you out from. Oppression is worse than killing. Do not fight them by the Holy Mosque unless they fight you there. If they do, then slay them: Such is the requital for unbelievers.

And slay the disbelievers wherever you find them, and drive them out from where they drove you out, and the turmoil they cause is worse than slaying; and do not fight them near the Sacred Mosque until they fight you there; so if they fight you, slay them; this is the punishment of the disbelievers.

And slay them wherever you come upon them, and expel them from where they expelled you; persecution is more grievous than slaying. But fight them not by the Holy Mosque until they should fight you there; then, if they fight you, slay them -- such is the recompense of unbelievers --

And slay them wheresoever ye come upon them, and drive them out whence they drove you out; and temptation is more grievous than slaughter. And fight them not near the Sacred Mosque until they fight you therein, but if they get ready to fight you there, then slay them. That is the meed of the infidels.

And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid-al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.

And kill them wherever you overtake them, and expel them from where they had expelled you. Oppression is more serious than murder. But do not fight them at the Sacred Mosque, unless they fight you there. If they fight you, then kill them. Such is the retribution of the disbelievers.

Fight against them wherever they confront you in combat and drive them out from where they drove you out. Though killing is bad. persecution is worse than killing Do not fight against them near the Masjid Haram unless they attack you there.

And kill them wherever you find them, and turn them out from where they have turned you out. And Al-Fitnah is worse than killing. And fight not with them at Al-Masjid Al-Haram (the sanctuary at Makkah), unless they (first) fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers.

And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.

And kill them wherever you confront them, and expel them from where they expelled you, for persecution is graver than killing. But do not fight them near the Holy Mosque unless they fight you therein; but if they fight you, kill them; such is the requital of the faithless.

Kill them wherever you find them. Drive them out of the places from which they drove you. Dissension is greater than killing. But do not fight them by the Holy Mosque unless they attack you there; if they fight you, kill them. Like this is the recompense of the unbelievers,

Slay them wherever you may catch them and expel them from the place from which they expelled you. The sin of disbelief in God is greater than committing murder. Do not fight them in the vicinity of the Sacred Mosque in Mecca unless they start to fight. Then slay them for it is the recompense that the disbelievers deserve.

And kill them wherever you find them, and drive them out from whence they drove you out, and persecution is severer than slaughter, and do not fight with them at the Sacred Mosque until they fight with you in it, but if they do fight you, then slay them; such is the recompense of the unbelievers.

Slay them wherever you find them [those who fight against you]; drive them out of the places from which they drove you, for [religious] persecution is worse than killing. Do not fight them at the Sacred Mosque unless they fight you there. If they do fight you, slay them, such is the reward for those who deny the truth,

And slay them wherever ye catch them, and turn them out from where they have Turned you out; for tumult and oppression are worse than slaughter; but fight them not at the Sacred Mosque, unless they (first) fight you there; but if they fight you, slay them. Such is the reward of those who suppress faith.

فَإِنِ ٱنتَهَوْا۟ فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿١٩٢﴾

And if they cease, then indeed, Allah is Forgiving and Merciful.

Faini intahaw fainna Allaha ghafoorun raheemun

But if they desist, God is forgiving and kind.

Then if they desist, then indeed Allah is Oft Forgiving, Most Merciful.

but if they give over, surely God is All-forgiving, All-compassionate.

Then if they desist, then verily Allah is Forgiving, Merciful.

But if they cease, then Allah is Oft-Forgiving, Most Merciful.

But if they cease, then God is Forgiving and Merciful.

And if they attack you first (even in that sacred area), strike them (without any hesitation); this is the due punishment for such disbelievers. If, however, they desist from fighting (you should also do likewise), and know that Allah is Forgiving and Merciful.

But if they cease, then Allah is Oft-Forgiving, Most Merciful.

But if they desist, then lo! Allah is Forgiving, Merciful.

But if they desist, then Allah is indeed all-forgiving, all-merciful.

but if they desist, know that Allah is the Forgiver and the Most Merciful.

If they give up disbelief and fighting, God is All-forgiving and All-merciful.

But if they desist, then surely Allah is Forgiving, Merciful.

but if they desist, then surely God is most forgiving and merciful.

But if they cease, Allah is Oft-forgiving, Most Merciful.

وَقَٰتِلُوهُمْ حَتَّىٰ لَا تَكُونَ فِتْنَةٌۭ وَيَكُونَ ٱلدِّينُ لِلَّهِ ۖ فَإِنِ ٱنتَهَوْا۟ فَلَا عُدْوَٰنَ إِلَّا عَلَى ٱلظَّٰلِمِينَ ﴿١٩٣﴾

Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah. But if they cease, then there is to be no aggression except against the oppressors.

Waqatiloohum hatta la takoona fitnatun wayakoona alddeenu lillahi faini intahaw fala AAudwana illa AAala alththalimeena

Fight them till sedition comes to end, and the law of God (prevails). If they desist, then cease to be hostile, except against those who oppress.

And fight them until no mischief remains, and only Allah is worshipped; then if they desist, do not harm them, except the unjust.

Fight them, till there is no persecution and the religion is God's; then if they give over, there shall be no enmity save for evildoers.

And fight them until there be no more temptation, and their obedience be wholly unto Allah. So if they desist, then there is to be no violence save against the wrong-doers.

And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and (all and every kind of) worship is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimun (the polytheists, and wrong-doers, etc.)

And fight them until there is no oppression, and worship becomes devoted to God alone. But if they cease, then let there be no hostility except against the oppressors.

Go on fighting with them till there is no more a state of tribulation and Allah's way is established instead. Then if they desist from it, there should be no more hostility except against those who had been guilty of cruelty and brutality.

And fight them until there is no more Fitnah (disbelief and worshipping of others along with Allah) and the religion (all and every kind of worship) is for Allah (Alone). But if they cease, let there be no transgression except against Az-Zalimin (the polytheists and wrongdoers).

And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against wrong-doers.

Fight them until persecution is no more, and religion becomes [exclusively] for Allah. Then if they desist, there shall be no reprisal except against the wrongdoers.

Fight against them until there is no dissension, and the religion is for Allah. But if they desist, there shall be no aggression except against the harmdoers.

Fight them so that there will be no disbelief in God and God's religion will become dominant. If they change their behavior, there would be no hostility against anyone except the unjust.

And fight with them until there is no persecution, and religion should be only for Allah, but if they desist, then there should be no hostility except against the oppressors.

Fight them until there is no more fitna [religious persecution] and religion belongs to God alone. If they desist, then let there be no hostility, except towards aggressors.

And fight them on until there is no more Tumult or oppression, and there prevail justice and faith in Allah; but if they cease, Let there be no hostility except to those who practise oppression.

ٱلشَّهْرُ ٱلْحَرَامُ بِٱلشَّهْرِ ٱلْحَرَامِ وَٱلْحُرُمَٰتُ قِصَاصٌۭ ۚ فَمَنِ ٱعْتَدَىٰ عَلَيْكُمْ فَٱعْتَدُوا۟ عَلَيْهِ بِمِثْلِ مَا ٱعْتَدَىٰ عَلَيْكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ مَعَ ٱلْمُتَّقِينَ ﴿١٩٤﴾

[Fighting in] the sacred month is for [aggression committed in] the sacred month, and for [all] violations is legal retribution. So whoever has assaulted you, then assault him in the same way that he has assaulted you. And fear Allah and know that Allah is with those who fear Him.

Alshshahru alharamu bialshshahri alharami waalhurumatu qisasun famani iAAtada AAalaykum faiAAtadoo AAalayhi bimithli ma iAAtada AAalaykum waittaqoo Allaha waiAAlamoo anna Allaha maAAa almuttaqeena

(Fighting during) the holy month (if the sanctity) of the holy month (is violated) is (just) retribution. So if you are oppressed, oppress those who oppress you to the same degree, and fear God, and know that God is with those who are pious and follow the right path.

The sacred month for the sacred month, and respect in lieu of respect; harm the one who harms you, to the extent as he did – and keep fearing Allah, and know well that Allah is with the pious.

The holy month for the holy month; holy things demand retaliation. Whoso commits aggression against you, do you commit aggression against him like as he has committed against you, and fear you God, and know that God is with the godfearing.

A sacred month is for a sacred month; these sacrednesses are in retaliation. Whosoever then offereth violence unto you, Offer violence unto him the like of his violence unto you, and fear Allah, and know that Allah is with the God-fearing.

The sacred month is for the sacred month, and for the prohibited things, there is the Law of Equality (Qisas). Then whoever transgresses the prohibition against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqun (the pious - see V. 2:2).

The sacred month for the sacred month; and sacrilege calls for retaliation. Whoever commits aggression against you, retaliate against him in the same measure as he has committed against you. And be conscious of God, and know that God is with the righteous.

A prohibited month is to be respected, if the same is respected (by the enemy), and likewise there is the law of just retribution for the violation of all prohibited things. Therefore, if anyone transgresses a prohibition by attacking you, you may do likewise, but always fear AIIah and bear in mind that Allah is with those who desist from breaking Allah's bounds.

The sacred month is for the sacred month, and for the prohibited things, there is the Law of equality (Qisas). Then whoever transgresses against you, you transgress likewise against him. And fear Allah, and know that Allah is with Al-Muttaqin.

The forbidden month for the forbidden month, and forbidden things in retaliation. And one who attacketh you, attack him in like manner as he attacked you. Observe your duty to Allah, and know that Allah is with those who ward off (evil).

A sacred month for a sacred month, and all sanctities require retribution. So should anyone aggress against you, assail him in the manner he assailed you, and be wary of Allah, and know that Allah is with the Godwary.

The sacred month for the sacred month, prohibitions are (subject to) retaliation. If any one aggresses against you, so aggress against him with the likeness of that which he has aggressed against you. Fear Allah, and know that Allah is with the cautious.

It is because of their disrespect of a sacred month that you are also allowed to retaliate against them in a sacred month. If any one transgresses against you, you also may retaliate against them to an equal extent. Have fear of God and know that He supports the pious.

The Sacred month for the sacred month and all sacred things are (under the law of) retaliation; whoever then acts aggressively against you, inflict injury on him according to the injury he has inflicted on you and be careful (of your duty) to Allah and know that Allah is with those who guard (against evil).

A sacred month for a sacred month: violation of sanctity calls for fair retribution. Thus you may exact retribution from whoever transgresses against you, in proportion to his transgression. Fear God and know that God is with those who are mindful of Him.

The prohibited month for the prohibited month,- and so for all things prohibited,- there is the law of equality. If then any one transgresses the prohibition against you, Transgress ye likewise against him. But fear Allah, and know that Allah is with those who restrain themselves.

وَأَنفِقُوا۟ فِى سَبِيلِ ٱللَّهِ وَلَا تُلْقُوا۟ بِأَيْدِيكُمْ إِلَى ٱلتَّهْلُكَةِ ۛ وَأَحْسِنُوٓا۟ ۛ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ ﴿١٩٥﴾

And spend in the way of Allah and do not throw [yourselves] with your [own] hands into destruction [by refraining]. And do good; indeed, Allah loves the doers of good.

Waanfiqoo fee sabeeli Allahi wala tulqoo biaydeekum ila alttahlukati waahsinoo inna Allaha yuhibbu almuhsineena

Spend in the way of God, and do not seek destruction at your own hands. So do good for God loves those who do good.

And spend your wealth in Allah's cause, and do not fall into ruin with your own hands; and be virtuous; undoubtedly the righteous are the beloved of Allah.

And expend in the way of God; and cast not yourselves by your own hands into destruction, but be good-doers; God loves the good-doers.

And expend in the way of Allah, and cast not yourselves with your hands into perdition, and do well. verily Allah loveth the well- doers,

And spend in the Cause of Allah (i.e. Jihad of all kinds, etc.) and do not throw yourselves into destruction (by not spending your wealth in the Cause of Allah), and do good. Truly, Allah loves Al-Muhsinun (the good-doers).

And spend in the cause of God, and do not throw yourselves with your own hands into ruin, and be charitable. God loves the charitable.

Spend your wealth in the Way of Allah and do not cast yourselves into ruin with your own hands. Do all things gracefully, for Allah loves those who do all things with excellence

And spend in the cause of Allah and do not throw yourselves into destruction, and do good. Truly, Allah loves Al-Muhsinin (those who do good).

Spend your wealth for the cause of Allah, and be not cast by your own hands to ruin; and do good. Lo! Allah loveth the beneficent.

Spend in the way of Allah, and do not cast yourselves with your own hands into destruction; and be virtuous. Indeed Allah loves the virtuous.

Spend in the way of Allah and do not cast into destruction with your own hands. Be gooddoers; Allah loves the gooddoers.

Give money for the cause of God but do not push yourselves into perdition. Do good; God loves the people who do good deeds.

And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.

Spend for God's cause: do not cast yourselves into destruction by your own hands. Do good, God loves the doers of good.

And spend of your substance in the cause of Allah, and make not your own hands contribute to (your) destruction; but do good; for Allah loveth those who do good.

وَأَتِمُّوا۟ ٱلْحَجَّ وَٱلْعُمْرَةَ لِلَّهِ ۚ فَإِنْ أُحْصِرْتُمْ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۖ وَلَا تَحْلِقُوا۟ رُءُوسَكُمْ حَتَّىٰ يَبْلُغَ ٱلْهَدْىُ مَحِلَّهُۥ ۚ فَمَن كَانَ مِنكُم مَّرِيضًا أَوْ بِهِۦٓ أَذًۭى مِّن رَّأْسِهِۦ فَفِدْيَةٌۭ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍۢ ۚ فَإِذَآ أَمِنتُمْ فَمَن تَمَتَّعَ بِٱلْعُمْرَةِ إِلَى ٱلْحَجِّ فَمَا ٱسْتَيْسَرَ مِنَ ٱلْهَدْىِ ۚ فَمَن لَّمْ يَجِدْ فَصِيَامُ ثَلَٰثَةِ أَيَّامٍۢ فِى ٱلْحَجِّ وَسَبْعَةٍ إِذَا رَجَعْتُمْ ۗ تِلْكَ عَشَرَةٌۭ كَامِلَةٌۭ ۗ ذَٰلِكَ لِمَن لَّمْ يَكُنْ أَهْلُهُۥ حَاضِرِى ٱلْمَسْجِدِ ٱلْحَرَامِ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ﴿١٩٦﴾

And complete the Hajj and 'umrah for Allah. But if you are prevented, then [offer] what can be obtained with ease of sacrificial animals. And do not shave your heads until the sacrificial animal has reached its place of slaughter. And whoever among you is ill or has an ailment of the head [making shaving necessary must offer] a ransom of fasting [three days] or charity or sacrifice. And when you are secure, then whoever performs 'umrah [during the Hajj months] followed by Hajj [offers] what can be obtained with ease of sacrificial animals. And whoever cannot find [or afford such an animal] - then a fast of three days during Hajj and of seven when you have returned [home]. Those are ten complete [days]. This is for those whose family is not in the area of al-Masjid al-Haram. And fear Allah and know that Allah is severe in penalty.

Waatimmoo alhajja waalAAumrata lillahi fain ohsirtum fama istaysara mina alhadyi wala tahliqoo ruoosakum hatta yablugha alhadyu mahillahu faman kana minkum mareedan aw bihi athan min rasihi fafidyatun min siyamin aw sadaqatin aw nusukin faitha amintum faman tamattaAAa bialAAumrati ila alhajji fama istaysara mina alhadyi faman lam yajid fasiyamu thalathati ayyamin fee alhajji wasabAAatin itha rajaAAtum tilka AAasharatun kamilatun thalika liman lam yakun ahluhu hadiree almasjidi alharami waittaqoo Allaha waiAAlamoo anna Allaha shadeedu alAAiqabi

Perform the pilgrimage and holy visit ('Umra, to Makkah) in the service of God. But if you are prevented, send an offering which you can afford as sacrifice, and do not shave your heads until the offering has reached the place of sacrifice. But if you are sick or have ailment of the scalp (preventing the shaving of hair), then offer expiation by fasting or else giving alms or a sacrificial offering. When you have security, then those of you who wish to perform the holy visit along with the pilgrimage, should make a sacrifice according to their means. But he who has nothing, should fast for three days during the pilgrimage and seven on return, completing ten. This applies to him whose family does not live near the Holy Mosque. Have fear of God, and remember that God is severe in punishment.

And perform Hajj (greater pilgrimage) and Umrah (lesser pilgrimage) for Allah; and if you are prevented, send sacrifice whatever is available; and do not shave your heads until the sacrifice reaches its destination; so whoever among you is sick or has an ailment in the head, must pay a compensation by fasting or charity or sacrifice; then when you are in peace – and whoever takes the advantage of combining the Hajj and Umrah, it is compulsory for him to sacrifice whatever is available; and whoever cannot afford it, must fast for three days while on the pilgrimage, and seven when you have returned to your homes; these are ten in all; this decree is for him who is not a resident of Mecca; and keep fearing Allah and know well that Allah’s punishment is severe.

Fulfil the Pilgrimage and the Visitation unto God; but if you are prevented, then such offering as may be feasible. And shave not your heads, till the offering reaches its place of sacrifice. If any of you is sick, or injured in his head, then redemption by fast, or freewill offering, or ritual sacrifice. When you are secure, then whosoever enjoys the Visitation until the Pilgrimage, let his offering be such as may be feasible; or if he finds none, then a fast of three days in the Pilgrimage, and of seven when you return, that is ten completely; that is for him whose family are not present at the Holy Mosque. And fear God, and know that God is terrible in retribution.

And fulfil the pilgrimage and 'Umra for Allah. And if ye be besieged, offer whatsoever offering be easy, and shave not Your heads, until the offering reacheth its destination. Then whosoever of you sick or hath hurt in his head, for him is a ransom by fasting or alms or a rite. Then when ye are secure, whosoever combinoth 'Umra with the pilgrimage, for him is whatsoever offering be easy. And whosoever cannot afford then for him is a fast of three days during the pilgrimage and of seven when ye return these are ten days complete. That is for him whose family dwell not near the Sacred Mosque. And fear Allah, and know that verily Allah is severe in chastising.

And perform properly (i.e. all the ceremonies according to the ways of Prophet Muhammad SAW), the Hajj and 'Umrah (i.e. the pilgrimage to Makkah) for Allah. But if you are prevented (from completing them), sacrifice a Hady (animal, i.e. a sheep, a cow, or a camel, etc.) such as you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity - feeding six poor persons) or offering sacrifice (one sheep). Then if you are in safety and whosoever performs the 'Umrah in the months of Hajj, before (performing) the Hajj, (i.e. Hajj-at-Tamattu' and Al-Qiran), he must slaughter a Hady such as he can afford, but if he cannot afford it, he should observe Saum (fasts) three days during the Hajj and seven days after his return (to his home), making ten days in all. This is for him whose family is not present at Al-Masjid-al-Haram (i.e. non-resident of Makkah). And fear Allah much and know that Allah is Severe in punishment.

And carry out the Hajj and the Umrah for God. But if you are prevented, then whatever is feasible of offerings. And do not shave your heads until the offering has reached its destination. Whoever of you is sick, or has an injury of the head, then redemption of fasting, or charity, or worship. When you are secure: whoever continues the Umrah until the Hajj, then whatever is feasible of offering. But if he lacks the means, then fasting for three days during the Hajj and seven when you have returned, making ten in all. This is for he whose household is not present at the Sacred Mosque. And remain conscious of God, and know that God is stern in retribution.

When you make up your mind to perform Hajj and `Umrah, accomplish these to please Allah. But if you are hemmed in somewhere, then offer to Allah whatever sacrifice you can afford. And do not shave your heads until the sacrifice reaches its place. But whoever among you is sick or has an ailment of the head and has his head shaved shall atone for this either by fasting or by alms-giving or by offering a sacrifice However, when you are secure (and you reach Makkah before the Hajj season begins), whoever takes advantage of this opportunity to perform `Umrah shall offer the sacrifice that he can afford. But if he cannot afford a sacrifice, he shall fast three days during the Hajj season and seven days after reaching home, that is, ten days in all. This concession is only for those whose homes are not near the Masjid Haram, refrain from transgressing these Commandments of Allah and know it well that Allah is very severe in punishment.

And complete Hajj and `Umrah for Allah. But if you are prevented, then sacrifice a Hady that you can afford, and do not shave your heads until the Hady reaches the place of sacrifice. And whosoever of you is ill or has an ailment on his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either fasting or giving Sadaqah or a sacrifice. Then if you are in safety and whosoever performs the `Umrah (in the months of Hajj), before (performing) the Hajj, he must slaughter a Hady such as he can afford, but if he cannot (afford it), he should fast for three days during Hajj and seven days after his return, making ten days in all. This is for him whose family is not present at Al-Masjid Al-Haram (i.e., non-resident of Makkah). And fear Allah much and know that Allah is severe in punishment.

Perform the pilgrimage and the visit (to Makka) for Allah. And if ye are prevented, then send such gifts as can be obtained with ease, and shave not your heads until the gifts have reached their destination. And whoever among you is sick or hath an ailment of the head must pay a ransom of fasting or almsgiving or offering. And if ye are in safety, then whosoever contenteth himself with the visit for the pilgrimage (shall give) such gifts as can be had with ease. And whosoever cannot find (such gifts), then a fast of three days while on the pilgrimage, and of seven when ye have returned; that is, ten in all. That is for him whoso folk are not present at the Inviolable Place of Worship. Observe your duty to Allah, and know that Allah is severe in punishment.

Complete the hajj and the ‘umrah for Allah’s sake, and if you are prevented, then [make] such [sacrificial] offering as is feasible. And do not shave your heads until the offering reaches its [assigned] place. But should any of you be sick, or have a hurt in his head, let the atonement be by fasting, or charity, or sacrifice. And when you have security—for those who enjoy [release from the restrictions] by virtue of their ‘umrah until the hajj—let the offering be such as is feasible. As for someone who cannot afford [the offering], let him fast three days during the hajj and seven when you return; that is [a period of] ten complete [days]. That is for someone whose family does not dwell by the Holy Mosque. And be wary of Allah, and know that Allah is severe in retribution.

Fulfill the pilgrimage and make the visitation for Allah. If you are prevented, then whatever offering that may be easy. And do not shave your heads until the offerings have reached their destination. But if any of you is ill or suffers from an ailment of the head (scalp), he must pay a ransom either by fasting or by the giving of charity, or by offering a sacrifice. When you are safe, then whosoever enjoys the visitation until the pilgrimage, let his offering be that which may be easy, but if he lacks the means, let him fast three days during the pilgrimage and seven when he has returned, that is, ten days in all. That is for him whose family is not present at the Holy Mosque. And fear Allah and know that He is firm in inflicting punishment.

Complete the hajj and umrah (two parts of the rituals of pilgrimage to Makka) in obedience to God. If you are prevented from completing the duty of hajj, offer whatever sacrifice is possible and do not shave your heads before the sacrificial animal is delivered to the prescribed place. If one of you is ill or is suffering because of some ailment in your head, you must redeem the shaving of the head by fasting, or paying money, or offering a sheep as a sacrifice. When all is well with you and you want to complete the umrah in the hajj season, offer whatever sacrifice is possible. If you do not find an animal, you have to fast for three days during the days of the pilgrimage rituals and seven days at home to complete the required ten fasting days. This rule is for those who live beyond (a distance of twelve miles from) the Sacred Mosque in Mecca. Have fear of God and know that He is stern in His retribution.

And accomplish the pilgrimage and the visit for Allah, but if, you are prevented, (send) whatever offering is easy to obtain, and do not shave your heads until the offering reaches its destination; but whoever among you is sick or has an ailment of the head, he (should effect) a compensation by fasting or alms or sacrificing, then when you are secure, whoever profits by combining the visit with the pilgrimage (should take) what offering is easy to obtain; but he who cannot find (any offering) should fast for three days during the pilgrimage and for seven days when you return; these (make) ten (days) complete; this is for him whose family is not present in the Sacred Mosque, and be careful (of your duty) to Allah, and know that Allah is severe in requiting (evil).

Perform the Hajj and the minor pilgrimage [umrah] for the sake of God. If you are prevented from doing so, then make whatever offering you can afford and do not shave your heads until the offering has reached the place of sacrifice. But if any of you is ill, or has an ailment of the head, he should compensate by fasting or almsgiving or sacrifice. In times of peace, if any of you combines the minor pilgrimage with the Hajj, he should make whatever offering he can afford, but if he lacks the means, then let him fast three days during the pilgrimage and for seven days after his return; that is, ten days in all. That is incumbent upon anyone whose family does not live near the Sacred Mosque. Fear God and know that God is severe in punishment.

And complete the Hajj or 'umra in the service of Allah. But if ye are prevented (From completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (Necessitating shaving), (He should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if any one wishes to continue the 'umra on to the hajj, He must make an offering, such as he can afford, but if he cannot afford it, He should fast three days during the hajj and seven days on his return, Making ten days in all. This is for those whose household is not in (the precincts of) the Sacred Mosque. And fear Allah, and know that Allah Is strict in punishment.

ٱلْحَجُّ أَشْهُرٌۭ مَّعْلُومَٰتٌۭ ۚ فَمَن فَرَضَ فِيهِنَّ ٱلْحَجَّ فَلَا رَفَثَ وَلَا فُسُوقَ وَلَا جِدَالَ فِى ٱلْحَجِّ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍۢ يَعْلَمْهُ ٱللَّهُ ۗ وَتَزَوَّدُوا۟ فَإِنَّ خَيْرَ ٱلزَّادِ ٱلتَّقْوَىٰ ۚ وَٱتَّقُونِ يَٰٓأُو۟لِى ٱلْأَلْبَٰبِ ﴿١٩٧﴾

Hajj is [during] well-known months, so whoever has made Hajj obligatory upon himself therein [by entering the state of ihram], there is [to be for him] no sexual relations and no disobedience and no disputing during Hajj. And whatever good you do - Allah knows it. And take provisions, but indeed, the best provision is fear of Allah. And fear Me, O you of understanding.

Alhajju ashhurun maAAloomatun faman farada feehinna alhajja fala rafatha wala fusooqa wala jidala fee alhajji wama tafAAaloo min khayrin yaAAlamhu Allahu watazawwadoo fainna khayra alzzadi alttaqwa waittaqooni ya olee alalbabi

Known are the months of pilgrimage. If one resolves to perform the pilgrimage in these months, let him not indulge in concupiscence, sin or quarrel. And the good you do shall be known to God. Provide for the journey, and the best of provisions is piety. O men of understanding, obey Me.

The Hajj is during the well-known months; and for one who intends to perform the Hajj in it – neither is there to be mention of cohabitation in the presence of women, nor any sin, nor a fight with anyone till the completion of Hajj; and whatever good you do, Allah knows it; and take provision along with you for the best provision is piety; and keep fearing Me, O men of understanding!

The Pilgrimage is in months well-known; whoso undertakes the duty of Pilgrimage in them shall not go in to his womenfolk nor indulge in ungodliness and disputing in the Pilgrimage. Whatever good you do, God knows it. And take provision; but the best provision is godfearing, so fear you Me, men possessed of minds!

The season of Pilgrimage is the months known; wherefore whosoever ordaineth unto himself the pilgrimage therein, there is no lewdness nor wickedness nor wrangling during the pilgrimage, and whatsoever of good ye do, Allah shall know it. And take provision for the journey, for verily the best provision is abstainment; and fear Me, O men of understanding!

The Hajj (pilgrimage) is (in) the well-known (lunar year) months (i.e. the 10th month, the 11th month and the first ten days of the 12th month of the Islamic calendar, i.e. two months and ten days). So whosoever intends to perform Hajj therein by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, (be sure) Allah knows it. And take a provision (with you) for the journey, but the best provision is At-Taqwa (piety, righteousness, etc.). So fear Me, O men of understanding!

The Hajj is during specific months. Whoever decides to perform the Hajj—there shall be no sexual relations, nor misconduct, nor quarrelling during the Hajj. And whatever good you do, God knows it. And take provisions, but the best provision is righteousness. And be mindful of Me, O people of understanding.

The months for Hajj are well known to all; whoever makes up his mind to perform Hajj during these fixed months, let him totally abstain from all sorts of sexual indulgence, wickedness and wrangling during the Hajj and remember that Allah knows whatever good you do. Take necessary provisions for Hajj, and piety is the best of all provisions: so refrain from disobeying Me, O men of understanding!

The Hajj (pilgrimage) is (in) the well-known months. So whosoever intends to perform Hajj therein (by assuming Ihram), then he should not have sexual relations (with his wife), nor commit sin, nor dispute unjustly during the Hajj. And whatever good you do, Allah knows it. And take provisions for the journey, but the best provision is At-Taqwa (piety, righteousness). So fear Me, O men of understanding!

The pilgrimage is (in) the well-known months, and whoever is minded to perform the pilgrimage therein (let him remember that) there is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage. And whatsoever good ye do Allah knoweth it. So make provision for yourselves (Hereafter); for the best provision is to ward off evil. Therefore keep your duty unto Me, O men of understanding.

The hajj [season] is in months well-known; so whoever decides on hajj [pilgrimage] therein, [should know that] there is to be no sexual contact, vicious talk, or disputing during the hajj. And whatever good you do, Allah knows it. And take provision, for indeed the best provision is Godwariness. So be wary of Me, O you who possess intellects!

The pilgrimage is in the appointed months. (For) whosoever undertakes the pilgrimage there is no approaching (women), neither transgression nor disputing in the pilgrimage. Allah is Aware of whatever good you do. Provide well for yourselves, the best provision is piety. Fear Me, O owners of minds.

The months of the hajj (pilgrimage) season are well known. Whoever undertakes to complete the hajj rituals, must know that, after commencing the acts of Hajj, he is not allowed to have carnal relations or to lie or to swear by the Name of God. God knows all your good deeds. Supply yourselves for the journey. The best supply is piety. People of understanding have fear of Me.

The pilgrimage is (performed in) the well-known months; so whoever determines the performance of the pilgrimage therein, there shall be no intercourse nor fornication nor quarrelling amongst one another; and whatever good you do, Allah knows it; and make provision, for surely the provision is the guarding of oneself, and be careful (of your duty) to Me, O men of understanding.

The pilgrimage is in the appointed months. Whoever intends to perform it during them must abstain from indecent speech, from all wicked conduct, and from quarrelling while on the pilgrimage. Whatever good you may do, God is aware of it. Make provision for yourselves -- but surely, the best of all provision is God-consciousness. Always be mindful of Me, you that are endowed with understanding.

For Hajj are the months well known. If any one undertakes that duty therein, Let there be no obscenity, nor wickedness, nor wrangling in the Hajj. And whatever good ye do, (be sure) Allah knoweth it. And take a provision (With you) for the journey, but the best of provisions is right conduct. So fear Me, o ye that are wise.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُوا۟ فَضْلًۭا مِّن رَّبِّكُمْ ۚ فَإِذَآ أَفَضْتُم مِّنْ عَرَفَٰتٍۢ فَٱذْكُرُوا۟ ٱللَّهَ عِندَ ٱلْمَشْعَرِ ٱلْحَرَامِ ۖ وَٱذْكُرُوهُ كَمَا هَدَىٰكُمْ وَإِن كُنتُم مِّن قَبْلِهِۦ لَمِنَ ٱلضَّآلِّينَ ﴿١٩٨﴾

There is no blame upon you for seeking bounty from your Lord [during Hajj]. But when you depart from 'Arafat, remember Allah at al- Mash'ar al-Haram. And remember Him, as He has guided you, for indeed, you were before that among those astray.

Laysa AAalaykum junahun an tabtaghoo fadlan min rabbikum faitha afadtum min AAarafatin faothkuroo Allaha AAinda almashAAari alharami waothkuroohu kama hadakum wain kuntum min qablihi lamina alddalleena

It is no sin to seek the favours of your Lord (by trading). When you start from 'Arafat in a concourse, remember God at the monument that is sacred (al-Mash'ar al-haram), and remember Him as He has shown you the way, for in the olden days you we're a people astray.

It is no sin for you that you seek the bounty of your Lord; so when you return from Arafat, remember Allah near the Sacred Symbol (Mash’ar al Haram) – and remember Him in the manner He has guided you; and indeed, before this, you were of the astray.

It is no fault in you, that you should seek bounty from your Lord; but when you press on from Arafat, then remember God at the Holy Waymark, and remember Him as He has guided you, though formerly you were gone astray.

No fault it is in you if ye seek grace from your Lord. Then when ye hurry from Arafat, remember Allah near the sacred monument. Remember Him as He hath guided you, and ye were afore of the erring.

There is no sin on you if you seek the Bounty of your Lord (during pilgrimage by trading, etc.). Then when you leave 'Arafat, remember Allah (by glorifying His Praises, i.e. prayers and invocations, etc.) at the Mash'ar-il-Haram. And remember Him (by invoking Allah for all good, etc.) as He has guided you, and verily, you were, before, of those who were astray.

You commit no error by seeking bounty from your Lord. When you disperse from Arafat, remember God at the Sacred Landmark. And remember Him as He has guided you. Although, before that, you were of those astray.

And there is nothing wrong if you also seek the bounty of your Lord during the pilgrimage. Moreover, when you return from 'Arafat, stay at Mash'aril-Haram (Muzdalifah) and remember Allah. And remember Him just as He has enjoined you, for you had gone astray before this.

There is no sin on you if you seek the bounty of your Lord (during pilgrimage by trading). Then when you leave `Arafat, remember Allah (by glorifying His praises, i.e., prayers and invocations) at the Mash`ar-il-Haram. And remember Him (by invoking Allah for all good) as He has guided you, and verily you were before, of those who were astray.

It is no sin for you that ye seek the bounty of your Lord (by trading). But, when ye press on in the multitude from 'Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before ye were of those astray.

There is no sin upon you in seeking your Lord’s bounty [during the hajj season]. Then when you stream out of ‘Arafat remember Allah at the Holy Mash‘ar, and remember Him as He has guided you, and earlier you were indeed among the astray.

It shall be no offense for you to seek the bounty of your Lord. When you surge on from Arafat, remember Allah as you approach the Holy Mountain of Mash'ar. Remember Him as it is He who guided you though before that you were amongst the astray.

It is not a sin if you try to make a profit out of the bounty of your Lord (by trading during hajj). When you leave Arafah, commemorate the name of your Lord in Mash'ar, the sacred reminder of God. Commemorate His name as He has given you guidance while prior to that you had been in error.

There is no blame on you in seeking bounty from your Lord, so when you hasten on from \"Arafat\", then remember Allah near the Holy Monument, and remember Him as He has guided you, though before that you were certainly of the erring ones.

You will be committing no sin if [during the pilgrimage] you seek to obtain any bounty from your Lord. When you return from Arafat, remember God at the sacred place, and remember Him as He has guided you. Before this you were surely astray.

It is no crime in you if ye seek of the bounty of your Lord (during pilgrimage). Then when ye pour down from (Mount) Arafat, celebrate the praises of Allah at the Sacred Monument, and celebrate His praises as He has directed you, even though, before this, ye went astray.

ثُمَّ أَفِيضُوا۟ مِنْ حَيْثُ أَفَاضَ ٱلنَّاسُ وَٱسْتَغْفِرُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿١٩٩﴾

Then depart from the place from where [all] the people depart and ask forgiveness of Allah. Indeed, Allah is Forgiving and Merciful.

Thumma afeedoo min haythu afada alnnasu waistaghfiroo Allaha inna Allaha ghafoorun raheemun

Then move with the crowd impetuously, and pray God to forgive you your sins. God is surely forgiving and kind.

Then, O people of Quraish, you too must return from the place where the people return from, and ask forgiveness from Allah; indeed Allah is Oft Forgiving, Most Merciful.

Then press on from where the people press on, and pray for God's forgiveness; God is All-forgiving, All-compassionate.

Then hurry from the place whence the other people have hurried, and ask forgiveness of Allah, verily Allah is Forgiving, Merciful.

Then depart from the place whence all the people depart and ask Allah for His Forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.

Then disperse from where the people disperse, and ask God for forgiveness. God is Most Forgiving, Most Merciful.

Then return from where others return and ask Allah's forgiveness. Most surely He is Forgiving and Merciful.

Then depart from the place whence all the people depart and ask Allah for His forgiveness. Truly, Allah is Oft-Forgiving, Most-Merciful.

Then hasten onward from the place whence the multitude hasteneth onward, and ask forgiveness of Allah. Lo! Allah is Forgiving, Merciful.

Then stream out from where the people stream out, and plead to Allah for forgiveness; indeed Allah is all-forgiving, all-merciful.

Then surge on from where the people surge and ask Allah for forgiveness. He is Forgiving and the Most Merciful.

Then leave Mash'ar as the rest of the people do and ask forgiveness from God; He is All-forgiving and All-merciful.

Then hasten on from the Place from which the people hasten on and ask the forgiveness of Allah; surely Allah is Forgiving, Merciful.

Then press on from where the pilgrims stream forth and ask God's forgiveness. God is ever forgiving and most merciful.

Then pass on at a quick pace from the place whence it is usual for the multitude so to do, and ask for Allah's forgiveness. For Allah is Oft-forgiving, Most Merciful.

فَإِذَا قَضَيْتُم مَّنَٰسِكَكُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَذِكْرِكُمْ ءَابَآءَكُمْ أَوْ أَشَدَّ ذِكْرًۭا ۗ فَمِنَ ٱلنَّاسِ مَن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا وَمَا لَهُۥ فِى ٱلْءَاخِرَةِ مِنْ خَلَٰقٍۢ ﴿٢٠٠﴾

And when you have completed your rites, remember Allah like your [previous] remembrance of your fathers or with [much] greater remembrance. And among the people is he who says, \"Our Lord, give us in this world,\" and he will have in the Hereafter no share.

Faitha qadaytum manasikakum faothkuroo Allaha kathikrikum abaakum aw ashadda thikran famina alnnasi man yaqoolu rabbana atina fee alddunya wama lahu fee alakhirati min khalaqin

When you have finished the rites and ceremonies, remember God as you do your fathers, in fact with a greater devotion. There are some who say: \"Give us, O Lord, in the world;\" but they will forego their share in the life to come.

So when you have completed your Hajj rites, remember Allah as you used to remember your forefathers, in fact more than that; and among the people are some that say, “Our Lord! Give us in this world” – and he does not have a portion in the Hereafter.

And when you have performed your holy rites remember God, as you remember your fathers or yet more devoutly. Now some men there are who say, 'Our Lord, give to us in this world'; such men shall have no part in the world to come.

And when ye have completed Your rites, remember Allah even as ye remember your fathers or with a stronger remembrance. Of mankind there are some who say: our Lord vouchsafe unto us in, the world. And for such there shall be no portion in the Hereafter.

So when you have accomplished your Manasik [(i.e. Ihram, Tawaf of the Ka'bah and As-Safa and Al-Marwah), stay at 'Arafat, Muzdalifah and Mina, Ramy of Jamarat, (stoning of the specified pillars in Mina) slaughtering of Hady (animal, etc.)]. Remember Allah as you remember your forefathers or with a far more remembrance. But of mankind there are some who say: \"Our Lord! Give us (Your Bounties) in this world!\" and for such there will be no portion in the Hereafter.

When you have completed your rites, remember God as you remember your parents, or even more. Among the people is he who says, “Our Lord, give us in this world,” yet he has no share in the Hereafter.

And when you have performed your Hajj rites, remember Allah as you had been remembering your own forefathers, or even with greater zeal. (Even those who remember Allah do it in different ways). Some say, \"Our Lord, give us all the good things here in this world. \" Such people shall have no share in the Hereafter.

So when you have accomplished your Manasik, remember Allah as you remember your forefathers or with far more remembrance. But of mankind there are some who say: \"Our Lord! Give us (Your bounties) in this world!\" and for such there will be no portion in the Hereafter.

And when ye have completed your devotions, then remember Allah as ye remember your fathers or with a more lively remembrance. But of mankind is he who saith: \"Our Lord! Give unto us in the world,\" and he hath no portion in the Hereafter.

And when you finish your rites, then remember Allah as you would remember your fathers, or with a more ardent remembrance. Among the people there are those who say, ‘Our Lord, give us in this world,’ but for such there is no share in the Hereafter.

And when you have fulfilled your sacred duties remember Allah as you remember your forefathers or with deeper reverence. There are some who say: 'Lord, give us good in this world' He shall have no share in the Everlasting Life.

After you complete the acts of your Hajj, also commemorate God, just as you would remember your father, or even more earnestly. Some people say, \"Lord, give us what we want in this life,\" but in the life hereafter they have no beneficial share.

So when you have performed your devotions, then laud Allah as you lauded your fathers, rather a greater lauding. But there are some people who say, Our Lord! give us in the world, and they shall have no resting place.

When you have performed the acts of worship prescribed for you, celebrate the praises of God as you celebrated the praises of your fathers, or even more fervently than that. There are some who say, \"Our Lord, give us abundance in this world.\" These shall have no share in the world to come.

So when ye have accomplished your holy rites, celebrate the praises of Allah, as ye used to celebrate the praises of your fathers,- yea, with far more Heart and soul. There are men who say: \"Our Lord! Give us (Thy bounties) in this world!\" but they will have no portion in the Hereafter.

وَمِنْهُم مَّن يَقُولُ رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةًۭ وَفِى ٱلْءَاخِرَةِ حَسَنَةًۭ وَقِنَا عَذَابَ ٱلنَّارِ ﴿٢٠١﴾

But among them is he who says, \"Our Lord, give us in this world [that which is] good and in the Hereafter [that which is] good and protect us from the punishment of the Fire.\"

Waminhum man yaqoolu rabbana atina fee alddunya hasanatan wafee alakhirati hasanatan waqina AAathaba alnnari

But some there are who pray: \"Give us of good in the world, O Lord, and give us of good in the life to come, and suffer us not to suffer the torment of Hell.\"

And among them are some that say, “Our Lord! Give us good in the world and good in the Hereafter, and save us from the punishment of fire!”

And others there are who say, 'Our Lord, give to us in this world good, and good in the world to come, and guard us against the chastisement of the fire';

And of mankind are some who say: our Lord! vouchsafe unto us good in the world and good in the Hereafter, and save us from the torment of the Fire.

And of them there are some who say: \"Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!\"

And among them is he who says, “Our Lord, give us goodness in this world, and goodness in the Hereafter, and protect us from the torment of the Fire.”

Then there are others who say, \"Our Lord, give us what is good in this world and also what is good in the Hereafter and save us from the torment of Fire.\"

And of them there are some who say: \"Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!\"

And of them (also) is he who saith: \"Our Lord! Give unto us in the world that which is good and in the Hereafter that which is good, and guard us from the doom of Fire.\"

And among them there are those who say, ‘Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of the Fire.’

But there are others who say: 'Lord, give us a merit in the world and good in the Everlasting Life, and save us from the punishment of the Fire'

Others pray, \"Lord, give us good things both in this life as well as in the life hereafter and save us from the torment of fire\".

And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire.

But there are others who pray, \"Our Lord, grant us good in this world as well as good in the world to come, and protect us from the torment of the Fire.\"

And there are men who say: \"Our Lord! Give us good in this world and good in the Hereafter, and defend us from the torment of the Fire!\"

أُو۟لَٰٓئِكَ لَهُمْ نَصِيبٌۭ مِّمَّا كَسَبُوا۟ ۚ وَٱللَّهُ سَرِيعُ ٱلْحِسَابِ ﴿٢٠٢﴾

Those will have a share of what they have earned, and Allah is swift in account.

Olaika lahum naseebun mimma kasaboo waAllahu sareeAAu alhisabi

They are those who will surely have their share of whatsoever they have earned; for God is swift at the reckoning.

For such is a portion from what they have earned; and Allah is Swift At Taking Account.

those -- they shall have a portion from what they have earned; and God is swift at the reckoning.

These! for them will be a share for that which they have earned. and Allah is swift at reckoning.

For them there will be alloted a share for what they have earned. And Allah is Swift at reckoning.

These will have a share of what they have earned. God is swift in reckoning.

Such people shall have their due share (in both the worlds) according to what they earn. And Allah is swift at settling accounts.

For them there will be alloted a share for what they have earned. And Allah is swift at reckoning.

For them there is in store a goodly portion out of that which they have earned. Allah is swift at reckoning.

Such shall partake of what they have earned, and Allah is swift at reckoning.

These shall have a share of what they have earned. Swift is the reckoning of Allah.

They will have their share of the reward for their deeds. God's reckoning is swift.

They shall have (their) portion of what they have earned, and Allah is swift in reckoning.

They shall have a good share from what they have earned. God is swift in His reckoning.

To these will be allotted what they have earned; and Allah is quick in account.

۞ وَٱذْكُرُوا۟ ٱللَّهَ فِىٓ أَيَّامٍۢ مَّعْدُودَٰتٍۢ ۚ فَمَن تَعَجَّلَ فِى يَوْمَيْنِ فَلَآ إِثْمَ عَلَيْهِ وَمَن تَأَخَّرَ فَلَآ إِثْمَ عَلَيْهِ ۚ لِمَنِ ٱتَّقَىٰ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُمْ إِلَيْهِ تُحْشَرُونَ ﴿٢٠٣﴾

And remember Allah during [specific] numbered days. Then whoever hastens [his departure] in two days - there is no sin upon him; and whoever delays [until the third] - there is no sin upon him - for him who fears Allah. And fear Allah and know that unto Him you will be gathered.

Waothkuroo Allaha fee ayyamin maAAdoodatin faman taAAajjala fee yawmayni fala ithma AAalayhi waman taakhkhara fala ithma AAalayhi limani ittaqa waittaqoo Allaha waiAAlamoo annakum ilayhi tuhsharoona

Remember God during the stated days; but if a person comes away after two days, it will not be a sin; and if one tarries, he will not transgress, if he keep away from evil. Follow the law of God, and remember that you will have to gather before Him in the end.

And remember Allah in the counted days; so whoever hastens by departing in two days, there is no sin on him; and whoever stays on, there is no sin for him – for the pious; and keep fearing Allah, and know well that it is to Him you will be raised.

And remember God during certain days numbered. If any man hastens on in two days, that is no sin in him; and if any delays, it is not a sin in him, if he be godfearing. And fear you God, and know that unto Him you shall be mustered.

And remember Allah on the days numbered. Then whosoever hastenoth in two days on him is no sin, and whosoever delayeth, On him is no sin: this for him: who feareth. So fear Allah, and know that verily unto Him shall ye be gathered.

And remember Allah during the appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.

And remember God during the designated days. But whoever hurries on in two days commits no wrong, and whoever stays on commits no wrong—provided he maintains righteousness. And obey God, and know that to Him you will be gathered.

So pass these few appointed days in remembering Allah; then there is nothing wrong if one hastens on (from Mina) after two days or stays there (a day) longer, \" provided that he spends these days it piety. Do not disobey Him and remember that One Day you shall be mustered before Him.

And remember Allah during the Appointed Days. But whosoever hastens to leave in two days, there is no sin on him and whosoever stays on, there is no sin on him, if his aim is to do good and obey Allah (fear Him), and know that you will surely be gathered unto Him.

Remember Allah through the appointed days. Then whoso hasteneth (his departure) by two days, it is no sin for him, and whoso delayeth, it is no sin for him; that is for him who wardeth off (evil). Be careful of your duty to Allah, and know that unto Him ye will be gathered.

Remember Allah in the appointed days. Then whoever hastens off in a couple of days, there is no sin upon him, and whoever delays, there is no sin upon him—that for one who has been Godwary—and be wary of Allah and know that toward Him you will be mustered.

Remember Allah during counted days. Whosoever hastens on in two days, no sin shall be on him. And if any delay, no sin shall be on him, for he who wardsoff (evil). And fear Allah, and know that you shall be assembled unto Him.

Commemorate (the names of) God in the prescribed days. For one who observes piety, it is not a sin to be hasty or tardy during the two days. Have fear of God and know that before Him you will all be raised after death.

And laud Allah during the numbered days; then whoever hastens off in two days, there is no blame on him, and whoever remains behind, there is no blame on him, (this is) for him who guards (against evil), and be careful (of your duty) to Allah, and know that you shall be gathered together to Him.

Remember God during the appointed days; for one who hastens to leave in two days, it shall be no sin; and for one who stays on, it shall be no sin for him either. This is for one who fears God. Have fear of God, and know that you shall all be gathered before Him.

Celebrate the praises of Allah during the Appointed Days. But if any one hastens to leave in two days, there is no blame on him, and if any one stays on, there is no blame on him, if his aim is to do right. Then fear Allah, and know that ye will surely be gathered unto Him.

وَمِنَ ٱلنَّاسِ مَن يُعْجِبُكَ قَوْلُهُۥ فِى ٱلْحَيَوٰةِ ٱلدُّنْيَا وَيُشْهِدُ ٱللَّهَ عَلَىٰ مَا فِى قَلْبِهِۦ وَهُوَ أَلَدُّ ٱلْخِصَامِ ﴿٢٠٤﴾

And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

Wamina alnnasi man yuAAjibuka qawluhu fee alhayati alddunya wayushhidu Allaha AAala ma fee qalbihi wahuwa aladdu alkhisami

There is a man who talks well of the world to your pleasing, and makes God witness to what is in his heart, yet he is the most contentious;

And among men is one whose conversation may please you in the life of this world, and he brings Allah as witness to what is in his heart, whereas he is the biggest quarreller!

And some men there are whose saying upon the present world pleases thee, and such a one calls on God to witness what is in his heart, yet he is most stubborn in altercation,

And of mankind is he whose discourse for the purpose of this world thou admirest, and he taketh Allah to witness as to that which is in his heart, whereas he is the most contentious of the adversaries.

And of mankind there is he whose speech may please you (O Muhammad SAW), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

Among the people is he whose speech about the worldly life impresses you, and he calls God to witness what is in his heart, while he is the most hostile of adversaries.

There is a certain type of man who charms you in this worldly life with his glib talk. He calls Allah to witness again and again that he cherishes good intentions in his heart, whereas, in fact, he is the deadliest opponent of the Truth.

And of mankind there is he whose speech may please you (O Muhammad), in this worldly life, and he calls Allah to witness as to that which is in his heart, yet he is the most quarrelsome of the opponents.

And of mankind there is he whoso conversation on the life of this world pleaseth thee (Muhammad), and he calleth Allah to witness as to that which is in his heart; yet he is the most rigid of opponents.

Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies.

There is he whose sayings pleases you in this worldly life and uses Allah as a witness for what is in his heart, but he is most stubborn in adversary.

There are some people whose words about this life may please you. They say that God knows what they have in their hearts. But, in fact, they are the most quarrelsome opponents.

And among men is he whose speech about the life of this world causes you to wonder, and he calls on Allah to witness as to what is in his heart, yet he is the most violent of adversaries.

There are some men whose views on the affairs of this life may please you. They even call on God to witness whatever is in their heart, yet they are the most contentious of quarrellers.

There is the type of man whose speech about this world's life May dazzle thee, and he calls Allah to witness about what is in his heart; yet is he the most contentious of enemies.

وَإِذَا تَوَلَّىٰ سَعَىٰ فِى ٱلْأَرْضِ لِيُفْسِدَ فِيهَا وَيُهْلِكَ ٱلْحَرْثَ وَٱلنَّسْلَ ۗ وَٱللَّهُ لَا يُحِبُّ ٱلْفَسَادَ ﴿٢٠٥﴾

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption.

Waitha tawalla saAAa fee alardi liyufsida feeha wayuhlika alhartha waalnnasla waAllahu la yuhibbu alfasada

For when his back is turned he goes about spreading disorder in the land, destroying fields and flocks; but God does not love disorder.

And when he turns away, he creates turmoil in the earth and destroys crops and lives; and Allah is not pleased with turmoil.

and when he turns his back, he hastens about the earth, to do corruption there and to destroy the tillage and the stock; and God loves not corruption;

And when he turnoth away, he speedeth through the land that He may act corruptly therein and destroy the tilth and the stock. And Allah approveth not corruptness.

And when he turns away (from you \"O Muhammad SAW \"), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.

When he gains power, he strives to spread corruption on earth, destroying properties and lives. God does not like corruption.

When he gets power he directs all his efforts towards spreading mischief in the land, destroying harvests and killing the human race whereas Allah (Whom he makes his witness) does not like mischief.

And when he turns away (from you O Muhammad), his effort in the land is to make mischief therein and to destroy the crops and the cattle, and Allah likes not mischief.

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief.

If he were to wield authority, he would try to cause corruption in the land and to ruin the crop and the stock, and Allah does not like corruption.

No sooner does he leave than he hastens about the earth to corrupt there and destroy crops and cattle. Allah does not love corruption.

As soon as they leave you, they quickly commit evil in the land, destroying the farms and people. God does not love evil.

And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.

When he turns away, he sets out to spread corruption in the land, destroying crops and cattle. God does not love corruption.

When he turns his back, His aim everywhere is to spread mischief through the earth and destroy crops and cattle. But Allah loveth not mischief.

وَإِذَا قِيلَ لَهُ ٱتَّقِ ٱللَّهَ أَخَذَتْهُ ٱلْعِزَّةُ بِٱلْإِثْمِ ۚ فَحَسْبُهُۥ جَهَنَّمُ ۚ وَلَبِئْسَ ٱلْمِهَادُ ﴿٢٠٦﴾

And when it is said to him, \"Fear Allah,\" pride in the sin takes hold of him. Sufficient for him is Hellfire, and how wretched is the resting place.

Waitha qeela lahu ittaqi Allaha akhathathu alAAizzatu bialithmi fahasbuhu jahannamu walabisa almihadu

Whenever he is told: \"Obey God,\" his arrogance leads him to more sin; and sufficient for him shall be Hell: How evil a place of wide expanse!

And when it is said to him, “Fear Allah”, he becomes more resolute in committing sin – therefore hell is sufficient for such; and that is indeed, a very wretched resting place.

and when it is said to him, 'Fear God', vainglory seizes him in his sin. So Gehenna shall be enough for him -- how evil a cradling!

And when it said unto him: fear Allah, arrogance taketh him to sin. Enough for him is Hell: surely an ill resort!

And when it is said to him, \"Fear Allah\", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!

And when he is told, “Beware of God,” his pride leads him to more sin. Hell is enough for him—a dreadful abode.

And when it is said to him, \"Fear Allah,\" vanity seizes him and makes him adhere to the sin. Hell is the proper place for such a person and it is a very bad dwelling indeed.

And when it is said to him, \"Fear Allah\", he is led by arrogance to (more) crime. So enough for him is Hell, and worst indeed is that place to rest!

And when it is said unto him: Be careful of thy duty to Allah, pride taketh him to sin. Hell will settle his account, an evil resting-place.

And when he is told, ‘Be wary of Allah,’ conceit seizes him sinfully; so let hell suffice him, and it is surely an evil resting place!

When it is said to him: 'Fear Allah' egotism takes him in his sin. Gehenna (Hell) shall be enough for him. How evil a cradling!

When they are asked to have fear of God, sinful pride prevents them from paying heed to such advice. It is enough for them to have hell as a terrible dwelling place.

And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin, therefore hell is sufficient for him; and certainly it is an evil resting place.

When he is told, \"Have fear of God,\" he is seized by pride which drives him to wrongdoing. Hell shall be enough for him. A dreadful resting place.

When it is said to him, \"Fear Allah\", He is led by arrogance to (more) crime. Enough for him is Hell;-An evil bed indeed (To lie on)!

وَمِنَ ٱلنَّاسِ مَن يَشْرِى نَفْسَهُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ ۗ وَٱللَّهُ رَءُوفٌۢ بِٱلْعِبَادِ ﴿٢٠٧﴾

And of the people is he who sells himself, seeking means to the approval of Allah. And Allah is kind to [His] servants.

Wamina alnnasi man yashree nafsahu ibtighaa mardati Allahi waAllahu raoofun bialAAibadi

And there is a man who is willing to sell even his soul to win the favour of God; and God is compassionate to His creatures.

And among men is one who sells himself to seek the pleasure of Allah; and Allah is Most Compassionate towards the bondmen.

But other men there are that sell themselves desiring God's good pleasure; and God is gentle with His servants.

And of mankind is he who selleth his life even, seeking the pleasure of Allah; and Allah is Tender unto His bond men

And of mankind is he who would sell himself, seeking the Pleasure of Allah. And Allah is full of Kindness to (His) slaves.

And among the people is he who sells himself seeking God’s approval. God is kind towards the servants.

On the other side, there is another type of man who devotes his whole life to please Allah, and Allah is gracious to such of His servants.

And of mankind is he who would sell himself, seeking the pleasure of Allah. And Allah is full of kindness to (His) servants.

And of mankind is he who would sell himself, seeking the pleasure of Allah; and Allah hath compassion on (His) bondmen.

And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants.

But there are among people he who would give away his life desiring the Pleasure of Allah. Allah is Gentle to His worshipers.

There are those among people who give their lives to seek God's pleasure. God is Affectionate to His servants.

And among men is he who sells himself to seek the pleasure of Allah; and Allah is Affectionate to the servants.

But there are others who would dedicate themselves to seeking the pleasure of God. God is compassionate to His servants.

And there is the type of man who gives his life to earn the pleasure of Allah: And Allah is full of kindness to (His) devotees.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱدْخُلُوا۟ فِى ٱلسِّلْمِ كَآفَّةًۭ وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّۭ مُّبِينٌۭ ﴿٢٠٨﴾

O you who have believed, enter into Islam completely [and perfectly] and do not follow the footsteps of Satan. Indeed, he is to you a clear enemy.

Ya ayyuha allatheena amanoo odkhuloo fee alssilmi kaffatan wala tattabiAAoo khutuwati alshshaytani innahu lakum AAaduwwun mubeenun

O believers, come to full submission to God. Do not follow in the footsteps of Satan your acknowledged foe.

O People who Believe! Enter Islam in full – and do not follow the footsteps of the devil; indeed he is your open enemy.

O believers, enter the peace, all of you, and follow not the steps of Satan; he is a manifest foe to you.

O Ye who believe! enter into Islam wholly, and follow not the foot steps of the Satan, verily he is unto you an enemy manifest.

O you who believe! Enter perfectly in Islam (by obeying all the rules and regulations of the Islamic religion) and follow not the footsteps of Shaitan (Satan). Verily! He is to you a plain enemy.

O you who believe! Enter into submission, wholeheartedly, and do not follow the footsteps of Satan; he is to you an outright enemy.

O Believers, enter completely into Islam and do not follow in\" the footsteps of Satan, for he is your avowed enemy.

O you who believe! Enter Silm perfectly, and follow not the footsteps of Shaytan (Satan). Verily, he is to you a plain enemy.

O ye who believe! Come, all of you, into submission (unto Him); and follow not the footsteps of the devil. Lo! he is an open enemy for you.

O you who have faith! Enter into submission, all together, and do not follow in Satan’s steps; he is indeed your manifest enemy.

Believers, all of you, enter the peace and do not follow in satan's footsteps; he is a clear enemy to you.

Believers, submit yourselves to the will of God as a whole. Do not follow the footsteps of Satan; he is your sworn enemy.

O you who believe! enter into submission one and all and do not follow the footsteps of Shaitan; surely he is your open enemy.

Believers, surrender yourselves totally to God, and do not follow in the footsteps of Satan; surely, he is your sworn enemy.

O ye who believe! Enter into Islam whole-heartedly; and follow not the footsteps of the evil one; for he is to you an avowed enemy.

فَإِن زَلَلْتُم مِّنۢ بَعْدِ مَا جَآءَتْكُمُ ٱلْبَيِّنَٰتُ فَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ ﴿٢٠٩﴾

But if you deviate after clear proofs have come to you, then know that Allah is Exalted in Might and Wise.

Fain zalaltum min baAAdi ma jaatkumu albayyinatu faiAAlamoo anna Allaha AAazeezun hakeemun

If you falter even after Our signs have reached you, then do not forget that God is all-powerful and all-wise.

And if you renege, even after the clear commands have come to you, then know well that Allah is Almighty, Wise.

But if you slip, after the clear signs have come to you, know then that God is All-mighty, All-wise.

Wherefore if ye slip after that which hath come unto you of the evidence then - know that Allah is Mighty, Wise.

Then if you slide back after the clear signs (Prophet Muhammad SAW and this Quran, and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.

But if you slip after the proofs have come to you, know that God is Powerful and Wise.

If you lapse back after receiving the clear teachings that have come to you, know it well that Allah is All-Powerful, All-Wise.

Then if you slide back after the clear signs (Prophet Muhammad, and this Qur'an and Islam) have come to you, then know that Allah is All-Mighty, All-Wise.

And if ye slide back after the clear proofs have come unto you, then know that Allah is Mighty, Wise.

And should you stumble after the manifest proofs that have come to you, know that Allah is all-mighty, all-wise.

If you lapse back after the clear verses that have come to you, know that Allah is the Almighty, the Wise.

If you are seduced after you have received the authoritative guidance, know that God is Majestic and Wise.

But if you slip after clear arguments have come to you, then know that Allah is Mighty, Wise.

But if you lapse after the clear signs that have come to you, then know that God is mighty and wise.

If ye backslide after the clear (Signs) have come to you, then know that Allah is Exalted in Power, Wise.

هَلْ يَنظُرُونَ إِلَّآ أَن يَأْتِيَهُمُ ٱللَّهُ فِى ظُلَلٍۢ مِّنَ ٱلْغَمَامِ وَٱلْمَلَٰٓئِكَةُ وَقُضِىَ ٱلْأَمْرُ ۚ وَإِلَى ٱللَّهِ تُرْجَعُ ٱلْأُمُورُ ﴿٢١٠﴾

Do they await but that Allah should come to them in covers of clouds and the angels [as well] and the matter is [then] decided? And to Allah [all] matters are returned.

Hal yanthuroona illa an yatiyahumu Allahu fee thulalin mina alghamami waalmalaikatu waqudiya alamru waila Allahi turjaAAu alomooru

Are they waiting for God to appear in the balconies of clouds with a host of angels, and the matter to be settled? But all things rest with God in the end.

What are they waiting for, except that Allah’s punishment should come through stretched clouds and the angels descend and the matter be finished? And all matters are directed only towards Allah.

What do they look for, but that God shall come to them in the cloud -- shadows, and the angels? The matter is determined, and unto God all matters are returned.

Await they only that Allah shall come unto them in the shadows of the Clouds, and also the angels, and the affair is decreed! And unto Allah are all affairs returned.

Do they then wait for anything other than that Allah should come to them in the shadows of the clouds and the angels? (Then) the case would be already judged. And to Allah return all matters (for decision).

Are they waiting for God Himself to come to them in the shadows of the clouds, together with the angels, and thus the matter is settled? All things are returned to God.

(If people do not follow the right way even after receiving such clear admonitions), do they await that Allah Himself should come down to them in the canopies of clouds with a retinue of angels, and seal their doom Ultimately every thing shall be presented before Allah (for judgement).

Do they then wait for anything other than that Allah should come to them over the shadows of the clouds and the angels (Then) the case would be already judged. And to Allah return all matters (for decision).

Wait they for naught else than that Allah should come unto them in the shadows of the clouds with the angels? Then the case would be already judged. All cases go back to Allah (for judgment).

Do they await anything but that Allah [’s command] should come to them in the shades of the clouds, with the angels, and the matter be decided [once for all]? To Allah all matters are returned.

Are they waiting for Allah to come to them in the shadows of the clouds with the angels! Their matter will have been settled then. To Allah shall all things return.

Have they decided not to believe until God comes down in a shadow of clouds with the angels so that then the matter is settled? To God do all matters return.

They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah.

Are they only waiting for God as well as the angels to come down to them under canopies of clouds, so that the matter will be settled? All things return to God.

Will they wait until Allah comes to them in canopies of clouds, with angels (in His train) and the question is (thus) settled? but to Allah do all questions go back (for decision).

سَلْ بَنِىٓ إِسْرَٰٓءِيلَ كَمْ ءَاتَيْنَٰهُم مِّنْ ءَايَةٍۭ بَيِّنَةٍۢ ۗ وَمَن يُبَدِّلْ نِعْمَةَ ٱللَّهِ مِنۢ بَعْدِ مَا جَآءَتْهُ فَإِنَّ ٱللَّهَ شَدِيدُ ٱلْعِقَابِ ﴿٢١١﴾

Ask the Children of Israel how many a sign of evidence We have given them. And whoever exchanges the favor of Allah [for disbelief] after it has come to him - then indeed, Allah is severe in penalty.

Sal banee israeela kam ataynahum min ayatin bayyinatin waman yubaddil niAAmata Allahi min baAAdi ma jaathu fainna Allaha shadeedu alAAiqabi

Ask the children of Israel how many a clear sign We had given them. But if one changes the favour of God after having received it, then remember, God is severe in revenge.

Ask the Descendants of Israel how many clear signs We gave them; and whoever alters Allah’s favour which came to him, then indeed Allah’s punishment is severe.

Ask the Children of Israel how many a clear sign We gave them. Whoso changes God's blessing after it has come to him, God is terrible in retribution.

Ask thou the Children of Isra'il, how many a manifest sign We brought unto them. And whosoever altereth the favour of Allah after it hath come unto him, then verily Allah is severe in Chastising.

Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's Favour after it had come to him, [e.g. renounces the Religion of Allah (Islam) and accepts Kufr (disbelief),] then surely, Allah is Severe in punishment.

Ask the Children of Israel how many clear signs We have given them. Whoever alters the blessing of God after it has come to him—God is severe in retribution.

Ask the children of Israel how many a clear sign We have shown to them: (also ask them) what a severe chastisement Allah inflicts on the community that, after receiving Allah's favour exchanges it (for wretchdness).

Ask the Children of Israel how many clear Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) We gave them. And whoever changes Allah's favor after it has come to him, [e.g., renounces the religion of Allah (Islam) and accepts Kufr (disbelief)] then surely, Allah is severe in punishment.

Ask of the Children of Israel how many a clear revelation We gave them! He who altereth the grace of Allah after it hath come unto him (for him), lo! Allah is severe in punishment.

Ask the Children of Israel how many a manifest sign We had given them. Whoever changes Allah’s blessing after it has come to him, indeed Allah is severe in retribution.

Ask the Children of Israel how many clear signs We have given them. Whoever changes the Favor of Allah after it has come to him, Allah is Firm in inflicting the punishment.

(Muhammad), ask the children of Israel about how many visible miracles We had shown them. God is certainly stern in His retribution to those who change the bounty of God (His revelation), after having received His guidance.

Ask the Israelites how many a clear sign have We given them; and whoever changes the favor of Allah after it has come to him, then surely Allah is severe in requiting (evil).

Ask the Children of Israel how many clear signs We have given them. Anyone who changes God's blessing once it has come to him will find God is stern in punishment.

Ask the Children of Israel how many clear (Signs) We have sent them. But if any one, after Allah's favour has come to him, substitutes (something else), Allah is strict in punishment.

زُيِّنَ لِلَّذِينَ كَفَرُوا۟ ٱلْحَيَوٰةُ ٱلدُّنْيَا وَيَسْخَرُونَ مِنَ ٱلَّذِينَ ءَامَنُوا۟ ۘ وَٱلَّذِينَ ٱتَّقَوْا۟ فَوْقَهُمْ يَوْمَ ٱلْقِيَٰمَةِ ۗ وَٱللَّهُ يَرْزُقُ مَن يَشَآءُ بِغَيْرِ حِسَابٍۢ ﴿٢١٢﴾

Beautified for those who disbelieve is the life of this world, and they ridicule those who believe. But those who fear Allah are above them on the Day of Resurrection. And Allah gives provision to whom He wills without account.

Zuyyina lillatheena kafaroo alhayatu alddunya wayaskharoona mina allatheena amanoo waallatheena ittaqaw fawqahum yawma alqiyamati waAllahu yarzuqu man yashao bighayri hisabin

Enamoured are the unbelievers of the life of this world, and scoff at the faithful. But those who keep from evil and follow the straight path will have a higher place than they on the Day of Reckoning; for God gives in measure without number whomsoever He will.

The life of this world is made to appear beautiful in the sight of the disbelievers, and they make fun of the believers; and the pious will be above them on the Day of Resurrection; and Allah may give to whomever He wills, without account.

Decked out fair to the unbelievers is the present life, and they deride the believers; but those who were godfearing shall be above them on the Resurrection Day; and God provides whomsoever He will without reckoning.

Fair-seeming is made the life of the world unto those who disbelieve, and they scoff at those who believe, whereas those who fear God shall be above them on the Day of Resurrection. And Allah provideth whomsoever He listeth without reckoning.

Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who obey Allah's Orders and keep away from what He has forbidden, will be above them on the Day of Resurrection. And Allah gives (of His Bounty, Blessings, Favours, Honours, etc. on the Day of Resurrection) to whom He wills without limit.

Beautified is the life of this world for those who disbelieve, and they ridicule those who believe. But the righteous will be above them on the Day of Resurrection. God provides to whomever He wills without measure.

This worldly life has been made very charming and alluring for those who have adopted the way of disbelief. So they mock at those who have adopted the way of belief, but (they forget that) the pious people will rank above them on the Day of Resurrection. As to the wordly provisions, Allah has full authority and power to bestow these without measure on anyone He wills.

Beautified is the life of this world for those who disbelieve, and they mock at those who believe. But those who have Taqwa, will be above them on the Day of Resurrection. And Allah gives (of His bounty, blessings, favors, and honors on the Day of Resurrection) to whom He wills without limit.

Beautified is the life of the world for those who disbelieve; they make a jest of the believers. But those who keep their duty to Allah will be above them on the Day of Resurrection. Allah giveth without stint to whom He will.

Worldly life has been glamorized for the faithless, and they ridicule the faithful. But those who are Godwary shall be above them on the Day of Resurrection, and Allah provides for whomever He wishes without any reckoning.

For those who disbelieve, the worldly life is decked with all manner of decorations. They scoff at those who believe, but the cautious shall be above them on the Day of Resurrection. Allah gives without count to whom He will.

The worldly life is made to seem attractive to the disbelievers who scoff at the faithful, but the pious, in the life hereafter, will have a position far above them. God grants sustenance (without account) to anyone He wants.

The life of this world is made to seem fair to those who disbelieve, and they mock those who believe, and those who guard (against evil) shall be above them on the day of resurrection; and Allah gives means of subsistence to whom he pleases without measure.

The life of this world is made to appear attractive for those who deny the truth and they scoff at those who believe. But those who fear God shall be above them on the Day of Resurrection: God bestows His bounties on whoever He pleases without stinting.

The life of this world is alluring to those who reject faith, and they scoff at those who believe. But the righteous will be above them on the Day of Resurrection; for Allah bestows His abundance without measure on whom He will.

كَانَ ٱلنَّاسُ أُمَّةًۭ وَٰحِدَةًۭ فَبَعَثَ ٱللَّهُ ٱلنَّبِيِّۦنَ مُبَشِّرِينَ وَمُنذِرِينَ وَأَنزَلَ مَعَهُمُ ٱلْكِتَٰبَ بِٱلْحَقِّ لِيَحْكُمَ بَيْنَ ٱلنَّاسِ فِيمَا ٱخْتَلَفُوا۟ فِيهِ ۚ وَمَا ٱخْتَلَفَ فِيهِ إِلَّا ٱلَّذِينَ أُوتُوهُ مِنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ بَغْيًۢا بَيْنَهُمْ ۖ فَهَدَى ٱللَّهُ ٱلَّذِينَ ءَامَنُوا۟ لِمَا ٱخْتَلَفُوا۟ فِيهِ مِنَ ٱلْحَقِّ بِإِذْنِهِۦ ۗ وَٱللَّهُ يَهْدِى مَن يَشَآءُ إِلَىٰ صِرَٰطٍۢ مُّسْتَقِيمٍ ﴿٢١٣﴾

Mankind was [of] one religion [before their deviation]; then Allah sent the prophets as bringers of good tidings and warners and sent down with them the Scripture in truth to judge between the people concerning that in which they differed. And none differed over the Scripture except those who were given it - after the clear proofs came to them - out of jealous animosity among themselves. And Allah guided those who believed to the truth concerning that over which they had differed, by His permission. And Allah guides whom He wills to a straight path.

Kana alnnasu ommatan wahidatan fabaAAatha Allahu alnnabiyyeena mubashshireena wamunthireena waanzala maAAahumu alkitaba bialhaqqi liyahkuma bayna alnnasi feema ikhtalafoo feehi wama ikhtalafa feehi illa allatheena ootoohu min baAAdi ma jaathumu albayyinatu baghyan baynahum fahada Allahu allatheena amanoo lima ikhtalafoo feehi mina alhaqqi biithnihi waAllahu yahdee man yashao ila siratin mustaqeemin

Men belonged to a single community, and God sent them messengers to give them happy tidings and warnings, and sent the Book with them containing the truth to judge between them in matters of dispute; but only those who received it differed after receiving clear proofs, on account of waywardness (and jealousies) among them. Then God by His dispensation showed those who believed the way to the truth about which they were differing; for God shows whom He please the path that is straight.

Mankind was on one religion; so Allah sent Prophets giving glad tidings and warnings – and with them sent down the true Book to judge between mankind on their differences; and only those to whom it was given created disputes regarding the Book, after clear commands had come to them, due to hostility of one another; so Allah, by His command, made the truth clear to the believers, concerning their disputes; and Allah may guide whomever He wills to the Straight Path.

The people were one nation; then God sent forth the Prophets, good tidings to bear and warning, and He sent down with them the Book with the truth, that He might decide between the people touching their differences; and only those who had been given it were at variance upon it, after the clear signs had come to them, being insolent one to another; then God guided those who believed to the truth, touching which they were at variance, by His leave; and God guides whomsoever He will to a straight path.

Mankind was one community; thereafter Allah raised prophets as bearers of glad tidings and warners, as He sent down the Book With truth that He may judge between mankind in that wherein they disputed. And none differed therein save those unto whom it was vouchsafed after the evidences had come to them, out of spite among themselves; then Allah guided those who believed unto the truth of that regarding which they differed, by His leave. Allah guideth whomsoever He listeth unto a path straight.

Mankind were one community and Allah sent Prophets with glad tidings and warnings, and with them He sent the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it after clear proofs had come unto them through hatred, one to another. Then Allah by His Leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to a Straight Path.

Humanity used to be one community; then God sent the prophets, bringing good news and giving warnings. And He sent down with them the Scripture, with the truth, to judge between people regarding their differences. But none differed over it except those who were given it—after the proofs had come to them—out of mutual envy between them. Then God guided those who believed to the truth they had disputed, in accordance with His will. God guides whom He wills to a straight path.

In the beginning all the people followed the same way. (Afterwards there came a change and differences arose). Then Allah sent Prophets to give good tidings to those who followed the Right Way and warnings to those who swerved from it. And He sent down with them the Book based on the Truth so that it should judge between the people concerning their differences. (Differences arose not because people were not given the knowledge of the Truth in the beginning, nay), differences arose between those very people who had been given clear teachings, and (for no other reasons than that) they wanted to tyrannize over one another. So Allah, by His leave, guided those who believed in the Prophets to the Truth about which they had differed; AIIah guides whomever He pleases to the Right Way.

Mankind was one community and Allah sent Prophets with glad tidings and warnings, and with them He sent down the Scripture in truth to judge between people in matters wherein they differed. And only those to whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred, one to another. Then Allah by His leave guided those who believed to the truth of that wherein they differed. And Allah guides whom He wills to the straight path.

Mankind were one community, and Allah sent (unto them) prophets as bearers of good tidings and as warners, and revealed therewith the Scripture with the truth that it might judge between mankind concerning that wherein they differed. And only those unto whom (the Scripture) was given differed concerning it, after clear proofs had come unto them, through hatred one of another. And Allah by His Will guided those who believe unto the truth of that concerning which they differed. Allah guideth whom He will unto a straight path.

Mankind were a single community; then Allah sent the prophets as bearers of good news and warners, and He sent down with them the Book with the truth, that it may judge between the people concerning that about which they differed, and none differed in it except those who had been given it, after the manifest proofs had come to them, out of envy among themselves. Then Allah guided those who had faith to the truth of what they differed in, by His will, and Allah guides whomever He wishes to a straight path.

The people were one nation. Then Allah sent forth Prophets to give them glad tidings and to warn them; and with them He sent down the Book with the truth, that He might rule between the people in that which they differ. Only those to whom it had been given differed about it after the clear verses had come to them, transgressing between themselves. Then Allah guided those who believed concerning that which they were at variance in the truth, by His permission. Allah guides whom He will to the Straight Path.

At one time all people were only one nation. God sent Prophets with glad news and warnings. He sent the Book with them for a genuine purpose to provide the people with the ruling about disputed matters among them. No one disputed this matter except those who had already received evidence before. Their dispute was only because of their own hostility. To deal with this dispute, God, through His will, sent guidance to the believers. God guides to the right path whomever He wants.

(All) people are a single nation; so Allah raised prophets as bearers of good news and as warners, and He revealed with them the Book with truth, that it might judge between people in that in which they differed; and none but the very people who were given it differed about it after clear arguments had come to them, revolting among themselves; so Allah has guided by His will those who believe to the truth about which they differed and Allah guides whom He pleases to the right path.

Mankind was once a single community, [but then people developed differences], so God sent prophets to them as bearers of good tidings and warning, and sent down with them the Book containing the truth, so that He might judge between their disputes. It was only those to whom it [the scripture] was given who disagreed about it after clear signs had come to them, because of rivalry between them. God by His will guided the believers to the truth about which the others had disputed. God guides whom He will to a straight path.

Mankind was one single nation, and Allah sent Messengers with glad tidings and warnings; and with them He sent the Book in truth, to judge between people in matters wherein they differed; but the People of the Book, after the clear Signs came to them, did not differ among themselves, except through selfish contumacy. Allah by His Grace Guided the believers to the Truth, concerning that wherein they differed. For Allah guided whom He will to a path that is straight.

أَمْ حَسِبْتُمْ أَن تَدْخُلُوا۟ ٱلْجَنَّةَ وَلَمَّا يَأْتِكُم مَّثَلُ ٱلَّذِينَ خَلَوْا۟ مِن قَبْلِكُم ۖ مَّسَّتْهُمُ ٱلْبَأْسَآءُ وَٱلضَّرَّآءُ وَزُلْزِلُوا۟ حَتَّىٰ يَقُولَ ٱلرَّسُولُ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ مَتَىٰ نَصْرُ ٱللَّهِ ۗ أَلَآ إِنَّ نَصْرَ ٱللَّهِ قَرِيبٌۭ ﴿٢١٤﴾

Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said, \"When is the help of Allah?\" Unquestionably, the help of Allah is near.

Am hasibtum an tadkhuloo aljannata walamma yatikum mathalu allatheena khalaw min qablikum massathumu albasao waalddarrao wazulziloo hatta yaqoola alrrasoolu waallatheena amanoo maAAahu mata nasru Allahi ala inna nasra Allahi qareebun

Do you think you will find your way to Paradise even though you have not known what the others before you have gone through? They had suffered affliction and loss, and were shaken and tossed about so that even the Apostle had to cry out with his followers: \"When will the help of God arrive?\" Remember, the help of God is ever at hand.

Are you under the illusion that you will enter Paradise whereas the suffering, which came to those before you, has not yet come to you? Hardship and adversity befell them and they were shaken, to the extent that the Noble Messenger and the believers along with him said, “When will the help of Allah come?”; pay heed! Allah’s help is surely near.

Or did you suppose you should enter Paradise without there had come upon you the like of those who passed away before you? They were afflicted by misery and hardship and were so convulsed, that the Messenger and those who believed with him said, 'When comes God's help?' Ah, but surely God's help is nigh.

Deem ye that ye will enter the Garden while ye hath not come upon you the like of that which came upon those who have passed away before you There touched them adversity and distress, and shaken were they, until the apostle and those who believed with him said; when cometh the succour of Allah! Lo! verily Allah's succour is nigh.

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, \"When (will come) the Help of Allah?\" Yes! Certainly, the Help of Allah is near!

Or do you expect to enter Paradise before the example of those who came before you had reached you? Adversity and hardship had afflicted them, and they were so shaken up, that the Messenger and those who believed with him said, “When is God’s victory?” Indeed, God’s victory is near.

Do you think that you will enter Paradise without undergoing such trials as were experienced by the believers before you? They met with adversity and affliction and were so shaken by trials that the Prophet of the time and his followers cried out: \"When will Allah's help come\"? (Then they were comforted with the good tidings): \"Yes, Allah's help is near.\"

Or think you that you will enter Paradise without such (trials) as came to those who passed away before you They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, \"When (will come) the help of Allah\" Yes! Certainly, the help of Allah is near!

Or think ye that ye will enter paradise while yet there hath not come unto you the like of (that which came to) those who passed away before you? Affliction and adversity befell them, they were shaken as with earthquake, till the messenger (of Allah) and those who believed along with him said: When cometh Allah's help? Now surely Allah's help is nigh.

Do you suppose that you will enter paradise though there has not yet come to you the like of [what befell] those who went before you? Stress and distress befell them and they were convulsed until the apostle and the faithful who were with him said, ‘When will Allah’s help [come]?’ Behold! Allah’s help is indeed near!

Or did you suppose that you would go to Paradise untouched by that endured by those before you! Affliction and adversity befell them; and they were shaken until the Messenger, and those who believed with him, said: 'When will the victory of Allah come' Is it not so that the victory of Allah is near.

Would you think that you could go to Paradise without experiencing the kind of suffering others have experienced before you? Distress and afflictions battered them until the Messenger and the believers said, \"When will God send help?\" Certainly God's help is near.

Or do you think that you would enter the garden while yet the state of those who have passed away before you has not come upon you; distress and affliction befell them and they were shaken violently, so that the Apostle and those who believed with him said: When will the help of Allah come? Now surely the help of Allah is nigh!

Do you think that you will enter Paradise without having suffered like those who passed away before you? Affliction and hardship befell them and so shaken were they that the Messenger and the believers with him would exclaim, \"When will God's help come?\" Surely the help of God is near.

Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the Messenger and those of faith who were with him cried: \"When (will come) the help of Allah?\" Ah! Verily, the help of Allah is (always) near!

يَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ ۖ قُلْ مَآ أَنفَقْتُم مِّنْ خَيْرٍۢ فَلِلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ وَٱلْيَتَٰمَىٰ وَٱلْمَسَٰكِينِ وَٱبْنِ ٱلسَّبِيلِ ۗ وَمَا تَفْعَلُوا۟ مِنْ خَيْرٍۢ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌۭ ﴿٢١٥﴾

They ask you, [O Muhammad], what they should spend. Say, \"Whatever you spend of good is [to be] for parents and relatives and orphans and the needy and the traveler. And whatever you do of good - indeed, Allah is Knowing of it.\"

Yasaloonaka matha yunfiqoona qul ma anfaqtum min khayrin falilwalidayni waalaqrabeena waalyatama waalmasakeeni waibni alssabeeli wama tafAAaloo min khayrin fainna Allaha bihi AAaleemun

They ask you of what they should give in charity. Tell them: \"What you can spare of your wealth as should benefit the parents, the relatives, the orphans, the needy, the wayfarers, for God is not unaware of the good deeds that you do.\"

They ask you what they should spend; say, “Whatever you spend for good, is for parents and near relatives and orphans and the needy and the traveller”; and whatever good you do, indeed Allah knows it.

They will question thee concerning what they should expend. Say: 'Whatsoever good you expend is for parents and kinsmen, orphans, the needy, and the traveller; and whatever good you may do, God has knowledge of it.'

They ask thee regarding whatsoever they shall expend. Say thou: whatsoever ye expend of wealth, let it be for the parents and kindred and orphans and the needy and the wayfarer and whatever good ye do, verily Allah is the Knower thereof.

They ask you (O Muhammad SAW) what they should spend. Say: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarers, and whatever you do of good deeds, truly, Allah knows it well.

They ask you what they should give. Say, “Whatever charity you give is for the parents, and the relatives, and the orphans, and the poor, and the wayfarer. Whatever good you do, God is aware of it.

The people ask, \"What should we spend?\" Tell them, \"Whatever you spend, spend for your parents, your relatives, orphans, the needy and the wayfarer; and whatever good you do, Allah has knowledge of it.

They ask you (O Muhammad) what they should spend. Say: \"Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarer, and whatever you do of good deeds, truly, Allah knows it well.\"

They ask thee, (O Muhammad), what they shall spend. Say: that which ye spend for good (must go) to parents and near kindred and orphans and the needy and the wayfarer. And whatsoever good ye do, lo! Allah is Aware of it.

They ask you as to what they should spend. Say, ‘Let whatever wealth you spend be for the parents, relatives, orphans, the needy, and the traveller.’ Allah indeed knows whatever good you do.

They will question you about what they should spend (in charity). Say: 'Whatever good you spend is for (your) parents, kinsmen, orphans, the needy, and the destitute traveler. Allah is Aware of whatever good you do'

They ask you what to spend for the cause of God. (Muhammad) tell them that whatever you spend, give it to your parents, the orphans, the destitute, and those who may be in urgent need of money whilst on a journey. Whatever good you do, God certainly is Aware of it.

They ask you as to what they should spend. Say: Whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer, and whatever good you do, Allah surely knows it.

They will ask you what they should spend on others. Say, \"Whatever you give should be for parents, close relatives, orphans, the needy, and travellers. God is well aware of whatever good you do.\"

They ask thee what they should spend (In charity). Say: Whatever ye spend that is good, is for parents and kindred and orphans and those in want and for wayfarers. And whatever ye do that is good, -Allah knoweth it well.

كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ وَهُوَ كُرْهٌۭ لَّكُمْ ۖ وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًۭٔا وَهُوَ خَيْرٌۭ لَّكُمْ ۖ وَعَسَىٰٓ أَن تُحِبُّوا۟ شَيْـًۭٔا وَهُوَ شَرٌّۭ لَّكُمْ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ﴿٢١٦﴾

Fighting has been enjoined upon you while it is hateful to you. But perhaps you hate a thing and it is good for you; and perhaps you love a thing and it is bad for you. And Allah Knows, while you know not.

Kutiba AAalaykumu alqitalu wahuwa kurhun lakum waAAasa an takrahoo shayan wahuwa khayrun lakum waAAasa an tuhibboo shayan wahuwa sharrun lakum waAllahu yaAAlamu waantum la taAAlamoona

Enjoined on you is fighting, and this you abhor. You may dislike a thing yet it may be good for you; or a thing may haply please you but may be bad for you. Only God has knowledge, and you do not know.

Fighting in Allah's cause is ordained for you, whereas it is disliked by you; and it is possible that you hate a thing which is better for you; and it is possible that you like a thing which is bad for you; and Allah knows, and you do not know.

Prescribed for you is fighting, though it be hateful to you. Yet it may happen that you will hate a thing which is better for you; and it may happen that you will love a thing which is worse for you; God knows, and you know not.

Prescribed unto you is fighting, albeit it is abhorrent unto you. Belike ye abhor at thing whereas it is good for you, and belike ye desire a thing whereas it Is bad for you. And Allah knowcth and ye know not.

Jihad (holy fighting in Allah's Cause) is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.

Fighting is ordained for you, even though you dislike it. But it may be that you dislike something while it is good for you, and it may be that you like something while it is bad for you. God knows, and you do not know.

You have been enjoined to go to war, and you dislike it; it may be that you dislike a thing and the same is good for you, and you love a thing and the same is bad for you: Allah knows but you do not.

Fighting is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.

Warfare is ordained for you, though it is hateful unto you; but it may happen that ye hate a thing which is good for you, and it may happen that ye love a thing which is bad for you. Allah knoweth, ye know not.

Warfare has been prescribed for you, though it is repulsive to you. Yet it may be that you dislike something, which is good for you, and it may be that you love something, which is bad for you, and Allah knows and you do not know.

(Offensive) fighting is obligatory for you, though it is hateful to you. But you may hate a thing although it is good for you, and may love a thing although it is evil for you. Allah knows, and you do not.

Fighting is made mandatory for you, but you dislike it. You may not like something which, in fact, is for your good and something that you may love, in fact, may be evil. God knows, but you do not know.

Fighting is enjoined on you, and it is an object of dislike to you; and it may be that you dislike a thing while it is good for you, and it may be that you love a thing while it is evil for you, and Allah knows, while you do not know.

Fighting [in defence] is ordained for you, abhorrent as it may be to you. You may dislike something although it is good for you, or like something although it is bad for you: God knows but you do not.

Fighting is prescribed for you, and ye dislike it. But it is possible that ye dislike a thing which is good for you, and that ye love a thing which is bad for you. But Allah knoweth, and ye know not.

يَسْـَٔلُونَكَ عَنِ ٱلشَّهْرِ ٱلْحَرَامِ قِتَالٍۢ فِيهِ ۖ قُلْ قِتَالٌۭ فِيهِ كَبِيرٌۭ ۖ وَصَدٌّ عَن سَبِيلِ ٱللَّهِ وَكُفْرٌۢ بِهِۦ وَٱلْمَسْجِدِ ٱلْحَرَامِ وَإِخْرَاجُ أَهْلِهِۦ مِنْهُ أَكْبَرُ عِندَ ٱللَّهِ ۚ وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ ۗ وَلَا يَزَالُونَ يُقَٰتِلُونَكُمْ حَتَّىٰ يَرُدُّوكُمْ عَن دِينِكُمْ إِنِ ٱسْتَطَٰعُوا۟ ۚ وَمَن يَرْتَدِدْ مِنكُمْ عَن دِينِهِۦ فَيَمُتْ وَهُوَ كَافِرٌۭ فَأُو۟لَٰٓئِكَ حَبِطَتْ أَعْمَٰلُهُمْ فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۖ وَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ ﴿٢١٧﴾

They ask you about the sacred month - about fighting therein. Say, \"Fighting therein is great [sin], but averting [people] from the way of Allah and disbelief in Him and [preventing access to] al-Masjid al-Haram and the expulsion of its people therefrom are greater [evil] in the sight of Allah. And fitnah is greater than killing.\" And they will continue to fight you until they turn you back from your religion if they are able. And whoever of you reverts from his religion [to disbelief] and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire, they will abide therein eternally.

Yasaloonaka AAani alshshahri alharami qitalin feehi qul qitalun feehi kabeerun wasaddun AAan sabeeli Allahi wakufrun bihi waalmasjidi alharami waikhraju ahlihi minhu akbaru AAinda Allahi waalfitnatu akbaru mina alqatli wala yazaloona yuqatiloonakum hatta yaruddookum AAan deenikum ini istataAAoo waman yartadid minkum AAan deenihi fayamut wahuwa kafirun faolaika habitat aAAmaluhum fee alddunya waalakhirati waolaika ashabu alnnari hum feeha khalidoona

They ask you of war in the holy month. Tell them: \"To fight in that month is a great sin. But a greater sin in the eyes of God is to hinder people from the way of God, and not to believe in Him, and to bar access to the Holy Mosque and turn people out of its precincts; and oppression is worse than killing. They will always seek war against you till they turn you away from your faith, if they can. But those of you who turn back on their faith and die disbelieving will have wasted their deeds in this world and the next. They are inmates of Hell, and shall there abide for ever.

They ask you the decree regarding fighting in the sacred month; say (O dear Prophet Mohammed – peace and blessings be upon him), “Fighting in it is a great sin; and to prevent from the way of Allah, and not to believe in Him and to prevent (people) from the Sacred Mosque and to expel its residents – these are greater sins before Allah\"; and the turmoil they cause is worse than killing; and they will keep fighting you till they turn you away from your religion, if they can; and whoever among you turns renegade and dies as a disbeliever, then their deeds are wasted in this world and in the Hereafter; and they are the people of hell; they will remain in it forever.

They will question thee concerning the holy month, and fighting in it. Say: 'Fighting in it is a heinous thing, but to bar from God's way, and disbelief in Him, and the Holy Mosque, and to expel its people from it -- that is more heinous in God's sight; and persecution is more heinous than slaying.' They will not cease to fight with you, till they turn you from your religion, if they are able; and whosoever of you turns from his religion, and dies disbelieving -- their works have failed in this world and the next; those are the inhabitants of the Fire; therein they shall dwell forever.

They ask thee of the sacred month, of fighting therein. Say thou; fighting therein is grievous; and hindering people from the way of Allah and unbelief in Him and in the sanctity of the Sacred Mosque and driving out its dwellers therefrom are more grievous with Allah, and such temptation is far more grievous than that slaughter. And they will not cease fighting you so that they might make you apostatize from your religion, if they can. And whosoever of you apostatizeth from his faith and dieth an Infidel, then these it is whose works shall be of none effect in this world and the Hereafter, and they shall be the fellows of the Fire; therein they shall be abiders.

They ask you concerning fighting in the Sacred Months (i.e. 1st, 7th, 11th and 12th months of the Islamic calendar). Say, \"Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the Way of Allah, to disbelieve in Him, to prevent access to Al-Masjid-al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing. And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

They ask you about fighting during the Holy Month. Say, “Fighting during it is deplorable; but to bar others from God’s path, and to disbelieve in Him, and to prevent access to the Holy Mosque, and to expel its people from it, are more deplorable with God. And persecution is more serious than killing. They will not cease to fight you until they turn you back from your religion, if they can. Whoever among you turns back from his religion, and dies a disbeliever—those are they whose works will come to nothing, in this life, and in the Hereafter. Those are the inmates of the Fire, abiding in it forever.

They ask you (O Muhammad) concerning warfare in the prohibited month. Say, \"Fighting is a heinous offence in this month, but in the sight of Allah it is far worse to hinder people from the Way of Allah and to deny Him and to prevent His worshippers from visiting the Masjidal-Haram, and to expel the dwellers of the sacred place from it; and persecution is far worse than bloodshed. As for them, they will go on fighting with you till they succeed in turning you away from your Faith, if they can. But (note it well that) whosoever renounces his Faith and dies a renegade, all his works shall be fruitless both in this world and in the Hereafter. All such people deserve the Fire and shall abide in Hell for ever.

They ask you concerning fighting in the Sacred Months. Say, \"Fighting therein is a great (transgression) but a greater (transgression) with Allah is to prevent mankind from following the way of Allah, to disbelieve in Him, to prevent access to Al-Masjid Al-Haram (at Makkah), and to drive out its inhabitants, and Al-Fitnah is worse than killing.\" And they will never cease fighting you until they turn you back from your religion (Islamic Monotheism) if they can. And whosoever of you turns back from his religion and dies as a disbeliever, then his deeds will be lost in this life and in the Hereafter, and they will be the dwellers of the Fire. They will abide therein forever.

They question thee (O Muhammad) with regard to warfare in the sacred month. Say: Warfare therein is a great (transgression), but to turn (men) from the way of Allah, and to disbelieve in Him and in the Inviolable Place of Worship, and to expel His people thence, is a greater with Allah; for persecution is worse than killing. And they will not cease from fighting against you till they have made you renegades from your religion, if they can. And whoso becometh a renegade and dieth in his disbelief: such are they whose works have fallen both in the world and the Hereafter. Such are rightful owners of the Fire: they will abide therein.

They ask you concerning warfare in the holy month. Say, ‘It is an outrageous thing to fight in it, but to keep [people] from Allah’s way, and to be unfaithful to Him, and [to keep people from] the Holy Mosque, and to expel its people from it are more outrageous with Allah. And persecution is graver than killing. They will not cease fighting you until they turn you away from your religion, if they can. And whoever of you turns away from his religion and dies faithless—they are the ones whose works have failed in this world and the Hereafter. They shall be the inmates of the Fire, and they shall remain in it [forever].

They ask you about the Sacred Month and fighting in it. Say: 'To fight in this month is a grave (offense); but to bar others from the Path of Allah, and disbelief in Him, and the Holy Mosque, and to expel its inhabitants from it is greater with Allah. Dissension is greater than killing' They will not cease to fight against you until they force you to renounce your religion, if they are able. But whosoever of you recants from his religion and dies an unbeliever, their works shall be annulled in this world and in the Everlasting Life, and those shall be the companions of Hell, and there they shall live for ever.

(Muhammad), they ask you about fighting in the sacred month. Tell them that it is a great sin. However, creating an obstacle in the way of God, disbelief in Him and the Sacred Mosque, and driving away the neighbors of the Sacred Mosque is an even greater sin in the sight of God: Disbelief in God is worse than committing murder. (The pagans) still try to fight you to make you give up your religion. The deeds in this life of those of you who give up their religion and who die disbelievers will be made void and in the life hereafter. These people will be the dwellers of Hell wherein they will remain forever.

They ask you concerning the sacred month about fighting in it. Say: Fighting in it is a grave matter, and hindering (men) from Allah's way and denying Him, and (hindering men from) the Sacred Mosque and turning its people out of it, are still graver with Allah, and persecution is graver than slaughter; and they will not cease fighting with you until they turn you back from your religion, if they can; and whoever of you turns back from his religion, then he dies while an unbeliever-- these it is whose works shall go for nothing in this world and the hereafter, and they are the inmates of the fire; therein they shall abide.

They ask you about fighting in the sacred month. Say, \"To fight [in a sacred month] is a grave matter; but barring people from the path of God, to deny Him, and expelling people from the Sacred Mosque are far graver in His sight; and persecution is worse than killing.\" They will not stop fighting you until they make you renounce your faith, if they can. Whoever of you turns back from his faith and dies as a denier of the truth will have his deeds come to nothing in this world and the Hereafter, and he will be an inhabitant of the Fire, to abide therein forever.

They ask thee concerning fighting in the Prohibited Month. Say: \"Fighting therein is a grave (offence); but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its members.\" Tumult and oppression are worse than slaughter. Nor will they cease fighting you until they turn you back from your faith if they can. And if any of you Turn back from their faith and die in unbelief, their works will bear no fruit in this life and in the Hereafter; they will be companions of the Fire and will abide therein.

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَٱلَّذِينَ هَاجَرُوا۟ وَجَٰهَدُوا۟ فِى سَبِيلِ ٱللَّهِ أُو۟لَٰٓئِكَ يَرْجُونَ رَحْمَتَ ٱللَّهِ ۚ وَٱللَّهُ غَفُورٌۭ رَّحِيمٌۭ ﴿٢١٨﴾

Indeed, those who have believed and those who have emigrated and fought in the cause of Allah - those expect the mercy of Allah. And Allah is Forgiving and Merciful.

Inna allatheena amanoo waallatheena hajaroo wajahadoo fee sabeeli Allahi olaika yarjoona rahmata Allahi waAllahu ghafoorun raheemun

Surely those who believe, and those who leave their homes and fight in the way of God, may hope for His benevolence, for God is forgiving and kind.

Those who believed, and those who migrated for the sake of Allah, and fought in Allah's cause – they are hopeful of gaining Allah’s mercy; and Allah is Oft Forgiving, Most Merciful.

But the believers, and those who emigrate and struggle in God's way -- those have hope of God's compassion; and God is All-forgiving, All-compassionate.

Verily those who have believed and those who have emigrated and have striven hard in the way of Allah, all these shall hope for the mercy of Allah, and Allah is Forgiving, Merciful.

Verily, those who have believed, and those who have emigrated (for Allah's Religion) and have striven hard in the Way of Allah, all these hope for Allah's Mercy. And Allah is Oft-Forgiving, Most-Merciful.

Those who believed, and those who migrated and fought for the sake of God—those look forward to God’s mercy. God is Forgiving and Merciful.

In contrast to them, those, who have believed And left their homes in the way of Allah and exerted their utmost in His cause, rightly look forward to His mercy: and Allah is Forgiving and full of mercy.

Verily, those who have believed, and those who have emigrated (for Allah's religion) and have striven hard in the way of Allah, all these hope for Allah's mercy. And Allah is Oft-Forgiving, Most-Merciful.

Lo! those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy. Allah is Forgiving, Merciful.

Indeed those who are faithful and those who have migrated and waged jihad in the way of Allah—it is they who expect Allah’s mercy, and Allah is all-forgiving, all-merciful.

But those who believe and those who migrate and struggle in the way of Allah, those, have hope of the Mercy of Allah. Allah is Forgiving and Merciful.

The believers and the Emigrants from Mecca who fight for the cause of God, indeed have hope in receiving the mercy of God; God is All-forgiving and All-merciful.

Surely those who believed and those who fled (their home) and strove hard in the way of Allah these hope for the mercy of Allah and Allah is Forgiving, Merciful.

But those who have believed, migrated, and striven for God's cause, can look forward to God's mercy: God is forgiving and merciful.

Those who believed and those who suffered exile and fought (and strove and struggled) in the path of Allah,- they have the hope of the Mercy of Allah: And Allah is Oft-forgiving, Most Merciful.

۞ يَسْـَٔلُونَكَ عَنِ ٱلْخَمْرِ وَٱلْمَيْسِرِ ۖ قُلْ فِيهِمَآ إِثْمٌۭ كَبِيرٌۭ وَمَنَٰفِعُ لِلنَّاسِ وَإِثْمُهُمَآ أَكْبَرُ مِن نَّفْعِهِمَا ۗ وَيَسْـَٔلُونَكَ مَاذَا يُنفِقُونَ قُلِ ٱلْعَفْوَ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿٢١٩﴾

They ask you about wine and gambling. Say, \"In them is great sin and [yet, some] benefit for people. But their sin is greater than their benefit.\" And they ask you what they should spend. Say, \"The excess [beyond needs].\" Thus Allah makes clear to you the verses [of revelation] that you might give thought.

Yasaloonaka AAani alkhamri waalmaysiri qul feehima ithmun kabeerun wamanafiAAu lilnnasi waithmuhuma akbaru min nafAAihima wayasaloonaka matha yunfiqoona quli alAAafwa kathalika yubayyinu Allahu lakumu alayati laAAallakum tatafakkaroona

They ask you of (intoxicants,) wine and gambling. Tell them: \"There is great enervation though profit in them for men; but their enervation is greater than benefit. And they ask you what they should give. Tell them: \"The utmost you can spare.\" So does God reveal His signs: You may haply reflect

They ask you the decree regarding wine (intoxicants) and gambling; say (O dear Prophet Mohammed – peace and blessings be upon him), “In both is great sin, and some worldly benefit for men – but their sin is greater than their benefit”; and they ask you what they should spend; say, “That which remains spare (surplus)”; this is how Allah explains His verses to you, so that you may think.

They will question thee concerning wine, and arrow-shuffling. Say: 'In both is heinous sin; and uses for men, but the sin in them is more heinous than the usefulness.' They will question thee concerning what they should expend. Say: 'The abundance.' So God makes clear His signs to you; haply you will reflect;

They ask thee of wine, and gambling. Say thou: in both is a great sin, and some benefits for men, but the sin of them is for greater than their benefit. And they ask thee, how much they should expend. Say thou: the redundant portion. In this wise Allah expoundeth unto you His commandments that haply ye may ponder.

They ask you (O Muhammad SAW) concerning alcoholic drink and gambling. Say: \"In them is a great sin, and (some) benefit for men, but the sin of them is greater than their benefit.\" And they ask you what they ought to spend. Say: \"That which is beyond your needs.\" Thus Allah makes clear to you His Laws in order that you may give thought.\"

They ask you about intoxicants and gambling. Say, “There is gross sin in them, and some benefits for people, but their sinfulness outweighs their benefit.” And they ask you about what they should give: say, “The surplus.” Thus God explains the revelations to you, so that you may think.

They ask you about drinking and gambling. Say, \"There is great harm in both, though there is some benefit also for the people. But the harm of the sin thereof is far greater than their benefit. \"

They ask you (O Muhammad) concerning alcoholic drink and gambling. Say: \"In them is a great sin, and (some) benefits for men, but the sin of them is greater than their benefit.\" And they ask you what they ought to spend. Say: \"That which is (spare) beyond your needs.\" Thus Allah makes clear to you His Laws in order that you may give thought.

They question thee about strong drink and games of chance. Say: In both is great sin, and (some) utility for men; but the sin of them is greater than their usefulness. And they ask thee what they ought to spend. Say: that which is superfluous. Thus Allah maketh plain to you (His) revelations, that haply ye may reflect.

They ask you concerning wine and gambling. Say, ‘There is a great sin in both of them, and some profits for the people, but their sinfulness outweighs their profit.’ And they ask you as to what they should spend. Say, ‘All that is surplus.’ Thus does Allah clarify His signs for you so that you may reflect

They ask you about intoxicating drink and gambling. Say: 'There is great sin in both, although they have some benefit for people; but their sin is far greater than their benefit' They ask you what they should spend. Say: 'That which remains' So, Allah makes plain to you His verses, in order that you will reflect

(Muhammad), they ask you about wine and gambling. Tell them that there is great sin in them. Although they have benefits for men, the sin therein is far greater than the benefit. They ask you about what they should give for the cause of God. Tell them, \"Let it be what you can spare.\" This is how God explains for you His guidance so that perhaps you will think

They ask you about intoxicants and games of chance. Say: In both of them there is a great sin and means of profit for men, and their sin is greater than their profit. And they ask you as to what they should spend. Say: What you can spare. Thus does Allah make clear to you the communications, that you may ponder,

They ask you [Prophet] about intoxicants and gambling. Say, \"There is great sin in both, although they have some benefit for people: but their harm is greater than their benefit.\" They ask you what they should spend [in God's cause]. Say, \"Whatever is surplus to your needs.\" Thus God makes His commandments clear to you so that you may reflect

They ask thee concerning wine and gambling. Say: \"In them is great sin, and some profit, for men; but the sin is greater than the profit.\" They ask thee how much they are to spend; Say: \"What is beyond your needs.\" Thus doth Allah Make clear to you His Signs: In order that ye may consider-

فِى ٱلدُّنْيَا وَٱلْءَاخِرَةِ ۗ وَيَسْـَٔلُونَكَ عَنِ ٱلْيَتَٰمَىٰ ۖ قُلْ إِصْلَاحٌۭ لَّهُمْ خَيْرٌۭ ۖ وَإِن تُخَالِطُوهُمْ فَإِخْوَٰنُكُمْ ۚ وَٱللَّهُ يَعْلَمُ ٱلْمُفْسِدَ مِنَ ٱلْمُصْلِحِ ۚ وَلَوْ شَآءَ ٱللَّهُ لَأَعْنَتَكُمْ ۚ إِنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ ﴿٢٢٠﴾

To this world and the Hereafter. And they ask you about orphans. Say, \"Improvement for them is best. And if you mix your affairs with theirs - they are your brothers. And Allah knows the corrupter from the amender. And if Allah had willed, He could have put you in difficulty. Indeed, Allah is Exalted in Might and Wise.

Fee alddunya waalakhirati wayasaloonaka AAani alyatama qul islahun lahum khayrun wain tukhalitoohum faikhwanukum waAllahu yaAAlamu almufsida mina almuslihi walaw shaa Allahu laaAAnatakum inna Allaha AAazeezun hakeemun

On this world and the next. And they ask you about the orphans. Tell them: \"Improving their lot is much better; and if you take interest in their affairs, they are your brethren; and God is aware who are corrupt and who are honest; and if He had pleased He could surely have imposed on you hardship, for God is all-powerful and all-wise.

Before you execute your deeds of this world and of the Hereafter; and they ask you the decree regarding orphans; say, “To do good towards them is better; and if you combine your expenses with theirs, they are your brothers”; and Allah knows very well the one who spoils from him who improves; and if Allah willed, He could have put you in hardship; and Allah is Almighty, Wise.

in this world, and the world to come. They will question thee concerning the orphans. Say: 'To set their affairs aright is good. And if you intermix with them, they are your brothers. God knows well him who works corruption from him who sets aright; and had He willed He would have harassed you. Surely God is All-mighty, All-wise.'

On this Wor1d and the Here after. And they ask thee of orphans. Say thou: to set right affairs for them were best. If ye mix with them, then they are your brethren. Allah knoweth the foul-dealer from the fair-dealer. And had Allah so willed, He could have harassed you; verily Allah is Mighty, Wise.

In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: \"The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows him who means mischief (e.g. to swallow their property) from him who means good (e.g. to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise.\"

About this world and the next. And they ask you about orphans. Say, “Improvement for them is best. And if you intermix with them, then they are your brethren.” God knows the dishonest from the honest. Had God willed, He could have overburdened you. God is Mighty and Wise.

And they ask \"What ought we to spend (in the way of Allah)\"? Say \"Spend whatever you can spare.\" Thus Allah makes His commands clear to you so that you may think about the good of both this world and the Hereafter. They ask you about the right way of dealing with orphans. Say \"The right way is that which is for their good.\" Then there is no harm if you live a common life with them for they are after all your own brethren. Allah knows well the one who means harm and also the one who means good. If Allah had willed He would have been hard upon you in this matter for He is All-Powerful but He is at the same time AlI-Wise.

In (to) this worldly life and in the Hereafter. And they ask you concerning orphans. Say: \"The best thing is to work honestly in their property, and if you mix your affairs with theirs, then they are your brothers. And Allah knows (the one) who means mischief (e.g., to swallow their property) from (the one) who means good (e.g., to save their property). And if Allah had wished, He could have put you into difficulties. Truly, Allah is All-Mighty, All-Wise.\"

Upon the world and the Hereafter. And they question thee concerning orphans. Say: To improve their lot is best. And if ye mingle your affairs with theirs, then (they are) your brothers. Allah knoweth him who spoileth from him who improveth. Had Allah willed He could have overburdened you. Allah is Mighty, Wise.

about the world and the Hereafter. And they ask you concerning the orphans. Say, ‘It is better to set right their affairs, and if you intermingle with them, they are of course your brothers: Allah knows those who cause corruption from those who set things right, and had Allah wished He would have put you to hardship.’ Indeed Allah is all-mighty, all-wise.

upon this world and the Everlasting Life. They will question you concerning orphans. Say: 'Doing good for them is best. If you mix their affairs with yours, remember they are your brothers. Allah knows the corrupter from the reformer. If Allah willed He could have brought hardship upon you. He is Almighty and Wise'

about this life and the life hereafter. They ask you about the orphans. Tell them, \"The best thing to do is what is for their good. They are your brethren if you would associate with them. God knows who is corrupt or a reformer. Had God wanted He would have brought upon you hardship. God is Majestic and All-wise.

On this world and the hereafter. And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the pacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.

upon this world and the Hereafter. They ask you about orphans. Say, \"Promotion of their welfare is an act of great goodness. There is no harm in your living together with them, for they are your brothers. God knows the mischief-maker from the reformer. If God had so willed, He would have afflicted you with hardship. Surely, God is mighty and wise.\"

(Their bearings) on this life and the Hereafter. They ask thee concerning orphans. Say: \"The best thing to do is what is for their good; if ye mix their affairs with yours, they are your brethren; but Allah knows the man who means mischief from the man who means good. And if Allah had wished, He could have put you into difficulties: He is indeed Exalted in Power, Wise.\"

وَلَا تَنكِحُوا۟ ٱلْمُشْرِكَٰتِ حَتَّىٰ يُؤْمِنَّ ۚ وَلَأَمَةٌۭ مُّؤْمِنَةٌ خَيْرٌۭ مِّن مُّشْرِكَةٍۢ وَلَوْ أَعْجَبَتْكُمْ ۗ وَلَا تُنكِحُوا۟ ٱلْمُشْرِكِينَ حَتَّىٰ يُؤْمِنُوا۟ ۚ وَلَعَبْدٌۭ مُّؤْمِنٌ خَيْرٌۭ مِّن مُّشْرِكٍۢ وَلَوْ أَعْجَبَكُمْ ۗ أُو۟لَٰٓئِكَ يَدْعُونَ إِلَى ٱلنَّارِ ۖ وَٱللَّهُ يَدْعُوٓا۟ إِلَى ٱلْجَنَّةِ وَٱلْمَغْفِرَةِ بِإِذْنِهِۦ ۖ وَيُبَيِّنُ ءَايَٰتِهِۦ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ ﴿٢٢١﴾

And do not marry polytheistic women until they believe. And a believing slave woman is better than a polytheist, even though she might please you. And do not marry polytheistic men [to your women] until they believe. And a believing slave is better than a polytheist, even though he might please you. Those invite [you] to the Fire, but Allah invites to Paradise and to forgiveness, by His permission. And He makes clear His verses to the people that perhaps they may remember.

Wala tankihoo almushrikati hatta yuminna walaamatun muminatun khayrun min mushrikatin walaw aAAjabatkum wala tunkihoo almushrikeena hatta yuminoo walaAAabdun muminun khayrun min mushrikin walaw aAAjabakum olaika yadAAoona ila alnnari waAllahu yadAAoo ila aljannati waalmaghfirati biithnihi wayubayyinu ayatihi lilnnasi laAAallahum yatathakkaroona

Do not marry idolatrous women unless they join the faith. A maid servant who is a believer is better than an idolatress even though you may like her. And do not marry your daughters to idolaters until they accept the faith. A servant who is a believer is better than an idolater even though you may like him. They invite you to Hell, but God calls you to Paradise and pardon by His grace. And He makes His signs manifest that men may haply take heed.

And do not marry polytheist women until they become Muslims; for undoubtedly a Muslim bondwoman is better than a polytheist woman, although you may like her; and do not give your women in marriage to polytheist men until they accept faith; for undoubtedly a Muslim slave is better than a polytheist, although you may like him; they invite you towards the fire; and Allah invites towards Paradise and forgiveness by His command; and explains His verses to mankind so that they may accept guidance.

Do not marry idolatresses, until they believe; a believing slavegirl is better than an idolatress, though you may admire her. And do not marry idolaters, until they believe. A believing slave is better than an idolater, though you may admire him. Those call unto the Fire; and God calls unto Paradise, and pardon, by His leave, and He makes clear His signs to the people; haply they will remember.

And wed not infidel women until they believe; of a surety a believing bondwoman is better than an infidel Woman, albeit she please you. And wed not your women to infidel men until they believe; of a surety a believing bondman is better than an infidel, albeit the please you. These Call you unto the Fire, and Allah calleth you unto the Garden and unto forgiveness, by His leave; and He expoundeth His commandments unto mankind that haply they may be admonished.

And do not marry Al-Mushrikat (idolatresses, etc.) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress, etc.), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikun till they believe (in Allah Alone) and verily, a believing slave is better than a (free) Mushrik (idolater, etc.), even though he pleases you. Those (Al-Mushrikun) invite you to the Fire, but Allah invites (you) to Paradise and Forgiveness by His Leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Do not marry idolatresses, unless they have believed. A believing maid is better than an idolatress, even if you like her. And do not marry idolaters, unless they have believed. A believing servant is better than an idolater, even if you like him. These call to the Fire, but God calls to the Garden and to forgiveness, by His leave. He makes clear His communications to the people, that they may be mindful.

Do not marry mushrik women unless they believe; a slave woman who believes is better than a free woman who does not believe, even though the latter may appear very attractive to you. (Likewise) do not wed your women to mushrik men unless they believe; a slave man who believes is better than a free man who does not, even though he may be very pleasing to you. These mushrik people invite you to the Fire while Allah by His grace invites you to the Garden and His pardon, and He makes His revelations plain to the people so that they should learn a lesson and follow the admonition.

And do not marry Al-Mushrikat (idolatresses) till they believe (worship Allah Alone). And indeed a slave woman who believes is better than a (free) Mushrikah (idolatress), even though she pleases you. And give not (your daughters) in marriage to Al-Mushrikin till they believe (in Allah Alone) and verily, a believing servant is better than a (free) Mushrik (idolator), even though he pleases you. Those (Mushrikin) invite you to the Fire, but Allah invites (you) to Paradise and forgiveness by His leave, and makes His Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) clear to mankind that they may remember.

Wed not idolatresses till they believe; for lo! a believing bondwoman is better than an idolatress though she please you; and give not your daughters in marriage to idolaters till they believe, for lo! a believing slave is better than an idolater though he please you. These invite unto the Fire, and Allah inviteth unto the Garden, and unto forgiveness by His grace, and expoundeth His revelations to mankind that haply they may remember.

Do not marry idolatresses until they embrace faith. A faithful slave girl is better than an idolatress, though she should impress you. And do not marry [your daughters] to idolaters until they embrace faith. A faithful slave is better than an idolater, though he should impress you. Those invite [others] to the Fire, but Allah invites to paradise and pardon, by His will, and He clarifies His signs for the people so that they may take admonition.

Do not wed idolatresses, until they believe. A believing slavegirl is better than a (free) idolatress, even if she pleases you. And do not wed idolaters, until they believe. A believing slave is better than a (free) idolater, even though he pleases you. Those call to the Fire; but Allah calls to Paradise and pardon by His permission. He makes plain His verses to the people, in order that they will remember.

Do not marry pagan women unless they believe in God. A believing slave girl is better than an idolater, even though the idolaters may attract you. Do not marry pagan men unless they believe in God. A believing slave is better than an idolater, even though the idolater may attract you. The pagans invite you to the fire, but God invites you to Paradise and forgiveness through His will. God shows His evidence to people so that they may take heed.

And do not marry the idolatresses until they believe, and certainly a believing maid is better than an idolatress woman, even though she should please you; and do not give (believing women) in marriage to idolaters until they believe, and certainly a believing servant is better than an idolater, even though he should please you; these invite to the fire, and Allah invites to the garden and to forgiveness by His will, and makes clear His communications to men, that they may be mindful.

Do not marry women who associate partners with God until they believe. A believing bondwoman is better than a woman who associates partners with God, however pleasing she may appear to you. Nor give believing women in marriage to men who associate partners with God, till they have believed; a believing bondman is certainly better than a man who associates partners with God, even though he may please you. Such people call you to Hell-fire; but God calls you to Paradise and to forgiveness. He makes His messages clear to people, so that they might bear them in mind.

Do not marry unbelieving women (idolaters), until they believe: A slave woman who believes is better than an unbelieving woman, even though she allures you. Nor marry (your girls) to unbelievers until they believe: A man slave who believes is better than an unbeliever, even though he allures you. Unbelievers do (but) beckon you to the Fire. But Allah beckons by His Grace to the Garden (of bliss) and forgiveness, and makes His Signs clear to mankind: That they may celebrate His praise.

وَيَسْـَٔلُونَكَ عَنِ ٱلْمَحِيضِ ۖ قُلْ هُوَ أَذًۭى فَٱعْتَزِلُوا۟ ٱلنِّسَآءَ فِى ٱلْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ ٱللَّهُ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلتَّوَّٰبِينَ وَيُحِبُّ ٱلْمُتَطَهِّرِينَ ﴿٢٢٢﴾

And they ask you about menstruation. Say, \"It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves.\"

Wayasaloonaka AAani almaheedi qul huwa athan faiAAtaziloo alnnisaa fee almaheedi wala taqraboohunna hatta yathurna faitha tatahharna fatoohunna min haythu amarakumu Allahu inna Allaha yuhibbu alttawwabeena wayuhibbu almutatahhireena

They ask you about menstruation. Tell them: \"This is a period of stress. So keep away from women in this state till they are relieved of it. When they are free of it, you may go to them as God has enjoined. For God loves those who seek pardon, and those who are clean.\"

And they ask you the decree concerning menstruation; say, “It is an impurity, so stay away from women at such times, and do not cohabit with them until they have cleansed themselves; so when they have cleansed themselves, cohabit with them the way Allah has determined for you”; indeed Allah loves those who repent profusely, and loves those who keep clean.

They will question thee concerning the monthly course. Say: 'It is hurt; so go apart from women during the monthly course, and do not approach them till they are clean. When they have cleansed themselves, then come unto them as God has commanded you.' Truly, God loves those who repent, and He loves those who cleanse themselves.

And they ask thee of menstruation. Say thou: it is a pollution, so keep away from women during menstruation, and go not in unto them until they have purified themselves. Then when they have thoroughly purified themselves, go in unto them as Allah hath commanded you. Verily Allah loveth the penitents, and loveth the purifiers of themselves.

They ask you concerning menstruation. Say: that is an Adha (a harmful thing for a husband to have a sexual intercourse with his wife while she is having her menses), therefore keep away from women during menses and go not unto them till they have purified (from menses and have taken a bath). And when they have purified themselves, then go in unto them as Allah has ordained for you (go in unto them in any manner as long as it is in their vagina). Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves (by taking a bath and cleaning and washing thoroughly their private parts, bodies, for their prayers, etc.).

And they ask you about menstruation: say, “It is harmful, so keep away from women during menstruation. And do not approach them until they have become pure. Once they have become pure, approach them in the way God has directed you.” God loves the repentant, and He loves those who keep clean.”

They ask about the monthly course. Say, \"It is a state of impurity; so keep apart from women during their monthly course and do not go near them until they are clean. When they have cleansed themselves, then you may go to them in the manner Allah has enjoined you.\" Most surely Allah loves those people who refrain from evil and keep themselves pure and clean.

They ask you concerning menstruation. Say: \"That is an Adha, therefore, keep away from women during menses and go not in unto them till they are purified.\" And when they have purified themselves, then go in unto them as Allah has ordained for you. Truly, Allah loves those who turn unto Him in repentance and loves those who purify themselves.

They question thee (O Muhammad) concerning menstruation. Say: It is an illness, so let women alone at such times and go not in unto them till they are cleansed. And when they have purified themselves, then go in unto them as Allah hath enjoined upon you. Truly Allah loveth those who turn unto Him, and loveth those who have a care for cleanness.

They ask you concerning [intercourse during] menses. Say, ‘It is hurtful.’ So keep away from wives during the menses, and do not approach them till they are clean. And when they become clean, go into them as Allah has commanded you. Indeed Allah loves the penitent and He loves those who keep clean.

They ask you about menstruation. Say: 'It is an injury. Stay away from women during their menstrual periods and do not approach them until they are cleansed. When they have cleansed themselves, then come to them from where Allah has commanded you. Allah loves those who turn to Him in repentance and He loves those who cleanse themselves'

They ask you about women's menses. Tell them, \"It is an ailment. Avoid having carnal relations with them until their period is over.\" Then you may have carnal relations with them according to the rules of God. God loves those who repent and those who purify themselves.

And they ask you about menstruation. Say: It is a discomfort; therefore keep aloof from the women during the menstrual discharge and do not go near them until they have become clean; then when they have cleansed themselves, go in to them as Allah has commanded you; surely Allah loves those who turn much (to Him), and He loves those who purify themselves.

They ask you about menstruation. Say, \"It is an impurity, so keep away from women during it and do not approach them until they are cleansed; when they are cleansed you may approach them as God has ordained. God loves those who turn to Him in penitence and He loves those who keep themselves clean.

They ask thee concerning women's courses. Say: They are a hurt and a pollution: So keep away from women in their courses, and do not approach them until they are clean. But when they have purified themselves, ye may approach them in any manner, time, or place ordained for you by Allah. For Allah loves those who turn to Him constantly and He loves those who keep themselves pure and clean.

نِسَآؤُكُمْ حَرْثٌۭ لَّكُمْ فَأْتُوا۟ حَرْثَكُمْ أَنَّىٰ شِئْتُمْ ۖ وَقَدِّمُوا۟ لِأَنفُسِكُمْ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّكُم مُّلَٰقُوهُ ۗ وَبَشِّرِ ٱلْمُؤْمِنِينَ ﴿٢٢٣﴾

Your wives are a place of sowing of seed for you, so come to your place of cultivation however you wish and put forth [righteousness] for yourselves. And fear Allah and know that you will meet Him. And give good tidings to the believers.

Nisaokum harthun lakum fatoo harthakum anna shitum waqaddimoo lianfusikum waittaqoo Allaha waiAAlamoo annakum mulaqoohu wabashshiri almumineena

Women are like fields for you; so seed them as you intend, but plan the future in advance. And fear God, and remember, you have to face Him in the end. So convey glad tidings to those who believe.

Your women are a tillage for you; so come into your tillage as you will; and first perform the deeds that benefit you; and keep fearing Allah, and know well that you have to meet Him; and (O dear Prophet Mohammed – peace and blessings be upon him) give glad tidings to the Muslims.

Your women are a tillage for you; so come unto your tillage as you wish, and forward for your souls; and fear God, and know that you shall meet Him. Give thou good tidings to the believers.

Your women are tilth Unto you, so go in unto your tilth as ye list, and provide beforehand for your souls. And fear Allah, and know that ye are going to meet Him; and give thou glad tidings Unto the believers.

Your wives are a tilth for you, so go to your tilth when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) before you for your ownselves. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad SAW).

Your women are cultivation for you; so approach your cultivation whenever you like, and send ahead for yourselves. And fear God, and know that you will meet Him. And give good news to the believers.

Your wives are your tilth: so you may go to your tilth as you please, but you should take care of your future and refrain from the displeasure of Allah. Know it well that One Day you shall meet Him. (O Prophet!) bear good tidings to the Believers.

Your wives are a tilth for you, so go to your tilth, when or how you will, and send (good deeds, or ask Allah to bestow upon you pious offspring) for your own selves beforehand. And fear Allah, and know that you are to meet Him (in the Hereafter), and give good tidings to the believers (O Muhammad).

Your women are a tilth for you (to cultivate) so go to your tilth as ye will, and send (good deeds) before you for your souls, and fear Allah, and know that ye will (one day) meet Him. Give glad tidings to believers, (O Muhammad).

Your women are a tillage for you, so come to your tillage whenever you like, and send ahead for your souls, and be Godwary, and know that you will encounter Him; and give good news to the faithful.

Women are your planting place (for children); come then to your planting place as you please and forward (good deeds) for your souls, and fear Allah. And know that you shall meet Him. Give glad tidings to the believers.

Your wives are as fields for you. You may enter your fields from any place you want. Reserve something good for your souls (for the life hereafter). Have fear of God and know that you are going to meet Him. (Muhammad) give the glad news to the believers.

Your wives are a tilth for you, so go into your tilth when you like, and do good beforehand for yourselves, and be careful (of your duty) to Allah, and know that you will meet Him, and give good news to the believers.

Your wives are your fields. Go, then, into your fields as you will. Do good deeds, and fear God, and know that you shall meet Him.\" Give good tidings to the believers.

Your wives are as a tilth unto you; so approach your tilth when or how ye will; but do some good act for your souls beforehand; and fear Allah. And know that ye are to meet Him (in the Hereafter), and give (these) good tidings to those who believe.

وَلَا تَجْعَلُوا۟ ٱللَّهَ عُرْضَةًۭ لِّأَيْمَٰنِكُمْ أَن تَبَرُّوا۟ وَتَتَّقُوا۟ وَتُصْلِحُوا۟ بَيْنَ ٱلنَّاسِ ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌۭ ﴿٢٢٤﴾

And do not make [your oath by] Allah an excuse against being righteous and fearing Allah and making peace among people. And Allah is Hearing and Knowing.

Wala tajAAaloo Allaha AAurdatan liaymanikum an tabarroo watattaqoo watuslihoo bayna alnnasi waAllahu sameeAAun AAaleemun

Do not implicate God in your oaths to avoid doing good and being pious and keeping peace among men, for God hears all and knows everything.

And do not make Allah a target of your oaths, by pledging against being virtuous and pious, and against making peace among mankind; and Allah is All Hearing, All Knowing.

Do not make God a hindrance, through your oaths, to being pious and godfearing, and putting things right between men. Surely God is All-hearing, All-knowing.

And make not Allah a butt of your oaths that ye shall not act piously nor fear Allah nor set things right between and Allah is Hearing, Knowing.

And make not Allah's (Name) an excuse in your oaths against your doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e. do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).

And do not allow your oaths in God's name to hinder you from virtue, and righteousness, and making peace between people. God is Listener and Knower.

Do not use Allah's name for such oaths which are taken to keep back from virtue, piety and the welfare of mankind:

And make not Allah's (Name) an excuse in your oaths against doing good and acting piously, and making peace among mankind. And Allah is All-Hearer, All-Knower (i.e., do not swear much and if you have sworn against doing something good then give an expiation for the oath and do good).

And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.

Do not make Allah an obstacle, through your oaths, to being pious and Godwary, and to bringing about concord between people. And Allah is all-hearing, all-knowing.

Do not make Allah a deterrent through your oaths, that you be righteous, cautious, and reform between people. Surely, Allah is Hearing and Knowing.

Do not swear by God not to do good things, or have piety, or make peace among people. God is All-hearing and All-knowing.

And make not Allah because of your swearing (by Him) an obstacle to your doing good and guarding (against evil) and making peace between men, and Allah is Hearing, Knowing.

Do not make God a pretext, when you swear by Him, to avoid doing good, being righteous and making peace between people. God is all hearing and all knowing.

And make not Allah's (name) an excuse in your oaths against doing good, or acting rightly, or making peace between persons; for Allah is One Who heareth and knoweth all things.

لَّا يُؤَاخِذُكُمُ ٱللَّهُ بِٱللَّغْوِ فِىٓ أَيْمَٰنِكُمْ وَلَٰكِن يُؤَاخِذُكُم بِمَا كَسَبَتْ قُلُوبُكُمْ ۗ وَٱللَّهُ غَفُورٌ حَلِيمٌۭ ﴿٢٢٥﴾

Allah does not impose blame upon you for what is unintentional in your oaths, but He imposes blame upon you for what your hearts have earned. And Allah is Forgiving and Forbearing.

La yuakhithukumu Allahu biallaghwi fee aymanikum walakin yuakhithukum bima kasabat quloobukum waAllahu ghafoorun haleemun

God will not call you to account for that which is senseless in your oaths, but only for what is in your hearts; for God is forgiving and forbearing.

Allah does not take you to task for oaths which are made unintentionally but He does take you to task for deeds which your hearts have done; and Allah is Oft Forgiving, Most Forbearing.

God will not take you to task for a slip in your oaths; but He will take you to task for what your hearts have earned; and God is All-forgiving, All-clement.

Allah will not take you to task for the vain in Your oaths, but he shall take you to task for that which your hearts have earned, and He is the Forgiving, the Forbearing.

Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.

God does not hold you responsible for your unintentional oaths, but He holds you responsible for your intentions. God is Forgiving and Forbearing.

Allah hears everything you utter and knows everything. Allah does not call you to Account for unintentional and meaningless oaths, but will surely take you to task for oaths taken deliberately and in earnest: Allah is Forgiving and Forbearing.

Allah will not call you to account for that which is unintentional in your oaths, but He will call you to account for that which your hearts have earned. And Allah is Oft-Forgiving, Most-Forbearing.

Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. Allah is Forgiving, Clement.

Allah will not take you to task for what is unconsidered in your oaths, but He will take you to task for what your hearts have incurred, and Allah is all-forgiving, all-forbearing.

Allah will not call you to account for a slip in your oaths. But He will take you to task for that which is intended in your hearts. Allah is Forgiving and Merciful.

God will not take into account your inattentive oath. However, He will question you about what your hearts have gained. God is All-forgiving and Lenient.

Allah does not call you to account for what is vain in your oaths, but He will call you to account for what your hearts have earned, and Allah is Forgiving, Forbearing.

God will not call you to account for any oaths you uttered unintentionally, but He will take you to task for what is intended in your hearts. God is most forgiving and forbearing.

Allah will not call you to account for thoughtlessness in your oaths, but for the intention in your hearts; and He is Oft-forgiving, Most Forbearing.

لِّلَّذِينَ يُؤْلُونَ مِن نِّسَآئِهِمْ تَرَبُّصُ أَرْبَعَةِ أَشْهُرٍۢ ۖ فَإِن فَآءُو فَإِنَّ ٱللَّهَ غَفُورٌۭ رَّحِيمٌۭ ﴿٢٢٦﴾

For those who swear not to have sexual relations with their wives is a waiting time of four months, but if they return [to normal relations] - then indeed, Allah is Forgiving and Merciful.

Lillatheena yuloona min nisaihim tarabbusu arbaAAati ashhurin fain faoo fainna Allaha ghafoorun raheemun

Those who swear to keep away from their wives (with intent of divorcing them) have four months of grace; then if they reconcile (during this period), surely God is forgiving and kind.

Those who swear not to touch their wives have four months’ time; so if they turn back during this period, indeed Allah is Oft Forgiving, Most Merciful.

For those who forswear their women a wait of four months; if they revert, God is All-forgiving, All-compassionate;

For those who swear off from their wives is a awaiting of four months; then if they go back, verily Allah is Forgiving, Merciful.

Those who take an oath not to have sexual relation with their wives must wait four months, then if they return (change their idea in this period), verily, Allah is Oft-Forgiving, Most Merciful.

Those who vow abstinence from their wives must wait for four months. But if they reconcile—God is Forgiving and Merciful.

Those who take an oath to keep apart from their wives are given four months (for a final decision), Then if they resume their relations, Allah is Forgiving and Merciful.

Those who take an oath not to have sexual relation with their wives must wait for four months, then if they return, verily, Allah is Oft-Forgiving, Most Merciful.

Those who forswear their wives must wait four months; then, if they change their mind, lo! Allah is Forgiving, Merciful.

For those who forswear their wives shall be a waiting [period]of four months. And if they recant, Allah is indeed all-forgiving, all-merciful.

For those who swear a wait of four months from their women, if they revert, Allah is Forgiving, the Most Merciful.

Those who swear by God not to ever have any carnal relations with their wives (will not be punished), if they decide to resume marital relations again within four months. God is All-forgiving and All-merciful.

Those who swear that they will not go in to their wives should wait four months; so if they go back, then Allah is surely Forgiving, Merciful.

For those who swear that they will not approach their wives, there shall be a waiting period of four months: if they revert to conciliation, surely, God is most forgiving and ever merciful;

For those who take an oath for abstention from their wives, a waiting for four months is ordained; if then they return, Allah is Oft-forgiving, Most Merciful.

وَإِنْ عَزَمُوا۟ ٱلطَّلَٰقَ فَإِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ ﴿٢٢٧﴾

And if they decide on divorce - then indeed, Allah is Hearing and Knowing.

Wain AAazamoo alttalaqa fainna Allaha sameeAAun AAaleemun

And if they are bent on divorce, God hears all and knows everything.

And if they firmly decide to divorce them, Allah is All Hearing, All Knowing.

but if they resolve on divorce, surely God is All-hearing, All-knowing.

And if they resolve on divorcement, then verily Allah is Hearing, Knowing.

And if they decide upon divorce, then Allah is All-Hearer, All-Knower.

And if they resolve to divorce—God is Hearing and Knowing.

And if they resolve on divorce, (let them remember that Allah hears everything and knows everything.

And if they decide upon divorce, then Allah is All-Hearer, All-Knower.

And if they decide upon divorce (let them remember that) Allah is Hearer, Knower.

But if they resolve on divorce, Allah is indeed all-hearing, all-knowing.

But if they resolve on divorce, surely, Allah is the Hearer, the Knower.

If they choose divorce, God is All-hearing and All-knowing.

And if they have resolved on a divorce, then Allah is surely Hearing, Knowing.

but if they decide upon divorce, God is all hearing and all knowing.

But if their intention is firm for divorce, Allah heareth and knoweth all things.

وَٱلْمُطَلَّقَٰتُ يَتَرَبَّصْنَ بِأَنفُسِهِنَّ ثَلَٰثَةَ قُرُوٓءٍۢ ۚ وَلَا يَحِلُّ لَهُنَّ أَن يَكْتُمْنَ مَا خَلَقَ ٱللَّهُ فِىٓ أَرْحَامِهِنَّ إِن كُنَّ يُؤْمِنَّ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۚ وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِى ذَٰلِكَ إِنْ أَرَادُوٓا۟ إِصْلَٰحًۭا ۚ وَلَهُنَّ مِثْلُ ٱلَّذِى عَلَيْهِنَّ بِٱلْمَعْرُوفِ ۚ وَلِلرِّجَالِ عَلَيْهِنَّ دَرَجَةٌۭ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌ ﴿٢٢٨﴾

Divorced women remain in waiting for three periods, and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day. And their husbands have more right to take them back in this [period] if they want reconciliation. And due to the wives is similar to what is expected of them, according to what is reasonable. But the men have a degree over them [in responsibility and authority]. And Allah is Exalted in Might and Wise.

Waalmutallaqatu yatarabbasna bianfusihinna thalathata qurooin wala yahillu lahunna an yaktumna ma khalaqa Allahu fee arhamihinna in kunna yuminna biAllahi waalyawmi alakhiri wabuAAoolatuhunna ahaqqu biraddihinna fee thalika in aradoo islahan walahunna mithlu allathee AAalayhinna bialmaAAroofi walilrrijali AAalayhinna darajatun waAllahu AAazeezun hakeemun

Women who are divorced have to wait for three monthly periods, and if they believe in God and the Last Day they must not hide unlawfully what God has formed within their wombs. Their husbands would do well to take them back in that case, if they wish to be reconciled. Women also have recognised rights as men have, though men have an edge over them. But God is all-mighty and all-wise.

And divorced women shall restrain themselves for three menstrual periods; and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have the right to take them back, during this time, if they desire reconciliation; and the women also have rights similar to those of men over them, in accordance with Islamic law – and men have superiority over them; and Allah is Almighty, Wise.

Divorced women shall wait by themselves for three periods; and it is not lawful for them to hide what God has created in their wombs; if they believe in God and the Last Day. In such time their mates have better right to restore them, if they desire to set things right. Women have such honourable rights as obligations, but their men have a degree above them; God is All-mighty, All-wise.

And the divorced women shall keep themselves in waiting for three courses nor is it allowed unto them that they should hide that which Allah hath created in their wombs, if they believe in Allah and the Last Day. And their husbands are more entitled to their restorations during the same, if they desire rectification. Unto women is due likes that which is due from women reputably. And for men is a degree over them. And Allah is Mighty, Wise.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses, etc.) similar (to those of their husbands) over them (as regards obedience and respect, etc.) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Divorced women shall wait by themselves for three periods. And it is not lawful for them to conceal what God has created in their wombs, if they believe in God and the Last Day. Meanwhile, their husbands have the better right to take them back, if they desire reconciliation. And women have rights similar to their obligations, according to what is fair. But men have a degree over them. God is Mighty and Wise.

Divorced women shall keep themselves in waiting for three menstrual courses and it is unlawful for them, if they believe in Allah and the Last Day, to hide whatever Allah might have created in their wombs. Should their husbands desire reconciliation during this time they are entitled to take them back into wedlock. Women have the same rights against their men as men have against them; but men have a degree above them. Allah is All- Powerful, All-Wise.

And divorced women shall wait (as regards their marriage) for three menstrual periods, and it is not lawful for them to conceal what Allah has created in their wombs, if they believe in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And they (women) have rights (over their husbands as regards living expenses) similar (to those of their husbands) over them (as regards obedience and respect) to what is reasonable, but men have a degree (of responsibility) over them. And Allah is All-Mighty, All-Wise.

Women who are divorced shall wait, keeping themselves apart, three (monthly) courses. And it is not lawful for them that they should conceal that which Allah hath created in their wombs if they are believers in Allah and the Last Day. And their husbands would do better to take them back in that case if they desire a reconciliation. And they (women) have rights similar to those (of men) over them in kindness, and men are a degree above them. Allah is Mighty, Wise.

Divorced women shall wait by themselves for three periods of purity [after menses], and it is not lawful for them to conceal what Allah has created in their wombs if they believe in Allah and the Last Day; and their husbands have a greater right to restore them during this [duration], if they desire reconcilement. The wives have rights similar to the obligations upon them, in accordance with honourable norms; and men have a degree above them, and Allah is all-mighty and all-wise.

Divorced women shall wait by themselves for three periods. It is unlawful for them, if they believe in Allah and the Last Day, to hide what He has created in their wombs, in which case their husbands would have a better right to restore them should they desire reconciliation. And for them similar to what is due from them with kindness. But men have a degree above them. Allah is Mighty and Wise.

The divorced women must wait up to three menstrual cycles before another marriage. If they believe in God and the Day of Judgment, it is not lawful for them to hide what God has created in their wombs. Within their waiting period their husbands have the right to resume marital relations, if they want reconciliation. Women have benefits as well as responsibilities. Men have a status above women. God is Majestic and Wise.

And the divorced women should keep themselves in waiting for three courses; and it is not lawful for them that they should conceal what Allah has created in their wombs, if they believe in Allah and the last day; and their husbands have a better right to take them back in the meanwhile if they wish for reconciliation; and they have rights similar to those against them in a just manner, and the men are a degree above them, and Allah is Mighty, Wise.

Divorced women should wait for three menstrual cycles; it is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs. Their husbands have the right to take them back within that time, if they desire to be reconciled. The wives have rights corresponding to those which the husbands have, according to what is recognized to be fair, but men have a rank above them. God is almighty and all wise.

Divorced women shall wait concerning themselves for three monthly periods. Nor is it lawful for them to hide what Allah Hath created in their wombs, if they have faith in Allah and the Last Day. And their husbands have the better right to take them back in that period, if they wish for reconciliation. And women shall have rights similar to the rights against them, according to what is equitable; but men have a degree (of advantage) over them. And Allah is Exalted in Power, Wise.

ٱلطَّلَٰقُ مَرَّتَانِ ۖ فَإِمْسَاكٌۢ بِمَعْرُوفٍ أَوْ تَسْرِيحٌۢ بِإِحْسَٰنٍۢ ۗ وَلَا يَحِلُّ لَكُمْ أَن تَأْخُذُوا۟ مِمَّآ ءَاتَيْتُمُوهُنَّ شَيْـًٔا إِلَّآ أَن يَخَافَآ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ ۖ فَإِنْ خِفْتُمْ أَلَّا يُقِيمَا حُدُودَ ٱللَّهِ فَلَا جُنَاحَ عَلَيْهِمَا فِيمَا ٱفْتَدَتْ بِهِۦ ۗ تِلْكَ حُدُودُ ٱللَّهِ فَلَا تَعْتَدُوهَا ۚ وَمَن يَتَعَدَّ حُدُودَ ٱللَّهِ فَأُو۟لَٰٓئِكَ هُمُ ٱلظَّٰلِمُونَ ﴿٢٢٩﴾

Divorce is twice. Then, either keep [her] in an acceptable manner or release [her] with good treatment. And it is not lawful for you to take anything of what you have given them unless both fear that they will not be able to keep [within] the limits of Allah. But if you fear that they will not keep [within] the limits of Allah, then there is no blame upon either of them concerning that by which she ransoms herself. These are the limits of Allah, so do not transgress them. And whoever transgresses the limits of Allah - it is those who are the wrongdoers.

Alttalaqu marratani faimsakun bimaAAroofin aw tasreehun biihsanin wala yahillu lakum an takhuthoo mimma ataytumoohunna shayan illa an yakhafa alla yuqeema hudooda Allahi fain khiftum alla yuqeema hudooda Allahi fala junaha AAalayhima feema iftadat bihi tilka hudoodu Allahi fala taAAtadooha waman yataAAadda hudooda Allahi faolaika humu alththalimoona

Divorce is (revokable) two times (after pronouncement), after which (there are two ways open for husbands), either (to) keep (the wives) honourably, or part with them in a decent way. You are not allowed to take away the least of what you have given your wives, unless both of you fear that you would not be able to keep within the limits set by God. If you fear you cannot maintain the bounds fixed by God, there will be no blame on either if the woman redeems herself. Do not exceed the limits of God, for those who exceed the bounds set by God are transgressors.

This type of divorce is up to twice; the woman must then be retained on good terms or released with kindness; and it is not lawful for you to take back from women a part of what you have given them except when both fear that they may not be able to stay within the limits established by Allah; so if you fear that they may not be able to observe the limits of Allah, then it is no sin on them if the woman pays to get her release; these are the limits set by Allah, so do not exceed them; and those who transgress Allah’s limits are the unjust.

Divorce is twice; then honourable retention or setting free kindly. It is not lawful for you to take of what you have given them unless the couple fear they may not maintain God's bounds; if you fear they may not maintain God's bounds, it is no fault in them for her to redeem herself. Those are God's bounds; do not transgress them. Whosoever transgresses the bounds of God -- those are the evildoers.

Divorcement is twice: thereafter either retaining her reputably, or letting her off kindly. And it is not allowed unto you to take away aught ye have given them, except the twain fear that they may not observe the bonds of Allah. If yes fear that the twain may not observe the bonds of Allah, then no blame is on the twain for that where with she ransometh herself. These are the bonds of Allah, wherefore trespass them not; and whosoever trespasseth the bonds of Allah, then verily these! they are the wrong-doers.

The divorce is twice, after that, either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of your Mahr (bridal money given by the husband to his wife at the time of marriage) which you have given them, except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g. to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it) for her Al-Khul' (divorce). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the Zalimun (wrong-doers, etc.).

Divorce is allowed twice. Then, either honorable retention, or setting free kindly. It is not lawful for you to take back anything you have given them, unless they fear that they cannot maintain God's limits. If you fear that they cannot maintain God’s limits, then there is no blame on them if she sacrifices something for her release. These are God’s limits, so do not transgress them. Those who transgress God’s limits are the unjust.

Divorce may be pronounced twice; then either the wife be kept honourably or parted with gracefully. And it is not lawful for you to take back anything out of what you have given them. There is, however, an exception to this; if you fear that they might not be able to keep within the limits imposed by Allah, there is no harm if both agree mutually that the wife should obtain divorce by giving something as compensation to the husband. These are the bounds set by Allah; therefore do not violate them, for those who violate the bounds of AIIah are the tansgressors.

The divorce is twice, after that either you retain her on reasonable terms or release her with kindness. And it is not lawful for you (men) to take back (from your wives) any of what you gave them (the Mahr, bridal-money given by the husband to his wife at the time of marriage), except when both parties fear that they would be unable to keep the limits ordained by Allah (e.g., to deal with each other on a fair basis). Then if you fear that they would not be able to keep the limits ordained by Allah, then there is no sin on either of them if she gives back (the Mahr or a part of it). These are the limits ordained by Allah, so do not transgress them. And whoever transgresses the limits ordained by Allah, then such are the wrongdoers.

Divorce must be pronounced twice and then (a woman) must be retained in honour or released in kindness. And it is not lawful for you that ye take from women aught of that which ye have given them; except (in the case) when both fear that they may not be able to keep within the limits (imposed by) Allah. And if ye fear that they may not be able to keep the limits of Allah, in that case it is no sin for either of them if the woman ransom herself. These are the limits (imposed by) Allah. Transgress them not. For whoso transgresseth Allah's limits: such are wrong-doers.

[Revocable] divorce may be only twice; then [let there be] either an honourable retention, or a kindly release. It is not lawful for you to take back anything from what you have given them, unless the couple fear that they may not maintain Allah’s bounds; so if you fear they would not maintain Allah’s bounds, there is no sin upon them in what she may give to secure her own release. These are Allah’s bounds, so do not transgress them, and whoever transgresses the bounds of Allah—it is they who are the wrongdoers.

Divorce is twice, then an honorable keeping or allowed to go with kindness. It is unlawful for you to take from them anything you have given them, unless both fear that they will not be able to keep within the Bounds of Allah; in which case it shall be no offense for either of them if she ransom herself. These are the Bounds of Allah; do not transgress them. Those who transgress the Bounds of Allah are harmdoers.

A marital relation can only be resumed after the first and second divorce, otherwise it must be continued with fairness or terminated with kindness. It is not lawful for you to take back from women what you have given them unless you are afraid of not being able to observe God's law. In this case, it would be no sin for her to pay a ransom to set herself free from the bond of marriage. These are the laws of God. Do not transgress against them; those who do so are unjust.

Divorce may be (pronounced) twice, then keep (them) in good fellowship or let (them) go with kindness; and it is not lawful for you to take any part of what you have given them, unless both fear that they cannot keep within the limits of Allah; then if you fear that they cannot keep within the limits of Allah, there is no blame on them for what she gives up to become free thereby. These are the limits of Allah, so do not exceed them and whoever exceeds the limits of Allah these it is that are the unjust.

Divorce may be pronounced twice, and then a woman must be retained honourably or released with kindness. It is not lawful for you to take away anything of what you have given your wives, unless both fear that they would not be able to observe the bounds set by God. In such a case it shall be no sin for either of them if the woman opts to give something for her release. These are the bounds set by God; do not transgress them. Those who transgress the bounds of God are wrongdoers.

A divorce is only permissible twice: after that, the parties should either hold Together on equitable terms, or separate with kindness. It is not lawful for you, (Men), to take back any of your gifts (from your wives), except when both parties fear that they would be unable to keep the limits ordained by Allah. If ye (judges) do indeed fear that they would be unable to keep the limits ordained by Allah, there is no blame on either of them if she give something for her freedom. These are the limits ordained by Allah; so do not transgress them if any do transgress the limits ordained by Allah, such persons wrong (Themselves as well as others).

فَإِن طَلَّقَهَا فَلَا تَحِلُّ لَهُۥ مِنۢ بَعْدُ حَتَّىٰ تَنكِحَ زَوْجًا غَيْرَهُۥ ۗ فَإِن طَلَّقَهَا فَلَا جُنَاحَ عَلَيْهِمَآ أَن يَتَرَاجَعَآ إِن ظَنَّآ أَن يُقِيمَا حُدُودَ ٱللَّهِ ۗ وَتِلْكَ حُدُودُ ٱللَّهِ يُبَيِّنُهَا لِقَوْمٍۢ يَعْلَمُونَ ﴿٢٣٠﴾

And if he has divorced her [for the third time], then she is not lawful to him afterward until [after] she marries a husband other than him. And if the latter husband divorces her [or dies], there is no blame upon the woman and her former husband for returning to each other if they think that they can keep [within] the limits of Allah. These are the limits of Allah, which He makes clear to a people who know.

Fain tallaqaha fala tahillu lahu min baAAdu hatta tankiha zawjan ghayrahu fain tallaqaha fala junaha AAalayhima an yatarajaAAa in thanna an yuqeema hudooda Allahi watilka hudoodu Allahi yubayyinuha liqawmin yaAAlamoona

If a man divorces her again (a third time), she becomes unlawful for him (and he cannot remarry her) until she has married another man. Then if he divorces her there is no harm if the two unite again if they think they will keep within the bounds set by God and made clear for those who understand.

Then if he divorces her the third time, she will not be lawful to him until she has stayed with another husband; then if the other husband divorces her, it is no sin for these two to reunite if they consider that they can keep the limits of Allah established; these are the limits set by Allah which He explains for people of intellect.

If he divorces her finally, she shall not be lawful to him after that, until she marries another husband. If he divorces her, then it is no fault in them to return to each other, if they suppose that they will maintain God's bounds. Those are God's bounds; He makes them clear unto a people that have knowledge.

If he divorceth her, then she is not allowed unto him thereafter until she wed a husband other than he; then if he divorceth her, no blame is on the twain in that they return unto each other, if they imagine they will oh serve the bonds of Allah. And these are the bonds of Allah; He expoundeth them unto a people who know.

And if he has divorced her (the third time), then she is not lawful unto him thereafter until she has married another husband. Then, if the other husband divorces her, it is no sin on both of them that they reunite, provided they feel that they can keep the limits ordained by Allah. These are the limits of Allah, which He makes plain for the people who have knowledge.

If he divorces her, she shall not be lawful for him again until she has married another husband. If the latter divorces her, then there is no blame on them for reuniting, provided they think they can maintain God's limits. These are God’s limits; He makes them clear to people who know.

And if the husband divorces his wife (for the third time), she shall not remain his lawful wife after this (absolute) divorce, unless she marries another husband and the second husband divorces her. (In that case) there is no harm if they re-marry, provided that the woman and her first husband are convinced that they will be able to keep within the bounds fixed by Allah. And these are Allah's bounds, which He makes clear for the guidance of those who know (the consequences of transgression).

And if he hath divorced her (the third time), then she is not lawful unto him thereafter until she hath wedded another husband. Then if he (the other husband) divorce her it is no sin for both of them that they come together again if they consider that they are able to observe the limits of Allah. These are the limits of Allah. He manifesteth them for people who have knowledge.

And if he divorces her, she will not be lawful for him thereafter until she marries a husband other than him, and if he divorces her, there is no sin upon them to remarry if they think that they can maintain Allah’s bounds. These are Allah’s bounds, which He clarifies for a people who have knowledge.

If he divorces her (for the third time), she shall not be lawful to him after that until she has wed (not for the purpose of remarrying her former husband) another spouse and then if he divorces her it shall be no offense for either of them to return to each other, if they think that they can keep within the Bounds of Allah. Those are the Bounds of Allah. He makes them plain to people who know.

After a divorce for the third time, it is not lawful for the husband to resume marital relations with her or remarry her until she has been married and divorced by another husband. In that case, there is no sin for the former husband to marry her if they (both) think that they can abide by the law. These are the laws of God. He explains them for the people of knowledge.

So if he divorces her she shall not be lawful to him afterwards until she marries another husband; then if he divorces her there is no blame on them both if they return to each other (by marriage), if they think that they can keep within the limits of Allah, and these are the limits of Allah which He makes clear for a people who know.

And if man finally divorces his wife, he cannot remarry her until she has married another man. Then if the next husband divorces her, there will be no blame on either of them if the former husband and wife return to one another, provided they think that they can keep within the bounds set by God. These are the bounds prescribed by God, which He makes clear to men of understanding.

So if a husband divorces his wife (irrevocably), He cannot, after that, re-marry her until after she has married another husband and He has divorced her. In that case there is no blame on either of them if they re-unite, provided they feel that they can keep the limits ordained by Allah. Such are the limits ordained by Allah, which He makes plain to those who understand.

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ سَرِّحُوهُنَّ بِمَعْرُوفٍۢ ۚ وَلَا تُمْسِكُوهُنَّ ضِرَارًۭا لِّتَعْتَدُوا۟ ۚ وَمَن يَفْعَلْ ذَٰلِكَ فَقَدْ ظَلَمَ نَفْسَهُۥ ۚ وَلَا تَتَّخِذُوٓا۟ ءَايَٰتِ ٱللَّهِ هُزُوًۭا ۚ وَٱذْكُرُوا۟ نِعْمَتَ ٱللَّهِ عَلَيْكُمْ وَمَآ أَنزَلَ عَلَيْكُم مِّنَ ٱلْكِتَٰبِ وَٱلْحِكْمَةِ يَعِظُكُم بِهِۦ ۚ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِكُلِّ شَىْءٍ عَلِيمٌۭ ﴿٢٣١﴾

And when you divorce women and they have [nearly] fulfilled their term, either retain them according to acceptable terms or release them according to acceptable terms, and do not keep them, intending harm, to transgress [against them]. And whoever does that has certainly wronged himself. And do not take the verses of Allah in jest. And remember the favor of Allah upon you and what has been revealed to you of the Book and wisdom by which He instructs you. And fear Allah and know that Allah is Knowing of all things.

Waitha tallaqtumu alnnisaa fabalaghna ajalahunna faamsikoohunna bimaAAroofin aw sarrihoohunna bimaAAroofin wala tumsikoohunna diraran litaAAtadoo waman yafAAal thalika faqad thalama nafsahu wala tattakhithoo ayati Allahi huzuwan waothkuroo niAAmata Allahi AAalaykum wama anzala AAalaykum mina alkitabi waalhikmati yaAAithukum bihi waittaqoo Allaha waiAAlamoo anna Allaha bikulli shayin AAaleemun

When you have divorced your wives, and they have reached the end of the period of waiting, then keep them honourably (by revoking the divorce), or let them go with honour, and do not detain them with the intent of harassing lest you should transgress. He who does so will wrong himself. Do not mock the decrees of God, and remember the favours God has bestowed on you, and revealed to you the Book and the Law to warn you of the consequences of doing wrong. Have fear of God, and remember, God is cognisant of everything.

And when you have divorced women, and their term reaches its end, either retain them on good terms within this period or release them with kindness; and do not retain them in order to hurt them, hence transgressing the limits; and he who does so harms only himself; and do not make the signs of Allah the objects of ridicule; and remember Allah’s favour that is bestowed upon you and that He has sent down to you the Book and wisdom, for your guidance; keep fearing Allah and know well that Allah knows everything. (The traditions of the Holy Prophet – sunnah and hadith – are called wisdom.)

When you divorce women, and they have reached their term, then retain them honourably or set them free honourably; do not retain them by force, to transgress; whoever does that has wronged himself. Take not God's signs in mockery, and remember God's blessing upon you, and the Book and the Wisdom He has sent down on you, to admonish you. And fear God, and know that God has knowledge of everything.

And when ye have divorced your women, and they have attained their period, then either retain them reputably or let them off kindly; and retain them not to their hurt that ye may trespass; and whosoever doth this assuredly wrongeth his soul. And hold not Allah's commandments in mockery and remember Allah's favour upon you, and that he hath sent down unto you the Book and the wisdom wherewith He exhorted you; and fear Allah, and know that verily Allah is of everything the Knower

And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on reasonable basis or set them free on reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the Verses (Laws) of Allah as a jest, but remember Allah's Favours on you (i.e. Islam), and that which He has sent down to you of the Book (i.e. the Quran) and Al-Hikmah (the Prophet's Sunnah - legal ways - Islamic jurisprudence, etc.) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.

When you divorce women, and they have reached their term, either retain them amicably, or release them amicably. But do not retain them to hurt them and commit aggression. Whoever does that has wronged himself. And do not take God’s revelations for a joke. And remember God's favor to you, and that He revealed to you the Scripture and Wisdom to teach you. And fear God, and know that God is aware of everything.

And when you have divorced your wives and they are about to complete their prescribed term, then either retain them gracefully or release them generously. It is transgression to retain them merely for harassment; and whoever' does that indeed wrongs his own self. Do not play with Allah's Commandments, and remember that Allah has blessed you with a great favour. He admonishes you to show due respect to the Book and the Wisdom He has sent to you. Fear Allah and know that He is fully aware of everything.

And when you have divorced women and they have fulfilled the term of their prescribed period, either take them back on a reasonable basis or set them free on a reasonable basis. But do not take them back to hurt them, and whoever does that, then he has wronged himself. And treat not the verses (Laws) of Allah in jest, but remember Allah's favors on you (i.e., Islam), and that which He has sent down to you of the Book (i.e., the Qur'an) and Al-Hikmah (the Prophet's Sunnah ـ legal ways ـ Islamic jurisprudence) whereby He instructs you. And fear Allah, and know that Allah is All-Aware of everything.

When ye have divorced women, and they have reached their term, then retain them in kindness or release them in kindness. Retain them not to their hurt so that ye transgress (the limits). He who doeth that hath wronged his soul. Make not the revelations of Allah a laughing-stock (by your behaviour), but remember Allah's grace upon you and that which He hath revealed unto you of the Scripture and of wisdom, whereby He doth exhort you. Observe your duty to Allah and know that Allah is Aware of all things.

When you divorce women and they complete their term [of waiting], then either retain them honourably or release them honourably, and do not retain them maliciously in order that you may transgress; and whoever does that certainly wrongs himself. Do not take the signs of Allah in derision, and remember Allah’s blessing upon you, and what He has sent down to you of the Book and wisdom, to advise you therewith. Be wary of Allah and know that Allah has knowledge of all things.

When you have divorced women and they have reached the end of their waiting period, either keep them in kindness or let them go with kindness. But you shall not keep them, being harmful, in order to transgress. Whoever does this wrongs himself. Do not take the verses of Allah in mockery. Remember the favor of Allah upon you, and what He sent down to you from the Book and Wisdom to exhort you. Fear Allah and know that He has knowledge of everything.

When you divorce your wives and their waiting period has almost ended, you may resume marital relations with honor or leave them with kindness. Do not force them to live with you in suffering to satisfy your hostility. Whoever commits such transgressions, he has only harmed himself. Do not make jest of God's words. Remember the favors that God has done to you and the Book and wisdom He has revealed for your guidance. Have fear of God and know that God has knowledge of all things.

And when you divorce women and they reach their prescribed time, then either retain them in good fellowship or set them free with liberality, and do not retain them for injury, so that you exceed the limits, and whoever does this, he indeed is unjust to his own soul; and do not take Allah's communications for a mockery, and remember the favor of Allah upon you, and that which He has revealed to you of the Book and the Wisdom, admonishing you thereby; and be careful (of your duty to) Allah, and know that Allah is the Knower of all things.

Once you divorce women, and they have reached the end of their waiting period, then either retain them in all decency or part from them decently. Do not retain them in order to harm them or to wrong them. Whoever does this, wrongs his own soul. Do not make a mockery of God's revelations. Remember the favours God has bestowed upon you, and the Book and the wisdom He has revealed to exhort you. Fear God and know that God is aware of everything.

When ye divorce women, and they fulfil the term of their ('Iddat), either take them back on equitable terms or set them free on equitable terms; but do not take them back to injure them, (or) to take undue advantage; if any one does that; He wrongs his own soul. Do not treat Allah's Signs as a jest, but solemnly rehearse Allah's favours on you, and the fact that He sent down to you the Book and Wisdom, for your instruction. And fear Allah, and know that Allah is well acquainted with all things.

وَإِذَا طَلَّقْتُمُ ٱلنِّسَآءَ فَبَلَغْنَ أَجَلَهُنَّ فَلَا تَعْضُلُوهُنَّ أَن يَنكِحْنَ أَزْوَٰجَهُنَّ إِذَا تَرَٰضَوْا۟ بَيْنَهُم بِٱلْمَعْرُوفِ ۗ ذَٰلِكَ يُوعَظُ بِهِۦ مَن كَانَ مِنكُمْ يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۗ ذَٰلِكُمْ أَزْكَىٰ لَكُمْ وَأَطْهَرُ ۗ وَٱللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ ﴿٢٣٢﴾

And when you divorce women and they have fulfilled their term, do not prevent them from remarrying their [former] husbands if they agree among themselves on an acceptable basis. That is instructed to whoever of you believes in Allah and the Last Day. That is better for you and purer, and Allah knows and you know not.

Waitha tallaqtumu alnnisaa fabalaghna ajalahunna fala taAAduloohunna an yankihna azwajahunna itha taradaw baynahum bialmaAAroofi thalika yooAAathu bihi man kana minkum yuminu biAllahi waalyawmi alakhiri thalikum azka lakum waatharu waAllahu yaAAlamu waantum la taAAlamoona

When you have divorced your wives and they have completed the fixed term (of waiting), do not stop them from marrying other men if it is agreed between them honourably. This warning is for those among you who believe in God and the Last Day. This is both proper and right for you, for God knows and you do not know.

And when you have divorced women and they complete their waiting period – then O guardians of such women, do not prevent them from marrying their husbands if they agree between themselves in accordance with Islamic law; this lesson is for those among People who Believe in Allah and the Last Day; this is purer for you, and cleaner; and Allah knows and you do not know.

When you divorce women, and they have reached their term, do not debar them from marrying their husbands, when they have agreed together honourably. That is an admonition for whoso of you believes in God and the Last Day; that is cleaner and purer for you; God knows, and you know not.

And when ye have divorced women and they have attained their period; straiten them not so that they wed not their husbands when they have agreed between themselves reputably; hereby is exhorted he among you who believeth in Allah and the Last Day: this is cleanest for you and purest. Allah knoweth and ye know not.

And when you have divorced women and they have fulfilled the term of their prescribed period, do not prevent them from marrying their (former) husbands, if they mutually agree on reasonable basis. This (instruction) is an admonition for him among you who believes in Allah and the Last Day. That is more virtuous and purer for you. Allah knows and you know not.

When you divorce women, and they have reached their term, do not prevent them from marrying their husbands, provided they agree on fair terms. Thereby is advised whoever among you believes in God and the Last Day. That is better and more decent for you. God knows, and you do not know.

When you have divorced your wives absolutely and they have completed their prescribed term, then you should not prevent them from marrying their prospective husbands, if they mutually agree to marry each other in a lawful way. You are enjoined not to commit such an offence, if you sincerely believe in Allah and the Last Day. It is most decent and pure for you to desist from this; Allah knows and you do not know.

And when ye have divorced women and they reach their term, place not difficulties in the way of their marrying their husbands if it is agreed between them in kindness. This is an admonition for him among you who believeth in Allah and the Last Day. That is more virtuous for you, and cleaner. Allah knoweth; ye know not.

When you divorce women and they complete their term, do not hinder them from [re]marrying their husbands, when they honourably reach mutual consent. Herewith are advised those of you who believe in Allah and the Last Day. That will be more decent and purer for you, and Allah knows and you do not know.

When you divorce women, and they have reached their term, do not restrain them from marrying their (future) husbands, when they have agreed together with kindness. That is an exhortation for whosoever of you believes in Allah and the Last Day. That is cleaner and purer for you. Allah knows, and you do not know.

When the waiting period of the divorced women has ended, you (her relatives) must not prevent them from marrying their (previous) husbands again if they might reach an honorable agreement. This is an advice for those of you who believe in God and the Day of Judgment. It is the most beneficial and pure way of treating each other. God knows but you do not know.

And when you have divorced women and they have ended-- their term (of waiting), then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner; with this is admonished he among you who believes in Allah and the last day, this is more profitable and purer for you; and Allah knows while you do not know.

When you divorce women and they reach the end of their waiting period, do not prevent them from marrying other men, if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; it is more wholesome and purer for you. God knows, but you do not know.

When ye divorce women, and they fulfil the term of their ('Iddat), do not prevent them from marrying their (former) husbands, if they mutually agree on equitable terms. This instruction is for all amongst you, who believe in Allah and the Last Day. That is (the course Making for) most virtue and purity amongst you and Allah knows, and ye know not.

۞ وَٱلْوَٰلِدَٰتُ يُرْضِعْنَ أَوْلَٰدَهُنَّ حَوْلَيْنِ كَامِلَيْنِ ۖ لِمَنْ أَرَادَ أَن يُتِمَّ ٱلرَّضَاعَةَ ۚ وَعَلَى ٱلْمَوْلُودِ لَهُۥ رِزْقُهُنَّ وَكِسْوَتُهُنَّ بِٱلْمَعْرُوفِ ۚ لَا تُكَلَّفُ نَفْسٌ إِلَّا وُسْعَهَا ۚ لَا تُضَآرَّ وَٰلِدَةٌۢ بِوَلَدِهَا وَلَا مَوْلُودٌۭ لَّهُۥ بِوَلَدِهِۦ ۚ وَعَلَى ٱلْوَارِثِ مِثْلُ ذَٰلِكَ ۗ فَإِنْ أَرَادَا فِصَالًا عَن تَرَاضٍۢ مِّنْهُمَا وَتَشَاوُرٍۢ فَلَا جُنَاحَ عَلَيْهِمَا ۗ وَإِنْ أَرَدتُّمْ أَن تَسْتَرْضِعُوٓا۟ أَوْلَٰدَكُمْ فَلَا جُنَاحَ عَلَيْكُمْ إِذَا سَلَّمْتُم مَّآ ءَاتَيْتُم بِٱلْمَعْرُوفِ ۗ وَٱتَّقُوا۟ ٱللَّهَ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌۭ ﴿٢٣٣﴾

Mothers may breastfeed their children two complete years for whoever wishes to complete the nursing [period]. Upon the father is the mothers' provision and their clothing according to what is acceptable. No person is charged with more than his capacity. No mother should be harmed through her child, and no father through his child. And upon the [father's] heir is [a duty] like that [of the father]. And if they both desire weaning through mutual consent from both of them and consultation, there is no blame upon either of them. And if you wish to have your children nursed by a substitute, there is no blame upon you as long as you give payment according to what is acceptable. And fear Allah and know that Allah is Seeing of what you do.

Waalwalidatu yurdiAAna awladahunna hawlayni kamilayni liman arada an yutimma alrradaAAata waAAala almawloodi lahu rizquhunna wakiswatuhunna bialmaAAroofi la tukallafu nafsun illa wusAAaha la tudarra walidatun biwaladiha wala mawloodun lahu biwaladihi waAAala alwarithi mithlu thalika fain arada fisalan AAan taradin minhuma watashawurin fala junaha AAalayhima wain aradtum an tastardiAAoo awladakum fala junaha AAalaykum itha sallamtum ma ataytum bialmaAAroofi waittaqoo Allaha waiAAlamoo anna Allaha bima taAAmaloona baseerun

The mothers should suckle their babies for a period of two years for those (fathers) who wish that they should complete the suckling, in which case they should feed them and clothe them in a befitting way; but no soul should be compelled beyond capacity, neither the mother made to suffer for the child nor the father for his offspring. The same holds good for the heir of the father (if he dies). If they wish to wean the child by mutual consent there is no harm. And if you wish to engage a wet nurse you may do so if you pay her an agreed amount as is customary. But fear God, and remember that God sees all that you do.

And mothers shall breast-feed their children for two full years – for those who wish to complete the term of milk feeding; and the father of the child must provide for food and clothing of the mother in accordance with custom; no one will be burdened except with what he can bear; a mother should not be harmed because of her child, nor he to whom the child is born be harmed because of his child (or a mother should not harm the child nor he to whom the child is born should harm the child); and the same is incumbent on the guardian in place of the father; then if the parents desire to wean the child by mutual consent and consultation, it is no sin for them; and if you wish to give your children out to a (milk feeding) nurse, it is no sin for you, provided you pay to them what is agreed, with kindness; and keep fearing Allah, and know well that Allah is seeing what you do.

Mothers shall suckle their children two years completely, for such as desire to fulfil the suckling. It is for the father to provide them and clothe them honourably. No soul is charged save to its capacity; a mother shall not be pressed for her child, neither a father for his child. The heir has a like duty. But if the couple desire by mutual consent and consultation to wean, then it is no fault in them. And if you desire to seek nursing for your children, it is no fault in you provide you hand over what you have given honourably; and fear God, and know that God sees the things you do.

And mothers shall suckle their children two whole years: this is for him who intendeth that he shall complete the suckling; and on him to whom the child is born, is their provision and clothing reputably; not a soul is tasked except according to its capacity. Neither shall a mother be hurt because of her child, nor shall he to whom the child is born because of his Child; and on the heir shall devolve the like thereof. Then if the twain desire weaning by agreement between them and mutual counsel, on the twain is no blame. And if ye desire to give your children out for suckling, On you is no blame when ye hand over that which ye had agreed to give her reputably. And fear Allah, and know that of that which ye work Allah is the Beholder.

The mothers shall give suck to their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

Mothers may nurse their infants for two whole years, for those who desire to complete the nursing-period. It is the duty of the father to provide for them and clothe them in a proper manner. No soul shall be burdened beyond its capacity. No mother shall be harmed on account of her child, and no father shall be harmed on account of his child. The same duty rests upon the heir. If the couple desire weaning, by mutual consent and consultation, they commit no error by doing so. You commit no error by hiring nursing-mothers, as long as you pay them fairly. And be wary of God, and know that God is Seeing of what you do.

The (divorced) mothers shall suckle their children for two whole years, if the fathers desire the suckling to be completed. In that case the father of the child shall, in the fair known way, be responsible for their food and clothing. But none should be burdened with more than one can bear: neither the mother should be pressed unjustly (to accept unfair terms) just because she is the mother nor should the father be burdened just because he is the father. And the same responsibility for the maintenance of the mother devolves upon the father of the child and his heir. There is no harm if they wean the child by mutual consent and consultation. Moreover, there is no harm if you choose to give your children a suckle by a wet nurse, provided that you pay her fairly. Fear Allah and know it well that whatever you do is in the sight of Allah.

The mothers should suckle their children for two whole years, (that is) for those (parents) who desire to complete the term of suckling, but the father of the child shall bear the cost of the mother's food and clothing on a reasonable basis. No person shall have a burden laid on him greater than he can bear. No mother shall be treated unfairly on account of her child, nor father on account of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they both decide on weaning, by mutual consent, and after due consultation, there is no sin on them. And if you decide on a foster suckling-mother for your children, there is no sin on you, provided you pay (the mother) what you agreed (to give her) on a reasonable basis. And fear Allah and know that Allah is All-Seer of what you do.

Mothers shall suckle their children for two whole years; (that is) for those who wish to complete the suckling. The duty of feeding and clothing nursing mothers in a seemly manner is upon the father of the child. No-one should be charged beyond his capacity. A mother should not be made to suffer because of her child, nor should he to whom the child is born (be made to suffer) because of his child. And on the (father's) heir is incumbent the like of that (which was incumbent on the father). If they desire to wean the child by mutual consent and (after) consultation, it is no sin for them; and if ye wish to give your children out to nurse, it is no sin for you, provide that ye pay what is due from you in kindness. Observe your duty to Allah, and know that Allah is Seer of what ye do.

Mothers shall suckle their children for two full years—that for such as desire to complete the suckling—and on the father shall be their maintenance and clothing, in accordance with honourable norms. No soul is to be tasked except according to its capacity: neither the mother shall be made to suffer harm on her child’s account, nor the father on account of his child, and on the [father’s] heir devolve [duties and rights] similar to that. And if the couple desire to wean with mutual consent and consultation, there will be no sin upon them. And if you want to have your children wet-nursed, there will be no sin upon you so long as you pay what you give in accordance with honourable norms, and be wary of Allah and know that Allah watches what you do.

Mothers shall suckle their children for two years completely, for whoever desires to fulfill the suckling. It is for the father to provide for them and clothe them with kindness. No soul is charged except to its capacity. A mother shall not be harmed for her child, neither a father for his child. And upon the heir is like that. If both desire to wean by mutual consent and consultation, then no guilt shall be on them. And if you desire a wet nurse for your children, then no guilt shall be on you if you hand over what you have given with kindness. And fear Allah, and know that Allah is the Seer of what you do.

Mothers will breast feed their babies for two years if the fathers want them to complete this term. The father has to pay them reasonable expenses. No soul is responsible for what is beyond its ability. None of the parents should suffer any loss from the other because of the baby. The heirs are responsible to look after the children of a deceased. It is no sin for the parents to have a mutual agreement about weaning the baby. There is no sin in hiring a woman to breast feed your children for a reasonable payment. Have fear of God and know that God is well aware of what you do.

And the mothers should suckle their children for two whole years for him who desires to make complete the time of suckling; and their maintenance and their clothing must be-- borne by the father according to usage; no soul shall have imposed upon it a duty but to the extent of its capacity; neither shall a mother be made to suffer harm on account of her child, nor a father on account of his child, and a similar duty (devolves) on the (father's) heir, but if both desire weaning by mutual consent and counsel, there is no blame on them, and if you wish to engage a wet-nurse for your children, there is no blame on you so long as you pay what you promised for according to usage; and be careful of (your duty to) Allah and know that Allah sees what you do.

And the [divorced] mothers should nurse their children for two whole years, if they wish to complete the period of nursing; and during that period the father of the child shall be responsible for the maintenance of the mother in a reasonable manner. No soul is charged with more than it can bear. No mother should be made to suffer on account of her child, and no father should be made to suffer on account of his child. The same duties devolve upon the father's heir [in case of the death of the father]. But if, after consultation, they choose by mutual agreement to wean the child, there shall be no blame on them. Nor shall it be any offence for you if you desire to engage a wet-nurse for your children, provided you hand over what you have agreed to pay, in a reasonable manner. Have fear of God and know that God is observant of all your actions.

The mothers shall give such to their offspring for two whole years, if the father desires to complete the term. But he shall bear the cost of their food and clothing on equitable terms. No soul shall have a burden laid on it greater than it can bear. No mother shall be Treated unfairly on account of her child. Nor father on account of his child, an heir shall be chargeable in the same way. If they both decide on weaning, by mutual consent, and after due consultation, there is no blame on them. If ye decide on a foster-mother for your offspring, there is no blame on you, provided ye pay (the mother) what ye offered, on equitable terms. But fear Allah and know that Allah sees well what ye do.

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًۭا يَتَرَبَّصْنَ بِأَنفُسِهِنَّ أَرْبَعَةَ أَشْهُرٍۢ وَعَشْرًۭا ۖ فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَلَا جُنَاحَ عَلَيْكُمْ فِيمَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ بِٱلْمَعْرُوفِ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴿٢٣٤﴾

And those who are taken in death among you and leave wives behind - they, [the wives, shall] wait four months and ten [days]. And when they have fulfilled their term, then there is no blame upon you for what they do with themselves in an acceptable manner. And Allah is [fully] Acquainted with what you do.

Waallatheena yutawaffawna minkum wayatharoona azwajan yatarabbasna bianfusihinna arbaAAata ashhurin waAAashran faitha balaghna ajalahunna fala junaha AAalaykum feema faAAalna fee anfusihinna bialmaAAroofi waAllahu bima taAAmaloona khabeerun

Wives of men who die among you should wait (after their husbands death) for four months and ten days; and when the term is over there is no sin if they do what they like with themselves honourably, for God is aware of all that you do.

And those among you who die leaving wives behind them, then such widows shall restrain themselves for four months and ten days; so when their term is completed, O guardians of such women, there is no sin on you in what the women may decide for themselves in accordance with Islamic law; and Allah is Well Aware of what you do.

And those of you who die, leaving wives, they shall wait by themselves for four months and ten nights; when they have reached their term then it is no fault in you what they may do with themselves honourably. God is aware of the things you do.

And as for those of you who die and leave wives behind, they Shall keep them selves in waiting for four months and ten days. Then when they have attained their period, no blame there is on you for that which they do with them selves reputably. And of that which ye work Allah is aware.

And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a just and honourable manner (i.e. they can marry). And Allah is Well-Acquainted with what you do.

As for those among you who die and leave widows behind, their widows shall wait by themselves for four months and ten days. When they have reached their term, there is no blame on you regarding what they might honorably do with themselves. God is fully acquainted with what you do.

If those of you, who die, leave wives behind, they should abstain (from marriage) for four months and ten days. Then when their waiting term expires, they are free to do whatever they choose for themselves, provided that it is decent; you shall not be answerable for this; Allah is fully aware of what you do.

And those of you who die and leave wives behind them, they (the wives) shall wait (as regards their marriage) for four months and ten days, then when they have fulfilled their term, there is no sin on you if they (the wives) dispose of themselves in a (just and) honorable manner (i.e., they can marry). And Allah is well-acquainted with what you do.

Such of you as die and leave behind them wives, they (the wives) shall wait, keeping themselves apart, four months and ten days. And when they reach the term (prescribed for them) then there is no sin for you in aught that they may do with themselves in decency. Allah is informed of what ye do.

As for those of you who die leaving wives, they shall wait by themselves four months and ten days, and when they complete their term, there will be no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is well aware of what you do.

And those of you who die and leave wives behind such wives shall wait by themselves for four months and ten (nights). When they have reached the end of their waiting period, there shall be no offense for you in whatever they choose for themselves kindly. Allah is Aware of what you do.

The wives of those of you who die have to wait for a period of four months and ten days. After this appointed time, it is no sin for the relatives of the deceased to let the widows do what is reasonable. God knows well what you do.

And (as for) those of you who die and leave wives behind, they should keep themselves in waiting for four months and ten days; then when they have fully attained their term, there is no blame on you for what they do for themselves in a lawful manner; and Allah is aware of what you do.

If any of you die and leave widows, the widows should wait for four months and ten days. When they have reached the end of their waiting period you will not be blamed for what they may reasonably choose to do with themselves: God is aware of what you do.

If any of you die and leave widows behind, they shall wait concerning themselves four months and ten days: When they have fulfilled their term, there is no blame on you if they dispose of themselves in a just and reasonable manner. And Allah is well acquainted with what ye do.

وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا عَرَّضْتُم بِهِۦ مِنْ خِطْبَةِ ٱلنِّسَآءِ أَوْ أَكْنَنتُمْ فِىٓ أَنفُسِكُمْ ۚ عَلِمَ ٱللَّهُ أَنَّكُمْ سَتَذْكُرُونَهُنَّ وَلَٰكِن لَّا تُوَاعِدُوهُنَّ سِرًّا إِلَّآ أَن تَقُولُوا۟ قَوْلًۭا مَّعْرُوفًۭا ۚ وَلَا تَعْزِمُوا۟ عُقْدَةَ ٱلنِّكَاحِ حَتَّىٰ يَبْلُغَ ٱلْكِتَٰبُ أَجَلَهُۥ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ يَعْلَمُ مَا فِىٓ أَنفُسِكُمْ فَٱحْذَرُوهُ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَفُورٌ حَلِيمٌۭ ﴿٢٣٥﴾

There is no blame upon you for that to which you [indirectly] allude concerning a proposal to women or for what you conceal within yourselves. Allah knows that you will have them in mind. But do not promise them secretly except for saying a proper saying. And do not determine to undertake a marriage contract until the decreed period reaches its end. And know that Allah knows what is within yourselves, so beware of Him. And know that Allah is Forgiving and Forbearing.

Wala junaha AAalaykum feema AAarradtum bihi min khitbati alnnisai aw aknantum fee anfusikum AAalima Allahu annakum satathkuroonahunna walakin la tuwaAAidoohunna sirran illa an taqooloo qawlan maAAroofan wala taAAzimoo AAuqdata alnnikahi hatta yablugha alkitabu ajalahu waiAAlamoo anna Allaha yaAAlamu ma fee anfusikum faihtharoohu waiAAlamoo anna Allaha ghafoorun haleemun

There is no harm in proposing in secret to (any of) these women, or keeping the intention to yourself: God is aware that you will keep them in mind. Yet do not make a promise in secret, unless you speak in a manner that is proper; and do not resolve upon marriage till the fixed term of waiting is over. Remember that God knows what is in your hearts; so be fearful of Him, and remember that God is forgiving and forbearing.

And there is no sin on you if you propose marriage to women while they are hidden from your view, or hide it in your hearts; Allah knows that you will now remember them, but do not make secret pacts with women except by decent words recognised by Islamic law; and do not consummate the marriage until the written command reaches its completion; know well that Allah knows what is in your hearts, therefore fear Him; and know well that Allah is Oft Forgiving, Most Forbearing.

There is no fault in you touching the proposal to women you offer, or hide in your hearts; God knows that you will be mindful of them; but do not make troth with them secretly without you speak honourable words. And do not resolve on the knot of marriage until the book has reached its term; and know that God knows what is in your hearts, so be fearful of Him; and know that God is All-forgiving, All-clement.

And no blame is on you in that ye speak indirectly of your troth unto the said women or conceal it in, your souls! Allah knoweth that ye will anon make mention of these women: but make no promises unto them in secret, except ye speak a reputable saying. And even resolve not on wedding-knot until the prescribed term hath attained its end; and know that Allah knoweth that which is in your souls, wherefore beware of Him, and know that Allah is Forgiving, Forbearing

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise of contract with them in secret except that you speak an honourable saying according to the Islamic law (e.g. you can say to her, \"If one finds a wife like you, he will be happy\"). And do not consummate the marriage until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

You commit no error by announcing your engagement to women, or by keeping it to yourselves. God knows that you will be thinking about them. But do not meet them secretly, unless you have something proper to say. And do not confirm the marriage tie until the writing is fulfilled. And know that God knows what is in your souls, so beware of Him. And know that God is Forgiving and Forbearing.

It is no offence if you make indirect proposal of marriage to widows during their waiting term or keep it concealed in your hearts: for Allah knows that you will naturally think of them. But be careful not to make any secret engagement. If you have to do anything, do it in an honourable way. And you should not settle anything finally about the marriage until the waiting term expires. Understand it well that Allah even knows what is hidden in your hearts; so fear Him. Also know that Allah is Lenient and Forgiving.

And there is no sin on you if you make a hint of betrothal or conceal it in yourself, Allah knows that you will remember them, but do not make a promise (of contract) with them in secret except that you speak an honorable saying. And do not be determined on the marriage bond until the term prescribed is fulfilled. And know that Allah knows what is in your minds, so fear Him. And know that Allah is Oft-Forgiving, Most Forbearing.

There is no sin for you in that which ye proclaim or hide in your minds concerning your troth with women. Allah knoweth that ye will remember them. But plight not your troth with women except by uttering a recognised form of words. And do not consummate the marriage until (the term) prescribed is run. Know that Allah knoweth what is in your minds, so beware of Him; and know that Allah is Forgiving, Clement.

There is no sin upon you in what you may hint in proposing to [recently widowed] women, or what you may secretly cherish within your hearts. Allah knows that you will be thinking of them, but do not make troth with them secretly, unless you say honourable words, and do not resolve on a marriage tie until the prescribed term is complete. Know that Allah knows what is in your hearts, so beware of Him; and know that Allah is all-forgiving, all-forbearing.

No guilt shall be on you in the indication of an engagement to women or what you suppress in yourself. Allah knows that you will remember them; but do not promise them secretly unless you speak kind words (only of indication). And do not resolve on the knot of marriage until the writing has reached its term. And know that Allah knows what is in your hearts, so be cautious of Him. And know that Allah is the Forgiver, the Clement.

It is not a sin if you make an indirect marriage proposal or have such an intention in your hearts. God knows that you will cherish their memories in your hearts. Do not have secret dates unless you behave lawfully. Do not decide for a marriage before the appointed time is over. Know that God knows what is in your hearts. Have fear of Him and know that He is All-forgiving and All-merciful.

And there is no blame on you respecting that which you speak indirectly in the asking of (such) women in marriage or keep (the proposal) concealed within your minds; Allah knows that you will mention them, but do not give them a promise in secret unless you speak in a lawful manner, and do not confirm the marriage tie until the writing is fulfilled, and know that Allah knows what is in your minds, therefore beware of Him, and know that Allah is Forgiving, Forbearing.

It shall be no offence for you to hint at a proposal of marriage [to divorced or widowed women] or to cherish them in your hearts. God knows that you will bear them in mind. But do not enter into any secret arrangement with them, beyond conveying some indication to them of your inclination. Do not proceed with tying the marriage-knot before the end of their waiting period. Know that God has knowledge of all your thoughts. Therefore, take heed and bear in mind that God is forgiving and forbearing.

There is no blame on you if ye make an offer of betrothal or hold it in your hearts. Allah knows that ye cherish them in your hearts: But do not make a secret contract with them except in terms Honourable, nor resolve on the tie of marriage till the term prescribed is fulfilled. And know that Allah Knoweth what is in your hearts, and take heed of Him; and know that Allah is Oft-forgiving, Most Forbearing.

لَّا جُنَاحَ عَلَيْكُمْ إِن طَلَّقْتُمُ ٱلنِّسَآءَ مَا لَمْ تَمَسُّوهُنَّ أَوْ تَفْرِضُوا۟ لَهُنَّ فَرِيضَةًۭ ۚ وَمَتِّعُوهُنَّ عَلَى ٱلْمُوسِعِ قَدَرُهُۥ وَعَلَى ٱلْمُقْتِرِ قَدَرُهُۥ مَتَٰعًۢا بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُحْسِنِينَ ﴿٢٣٦﴾

There is no blame upon you if you divorce women you have not touched nor specified for them an obligation. But give them [a gift of] compensation - the wealthy according to his capability and the poor according to his capability - a provision according to what is acceptable, a duty upon the doers of good.

La junaha AAalaykum in tallaqtumu alnnisaa ma lam tamassoohunna aw tafridoo lahunna fareedatan wamattiAAoohunna AAala almoosiAAi qadaruhu waAAala almuqtiri qadaruhu mataAAan bialmaAAroofi haqqan AAala almuhsineena

There is no sin in divorcing your wives before the consummation of marriage or settling the dowry; but then provide adequately for them, the affluent according to their means, the poor in accordance with theirs as is befitting. This is surely the duty of those who do good.

There is no sin upon you if you divorce women while you have not touched them or appointed their bridal money; and give them some provision; the rich according to their means, and the poor according to their means; a fair provision according to custom; this is a duty upon the virtuous.

There is no fault in you, if you divorce women while as yet you have not touched them nor appointed any marriage-portion for them; yet make provision for them, the affluent man according to his means, and according to his means the needy man, honourably -- an obligation on the good-doers.

No blame is on you if ye divorce women while yet ye have not touched them nor settled unto them a settlement. Benefit them on the affluent is due according to his means, and on the straitened is due according to his means. a reputable present, and duty on the well-doers.

There is no sin on you, if you divorce women while yet you have not touched (had sexual relation with) them, nor appointed unto them their Mahr (bridal money given by the husband to his wife at the time of marriage). But bestow on them (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.

You commit no error by divorcing women before having touched them, or before having set the dowry for them. And compensate them—the wealthy according to his means, and the poor according to his means—with a fair compensation, a duty upon the doers of good.

It is no sin if you divorce your wives while you have not yet touched them or fixed any dower for them. In such a case, pay them something anyhow. A rich man should pay fairly according to his means and a poor man according to his resources, for this is an obligation on the righteous people.

There is no sin on you, if you divorce women while yet you have not touched them, nor appointed for them their due (dowry). But give them a Mut`ah (a suitable gift), the rich according to his means, and the poor according to his means, a gift of reasonable amount is a duty on the doers of good.

It is no sin for you if ye divorce women while yet ye have not touched them, nor appointed unto them a portion. Provide for them, the rich according to his means, and the straitened according to his means, a fair provision. (This is) a bounden duty for those who do good.

There is no sin upon you if you divorce women while you have not yet touched them or settled a dowry for them. Yet provide for them—the well-off according to his capacity, and the poorly-off according to his capacity—with a sustenance that is honourable, an obligation on the virtuous.

It shall be no offense for you to divorce your wives as long as you have not touched them or obligated a right for them. Provide for them with fairness; the rich according to his means, and the restricted according to his. A right on the gooddoers.

Also, it is not a sin if you divorce your wives before the consummation of the marriage or the fixing of the dowry. But the dowry will be due from a husband whether he is rich or poor. It is payable in a reasonable amount according to the husband's financial ability. This is an obligation for the righteous ones.

There is no blame on you if you divorce women when you have not touched them or appointed for them a portion, and make provision for them, the wealthy according to his means and the straitened in circumstances according to his means, a provision according to usage; (this is) a duty on the doers of good (to others).

You will not be blamed [for not paying the dower money] if you divorce women when you have not yet consummated the marriage or fixed a dower money upon them, but make fair provision for them, the affluent according to his means and the straitened according to his means; this is binding on righteous men.

There is no blame on you if ye divorce women before consummation or the fixation of their dower; but bestow on them (A suitable gift), the wealthy according to his means, and the poor according to his means;- A gift of a reasonable amount is due from those who wish to do the right thing.

وَإِن طَلَّقْتُمُوهُنَّ مِن قَبْلِ أَن تَمَسُّوهُنَّ وَقَدْ فَرَضْتُمْ لَهُنَّ فَرِيضَةًۭ فَنِصْفُ مَا فَرَضْتُمْ إِلَّآ أَن يَعْفُونَ أَوْ يَعْفُوَا۟ ٱلَّذِى بِيَدِهِۦ عُقْدَةُ ٱلنِّكَاحِ ۚ وَأَن تَعْفُوٓا۟ أَقْرَبُ لِلتَّقْوَىٰ ۚ وَلَا تَنسَوُا۟ ٱلْفَضْلَ بَيْنَكُمْ ۚ إِنَّ ٱللَّهَ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٢٣٧﴾

And if you divorce them before you have touched them and you have already specified for them an obligation, then [give] half of what you specified - unless they forego the right or the one in whose hand is the marriage contract foregoes it. And to forego it is nearer to righteousness. And do not forget graciousness between you. Indeed Allah, of whatever you do, is Seeing.

Wain tallaqtumoohunna min qabli an tamassoohunna waqad faradtum lahunna fareedatan fanisfu ma faradtum illa an yaAAfoona aw yaAAfuwa allathee biyadihi AAuqdatu alnnikahi waan taAAfoo aqrabu lilttaqwa wala tansawoo alfadla baynakum inna Allaha bima taAAmaloona baseerun

And if you divorce them before the consummation of marriage, but after settling the dowry, then half the settled dowry must be paid, unless the woman forgoes it, or the person who holds the bond of marriage pays the full amount. And if the man pays the whole, it is nearer to piety. But do not forget to be good to each other, and remember that God sees all that you do.

If you divorce them before you have touched them and have appointed the bridal money, then payment of half of what is agreed is ordained unless the women forgo some of it, or he in whose hand is the marriage tie, pays more; and O men, your paying more is closer to piety; and do not forget the favours to each other; indeed Allah is seeing what you do.

And if you divorce them before you have touched them, and you have already appointed for them a marriage-portion, then one-half of what you have appointed, unless it be they make remission, or he makes remission in whose hand is the knot of marriage; yet that you should remit is nearer to godfearing. Forget not to be bountiful one towards another. Surely God sees the things you do.

And if ye divorce them ere ye have touched them but have settled unto them a settlement, then due from you is half of that which ye have settled unless the wives forego, or he in whose hand is the wedding-knot foregoeth, and that ye should forego is nigher unto piety. And forget not grace amongst yourself; verily of that which ye work Allah is the Beholder.

And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed unto them the Mahr (bridal money given by the husbands to his wife at the time of marriage), then pay half of that (Mahr), unless they (the women) agree to forego it, or he (the husband), in whose hands is the marriage tie, agrees to forego and give her full appointed Mahr. And to forego and give (her the full Mahr) is nearer to At-Taqwa (piety, right-eousness, etc.). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

If you divorce them before you have touched them, but after you had set the dowry for them, give them half of what you specified—unless they forego the right, or the one in whose hand is the marriage contract foregoes it. But to forego is nearer to piety. And do not forget generosity between one another. God is seeing of everything you do.

In case you fixed a dower for them and then divorced them before you touched them, you should pay half of the fixed dower. But there is no harm if the woman agrees to forego it or the man, in whose hands is the marriage tie, is generous enough (to pay the dower in full). And if you (men) act generously, it is akin to piety. Do not forget to show generosity in your dealings with one another for Allah sees what you do.

And if you divorce them before you have touched (had a sexual relation with) them, and you have appointed for them their due (dowry), then pay half of that, unless they (the women) agree to remit it, or he (the husband), in whose hands is the marriage tie, agrees to remit it. And to remit is nearer to At-Taqwa (piety, righteousness). And do not forget liberality between yourselves. Truly, Allah is All-Seer of what you do.

If ye divorce them before ye have touched them and ye have appointed unto them a portion, then (pay the) half of that which ye appointed, unless they (the women) agree to forgo it, or he agreeth to forgo it in whose hand is the marriage tie. To forgo is nearer to piety. And forget not kindness among yourselves. Allah is Seer of what ye do.

And if you divorce them before you touch them, and you have already settled a dowry for them, then [pay them] half of what you have settled, unless they forgo it, or someone in whose hand is the marriage tie forgoes it. And to forgo is nearer to Godwariness; so do not forget graciousness among yourselves. Indeed Allah watches what you do.

If you divorce them before you have touched them but after their dowry has been determined, give them half of what you determined, unless they pardon, or he pardons in whose hand is the marriage knot. And if you pardon it is nearer to wardingoff (evil). Do not forget the generosity between each other. Allah is the Seer of what you do.

If you divorce your wives before the consummation of the marriage and the amount of dowry has been fixed, pay your wives half of the amount of their dowry unless she or her guardians drop their demand for payment. To drop such a demand is closer to piety. Be generous to each other. God is Well-Aware of what you do.

And if you divorce them before you have touched them and you have appointed for them a portion, then (pay to them) half of what you have appointed, unless they relinquish or he should relinquish in whose hand is the marriage tie; and it is nearer to righteousness that you should relinquish; and do not neglect the giving of free gifts between you; surely Allah sees what you do.

If you divorce them before the marriage is consummated, but after their dower money has been settled, give them the half of their dower money, unless they [the women] agree to forego it, or the man [the husband] in whose hand lies the marriage knot foregoes it. To forego is nearer to righteousness. Do not neglect any chance of behaving benevolently towards each other. God is observant of whatever you do.

And if ye divorce them before consummation, but after the fixation of a dower for them, then the half of the dower (Is due to them), unless they remit it or (the man's half) is remitted by him in whose hands is the marriage tie; and the remission (of the man's half) is the nearest to righteousness. And do not forget Liberality between yourselves. For Allah sees well all that ye do.

حَٰفِظُوا۟ عَلَى ٱلصَّلَوَٰتِ وَٱلصَّلَوٰةِ ٱلْوُسْطَىٰ وَقُومُوا۟ لِلَّهِ قَٰنِتِينَ ﴿٢٣٨﴾

Maintain with care the [obligatory] prayers and [in particular] the middle prayer and stand before Allah, devoutly obedient.

Hafithoo AAala alssalawati waalssalati alwusta waqoomoo lillahi qaniteena

Be wakeful of your service of prayer, and the midmost service; and honour God by standing before Him in devotion.

Guard all your prayers, and the middle prayer; and stand with reverence before Allah.

Be you watchful over the prayers, and the middle prayer; and do you stand obedient to God.

Guard the prayers, and the middle prayer, and stand up to Allah truly devout.

Guard strictly (five obligatory) As-Salawat (the prayers) especially the middle Salat (i.e. the best prayer - 'Asr). And stand before Allah with obedience [and do not speak to others during the Salat (prayers)].

Guard your prayers, and the middle prayer, and stand before God in devotion.

Take great care of your Prayers, especially of a Prayer that has excellent qualities of Salat and stand before Allah like devoted servants.

Guard strictly (five obligatory) As-Salawat (the prayers) especially the Middle Salah. And stand before Allah with obedience.

Be guardians of your prayers, and of the midmost prayer, and stand up with devotion to Allah.

Be watchful of your prayers, and [especially] the middle prayer, and stand in obedience to Allah;

And preserve the prayers and the middle prayer, and stand obedient to Allah.

Pay due attention to your prayers, especially the middle prayer and stand up while praying, in obedience to God.

Attend constantly to prayers and to the middle prayer and stand up truly obedient to Allah.

Be ever mindful of prayers, especially the middle prayer; and stand up before God in submissive devotion.

Guard strictly your (habit of) prayers, especially the Middle Prayer; and stand before Allah in a devout (frame of mind).

فَإِنْ خِفْتُمْ فَرِجَالًا أَوْ رُكْبَانًۭا ۖ فَإِذَآ أَمِنتُمْ فَٱذْكُرُوا۟ ٱللَّهَ كَمَا عَلَّمَكُم مَّا لَمْ تَكُونُوا۟ تَعْلَمُونَ ﴿٢٣٩﴾

And if you fear [an enemy, then pray] on foot or riding. But when you are secure, then remember Allah [in prayer], as He has taught you that which you did not [previously] know.

Fain khiftum farijalan aw rukbanan faitha amintum faothkuroo Allaha kama AAallamakum ma lam takoonoo taAAlamoona

If you fear (war or danger), pray while standing or on horseback; but when you have safety again remember God, for He taught you what you did not know.

And if you are in fear, pray while on foot or while riding, as you can; when you are in peace remember Allah the way He has taught you, which you did not know.

And if you are in fear, then afoot or mounted; but when you are secure, then remember God, as He taught you the things that you knew not.

And if ye fear, then pray on foot or riding; then when ye are secure, remember Allah in the way He hath taught you which ye ever knew not.

And if you fear (an enemy), perfrom Salat (pray) on foot or riding. And when you are in safety, offer the Salat (prayer) in the manner He has taught you, which you knew not (before).

But if you are in fear, then on foot, or riding. And when you are safe, remember God, as He taught you what you did not know.

Even if you are in danger, you must offer your Prayers anyhow on foot or on horseback. And when you have peace again, remember Allah in the manner He has taught you, which you did not know before.

And if you fear (an enemy), (perform Salah) on foot or riding. And when you are in safety, then remember Allah (pray) in the manner He has taught you, which you knew not (before).

And if ye go in fear, then (pray) standing or on horseback. And when ye are again in safety, remember Allah, as He hath taught you that which (heretofore) ye knew not.

and should you fear [a danger], then [pray] on foot or mounted, and when you are safe remember Allah, as He taught you what you did not know.

And if you fear, then (pray) on foot or riding. But when you are safe, then remember Allah, as He has taught you what you did not know.

In an emergency you may say your prayers while walking or riding; but when you are safe, remember God, as He has taught you what you did not know before.

But if you are in danger, then (say your prayers) on foot or on horseback; and when you are secure, then remember Allah, as He has taught you what you did not know.

When you are exposed to danger, pray on foot or while riding; when you are safe again, remember God, for He has taught you what you did not know.

If ye fear (an enemy), pray on foot, or riding, (as may be most convenient), but when ye are in security, celebrate Allah's praises in the manner He has taught you, which ye knew not (before).

وَٱلَّذِينَ يُتَوَفَّوْنَ مِنكُمْ وَيَذَرُونَ أَزْوَٰجًۭا وَصِيَّةًۭ لِّأَزْوَٰجِهِم مَّتَٰعًا إِلَى ٱلْحَوْلِ غَيْرَ إِخْرَاجٍۢ ۚ فَإِنْ خَرَجْنَ فَلَا جُنَاحَ عَلَيْكُمْ فِى مَا فَعَلْنَ فِىٓ أَنفُسِهِنَّ مِن مَّعْرُوفٍۢ ۗ وَٱللَّهُ عَزِيزٌ حَكِيمٌۭ ﴿٢٤٠﴾

And those who are taken in death among you and leave wives behind - for their wives is a bequest: maintenance for one year without turning [them] out. But if they leave [of their own accord], then there is no blame upon you for what they do with themselves in an acceptable way. And Allah is Exalted in Might and Wise.

Waallatheena yutawaffawna minkum wayatharoona azwajan wasiyyatan liazwajihim mataAAan ila alhawli ghayra ikhrajin fain kharajna fala junaha AAalaykum fee ma faAAalna fee anfusihinna min maAAroofin waAllahu AAazeezun hakeemun

Those among you about to die leaving wives behind, should bequeath a year's maintenance and lodging for them, without expelling them from home. But if they leave (of their own accord), you will not be blamed for what they do with themselves in their own rights. God is all-mighty and all-wise.

And those among you who die leaving wives behind them – they should bequeath for their wives a complete provision for one full year without turning them out; so if they go out themselves, there is no sin on you regarding what they do of themselves in a reasonable manner; and Allah is Almighty, Wise.

And those of you who die, leaving wives, let them make testament for their wives, provision for a year without expulsion; but if they go forth, there is no fault in you what they may do with themselves honourably; God is All-mighty, All-wise.

And those of you who die and leave wives behind, they shall make a bequest unto their wives a year's maintenance without their having to go out, then if they go out, then no blame is on you for that which they, do with themselves reputably, and Allah is Mighty, Wise.

And those of you who die and leave behind wives should bequeath for their wives a year's maintenance and residence without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honourable (e.g. lawful marriage). And Allah is All-Mighty, All-Wise. [The order of this Verse has been cancelled (abrogated) by Verse 4:12].

Those of you who die and leave wives behind—a will shall provide their wives with support for a year, provided they do not leave. If they leave, you are not to blame for what they do with themselves, provided it is reasonable. God is Mighty and Wise.

Those of you, who shall die and leave wives behind them, should make a will to the effect that they should be provided with a year's maintenance and should not be turned out of their homes. But if they leave their homes of their own accord, you shall not be answerable for whatever they choose for themselves in a fair way; Allah is All-Powerful, All-Wise.

And those of you who die and leave behind wives should bequeath for their wives a year's maintenance (and residence) without turning them out, but if they (wives) leave, there is no sin on you for that which they do of themselves, provided it is honorable (e.g., lawful marriage). And Allah is All-Mighty, All-Wise.

(In the case of) those of you who are about to die and leave behind them wives, they should bequeath unto their wives a provision for the year without turning them out, but if they go out (of their own accord) there is no sin for you in that which they do of themselves within their rights. Allah is Mighty, Wise.

Those of you who die leaving wives shall bequeath for their wives providing for a year, without turning them out; but if they leave, there is no sin upon you in respect of what they may do with themselves in accordance with honourable norms. And Allah is all-mighty, all-wise.

Those who die and leave wives behind should bequeath to them a year's maintenance without causing them to leave their homes; but if they leave, no blame shall be attached to you in what they do with themselves kindly. Allah is Mighty and Wise.

Those who are about to die and leave widows behind should bequeath for their wives the expenses of one year's maintenance. The widows must not be expelled from the house for up to one year. It is no sin for the relatives of the deceased to permit the widows to leave the house before the appointed time and do what is reasonable. God is Majestic and Wise.

And those of you who die and leave wives behind, (make) a bequest in favor of their wives of maintenance for a year without turning (them) out, then if they themselves go away, there is no blame on you for what they do of lawful deeds by themselves, and Allah is Mighty, Wise.

If any of you die and leave widows, make a bequest for them of a year's maintenance without causing them to leave their homes; but if they leave of their own accord, you will not be blamed for what they may reasonably choose to do with themselves. God is almighty and wise.

Those of you who die and leave widows should bequeath for their widows a year's maintenance and residence; but if they leave (The residence), there is no blame on you for what they do with themselves, provided it is reasonable. And Allah is Exalted in Power, Wise.

وَلِلْمُطَلَّقَٰتِ مَتَٰعٌۢ بِٱلْمَعْرُوفِ ۖ حَقًّا عَلَى ٱلْمُتَّقِينَ ﴿٢٤١﴾

And for divorced women is a provision according to what is acceptable - a duty upon the righteous.

Walilmutallaqati mataAAun bialmaAAroofi haqqan AAala almuttaqeena

Making a fair provision for women who are divorced is the duty of those who are God-fearing and pious.

And for divorced women also, is a complete provision in reasonable manner; this is a duty upon the pious.

There shall be for divorced women provision honourable -- an obligation on the godfearing.

And for the divorced women shall be a reputable present: and duty on the God-fearing.

And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqun (the pious - see V. 2:2).

And divorced women shall be provided for, equitably—a duty upon the righteous.

Likewise, the divorced women should also be given something in accordance with the known fair standard. This is an obligation upon the God-fearing people.

And for divorced women, maintenance (should be provided) on reasonable (scale). This is a duty on Al-Muttaqin (the pious).

For divorced women a provision in kindness: a duty for those who ward off (evil).

For the divorced women there shall be a provision, in accordance with honourable norms—an obligation on the Godwary.

Provision should be made for divorced women with kindness. That is a right on the cautious.

The divorced women have the right to receive reasonable provisions. It is an obligation for the pious.

And for the divorced women (too) provision (must be made) according to usage; (this is) a duty on those who guard (against evil).

For divorced women a provision according to what is fair shall also be made. This is an obligation binding on the righteous.

For divorced women Maintenance (should be provided) on a reasonable (scale). This is a duty on the righteous.

كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمْ ءَايَٰتِهِۦ لَعَلَّكُمْ تَعْقِلُونَ ﴿٢٤٢﴾

Thus does Allah make clear to you His verses that you might use reason.

Kathalika yubayyinu Allahu lakum ayatihi laAAallakum taAAqiloona

So does God pronounce His decrees that you may understand.

This is how Allah explains His verses to you so that you may understand.

So God makes clear His signs for you; haply you will understand.

In this wise Allah expoundeth unto you His commandments, haply ye may reflect.

Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.

God thus explains His revelations to you, so that you may understand.

Thus Allah makes clear His commandments for you: it is expected that you will use your common sense.

Thus Allah makes clear His Ayat (Laws) to you, in order that you may understand.

Thus Allah expoundeth unto you His revelations so that ye may understand.

Thus does Allah clarify His signs to you so that you may exercise your reason.

Like this Allah clarifies to you His verses in order that you understand.

Thus does God explain His revelations to you so that perhaps you will have understanding.

Allah thus makes clear to you His communications that you may understand.

Thus God makes His commandments clear to you, so that you may understand.

Thus doth Allah Make clear His Signs to you: In order that ye may understand.

۞ أَلَمْ تَرَ إِلَى ٱلَّذِينَ خَرَجُوا۟ مِن دِيَٰرِهِمْ وَهُمْ أُلُوفٌ حَذَرَ ٱلْمَوْتِ فَقَالَ لَهُمُ ٱللَّهُ مُوتُوا۟ ثُمَّ أَحْيَٰهُمْ ۚ إِنَّ ٱللَّهَ لَذُو فَضْلٍ عَلَى ٱلنَّاسِ وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَشْكُرُونَ ﴿٢٤٣﴾

Have you not considered those who left their homes in many thousands, fearing death? Allah said to them, \"Die\"; then He restored them to life. And Allah is full of bounty to the people, but most of the people do not show gratitude.

Alam tara ila allatheena kharajoo min diyarihim wahum oloofun hathara almawti faqala lahumu Allahu mootoo thumma ahyahum inna Allaha lathoo fadlin AAala alnnasi walakinna akthara alnnasi la yashkuroona

Have you never thought of men who went out of their homes as a measure of safety against death, and they were thousands, to whom God said: \"Die,\" then restored them to life? Indeed God bestows His blessings on men; only most men are not grateful.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see those who left their homes, whereas they numbered in thousands, fearing death? So Allah said to them, “Die”; He then brought them back to life; indeed Allah is Most Munificent towards mankind, but most men are ungrateful.

Hast thou not regarded those who went forth from their habitations in their thousands fearful of death? God said to them, 'Die!' Then He gave them life. Truly God is bounteous to the people, but most of the people are not thankful.

Bethinkest thou not of those Who Went forth from their habitations, and they were in their thousands, to escape death Then Allah said unto them: die and thereafter quickened them. Verily Allah is Gracious unto men; albeit most men give not thanks.

Did you (O Muhammad SAW) not think of those who went forth from their homes in thousands, fearing death? Allah said to them, \"Die\". And then He restored them to life. Truly, Allah is full of Bounty to mankind, but most men thank not.

Have you not considered those who fled their homes, by the thousands, fearful of death? God said to them, “Die.” Then He revived them. God is Gracious towards the people, but most people are not appreciative.

Have you ever reflected upon the case of those who fled their homes for fear of death, and they were thousands in number? So Allah said to them, \"Die\"; then He again gave them life. Indeed Allah is bountiful to mankind, but most of the people are ungrateful.

Did you (O Muhammad) not think of those who went forth from their homes in the thousands, fearing death Allah said to them, \"Die\". And then He restored them to life. Truly, Allah is full of bounty to mankind, but most men thank not.

Bethink thee (O Muhammad) of those of old, who went forth from their habitations in their thousands, fearing death, and Allah said unto them: Die; and then He brought them back to life. Lo! Allah is a Lord of Kindness to mankind, but most of mankind give not thanks.

Have you not regarded those who left their homes in thousands, apprehensive of death, whereupon Allah said to them, ‘Die,’ then He revived them? Indeed Allah is gracious to mankind, but most people do not give thanks.

Haven't you seen those who went out from their homes in their thousands cautious of death? Allah said to them: 'Die' and then He revived them. Surely, Allah is Bountiful to the people, but most people do not thank.

(Muhammad), consider the thousands who left their homes for fear of death, who were then caused by God to die and brought back to life. God is generous to men but most people are not grateful.

Have you not considered those who went forth from their homes, for fear of death, and they were thousands, then Allah said to them, Die; again He gave them life; most surely Allah is Gracious to people, but most people are not grateful.

Have you not seen those who fled their homes in their thousands for fear of death, whereupon God said to them, \"Die!\" and later brought them back to life? Surely God is bountiful to mankind, but most of them are ungrateful.

Didst thou not Turn by vision to those who abandoned their homes, though they were thousands (In number), for fear of death? Allah said to them: \"Die\": Then He restored them to life. For Allah is full of bounty to mankind, but Most of them are ungrateful.

وَقَٰتِلُوا۟ فِى سَبِيلِ ٱللَّهِ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌۭ ﴿٢٤٤﴾

And fight in the cause of Allah and know that Allah is Hearing and Knowing.

Waqatiloo fee sabeeli Allahi waiAAlamoo anna Allaha sameeAAun AAaleemun

Fight in the way of God, and remember that God hears all and knows everything.

And fight in Allah's cause and know well that Allah is All Hearing, All Knowing.

So fight in God's way, and know that God is All-hearing, All-knowing.

And fight in the way of Allah and know that verily Allah is Hearing, Knowing.

And fight in the Way of Allah and know that Allah is All-Hearer, All-Knower.

Fight in the cause of God, and know that God is Hearing and Knowing.

O Muslims, fight in the way of Allah and know that Allah hears everything and knows everything.

And fight in the way of Allah and know that Allah is All-Hearer, All-Knower.

Fight in the way of Allah, and know that Allah is Hearer, Knower.

Fight in the way of Allah, and know that Allah is all-hearing, all-knowing.

Fight in the way of Allah. And know that Allah is the Hearer and the Knower.

Fight for the cause of God and know that God is All-hearing and All-knowing.

And fight in the way of Allah, and know that Allah is Hearing, Knowing.

Fight [in defence] in God's cause and remember that He is all hearing and all knowing.

Then fight in the cause of Allah, and know that Allah Heareth and knoweth all things.

مَّن ذَا ٱلَّذِى يُقْرِضُ ٱللَّهَ قَرْضًا حَسَنًۭا فَيُضَٰعِفَهُۥ لَهُۥٓ أَضْعَافًۭا كَثِيرَةًۭ ۚ وَٱللَّهُ يَقْبِضُ وَيَبْصُۜطُ وَإِلَيْهِ تُرْجَعُونَ ﴿٢٤٥﴾

Who is it that would loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.

Man tha allathee yuqridu Allaha qardan hasanan fayudaAAifahu lahu adAAafan katheeratan waAllahu yaqbidu wayabsutu wailayhi turjaAAoona

Who will give a goodly loan to God which He might double many times? For God withholds and enlarges, and to Him you will return.

Is there someone who will lend an excellent loan to Allah, so that He may increase it for him several times over? And Allah restricts and eases (the sustenance) – and it is to Him that you will return.

Who is he that will lend God a good loan, and He will multiply it for him manifold? God grasps, and outspreads; and unto Him you shall be returned.

Who is he that will lend unto Allah a goodly loan, so that he will multiply it unto him manifold And Allah scanteth and amplifieth, and unto Him ye shall be returned.

Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times? And it is Allah that decreases or increases (your provisions), and unto Him you shall return.

Who is he who will offer God a generous loan, so He will multiply it for him manifold? God receives and amplifies, and to Him you will be returned.

Who is there among you who will lend to Allah a good loan that He may return it after multiplying it manifold? Allah alone can decrease and increase (wealth) and to Him you shall all return.

Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times And it is Allah that decreases or increases (your provisions), and unto Him you shall return.

Who is it that will lend unto Allah a goodly loan, so that He may give it increase manifold? Allah straiteneth and enlargeth. Unto Him ye will return.

Who is it that will lend Allah a good loan that He may multiply it for him severalfold? Allah tightens and expands [the means of life], and to Him you shall be brought back.

Who is he that will lend Allah a good loan! He will multiply it many multiples! Allah grasps and outspreads and to Him you shall be returned.

One who generously lends to God will be paid back in many multiples of the loan. It is God who reduces and expands things and to Him you will all return.

Who is it that will offer of Allah a goodly gift, so He will multiply it to him manifold, and Allah straitens and amplifies, and you shall be returned to Him.

Who will give God a generous loan? He will multiply it many times over. It is God who withholds, and God who gives abundantly, and it is to Him that you shall all be returned.

Who is he that will loan to Allah a beautiful loan, which Allah will double unto his credit and multiply many times? It is Allah that giveth (you) Want or plenty, and to Him shall be your return.

أَلَمْ تَرَ إِلَى ٱلْمَلَإِ مِنۢ بَنِىٓ إِسْرَٰٓءِيلَ مِنۢ بَعْدِ مُوسَىٰٓ إِذْ قَالُوا۟ لِنَبِىٍّۢ لَّهُمُ ٱبْعَثْ لَنَا مَلِكًۭا نُّقَٰتِلْ فِى سَبِيلِ ٱللَّهِ ۖ قَالَ هَلْ عَسَيْتُمْ إِن كُتِبَ عَلَيْكُمُ ٱلْقِتَالُ أَلَّا تُقَٰتِلُوا۟ ۖ قَالُوا۟ وَمَا لَنَآ أَلَّا نُقَٰتِلَ فِى سَبِيلِ ٱللَّهِ وَقَدْ أُخْرِجْنَا مِن دِيَٰرِنَا وَأَبْنَآئِنَا ۖ فَلَمَّا كُتِبَ عَلَيْهِمُ ٱلْقِتَالُ تَوَلَّوْا۟ إِلَّا قَلِيلًۭا مِّنْهُمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ ﴿٢٤٦﴾

Have you not considered the assembly of the Children of Israel after [the time of] Moses when they said to a prophet of theirs, \"Send to us a king, and we will fight in the way of Allah \"? He said, \"Would you perhaps refrain from fighting if fighting was prescribed for you?\" They said, \"And why should we not fight in the cause of Allah when we have been driven out from our homes and from our children?\" But when fighting was prescribed for them, they turned away, except for a few of them. And Allah is Knowing of the wrongdoers.

Alam tara ila almalai min banee israeela min baAAdi moosa ith qaloo linabiyyin lahumu ibAAath lana malikan nuqatil fee sabeeli Allahi qala hal AAasaytum in kutiba AAalaykumu alqitalu alla tuqatiloo qaloo wama lana alla nuqatila fee sabeeli Allahi waqad okhrijna min diyarina waabnaina falamma kutiba AAalayhimu alqitalu tawallaw illa qaleelan minhum waAllahu AAaleemun bialththalimeena

Have you thought of the elders of Israel after Moses, and how they said to their apostle: \"Set up a king for us, then we shall fight in the way of God?\" He replied: \"This too is possible that when commanded to fight you may not fight at all.\" They said: \"How is it we should not fight in the way of God when we have been driven from our homes and deprived of our Sons?\" But when they were ordered to fight they turned away, except for a few; yet God knows the sinners.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see a group of the Descendants of Israel, after Moosa? When they said to one of their Prophets (Shamueel – Samuel), “Appoint a king for us so that we may fight in Allah’s way”? He said, “Do you think you would refrain from fighting if it is made obligatory for you?” They said, “What is the matter with us that we should not fight in Allah’s cause, whereas we have been driven away from our homeland and our children?” So when fighting was ordained for them, they all turned away, except a few; and Allah is Well Aware of the unjust.

Hast thou not regarded the Council of the Children of Israel, after Moses, when they said to a Prophet of theirs, 'Raise up for us a king, and we will fight in God's way.' He said, 'Might it be that, if fighting is prescribed for you, you will not fight?' They said, 'Why should we not fight in God's way, who have been expelled from our habitations and our children?' Yet when fighting was prescribed for them, they turned their backs except a few of them; and God has knowledge of the evildoers.

Bethinkest thou not of the chiefs of the Children of Isra'il, after Musa? They said unto a Prophet of theirs: raise for us a king that we may fight in the way of God. He said: may it not be that if fighting were prescribed unto you, ye would not fight! They said: and wherefore shall we not fight in the way of God, whereas we have been driven forth from our habitations and children. Then when fighting was prescribed unto them, they turned away, save a few of them: and Allah is the Knower of the wrong-doers.

Have you not thought about the group of the Children of Israel after (the time of) Musa (Moses)? When they said to a Prophet of theirs, \"Appoint for us a king and we will fight in Allah's Way.\" He said, \"Would you then refrain from fighting, if fighting was prescribed for you?\" They said, \"Why should we not fight in Allah's Way while we have been driven out of our homes and our children (families have been taken as captives)?\" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the Zalimun (polytheists and wrong-doers).

Have you not considered the notables of the Children of Israel after Moses? When they said to a prophet of theirs, “Appoint a king for us, and we will fight in the cause of God.” He said, “Is it possible that, if fighting was ordained for you, you would not fight?” They said, “Why would we not fight in the cause of God, when we were driven out of our homes, along with our children?” But when fighting was ordained for them, they turned away, except for a few of them. But God is aware of the wrongdoers.

Have you also reflected upon the matter concerning the chiefs of the Israelites after (the death of) Moses? They said to their Prophet, \"Appoint a king for us so that we may fight in the way of Allah.\" The Prophet asked them, \"Might it be that you will not fight, if fighting is prescribed for you?\" They replied, \"How can it be that we would refuse to fight in the way of Allah when we have been turned out of our homes and separated from our children?\" But (in spite of this assurance) when they were enjoined to fight, they all, except a few of them, turned their backs. And Allah knows each and everyone of these transgressors.

Have you not thought about the group of the Children of Israel after (the time of) Musa When they said to a Prophet of theirs, \"Appoint for us a king and we will fight in Allah's way.\" He said, \"Would you then refrain from fighting, if fighting was prescribed for you\" They said, \"Why should we not fight in Allah's way while we have been driven out of our homes and our children (families have been taken as captives)\" But when fighting was ordered for them, they turned away, all except a few of them. And Allah is All-Aware of the wrongdoers.

Bethink thee of the leaders of the Children of Israel after Moses, how they said unto a prophet whom they had: Set up for us a king and we will fight in Allah's way. He said: Would ye then refrain from fighting if fighting were prescribed for you? They said: Why should we not fight in Allah's way when we have been driven from our dwellings with our children? Yet, when fighting was prescribed for them, they turned away, all save a few of them. Allah is aware of evil-doers.

Have you not regarded the elite of the Israelites after Moses, when they said to their prophet, ‘Appoint for us a king that we may fight in the way of Allah.’ He said, ‘May it not be that you will not fight if fighting were prescribed for you?’ They said, ‘Why should we not fight in the way of Allah, when we have been expelled from our homes and [separated from] our children?’ So when fighting was prescribed for them, they turned back except a few of them, and Allah knows well the wrongdoers.

Have you not seen the congregation of the Children of Israel who demanded of one of their Prophets after (the death of) Moses? 'Raise up for us a king' they said, 'and we will fight in the way of Allah' He replied: 'Might it be that if fighting is written for you, you will not fight' 'Why shouldn't we fight in the way of Allah' they replied, 'when we and all our children have been driven from our dwellings' Yet, when fighting was written for them all except for a few, turned away. And Allah has knowledge of the harmdoers.

(Muhammad), remember that group of the Israelites after Moses who demanded a Prophet of their own to appoint a king for them who would lead them in the fight for the cause of God. Their Prophet then said, \"What if you are ordered to fight and you disobey?\" They said, \"Why should we not fight for the cause of God when we and our sons have been expelled from our homes?\" However, when they were ordered to fight, all refused except a few among them. God knows well the unjust.

Have you not considered the chiefs of the children of Israel after Musa, when they said to a prophet of theirs: Raise up for us a king, (that) we may fight in the way of Allah. He said: May it not be that you would not fight if fighting is ordained for you? They said: And what reason have we that we should not fight in the way of Allah, and we have indeed been compelled to abandon our homes and our children. But when fighting was ordained for them, they turned back, except a few of them, and Allah knows the unjust.

Have you not heard of what the chiefs of the Children of Israel demanded of one of their prophets after Moses? They said, \"Appoint for us a king, and we will fight for the cause of God.\" He replied, \"What if you refuse to fight, when ordered to do so?\" \"Why should we not fight for the cause of God,\" they replied, \"when we have been driven forth from our homes and our children?\" But when at last they were commanded to fight, they all refused, except a few of them. God knows the wrongdoers.

Hast thou not Turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? they said to a prophet (That was) among them: \"Appoint for us a king, that we May fight in the cause of Allah.\" He said: \"Is it not possible, if ye were commanded to fight, that that ye will not fight?\" They said: \"How could we refuse to fight in the cause of Allah, seeing that we were turned out of our homes and our families?\" but when they were commanded to fight, they turned back, except a small band among them. But Allah Has full knowledge of those who do wrong.

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ٱللَّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًۭا ۚ قَالُوٓا۟ أَنَّىٰ يَكُونُ لَهُ ٱلْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِٱلْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةًۭ مِّنَ ٱلْمَالِ ۚ قَالَ إِنَّ ٱللَّهَ ٱصْطَفَىٰهُ عَلَيْكُمْ وَزَادَهُۥ بَسْطَةًۭ فِى ٱلْعِلْمِ وَٱلْجِسْمِ ۖ وَٱللَّهُ يُؤْتِى مُلْكَهُۥ مَن يَشَآءُ ۚ وَٱللَّهُ وَٰسِعٌ عَلِيمٌۭ ﴿٢٤٧﴾

And their prophet said to them, \"Indeed, Allah has sent to you Saul as a king.\" They said, \"How can he have kingship over us while we are more worthy of kingship than him and he has not been given any measure of wealth?\" He said, \"Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His sovereignty to whom He wills. And Allah is all-Encompassing [in favor] and Knowing.\"

Waqala lahum nabiyyuhum inna Allaha qad baAAatha lakum taloota malikan qaloo anna yakoonu lahu almulku AAalayna wanahnu ahaqqu bialmulki minhu walam yuta saAAatan mina almali qala inna Allaha istafahu AAalaykum wazadahu bastatan fee alAAilmi waaljismi waAllahu yutee mulkahu man yashao waAllahu wasiAAun AAaleemun

And when their prophet said to them: \"God has raised Saul king over you,\" they said: \"How can he be king over us when we have greater right to kingship than he, for he does not even possess abundant wealth?\" \"God has chosen him in preference to you,\" said the prophet \"and given him much more wisdom and prowess; and God gives authority to whomsoever He will: God is infinite and all-wise.\"

And their Prophet said to them, “Indeed Allah has sent Talut (Saul) as your king”; they said, “Why should he have kingship over us whereas we deserve the kingship more than he, and nor has he been given enough wealth?” He said, “Indeed Allah has chosen him above you, and has bestowed him with vast knowledge and physique”; and Allah may bestow His kingdom on whomever He wills; and Allah is Most Capable, All Knowing.

Then their Prophet said to them, 'Verily God has raised up Saul for you as king.' They said, 'How should he be king over us who have better right than he to kingship, seeing he has not been given amplitude of wealth?' He said, 'God has chosen him over you, and has increased him broadly in knowledge and body. God gives the kingship to whom He will; and God is All-embracing, All-knowing.'

And their prophet said unto them: verily Allah hath raised unto you Talut as a king. They said: how can there be the dominion for him over us, whereas we are more worthy of the dominion than he nor hath he been vouchsafed an amplitude of wealth! He said: verily Allah hath chosen him over you and hath increased him amply in knowledge and physique, and Allah vouchsafeth His dominion unto whomsoever He listeth; and Allah is Bountiful, Knowing.

And their Prophet (Samuel) said to them, \"Indeed Allah has appointed Talut (Saul) as a king over you.\" They said, \"How can he be a king over us when we are better fitted than him for the kingdom, and he has not been given enough wealth.\" He said: \"Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His Kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.\"

Their prophet said to them, “God has appointed Saul to be your king.” They said, “How can he have authority over us, when we are more worthy of authority than he, and he was not given plenty of wealth?” He said, “God has chosen him over you, and has increased him in knowledge and stature.” God bestows His sovereignty upon whomever He wills. God is Embracing and Knowing.

Their Prophet said to them, \"Allah has appointed Saul to be king over you.\" Hearing this, they replied, \"How has he been entitled to become king over us? We have a better right to kingship than he, for he does not even possess enough riches.\" The Prophet replied, \"Allah has preferred him to you and blessed him with abundant powers of mind and body. And Allah has the power to give His kingdom to whomever He wills: Allah is All-Embracing, All-Knowing.\"

And their Prophet said to them, \"Indeed Allah has appointed Talut (Saul) as a king over you.\" They said, \"How can he be a king over us when we are fitter than him for the kingdom, and he has not been given enough wealth.\" He said: \"Verily, Allah has chosen him above you and has increased him abundantly in knowledge and stature. And Allah grants His kingdom to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.\"

Their Prophet said unto them: Lo! Allah hath raised up Saul to be a king for you. They said: How can he have kingdom over us when we are more deserving of the kingdom than he is, since he hath not been given wealth enough? He said: Lo! Allah hath chosen him above you, and hath increased him abundantly in wisdom and stature. Allah bestoweth His Sovereignty on whom He will. Allah is All-Embracing, All-Knowing.

Their prophet said to them, ‘Allah has appointed Saul as king for you.’ They said, ‘How can he have kingship over us, when we have a greater right to kingship than him, as he has not been given ample wealth?’ He said, ‘Indeed Allah has chosen him over you, and enhanced him vastly in knowledge and physique, and Allah gives His kingdom to whomever He wishes, and Allah is all-bounteous, all-knowing.’

Their Prophet said to them: 'Allah has raised Saul to be your king' But they replied: 'Should he be given the kingship over us, when we are more deserving of it than he and he has not been given abundant wealth' He said: 'Allah has chosen him over you and increased him with amplitude in knowledge and body. Allah gives His kingship to whom He will. Allah is the Embracer, the Knower'

Their Prophet said, \"God has appointed Saul as a king for you.\" They replied, \"How can he dominate us when we deserve more to be king than he. Besides, he does not have abundant wealth.\" Their Prophet said, \"God has chosen him as your ruler and has given him physical power and knowledge. God grants His authority to anyone whom He wants. God is Provident and All-knowing.

And their prophet said to them: Surely Allah has raised Talut to be a king over you. They said: How can he hold kingship over us while we have a greater right to kingship than he, and he has not been granted an abundance of wealth? He said: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants His kingdom to whom He pleases, and Allah is Amplegiving, Knowing.

Their prophet said to them, \"God has now appointed Talut to be your king.\" But they replied, \"How can he be king over us when we are worthier of kingship than he and he has not even been granted an abundance of wealth?\" He said, \"God has chosen him over you, and has given him great knowledge and physique. God grants kingship to whoever He pleases: God is magnanimous and all knowing.\"

Their Prophet said to them: \"Allah hath appointed Talut as king over you.\" They said: \"How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?\" He said: \"Allah hath Chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: Allah Granteth His authority to whom He pleaseth. Allah careth for all, and He knoweth all things.\"

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ ءَايَةَ مُلْكِهِۦٓ أَن يَأْتِيَكُمُ ٱلتَّابُوتُ فِيهِ سَكِينَةٌۭ مِّن رَّبِّكُمْ وَبَقِيَّةٌۭ مِّمَّا تَرَكَ ءَالُ مُوسَىٰ وَءَالُ هَٰرُونَ تَحْمِلُهُ ٱلْمَلَٰٓئِكَةُ ۚ إِنَّ فِى ذَٰلِكَ لَءَايَةًۭ لَّكُمْ إِن كُنتُم مُّؤْمِنِينَ ﴿٢٤٨﴾

And their prophet said to them, \"Indeed, a sign of his kingship is that the chest will come to you in which is assurance from your Lord and a remnant of what the family of Moses and the family of Aaron had left, carried by the angels. Indeed in that is a sign for you, if you are believers.\"

Waqala lahum nabiyyuhum inna ayata mulkihi an yatiyakumu alttabootu feehi sakeenatun min rabbikum wabaqiyyatun mimma taraka alu moosa waalu haroona tahmiluhu almalaikatu inna fee thalika laayatan lakum in kuntum mumineena

Their prophet said to them: \"The sign of his kingship will be that you will come to have a heart full of peace and tranquility from your Lord and the legacy left by Moses' and Aaron's family supported by angels. This shall be a token for you if you really believe.\"

And their Prophet said to them, “Indeed the sign of his kingdom will be the coming of a (wooden) box to you, in which from your Lord is the contentment of hearts and containing some souvenirs (remnants) left behind by the honourable Moosa and the honourable Haroon (Aaron), borne by the angels; indeed in it is a great sign* for you if you are believers.” (The remnants of pious persons are blessed by Allah.)

And their Prophet said to them, 'The sign of his kingship is that the Ark will come to you, in it a Shechina from your Lord, and a remnant of what the folk of Moses and Aaron's folk left behind, the angels bearing it. Surely in that shall be a sign for you, if you are believers.'

And their prophet said unto them: verily the sign of his dominion is that there shall come unto you the ark wherein is tranquillity from your Lord and the relic of that which the household of Musa and the household of Harun had left, the angels bearing it; verily, herein is a sign for you if ye are believers.

And their Prophet (Samuel) said to them: Verily! The sign of His Kingdom is that there shall come to you At-Tabut (a wooden box), wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.

And their prophet said to them, “The proof of his kingship is that the Ark will be restored to you, bringing tranquility from your Lord, and relics left by the family of Moses and the family of Aaron. It will be carried by the angels. In that is a sign for you, if you are believers.”

Their Prophet further informed them, \"The sign of his appointment as king from Allah is that during his reign you will get back the Ark, wherein are the means of your peace of mind from your Lord, and which contains the sacred relics of the family of Moses and Aaron, and which is being borne at this time by the angels. Herein is a great Sign for you, if you are true believers.\"

And their Prophet said to them: \"Verily! The sign of His kingdom is that there shall come to you At-Tabut, wherein is Sakinah (peace and reassurance) from your Lord and a remnant of that which Musa (Moses) and Harun (Aaron) left behind, carried by the angels. Verily, in this is a sign for you if you are indeed believers.

And their Prophet said unto them: Lo! the token of his kingdom is that there shall come unto you the ark wherein is peace of reassurance from your Lord, and a remnant of that which the house of Moses and the house of Aaron left behind, the angels bearing it. Lo! herein shall be a token for you if (in truth) ye are believers.

Their prophet said to them, ‘Indeed the sign of his kingship shall be that the Ark will come to you, bearing tranquillity from your Lord and the relics left behind by the House of Moses and the House of Aaron, borne by the angels. There is indeed a sign in that for you, should you be faithful.’

Their Prophet said to them: 'The sign of his kingship is the coming of the Ark to you, therein shall be tranquility from your Lord, and a remnant which the House of Moses and the House of Aaron left behind. It will be borne by the angels. That will be a sign for you if you are believers'

Their Prophet further told them, \"As the evidence of his authority, he will bring to you the Ark which will be a comfort to you from your Lord and a legacy of the household of Moses and Aaron. It will be carried by the angels. This is the evidence for you if you have faith.\"

And the prophet said to them: Surely the sign of His kingdom is, that there shall come to you the chest in which there is tranquillity from your Lord and residue of the relics of what the children of Musa and the children of Haroun have left, the angels bearing it; most surely there is a sign in this for those who believe.

Their prophet also said to them, \"The sign of his kingship is that the Ark [of the Covenant] shall come to you. Therein shall be tranquillity from your Lord, and the relics which the House of Moses and the House of Aaron left behind. It will be borne by the angels. There is a sign in this for you, if you believe.\"

And (further) their Prophet said to them: \"A Sign of his authority is that there shall come to you the Ark of the covenant, with (an assurance) therein of security from your Lord, and the relics left by the family of Moses and the family of Aaron, carried by angels. In this is a symbol for you if ye indeed have faith.\"

فَلَمَّا فَصَلَ طَالُوتُ بِٱلْجُنُودِ قَالَ إِنَّ ٱللَّهَ مُبْتَلِيكُم بِنَهَرٍۢ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّى وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُۥ مِنِّىٓ إِلَّا مَنِ ٱغْتَرَفَ غُرْفَةًۢ بِيَدِهِۦ ۚ فَشَرِبُوا۟ مِنْهُ إِلَّا قَلِيلًۭا مِّنْهُمْ ۚ فَلَمَّا جَاوَزَهُۥ هُوَ وَٱلَّذِينَ ءَامَنُوا۟ مَعَهُۥ قَالُوا۟ لَا طَاقَةَ لَنَا ٱلْيَوْمَ بِجَالُوتَ وَجُنُودِهِۦ ۚ قَالَ ٱلَّذِينَ يَظُنُّونَ أَنَّهُم مُّلَٰقُوا۟ ٱللَّهِ كَم مِّن فِئَةٍۢ قَلِيلَةٍ غَلَبَتْ فِئَةًۭ كَثِيرَةًۢ بِإِذْنِ ٱللَّهِ ۗ وَٱللَّهُ مَعَ ٱلصَّٰبِرِينَ ﴿٢٤٩﴾

And when Saul went forth with the soldiers, he said, \"Indeed, Allah will be testing you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, excepting one who takes [from it] in the hollow of his hand.\" But they drank from it, except a [very] few of them. Then when he had crossed it along with those who believed with him, they said, \"There is no power for us today against Goliath and his soldiers.\" But those who were certain that they would meet Allah said, \"How many a small company has overcome a large company by permission of Allah. And Allah is with the patient.\"

Falamma fasala talootu bialjunoodi qala inna Allaha mubtaleekum binaharin faman shariba minhu falaysa minnee waman lam yatAAamhu fainnahu minnee illa mani ightarafa ghurfatan biyadihi fashariboo minhu illa qaleelan minhum falamma jawazahu huwa waallatheena amanoo maAAahu qaloo la taqata lana alyawma bijaloota wajunoodihi qala allatheena yathunnoona annahum mulaqoo Allahi kam min fiatin qaleelatin ghalabat fiatan katheeratan biithni Allahi waAllahu maAAa alssabireena

When Saul led his armies, he said: \"God will test you by a stream. Whoever drinks its water will not be of me; but those who do not drink shall be on my side. The only exception will be those who scoop up a palmful of water with their hands.\" And but for a few they all drank of its water. When they had crossed it, and those who believed with him, they said: \"We have no strength to combat Goliath and his forces today. But those who believed they have to face their Lord, said: \"Many a time has a small band defeated a large horde by the will of God. God is with those who are patient (and persevere).\"

So when Talut left the city along with the armies, he said, “Allah will surely test you with a river; so whoever drinks its water is not mine – and whoever does not drink is mine – except him who takes it in the hollow of his hand”; so they all drank it, except a few of them; thereafter when Talut and the believers with him had crossed the river, they said, “We do not have power this day to face Jalut (Goliath) and his armies”; those who were certain of meeting Allah said, “Many a times has a smaller group overcome a bigger group by Allah’s command; and Allah is with the steadfast.”

And when Saul went forth with the hosts he said, 'God will try you with a river; whosoever drinks of it is not of me, and whoso tastes it flot, he is of me, saving him who scoops up with his hand.' But they drank of it, except a few of them; and when he crossed it, and those who believed with him, they said, 'We have no power today against Goliath and his hosts.' Said those who reckoned they should meet God, 'How often a little company has overcome a numerous company, by God's leave! And God is with the patient.'

Then when Talut sallied forth with the hosts, he said, verily God will prove you with a river: then whosoever drinketh thereof shall be none of mine, and whosoever tasteth it not, verily shall be mine, excepting him who ladeth a lading with his hand. But they drank thereof, save a few of them. Then when he had crossed it, he, and those who believe with him, they said: We have no strength to-day against Jalut and his hosts. But those who imagined that they were going to meet Allah Said how oft hath a small party prevailed against a large party by God's leave! And Allah is with the patiently persevering.

Then when Talut (Saul) set out with the army, he said: \"Verily! Allah will try you by a river. So whoever drinks thereof, he is not of me, and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.\" Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: \"We have no power this day against Jalut (Goliath) and his hosts.\" But those who knew with certainty that they were to meet their Lord, said: \"How often a small group overcame a mighty host by Allah's Leave?\" And Allah is with As-Sabirin (the patient ones, etc.).

When Saul set out with the troops, he said, “God will be testing you with a river. Whoever drinks from it does not belong with me. But whoever does not drink from it, does belong with me, except for whoever scoops up a little with his hand.” But they drank from it, except for a few of them. Then, when he crossed it, he and those who believed with him, they said, “We have no strength to face Goliath and his troops today.” But those who knew that they would meet God said, “How many a small group has defeated a large group by God’s will. God is with the steadfast.”

And when Saul marched out with his army, he warned: \"Allah is going to put you to a test by the side of a river: whoso drinks of its water shall cease to be my companion: he alone shall be~my companion who does not quench his thirst with its water: one may, however, take except a few, drank their fill of it. Afterwards when Saul, and those who had believed with him, crossed the river and advanced forward, the former said to Saul, \"We have no power left this day to fight against Goliath and his hosts.\" But those who believed that one Day they shall meet Allah, declared, \"lt has often been that a small host has, by Allah's grace, overcome a big host: for Allah is with those who show fortitude.\"

Then when Talut set out with the army, he said: \"Verily, Allah will try you by a river. So whoever drinks thereof, he is not of me; and whoever tastes it not, he is of me, except him who takes (thereof) in the hollow of his hand.\" Yet, they drank thereof, all, except a few of them. So when he had crossed it (the river), he and those who believed with him, they said: \"We have no power this day against Jalut (Goliath) and his hosts.\" But those who knew with certainty that they were going to meet Allah, said: \"How often has a small group overcome a mighty host by Allah's leave\" And Allah is with As-Sabirin (the patient).

And when Saul set out with the army, he said: Lo! Allah will try you by (the ordeal of) a river. Whosoever therefore drinketh thereof he is not of me, and whosoever tasteth it not he is of me, save him who taketh (thereof) in the hollow of his hand. But they drank thereof, all save a few of them. And after he had crossed (the river), he and those who believed with him, they said: We have no power this day against Goliath and his hosts. But those who knew that they would meet Allah exclaimed: How many a little company hath overcome a mighty host by Allah's leave! Allah is with the steadfast.

As Saul set out with the troops, he said, ‘Allah will test you with a stream: anyone who drinks from it will not belong to me, but those who do not drink from it will belong to me, barring someone who draws a scoop with his hand.’ But they drank from it, [all] except a few of them. So when he crossed it along with the faithful who were with him, they said, ‘We have no strength today against Goliath and his troops.’ Those who were certain that they would encounter Allah said, ‘How many a small party has overcome a larger party by Allah’s will! And Allah is with the patient.’

And when Saul marched out with his army, he said: 'Allah will test you with a river. He who drinks from it shall cease to be one of mine but he who does not drink from it, except he who scoops up once with his hand, shall be of mine' But for a few of them, they all drank from it. And when he had crossed it with those who believed, they said: 'We have no power this day against Goliath and his soldiers' But those of them who reckoned they would meet Allah replied: 'Many a small band has, by the permission of Allah, vanquished a mighty army. Allah is with the patient'

When Saul set forth with the army he said, \"God will test you with a river. Those who drink its water will not be of my people and those who do not even taste the water or who only taste some of it from within the hollow of their hand, will be my friends. They all drank the water except a few of them. When Saul and those who believed in him crossed the river, his people said, \"We do not have the strength to fight against Goliath and his army.\" Those who thought that they would meet God said, \"How often, with God's permission, have small groups defeated the large ones?\" God is with those who exercise patience.

So when Talut departed with the forces, he said: Surely Allah will try you with a river; whoever then drinks from it, he is not of me, and whoever does not taste of it, he is surely of me, except he who takes with his hand as much of it as fills the hand; but with the exception of a few of them they drank from it. So when he had crossed it, he and those who believed with him, they said: We have today no power against Jalut and his forces. Those who were sure that they would meet their Lord said: How often has a small party vanquished a numerous host by Allah's permission, and Allah is with the patient.

When Talut set out with his forces, he said to them, \"God will test you with a river: whoever drinks from it is not with me and whoever does not drink is with me. There will, however, be no blame upon one who sips only a handful from it.\" But, except for a few of them, they all drank from it. When he and those who believed along with him had crossed the river, they said, \"We have no strength today against Goliath and his warriors.\" But those of them who believed that they would meet God replied, \"Many a small group, by God's command has prevailed against a large group. God is indeed with the steadfast.\"

When Talut set forth with the armies, he said: \"Allah will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused.\" but they all drank of it, except a few. When they crossed the river,- He and the faithful ones with him,- they said: \"This day We cannot cope with Goliath and his forces.\" but those who were convinced that they must meet Allah, said: \"How oft, by Allah's will, Hath a small force vanquished a big one? Allah is with those who steadfastly persevere.\"

وَلَمَّا بَرَزُوا۟ لِجَالُوتَ وَجُنُودِهِۦ قَالُوا۟ رَبَّنَآ أَفْرِغْ عَلَيْنَا صَبْرًۭا وَثَبِّتْ أَقْدَامَنَا وَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ ﴿٢٥٠﴾

And when they went forth to [face] Goliath and his soldiers, they said, \"Our Lord, pour upon us patience and plant firmly our feet and give us victory over the disbelieving people.\"

Walamma barazoo lijaloota wajunoodihi qaloo rabbana afrigh AAalayna sabran wathabbit aqdamana waonsurna AAala alqawmi alkafireena

And when they were facing Goliath and his hordes they prayed: \"O Lord, give us endurance and steady our steps, and help us against the deniers of truth.\"

And when they confronted Jalut and his armies they invoked, “Our Lord! Pour (bestow abundantly) on us patience (fortitude), and keep our feet steady, and help us against the disbelieving people.”

So, when they went forth against Goliath and his hosts, they said, 'Our Lord, pour out upon us patience, and make firm our feet, and give us aid against the people of the unbelievers!'

And when they arrayed themselves against Jalut and his hosts, they said: our Lord pour forth on us patience, and set firm our feet, and make us triumph over the infidel people.

And when they advanced to meet Jalut (Goliath) and his forces, they invoked: \"Our Lord! Pour forth on us patience and make us victorious over the disbelieving people.\"

And when they confronted Goliath and his troops, they said, “Our Lord, pour down patience on us, and strengthen our foothold, and support us against the faithless people.”

Accordingly, when they marched forward to fight with Goliath and his hosts, they prayed, \"Our Lord, bless us with fortitude, make firm our foothold and give us victory over the unbelieving host.\"

And when they advanced to meet Jalut (Goliath) and his forces, they invoked: \"Our Lord! Pour forth on us patience, and set firm our feet and make us victorious over the disbelieving people.\"

And when they went into the field against Goliath and his hosts they said: Our Lord! Bestow on us endurance, make our foothold sure, and give us help against the disbelieving folk.

So when they marched out for [encounter with] Goliath and his troops, they said, ‘Our Lord, pour patience upon us, make our feet steady, and assist us against the faithless lot.’

When they appeared to Goliath and his soldiers, they said: 'Lord, pour upon us patience. Make us firm of foot and give us victory against the nation of unbelievers'

Advancing towards Goliath and his army, they prayed to God for patience, steadfastness in battle, and for victory over the unbelievers.

And when they went out against Jalut and his forces they said: Our Lord, pour down upon us patience, and make our steps firm and assist us against the unbelieving people.

When they met Goliath and his warriors, they said, \"Our Lord, bestow patience upon us, make us stand firm, and help us against those who deny the truth.\"

When they advanced to meet Goliath and his forces, they prayed: \"Our Lord! Pour out constancy on us and make our steps firm: Help us against those that reject faith.\"

فَهَزَمُوهُم بِإِذْنِ ٱللَّهِ وَقَتَلَ دَاوُۥدُ جَالُوتَ وَءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ وَٱلْحِكْمَةَ وَعَلَّمَهُۥ مِمَّا يَشَآءُ ۗ وَلَوْلَا دَفْعُ ٱللَّهِ ٱلنَّاسَ بَعْضَهُم بِبَعْضٍۢ لَّفَسَدَتِ ٱلْأَرْضُ وَلَٰكِنَّ ٱللَّهَ ذُو فَضْلٍ عَلَى ٱلْعَٰلَمِينَ ﴿٢٥١﴾

So they defeated them by permission of Allah, and David killed Goliath, and Allah gave him the kingship and prophethood and taught him from that which He willed. And if it were not for Allah checking [some] people by means of others, the earth would have been corrupted, but Allah is full of bounty to the worlds.

Fahazamoohum biithni Allahi waqatala dawoodu jaloota waatahu Allahu almulka waalhikmata waAAallamahu mimma yashao walawla dafAAu Allahi alnnasa baAAdahum bibaAAdin lafasadati alardu walakinna Allaha thoo fadlin AAala alAAalameena

By the will of God they defeated them, and David killed Goliath, and God gave him kingship and wisdom, and taught him whatsoever He pleased. If God did not make men deter one another this earth would indeed be depraved. But gracious is God to the people of the world.

So they routed them by the command of Allah; and Dawud (David) slew Jalut, and Allah gave him the kingdom and wisdom, and taught him all whatever He willed; and if Allah does not ward off some men by others, the earth will be destroyed, but Allah is Most Munificent towards the entire creation.

And they routed them, by the leave of God, and David slew Goliath; and God gave him the kingship, and Wisdom, and He taught him such as He willed. Had God not driven back the people, some by the means of others, the earth had surely corrupted; but God is bounteous unto all beings.

Then they vanquished them by the leave of Allah, and Da'ud slew Jalut, and Allah vouchsafed him dominion, and Wisdom and taught him of that which He Willed. And, it not for Allah's repelling people, some of them by means of others, the earth surely were corrupted; but Allah is Gracious unto the Worlds.

So they routed them by Allah's Leave and Dawud (David) killed Jalut (Goliath), and Allah gave him [Dawud (David)] the kingdom [after the death of Talut (Saul) and Samuel] and Al-Hikmah (Prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of Bounty to the 'Alamin (mankind, jinns and all that exists).

And they defeated them by God’s leave, and David killed Goliath, and God gave him sovereignty and wisdom, and taught him as He willed. Were it not for God restraining the people, some by means of others, the earth would have gone to ruin. But God is gracious towards mankind.

Consequently, by Allah's grace, they routed the unbelievers, and David killed Goliath; and Allah gave him kingship and wisdom and taught him whatever other things He willed. And if Allah had not been repelling one set of people by means of another, the earth would have been filled with chaos. But Allah is bountiful to the world (and so repels chaos in this way).

So they routed them by Allah's leave and Dawud (David) killed Jalut (Goliath), and Allah gave him (Dawud) the kingdom [after the death of Talut and Samuel] and Al-Hikmah (prophethood), and taught him of that which He willed. And if Allah did not check one set of people by means of another, the earth would indeed be full of mischief. But Allah is full of bounty to the `Alamin (mankind, Jinn and all that exists).

So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.

Thus they routed them with Allah’s will, and David killed Goliath, and Allah gave him kingdom and wisdom and taught him whatever He liked. Were it not for Allah’s repelling the people by means of one another, the earth would surely have been corrupted; but Allah is gracious to the world’s people.

By the permission of Allah, they routed them. David slew Goliath, and Allah bestowed on him the kingship and wisdom, and taught him from that He willed. Had Allah not pushed the people, some by the other, the earth would have been corrupted. But Allah is Bountiful to the worlds.

They defeated their enemy through God's will. David slew Goliath and God granted David the kingdom and wisdom and also taught him whatever He wanted. Had God not made one group of people repel the other, the earth would have become full of corruption, but God is generous to His creatures.

So they put them to flight by Allah's permission. And Dawood slew Jalut, and Allah gave him kingdom and wisdom, and taught him of what He pleased. And were it not for Allah's repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.

And so by the command of God they defeated them. David killed Goliath, and God gave him kingship and wisdom, and imparted to him the knowledge of whatever He willed. Had it not been for God's repelling some people by means of others, the earth would have been filled with corruption. But God is bountiful to His creatures.

By Allah's will they routed them; and David slew Goliath; and Allah gave him power and wisdom and taught him whatever (else) He willed. And did not Allah Check one set of people by means of another, the earth would indeed be full of mischief: But Allah is full of bounty to all the worlds.

تِلْكَ ءَايَٰتُ ٱللَّهِ نَتْلُوهَا عَلَيْكَ بِٱلْحَقِّ ۚ وَإِنَّكَ لَمِنَ ٱلْمُرْسَلِينَ ﴿٢٥٢﴾

These are the verses of Allah which We recite to you, [O Muhammad], in truth. And indeed, you are from among the messengers.

Tilka ayatu Allahi natlooha AAalayka bialhaqqi wainnaka lamina almursaleena

These are the messages of God. We recite them to you in all truth, as indeed you are one of the apostles.

These are the verses of Allah, which We recite to you (O dear Prophet Mohammed – peace and blessings be upon him) with truth; and undoubtedly you are one of the Noble Messengers.

These are the signs of God We recite to thee in truth, and assuredly thou art of the number of the Envoys.

These are the revelations of Allah We rehearse them unto thee with truth, and verily thou art of the sentones.

These are the Verses of Allah, We recite them to you (O Muhammad SAW) in truth, and surely, you are one of the Messengers (of Allah).

These are God’s revelations, which We recite to you in truth. You are one of the messengers.

These are Allah's revelations, which We are conveying to you accurately. And O Muhammad, most surely you are of those who have been sent as Messengers.

These are the verses of Allah, We recite them to you (O Muhammad) in truth, and surely, you are one of the Messengers (of Allah).

These are the portents of Allah which We recite unto thee (Muhammad) with truth, and lo! thou art of the number of (Our) messengers;

These are the signs of Allah, which We recite for you in truth, and you are indeed one of the apostles.

These are the verses of Allah. We recite (them) to you in truth, for you (Prophet Muhammad) are one of the Messengers.

(Muhammad), these are the revelations which We recite to you for a genuine purpose. Certainly you are one of Our Messengers.

These are the communications of Allah: We recite them to you with truth; and most surely you are (one) of the apostles.

These are the revelations of God which We recite to you in all truth, for you are truly one of the messengers.

These are the Signs of Allah: we rehearse them to thee in truth: verily Thou art one of the messengers.

۞ تِلْكَ ٱلرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَىٰ بَعْضٍۢ ۘ مِّنْهُم مَّن كَلَّمَ ٱللَّهُ ۖ وَرَفَعَ بَعْضَهُمْ دَرَجَٰتٍۢ ۚ وَءَاتَيْنَا عِيسَى ٱبْنَ مَرْيَمَ ٱلْبَيِّنَٰتِ وَأَيَّدْنَٰهُ بِرُوحِ ٱلْقُدُسِ ۗ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلَ ٱلَّذِينَ مِنۢ بَعْدِهِم مِّنۢ بَعْدِ مَا جَآءَتْهُمُ ٱلْبَيِّنَٰتُ وَلَٰكِنِ ٱخْتَلَفُوا۟ فَمِنْهُم مَّنْ ءَامَنَ وَمِنْهُم مَّن كَفَرَ ۚ وَلَوْ شَآءَ ٱللَّهُ مَا ٱقْتَتَلُوا۟ وَلَٰكِنَّ ٱللَّهَ يَفْعَلُ مَا يُرِيدُ ﴿٢٥٣﴾

Those messengers - some of them We caused to exceed others. Among them were those to whom Allah spoke, and He raised some of them in degree. And We gave Jesus, the Son of Mary, clear proofs, and We supported him with the Pure Spirit. If Allah had willed, those [generations] succeeding them would not have fought each other after the clear proofs had come to them. But they differed, and some of them believed and some of them disbelieved. And if Allah had willed, they would not have fought each other, but Allah does what He intends.

Tilka alrrusulu faddalna baAAdahum AAala baAAdin minhum man kallama Allahu warafaAAa baAAdahum darajatin waatayna AAeesa ibna maryama albayyinati waayyadnahu biroohi alqudusi walaw shaa Allahu ma iqtatala allatheena min baAAdihim min baAAdi ma jaathumu albayyinatu walakini ikhtalafoo faminhum man amana waminhum man kafara walaw shaa Allahu ma iqtataloo walakinna Allaha yafAAalu ma yureedu

Of all these apostles We have favoured some over the others. God has addressed some of them, and the stations of some have been exalted over the others. And to Jesus, son of Mary, We gave tokens, and reinforced him with divine grace. If God had so willed those who came after them would never have contended when clear signs had come to them. But dissensions arose, some believed, some denied. And if God had willed they would never have fought among themselves. But God does whatsoever He please.

These are the Noble Messengers, to whom We gave excellence over each other; of them are some with whom Allah spoke, and some whom He exalted high above all others; and We gave Eisa (Jesus), the son of Maryam, clear signs and We aided him with the Holy Spirit; and if Allah willed, those after them would not have fought each other after the clear evidences had come to them, but they differed – some remained on faith and some turned disbelievers; and had Allah willed, they would not have fought each other; but Allah may do as He wills.

And those Messengers, some We have preferred above others; some there are to whom God spoke, and some He raised in rank. And We gave Jesus son of Mary the clear signs, and confirmed him with the Holy Spirit. And had God willed, those who came after him would not have fought one against the other after the clear signs had come to them; but they fell into variance, and some of them believed, and some disbelieved; and had God willed they would not have fought one against the other; but God does whatsoever He desires.

These apostles: We have preferred some of them above some others: of them are some unto whom Allah spake, and some He raised many degrees. And We vouchsafed unto Isa, son of Maryam, the evidences, and We aided him with the holy spirit; and had Allah so willed those who came after them had not fought among themselves after the evidences had come unto them but they differed; then of them some believed and of them some disbelieved. And had Allah so willed, they had not fought among themselves, but Allah doth whatsoever He intendeth.

Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour); and to 'Iesa (Jesus), the son of Maryam (Mary), We gave clear proofs and evidences, and supported him with Ruh-ul-Qudus [Jibrael (Gabriel)]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed - some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.

These messengers: We gave some advantage over others. To some of them God spoke directly, and some He raised in rank. We gave Jesus son of Mary the clear miracles, and We strengthened him with the Holy Spirit. Had God willed, those who succeeded them would not have fought one another, after the clear signs had come to them; but they disputed; some of them believed, and some of them disbelieved. Had God willed, they would not have fought one another; but God does whatever He desires.

Of these Messengers (whom We sent for the guidance of mankind), We raised some above the others in rank. Among them was one with whom Allah Himself had direct talks. There were others whom He raised high in rank in other ways. Likewise We gave clear signs to Jesus, son of Mary, and supported him with the Holy Spirit. Had Allah so willed the people who had seen clear signs would not have fought against one another after the Prophets. But (it was not Allah's will to prevent people forcibly from differences: so) they disagreed; then some of them accepted the Truth and others rejected it. If Allah had so willed they would have never fought against one another, but Allah does whatever He pleases (to fulfil His designs.

Those Messengers! We preferred some of them to others; to some of them Allah spoke (directly); others He raised to degrees (of honor); and to `Isa, the son of Maryam, We gave clear proofs and evidences, and supported him with Ruh-il-Qudus [Jibril]. If Allah had willed, succeeding generations would not have fought against each other, after clear Verses of Allah had come to them, but they differed ـ some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He wills.

Of those messengers, some of whom We have caused to excel others, and of whom there are some unto whom Allah spake, while some of them He exalted (above others) in degree; and We gave Jesus, son of Mary, clear proofs (of Allah's Sovereignty) and We supported him with the holy Spirit. And if Allah had so wiled it, those who followed after them would not have fought one with another after the clear proofs had come unto them. But they differed, some of them believing and some disbelieving. And if Allah had so willed it, they would not have fought one with another; but Allah doeth what He will.

These are the apostles, some of whom We gave an advantage over others: of them are those to whom Allah spoke and some of them He raised in rank, and We gave Jesus, son of Mary, manifest proofs and strengthened him with the Holy Spirit. Had Allah wished, those who succeeded them would not have fought one another after the manifest proofs had come to them. But they differed. So there were among them those who had faith and there were among them those who were faithless, and had Allah wished, they would not have fought one another; but Allah does whatever He desires.

Of these Messengers, We have preferred some above others. To some Allah spoke; and some He raised in rank. We gave (Prophet) Jesus, the son of Mary, clear signs and strengthened him with the Spirit of Purity (Gabriel). Had Allah willed, those who succeeded them would not have fought against one another after the clear verses came to them. But they differed among themselves; some believed, and others disbelieved. Yet had Allah willed, they would not have fought against one another. Allah does whatever He will.

We gave some of Our Messengers preference over others. To some of them God spoke and He raised the rank of some others. We gave authoritative proofs to Jesus, son of Mary, and supported him by the Holy Spirit. Had God wanted, the generations who lived after those Messengers would not have fought each other after the authority had come to them. But they differed among themselves, some of them believed in the authority and others denied it. They would not have fought each other had God wanted, but God does as He wills.

We have made some of these apostles to excel the others among them are they to whom Allah spoke, and some of them He exalted by (many degrees of) rank; and We gave clear miracles to Isa son of Marium, and strengthened him with the holy spirit. And if Allah had pleased, those after them would not have fought one with another after clear arguments had come to them, but they disagreed; so there were some of them who believed and others who denied; and if Allah had pleased they would not have fought one with another, but Allah brings about what He intends.

Of these messengers, We have given something additional among them. There are some to whom God spoke directly and others He exalted in rank. We gave Jesus, son of Mary clear signs, and strengthened him with the holy spirit. Had God pleased, those who succeeded them would not have fought against one another after the clear signs had come to them. But they disagreed among themselves; some believed, while others did not. Yet had God willed, they would not have fought against one another; but God does whatever He wills.

Those messengers We endowed with gifts, some above others: To one of them Allah spoke; others He raised to degrees (of honour); to Jesus the son of Mary We gave clear (Signs), and strengthened him with the holy spirit. If Allah had so willed, succeeding generations would not have fought among each other, after clear (Signs) had come to them, but they (chose) to wrangle, some believing and others rejecting. If Allah had so willed, they would not have fought each other; but Allah Fulfilleth His plan.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِمَّا رَزَقْنَٰكُم مِّن قَبْلِ أَن يَأْتِىَ يَوْمٌۭ لَّا بَيْعٌۭ فِيهِ وَلَا خُلَّةٌۭ وَلَا شَفَٰعَةٌۭ ۗ وَٱلْكَٰفِرُونَ هُمُ ٱلظَّٰلِمُونَ ﴿٢٥٤﴾

O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the disbelievers - they are the wrongdoers.

Ya ayyuha allatheena amanoo anfiqoo mimma razaqnakum min qabli an yatiya yawmun la bayAAun feehi wala khullatun wala shafaAAatun waalkafiroona humu alththalimoona

O believers, expend of what We have given you before the day arrives on which there will be no barter, and no friendship or intercession matter, and those who are disbelievers will be sinners.

O People who Believe! Spend in Allah's cause, from what We have provided you, before the advent of a day in which there is no trade, and for the disbelievers neither any friendship nor intercession; and the disbelievers themselves are the unjust.

O believers, expend of that wherewith We have provided you, before there comes a day wherein shall be neither traffick, nor friendship, nor intercession; and the unbelievers -- they are the evildoers.

O O Ye who believe: expend of that which We have provided you ere the Day cometh wherein there will be neither bargain nor friendship nor intercession. And the infidels - they are the wrong-doers.

O you who believe! Spend of that with which We have provided for you, before a Day comes when there will be no bargaining, nor friendship, nor intercession. And it is the disbelievers who are the Zalimun (wrong-doers, etc.).

O you who believe! Spend from what We have given you, before a Day comes in which there is neither trading, nor friendship, nor intercession. The disbelievers are the wrongdoers.

O Believers, spend of the wealth We have bestowed upon you (in Our way) before the Day comes when there shall be no buying and no selling: when neither friendship nor intercession will be of any avail. Those, who adopt the way of disbelief are indeed the wrongdoers. '

O ye who believe! spend of that wherewith We have provided you ere a day come when there will be no trafficking, nor friendship, nor intercession. The disbelievers, they are the wrong-doers.

O you who have faith! Spend out of what We have provided you before there comes a day on which there will be no bargaining, neither friendship, nor intercession. And the faithless—they are the wrongdoers.

Believers, spend of what We have given you before that Day arrives when there shall be neither trade, nor friendship, nor intercession. It is the unbelievers who are the harmdoers.

Believers, out of what We have given you, spend for the cause of God before the coming of the day when there will be no trading, no friendship, and no intercession. Those who deny the Truth are unjust.

O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers-- they are the unjust.

Believers, spend out of what We have given you, before the Day comes when there will be neither trading, friendship nor intercession. Truly, it is those who deny the truth who are the wrongdoers.

O ye who believe! Spend out of (the bounties) We have provided for you, before the Day comes when no bargaining (Will avail), nor friendship nor intercession. Those who reject Faith they are the wrong-doers.

ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ٱلْحَىُّ ٱلْقَيُّومُ ۚ لَا تَأْخُذُهُۥ سِنَةٌۭ وَلَا نَوْمٌۭ ۚ لَّهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ مَن ذَا ٱلَّذِى يَشْفَعُ عِندَهُۥٓ إِلَّا بِإِذْنِهِۦ ۚ يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ ۖ وَلَا يُحِيطُونَ بِشَىْءٍۢ مِّنْ عِلْمِهِۦٓ إِلَّا بِمَا شَآءَ ۚ وَسِعَ كُرْسِيُّهُ ٱلسَّمَٰوَٰتِ وَٱلْأَرْضَ ۖ وَلَا يَـُٔودُهُۥ حِفْظُهُمَا ۚ وَهُوَ ٱلْعَلِىُّ ٱلْعَظِيمُ ﴿٢٥٥﴾

Allah - there is no deity except Him, the Ever-Living, the Sustainer of [all] existence. Neither drowsiness overtakes Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that can intercede with Him except by His permission? He knows what is [presently] before them and what will be after them, and they encompass not a thing of His knowledge except for what He wills. His Kursi extends over the heavens and the earth, and their preservation tires Him not. And He is the Most High, the Most Great.

Allahu la ilaha illa huwa alhayyu alqayyoomu la takhuthuhu sinatun wala nawmun lahu ma fee alssamawati wama fee alardi man tha allathee yashfaAAu AAindahu illa biithnihi yaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bishayin min AAilmihi illa bima shaa wasiAAa kursiyyuhu alssamawati waalarda wala yaooduhu hifthuhuma wahuwa alAAaliyyu alAAatheemu

God: There is no god but He, the living, eternal, self-subsisting, ever sustaining. Neither does somnolence affect Him nor sleep. To Him belongs all that is in the heavens and the earth: and who can intercede with Him except by His leave? Known to Him is all that is present before men and what is hidden (in time past and time future), and not even a little of His knowledge can they grasp except what He will. His seat extends over heavens and the earth, and He tires not protecting them: He alone is all high and supreme.

Allah – there is no God except Him; He is Alive (eternally, on His own) and the Upholder (keeps others established); He never feels drowsy nor does He sleep; to Him only belongs all whatever is in the heavens and all whatever is in the earth; who is he that can intercede* with Him except by His command? He knows what is in front of them and what is behind them; and they do not achieve anything of His knowledge except what He wills; His Throne (of Sovereignty) encompasses the heavens and the earth; and it is not difficult for Him to guard them; and He is the Supreme, the Greatest. (This Verse is popularly known as Ayat Al-Kursi. It has a special status and reciting it carries great reward. *Prophet Mohammed – peace and blessings be upon him – will be the first one to be granted the permission to intercede, others will follow.)

God there is no god but He, the Living, the Everlasting. Slumber seizes Him not, neither sleep; to Him belongs all that is in the heavens and the earth. Who is there that shall intercede with Him save by His leave? He knows what lies before them and what is after them, and they comprehend not anything of His knowledge save such as He wills. His Throne comprises the heavens and earth; the preserving of them oppresses Him not; He is the All-high, the All-glorious.

Allah! There is no God but he, the Living, the Sustainer Slumber taketh hold of Him not, nor sleep. His is whatsoever is in the heavens and whatsoever is on the earth. Who is he that shall intercede With Him except with His leave! He knoweth that which was before them and that which shall he after them, and they encompass not aught of His knowledge save that which He willeth. His throne comprehendeth the heavens and the earth, and the guarding of the twain wearieth Him not. And He is the High, the Supreme.

Allah! La ilaha illa Huwa (none has the right to be worshipped but He), the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great. [This Verse 2:255 is called Ayat-ul-Kursi.]

God! There is no god except He, the Living, the Everlasting. Neither slumber overtakes Him, nor sleep. To Him belongs everything in the heavens and everything on earth. Who is he that can intercede with Him except with His permission? He knows what is before them, and what is behind them; and they cannot grasp any of His knowledge, except as He wills. His Throne extends over the heavens and the earth, and their preservation does not burden Him. He is the Most High, the Great.

Allah: the Everlasting, the Sustainer of the whole Universe; there is no god but He. He does neither slumber nor sleep. Whatsoever is in the heavens and in the earth is His. Who is there that can intercede with Him except by His own permission.? He knows what is before the people and also what is hidden from them. And they cannot comprehend anything of His knowledge save whatever He Himself pleases to reveal. His Kingdom spreads over the heavens and the earth and the guarding of these does not weary Him. He alone is the Supreme and the Exalted.

Allah! None has the right to be worshipped but He, the Ever Living, the One Who sustains and protects all that exists. Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His permission He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursi extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great.

Allah! There is no deity save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.

Allah—there is no god except Him—is the Living One, the All-sustainer. Neither drowsiness befalls Him nor sleep. To Him belongs whatever is in the heavens and whatever is on the earth. Who is it that may intercede with Him except with His permission? He knows what is before them and what is behind them, and they do not comprehend anything of His knowledge except what He wishes. His seat embraces the heavens and the earth and He is not wearied by their preservation, and He is the All-exalted, the All-supreme.

Allah, there is no god except He, the Living, the Everlasting. Neither dozing, nor sleep overtakes Him. To Him belongs all that is in the heavens and the earth. Who is he that shall intercede with Him except by His permission! He knows what will be before their hands and what was behind them, and they do not comprehend anything of His Knowledge except what He willed. His Seat embraces the heavens and the earth, and the preserving of them does not weary Him. He is the High, the Great.

God exists. There is no God but He, the Everlasting and the Guardian of life. Drowsiness or sleep do not seize him. To Him belongs all that is in the heavens and the earth. No one can intercede with Him for others except by His permission. He knows about people's present and past. No one can grasp anything from His knowledge besides what He has permitted them to grasp. The heavens and the earth are under His dominion. He does not experience fatigue in preserving them both. He is the Highest and the Greatest.

Allah is He besides Whom there is no god, the Everliving, the Self-subsisting by Whom all subsist; slumber does not overtake Him nor sleep; whatever is in the heavens and whatever is in the earth is His; who is he that can intercede with Him but by His permission? He knows what is before them and what is behind them, and they cannot comprehend anything out of His knowledge except what He pleases, His knowledge extends over the heavens and the earth, and the preservation of them both tires Him not, and He is the Most High, the Great.

God: there is no deity save Him, the Living, the Eternal One. Neither slumber nor sleep overtakes Him. To Him belong whatsoever is in the heavens and whatsoever is on the earth. Who can intercede with Him except by His permission? He knows all that is before them and all that is behind them. They can grasp only that part of His knowledge which He wills. His throne extends over the heavens and the earth; and their upholding does not weary Him. He is the Sublime, the Almighty One!

Allah! There is no god but He,-the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).

لَآ إِكْرَاهَ فِى ٱلدِّينِ ۖ قَد تَّبَيَّنَ ٱلرُّشْدُ مِنَ ٱلْغَىِّ ۚ فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ لَا ٱنفِصَامَ لَهَا ۗ وَٱللَّهُ سَمِيعٌ عَلِيمٌ ﴿٢٥٦﴾

There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taghut and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing.

La ikraha fee alddeeni qad tabayyana alrrushdu mina alghayyi faman yakfur bialttaghooti wayumin biAllahi faqadi istamsaka bialAAurwati alwuthqa la infisama laha waAllahu sameeAAun AAaleemun

There is no compulsion in matter of faith. Distinct is the way of guidance now from error. He who turns away from the forces of evil and believes in God, will surely hold fast to a handle that is strong and unbreakable, for God hears all and knows everything.

There is no compulsion at all in religion; undoubtedly the right path has become very distinct from error; and whoever rejects faith in the devil (false deities) and believes in Allah has grasped a very firm handhold; it will never loosen; and Allah is All Hearing, All Knowing.

No compulsion is there in religion. Rectitude has become clear from error. So whosoever disbelieves in idols and believes in God, has laid hold of the most firm handle, unbreaking; God is All-hearing, All-knowing.

No constraint is there in the religion; surely rectitude hath become manifestly distinguished from the error. Whosoever then disbelieveth in the devil and believeth in Allah, hath of a surety rain hold of the firm cable whereof there is no giving way. And Allah is Hearing, Knowing.

There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

There shall be no compulsion in religion; the right way has become distinct from the wrong way. Whoever renounces evil and believes in God has grasped the most trustworthy handle; which does not break. God is Hearing and Knowing.

There is no compulsion and coercion in regard to religion. The right thing has been made distinct from the wrong thing: now whoever rejects taghut and believes in Allah has taken a firm support that never gives way.

There is no compulsion in religion. Verily, the right path has become distinct from the wrong path. Whoever disbelieves in Taghut and believes in Allah, then he has grasped the most trustworthy handhold that will never break. And Allah is All-Hearer, All-Knower.

There is no compulsion in religion. The right direction is henceforth distinct from error. And he who rejecteth false deities and believeth in Allah hath grasped a firm handhold which will never break. Allah is Hearer, Knower.

There is no compulsion in religion: rectitude has become distinct from error. So one who disavows fake deities and has faith in Allah has held fast to the firmest handle for which there is no breaking; and Allah is all-hearing, all-knowing.

There is no compulsion in religion. Righteousness is now distinct from error. He who disbelieves in the idol and believes in Allah has grasped the firmest tie that will never break. Allah is Hearing, Knowing.

There is no compulsion in religion. Certainly, right has become clearly distinct from wrong. Whoever rejects the devil and believes in God has firmly taken hold of a strong handle that never breaks. God is All-hearing and knowing.

There is no compulsion in religion; truly the right way has become clearly distinct from error; therefore, whoever disbelieves in the Shaitan and believes in Allah he indeed has laid hold on the firmest handle, which shall not break off, and Allah is Hearing, Knowing.

There shall be no compulsion in religion: true guidance has become distinct from error. But whoever refuses to be led by Satan and believes in God has grasped the strong handhold that will never break. God is all hearing and all knowing.

Let there be no compulsion in religion: Truth stands out clear from Error: whoever rejects evil and believes in Allah hath grasped the most trustworthy hand-hold, that never breaks. And Allah heareth and knoweth all things.

ٱللَّهُ وَلِىُّ ٱلَّذِينَ ءَامَنُوا۟ يُخْرِجُهُم مِّنَ ٱلظُّلُمَٰتِ إِلَى ٱلنُّورِ ۖ وَٱلَّذِينَ كَفَرُوٓا۟ أَوْلِيَآؤُهُمُ ٱلطَّٰغُوتُ يُخْرِجُونَهُم مِّنَ ٱلنُّورِ إِلَى ٱلظُّلُمَٰتِ ۗ أُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ ﴿٢٥٧﴾

Allah is the ally of those who believe. He brings them out from darknesses into the light. And those who disbelieve - their allies are Taghut. They take them out of the light into darknesses. Those are the companions of the Fire; they will abide eternally therein.

Allahu waliyyu allatheena amanoo yukhrijuhum mina alththulumati ila alnnoori waallatheena kafaroo awliyaohumu alttaghootu yukhrijoonahum mina alnnoori ila alththulumati olaika ashabu alnnari hum feeha khalidoona

God is the friend of those who believe, and leads them out of darkness into light; but the patrons of infidels are idols and devils who lead them from light into darkness. They are the residents of Hell, and will there for ever abide.

Allah is the Guardian of the Muslims – He removes them from realms of darkness towards light; and the supporters of disbelievers are the devils – they remove them from light towards the realms of darkness; it is they who are the people of fire; they will remain in it forever.

God is the Protector of the believers; He brings them forth from the shadows into the light. And the unbelievers -- their protectors are idols, that bring them forth from the light into the shadows; those are the inhabitants of the Fire, therein dwelling forever.

Allah is the Patron of those who believe; He bringeth them forth from darknesses into the light; And, for those who disbelieve, the devils are their patrons; they bring them forth from the light into darknesses. These are the fellows of Fire, therein shall be abiders.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darkness into light. But as for those who disbelieve, their Auliya (supporters and helpers) are Taghut [false deities and false leaders, etc.], they bring them out from light into darkness. Those are the dwellers of the Fire, and they will abide therein forever.

God is the Lord of those who believe; He brings them out of darkness and into light. As for those who disbelieve, their lords are the evil ones; they bring them out of light and into darkness—these are the inmates of the Fire, in which they will abide forever.

And Allah (Whose support he takes) hears everything and knows everything. Allah is the Helper and Protector of those who believe in Him: He brings them out of the depths of darkness into the light. As for the disbelievers, they have taghut as their patron, who drives them out of light into the depths of darkness. These are the people who are doomed to the Fire, wherein they shall live for ever.

Allah is the Wali (Protector or Guardian) of those who believe. He brings them out from darknesses into light. But as for those who disbelieve, their Awliya' (supporters and helpers) are Taghut (false deities and false leaders), they bring them out from light into darknesses. Those are the dwellers of the Fire, and they will abide therein forever.

Allah is the Protecting Guardian of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein.

Allah is the wali of the faithful: He brings them out of darkness into light. As for the faithless, their awliya are the fake deities, who drive them out of light into darkness. They shall be the inmates of the Fire, and they will remain in it [forever].

Allah is the Guardian of those who believe. He brings them out from darkness into the light. As for those who disbelieve, their guides are idols, they bring them out from the light into darkness. They are the companions of the Fire and shall live in it for ever.

God is the Guardian of the believers and it is He who takes them out of darkness into light. The Devil is the guardian of those who deny the Truth and he leads them from light to darkness. These are the dwellers of hell wherein they will live forever.

Allah is the guardian of those who believe. He brings them out of the darkness into the light; and (as to) those who disbelieve, their guardians are Shaitans who take them out of the light into the darkness; they are the inmates of the fire, in it they shall abide.

God is the patron of the faithful. He leads them from darkness to the light. As for those who deny the truth, their supporter is Satan, who brings them out of light into darkness. They are the heirs of the Fire, and there they will remain forever.

Allah is the Protector of those who have faith: from the depths of darkness He will lead them forth into light. Of those who reject faith the patrons are the evil ones: from light they will lead them forth into the depths of darkness. They will be companions of the fire, to dwell therein (For ever).

أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِۦمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِۦمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِۦمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّٰلِمِينَ ﴿٢٥٨﴾

Have you not considered the one who argued with Abraham about his Lord [merely] because Allah had given him kingship? When Abraham said, \"My Lord is the one who gives life and causes death,\" he said, \"I give life and cause death.\" Abraham said, \"Indeed, Allah brings up the sun from the east, so bring it up from the west.\" So the disbeliever was overwhelmed [by astonishment], and Allah does not guide the wrongdoing people.

Alam tara ila allathee hajja ibraheema fee rabbihi an atahu Allahu almulka ith qala ibraheemu rabbiya allathee yuhyee wayumeetu qala ana ohyee waomeetu qala ibraheemu fainna Allaha yatee bialshshamsi mina almashriqi fati biha mina almaghribi fabuhita allathee kafara waAllahu la yahdee alqawma alththalimeena

Have you thought of the man who argued with Abraham about his Lord because God had given him a kingdom? When Abraham said: \"My Lord is the giver of life and death,\" he replied: \"I am the giver of life and death.\" And Abraham said: \"God makes the sun rise from the East; so you make it rise from the West,\" and dumbfounded was the infidel. God does not guide those who are unjust.

Did you (O dear Prophet Mohammed – peace and blessings be upon him) not see him who argued with Ibrahim (Abraham) concerning his Lord, as Allah had given him the kingdom? When Ibrahim said, “My Lord is He Who gives life and causes death”, he answered, “I give life and cause death”; Ibrahim said, “So indeed it is Allah Who brings the sun from the East – you bring it from the West!” – the disbeliever was therefore baffled; and Allah does not guide the unjust.

Hast thou not regarded him who disputed with Abraham, concerning his Lord, that God had given him the kingship? When Abraham said, 'My Lord is He who gives life, and makes to die,' he said, 'I give life, and make to die.' Said Abraham, 'God brings the sun from the east; so bring thou it from the west.' Then the unbeliever was confounded. God guides not the people of the evildoers.

Bethinkest thou not of one who contended with Ibrahim concerning his Lord, because Allah had vouchsafed unto him dominion! When Ibrahim said: my Lord is He Who giveth life and causeth death, he said: give life and cause death. Ibrahim said: verily Allah bringeth the sun from the east, then bring it thou from the west. Thereupon he Who disbelieved Was dumb-founded, And Allah guideth not a wrong-doing people.

Have you not looked at him who disputed with Ibrahim (Abraham) about his Lord (Allah), because Allah had given him the kingdom? When Ibrahim (Abraham) said (to him): \"My Lord (Allah) is He Who gives life and causes death.\" He said, \"I give life and cause death.\" Ibrahim (Abraham) said, \"Verily! Allah causes the sun to rise from the east; then cause it you to rise from the west.\" So the disbeliever was utterly defeated. And Allah guides not the people, who are Zalimun (wrong-doers, etc.).

Have you not considered him who argued with Abraham about his Lord, because God had given him sovereignty? Abraham said, “My Lord is He who gives life and causes death.” He said, “I give life and cause death.” Abraham said, “God brings the sun from the East, so bring it from the West,” so the blasphemer was confounded. God does not guide the wrongdoing people.

Have you not considered the case of the person who had an argument with Abraham as to `Whom Abraham acknowledged as his Lord?' The dispute arose because Allah had given him the kingship, (which had made him arrogant). When Abraham said, \"My Lord is He Who gives life and causes death,\" he answered, \"I give life and cause death.\" Then Abraham said, \"Well, Allah brings the sun from the east: just bring it from the west.\" At this the disbeliever was confounded: (yet he did not believe), for Allah does not show guidance to unjust people.

Have you not looked at him who disputed with Ibrahim about his Lord (Allah), because Allah had given him the kingdom When Ibrahim said (to him): \"My Lord is He Who gives life and causes death.\" He said, \"I give life and cause death.\" Ibrahim said, \"Verily, Allah brings the sun from the east; then bring it you from the west.\" So the disbeliever was utterly defeated. And Allah guides not the people, who are wrongdoers.

Bethink thee of him who had an argument with Abraham about his Lord, because Allah had given him the kingdom; how, when Abraham said: My Lord is He Who giveth life and causeth death, he answered: I give life and cause death. Abraham said: Lo! Allah causeth the sun to rise in the East, so do thou cause it to come up from the West. Thus was the disbeliever abashed. And Allah guideth not wrongdoing folk.

Have you not regarded him who argued with Abraham about his Lord, [only] because Allah had given him kingdom? When Abraham said, ‘My Lord is He who gives life and brings death,’ he replied, ‘I [too] give life and bring death.’ Abraham said, ‘Indeed Allah brings the sun from the east; now you bring it from the west.’ Thereat the faithless one was dumbfounded. And Allah does not guide the wrongdoing lot.

Have you not seen he who argued with Abraham about his Lord that Allah had given him the kingship! When Abraham said: 'My Lord is He who revives, and causes to die' He said: 'I revive, and cause to die' Abraham said: 'Allah brings up the sun from the east; so you bring it from the west' Then he who disbelieved became pale. Allah does not guide the nation, the harmdoers.

(Muhammad), have you heard about the one who argued with Abraham about his Lord for His granting him authority? Abraham said, \"It is only my Lord who gives life and causes things to die.\" His opponent said, \"I also can give life and make things die.\" Abraham said, \"God causes the sun to come up from the East. You make it come from the West.\" Thus the unbeliever was confounded. God does not guide the unjust people.

Have you not considered him (Namrud) who disputed with Ibrahim about his Lord, because Allah had given him the kingdom? When Ibrahim said: My Lord is He who gives life and causes to die, he said: I give life and cause death. Ibrahim said: So surely Allah causes the sun to rise from the east, then make it rise from the west; thus he who disbelieved was confounded; and Allah does not guide aright the unjust people.

Have you not heard of him who argued with Abraham about his Lord because God had bestowed the kingdom upon him? Abraham said, \"My Lord is the one who gives life and brings death.\" He answered, \"I [too] give life and bring death!\" Abraham said, \"God brings up the sun from the east, so bring it up yourself from the west.\" Then the disbeliever was confounded. God does not guide the wrongdoers.

Hast thou not Turned thy vision to one who disputed with Abraham About his Lord, because Allah had granted him power? Abraham said: \"My Lord is He Who Giveth life and death.\" He said: \"I give life and death\". Said Abraham: \"But it is Allah that causeth the sun to rise from the east: Do thou then cause him to rise from the West.\" Thus was he confounded who (in arrogance) rejected faith. Nor doth Allah Give guidance to a people unjust.

أَوْ كَٱلَّذِى مَرَّ عَلَىٰ قَرْيَةٍۢ وَهِىَ خَاوِيَةٌ عَلَىٰ عُرُوشِهَا قَالَ أَنَّىٰ يُحْىِۦ هَٰذِهِ ٱللَّهُ بَعْدَ مَوْتِهَا ۖ فَأَمَاتَهُ ٱللَّهُ مِا۟ئَةَ عَامٍۢ ثُمَّ بَعَثَهُۥ ۖ قَالَ كَمْ لَبِثْتَ ۖ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍۢ ۖ قَالَ بَل لَّبِثْتَ مِا۟ئَةَ عَامٍۢ فَٱنظُرْ إِلَىٰ طَعَامِكَ وَشَرَابِكَ لَمْ يَتَسَنَّهْ ۖ وَٱنظُرْ إِلَىٰ حِمَارِكَ وَلِنَجْعَلَكَ ءَايَةًۭ لِّلنَّاسِ ۖ وَٱنظُرْ إِلَى ٱلْعِظَامِ كَيْفَ نُنشِزُهَا ثُمَّ نَكْسُوهَا لَحْمًۭا ۚ فَلَمَّا تَبَيَّنَ لَهُۥ قَالَ أَعْلَمُ أَنَّ ٱللَّهَ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌۭ ﴿٢٥٩﴾

Or [consider such an example] as the one who passed by a township which had fallen into ruin. He said, \"How will Allah bring this to life after its death?\" So Allah caused him to die for a hundred years; then He revived him. He said, \"How long have you remained?\" The man said, \"I have remained a day or part of a day.\" He said, \"Rather, you have remained one hundred years. Look at your food and your drink; it has not changed with time. And look at your donkey; and We will make you a sign for the people. And look at the bones [of this donkey] - how We raise them and then We cover them with flesh.\" And when it became clear to him, he said, \"I know that Allah is over all things competent.\"

Aw kaallathee marra AAala qaryatin wahiya khawiyatun AAala AAurooshiha qala anna yuhyee hathihi Allahu baAAda mawtiha faamatahu Allahu miata AAamin thumma baAAathahu qala kam labithta qala labithtu yawman aw baAAda yawmin qala bal labithta miata AAamin faonthur ila taAAamika washarabika lam yatasannah waonthur ila himarika walinajAAalaka ayatan lilnnasi waonthur ila alAAithami kayfa nunshizuha thumma naksooha lahman falamma tabayyana lahu qala aAAlamu anna Allaha AAala kulli shayin qadeerun

Or take the man who passed by a town which lay destroyed upside down. He said: \"How can God restore this city now that it is destroyed?\" So God made him die for a hundred years, then brought him back to life, and inquired: \"How long did you stay in this state?\" \"A day or less than a day,\" he replied. \"No,\" He said, \"you were dead a hundred years, yet look at your victuals, they have not decomposed; and look at your ass! We shall make you a warning for men. And regard the bones, how We raise them and clothe them with flesh.\" When this became clear to him, the man said: \"Indeed God has power over all things.\"

Or like him* who passed by a dwelling and it had fallen flat on its roofs; he said, “How will Allah bring it to life, after its death?”; so Allah kept him dead for a hundred years, then brought him back to life; He said, “How long have you stayed here?”; he replied, “I may have stayed for a day or little less”; He said, “In fact, you have spent a hundred years – so look at your food and drink which do not even smell stale; and look at your donkey whose bones even are not intact – in order that We may make you a sign for mankind – and look at the bones how We assemble them and then cover them with flesh”; so when the matter became clear to him, he said, “I know well that Allah is Able to do all things.” (Prophet Uzair – peace be upon him.)

Or such as he who passed by a city that was fallen down upon its turrets; he said, 'How shall God give life to this now it is dead?' So God made him die a hundred years, then He raised him up, saying, 'How long hast thou tarried?' He said, 'I have tarried a day, or part of a day.' Said He, 'Nay; thou hast tarried a hundred years. Look at thy food and drink -- it has not spoiled; and look at thy ass. So We would make thee a sign for the people. And look at the bones; how We shall set them up, and then clothe them with flesh.' So, when it was made clear to him, he said, 'I know that God is powerful over everything.'

Or, the like unto him who passed by a town, and it lay overturned on its roofs. He said: how shall Allah quicken this after the death thereof Thereupon Allah made him dead for a hundred years, and thereafter raised him and said: how long hast thou tarried He said: I have tarried any day, or part of any day. Allah said: nay! thou hast tarried a hundred years: look at thy food and thy drink, they have not rotten, and look at thine ass; and this We have done in order that We may make of thee a sign unto men; and look thou at the bones, how we shall make them stand up and clothe them with flesh. Then when it became manifest Allah unto him he said: I know that verily everything Potent.

Or like the one who passed by a town and it had tumbled over its roofs. He said: \"Oh! How will Allah ever bring it to life after its death?\" So Allah caused him to die for a hundred years, then raised him up (again). He said: \"How long did you remain (dead)?\" He (the man) said: \"(Perhaps) I remained (dead) a day or part of a day\". He said: \"Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh\". When this was clearly shown to him, he said, \"I know (now) that Allah is Able to do all things.\"

Or like him who passed by a town collapsed on its foundations. He said, “How can God revive this after its demise?” Thereupon God caused him to die for a hundred years, and then resurrected him. He said, “For how long have you tarried?” He said, “I have tarried for a day, or part of a day.” He said, “No. You have tarried for a hundred years. Now look at your food and your drink—it has not spoiled—and look at your donkey. We will make you a wonder for mankind. And look at the bones, how We arrange them, and then clothe them with flesh.” So when it became clear to him, he said, “I know that God has power over all things.”

Or take the case of the one who passed by a township that had fallen down upon its roofs. He exclaimed, \"How shall Allah bring back to life this township that has become dead?\" At this Allah caused him to die and he lay dead for a hundred years. Then Allah brought him back to life and asked him, \"How long have you lain here?\" He answered. \"I might have lain here for a day or a few hours.\" Allah said, \"Nay, you have been lying here in this state for a hundred years: now, just have a look at your food and your drink; they have not become spoiled in the least. Then have a look at your ass, (and see that his very bones have become rotten) and We have done this in order to make you a Sign for the people. Look, how We raise up the skeleton and set the bones (of the ass) and cover them with flesh and (put breath of life into them).\" And when the Reality became manifest to him, he said, \"I know that Allah has power over everything.\"

Or like the one who passed by a town in ruin up to its roofs. He said: \"How will Allah ever bring it to life after its death\" So Allah caused him to die for a hundred years, then raised him up (again). He said: \"How long did you remain (dead)\" He (the man) said: \"(Perhaps) I remained (dead) a day or part of a day.\" He said: \"Nay, you have remained (dead) for a hundred years, look at your food and your drink, they show no change; and look at your donkey! And thus We have made of you a sign for the people. Look at the bones, how We bring them together and clothe them with flesh.\" When this was clearly shown to him, he said, \"I know (now) that Allah is able to do all things.\"

Or (bethink thee of) the like of him who, passing by a township which had fallen into utter ruin, exclaimed: How shall Allah give this township life after its death? And Allah made him die a hundred years, then brought him back to life. He said: How long hast thou tarried? (The man) said: I have tarried a day or part of a day. (He) said: Nay, but thou hast tarried for a hundred years. Just look at thy food and drink which have not rotted! Look at thine ass! And, that We may make thee a token unto mankind, look at the bones, how We adjust them and then cover them with flesh! And when (the matter) became clear unto him, he said: I know now that Allah is Able to do all things.

Or him who came upon a township as it lay fallen on its trellises. He said, ‘How will Allah revive this after its death?!’ So Allah made him die for a hundred years, then He resurrected him. He said, ‘How long did you remain?’ Said he, ‘I have remained a day or part of a day.’ He said, ‘No, you have remained a hundred years. Now look at your food and drink which have not rotted! Then look at your ass! [This was done] that We may make you a sign for mankind. And now look at its bones, how We raise them up and clothe them with flesh!’ When it became evident to him, he said, ‘I know that Allah has power over all things.’

Or of him, who, when passing by the ruined village that was fallen on its roofs, remarked: 'How can Allah give life to this after its death' Thereupon Allahcaused him to die, and after a hundred years He revived him. He asked: 'How long have you remained' 'A day' he replied, 'or part of a day' Allah said: 'Rather, you have remained a hundred years. Look at your food and drink; they have not rotted. And look at your donkey (that had died). We will make you a sign to the people. And look at the bones (of your donkey) how We shall revive them and clothe them with flesh' And when it had all become clear to him, he said: 'I know that Allah has power over all things'

(Or have you heard) of the one who, on passing through an empty and ruined town, said, \"When will God bring it to life?\" God caused him to die and brought him back to life after a hundred years and then asked him, \"How long have you been here?\" He replied, \"One day or part of a day.\" The Lord said, \"No, you have been here for one hundred years. Look at your food and drink. They have not yet decayed. But look at your donkey and its bones. To make your case evidence (of the Truth) for the people, see how we bring the bones together and cover them with flesh.\" When he learned the whole story, he said, \"Now I know that God has power over all things.\"

Or the like of him (Uzair) who passed by a town, and it had fallen down upon its roofs; he said: When will Allah give it life after its death? So Allah caused him to die for a hundred years, then raised him to life. He said: How long have you tarried? He said: I have tarried a day, or a part of a day. Said He: Nay! you have tarried a hundred years; then look at your food and drink-- years have not passed over it; and look at your ass; and that We may make you a sign to men, and look at the bones, how We set them together, then clothed them with flesh; so when it became clear to him, he said: I know that Allah has power over all things.

Or of him who, when passing by a town the roofs of which had caved in, exclaimed, \"How will God restore it to life after its destruction?\" Thereupon God caused him to die, and after a hundred years, brought him back to life. God asked, \"How long have you remained in this state?\" He answered, \"I have remained a day or part of a day.\" God said, \"No, you have remained in this state for a hundred years. Now look at your food and your drink; they have not rotted. Look at your ass. We will make you a sign to mankind. Look at the bones -- how We set them together, then clothe them with flesh!\" When it had all become clear to him, he said, \"Now I know that God has power over all things.\"

Or (take) the similitude of one who passed by a hamlet, all in ruins to its roofs. He said: \"Oh! how shall Allah bring it (ever) to life, after (this) its death?\" but Allah caused him to die for a hundred years, then raised him up (again). He said: \"How long didst thou tarry (thus)?\" He said: (Perhaps) a day or part of a day.\" He said: \"Nay, thou hast tarried thus a hundred years; but look at thy food and thy drink; they show no signs of age; and look at thy donkey: And that We may make of thee a sign unto the people, Look further at the bones, how We bring them together and clothe them with flesh.\" When this was shown clearly to him, he said: \"I know that Allah hath power over all things.\"

وَإِذْ قَالَ إِبْرَٰهِۦمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةًۭ مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍۢ مِّنْهُنَّ جُزْءًۭا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًۭا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌۭ ﴿٢٦٠﴾

And [mention] when Abraham said, \"My Lord, show me how You give life to the dead.\" [Allah] said, \"Have you not believed?\" He said, \"Yes, but [I ask] only that my heart may be satisfied.\" [Allah] said, \"Take four birds and commit them to yourself. Then [after slaughtering them] put on each hill a portion of them; then call them - they will come [flying] to you in haste. And know that Allah is Exalted in Might and Wise.\"

Waith qala ibraheemu rabbi arinee kayfa tuhyee almawta qala awalam tumin qala bala walakin liyatmainna qalbee qala fakhuth arbaAAatan mina alttayri fasurhunna ilayka thumma ijAAal AAala kulli jabalin minhunna juzan thumma odAAuhunna yateenaka saAAyan waiAAlam anna Allaha AAazeezun hakeemun

Remember, when Abraham said: \"O Lord, show me how you raise the dead,\" He said: \"What! Do you not believe?\" \"I do,\" answered Abraham. \"I only ask for my heart's assurance.\" (The Lord) said: \"Trap four birds and tame them, then put each of them on a (separate) hill, and call them, and they will come flying to you. Know that God is all-powerful and all-wise.\"

And when Ibrahim said, “My Lord! Show me how You will give life to the dead”; He said, “Are you not certain (of it)?” Ibrahim said, “Surely yes, why not? But because I wish to put my heart at ease”; He said, “Therefore take four birds (as pets) and cause them to become familiar to you, then place a part of each of them on separate hills, then call them – they will come running towards you; and know well that Allah is Almighty, Wise.” (Prophet Ibrahim called the dead birds and they did come running towards him.)

And when Abraham said, 'My Lord, show me how Thou wilt give life to the dead,' He said, 'Why, dost thou not believe?' 'Yes,' he said, 'but that my heart may be at rest.' Said He, 'Take four birds, and twist them to thee, then set a part of them on every hill, then summon them, and they will come to thee running. And do thou know that God is All-mighty, All-wise.'

And recall what time Ibrahim Said: my Lord! shew me how Thou wiltquicken the dead. He said: belie Vest thou not! He said: O Yea but that my heart may rest at ease. He said: take then thou four of the birds, and incline them towards thee, and then put a part thereof on each hill, and thereafter call them; they will come unto thee speeding. And know thou that verily Allah is Mighty, Wise.

And (remember) when Ibrahim (Abraham) said, \"My Lord! Show me how You give life to the dead.\" He (Allah) said: \"Do you not believe?\" He [Ibrahim (Abraham)] said: \"Yes (I believe), but to be stronger in Faith.\" He said: \"Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.\"

And when Abraham said, “My Lord, show me how You give life to the dead.” He said, “Have you not believed?” He said, “Yes, but to put my heart at ease.” He said, “Take four birds, and incline them to yourself, then place a part on each hill, then call to them; and they will come rushing to you. And know that God is Powerful and Wise.”

Call to mind the other event also, when Abraham said, \"My Lord, show me how Thou bringest the dead back to life?\" He said \"Have you no faith in this?\" Abraham humbly replied, \"I do believe but I ask this to reassure my heart.\" Allah said, \"Well, take four birds and tame them with yourself and then (cut them into pieces) and place a piece of each of them on each hill. Then call them and they will come running to you; know this for certain that Allah is All-Powerful, All-Wise.\"

And (remember) when Ibrahim said, \"My Lord! Show me how You give life to the dead.\" He (Allah) said: \"Do you not believe\" He (Ibrahim) said: \"Yes (I believe), but to be stronger in faith.\" He said: \"Take four birds, then cause them to incline towards you (then slaughter them, cut them into pieces), and then put a portion of them on every hill, and call them, they will come to you in haste. And know that Allah is All-Mighty, All-Wise.\"

And when Abraham said (unto his Lord): My Lord! Show me how Thou givest life to the dead, He said: Dost thou not believe? Abraham said: Yea, but (I ask) in order that my heart may be at ease. (His Lord) said: Take four of the birds and cause them to incline unto thee, then place a part of them on each hill, then call them, they will come to thee in haste, and know that Allah is Mighty, Wise.

And when Abraham said, ‘My Lord! Show me how You revive the dead,’ He said, ‘Do you not believe?’ He said, ‘Yes indeed, but in order that my heart may be at rest.’ He said, ‘Catch four of the birds. Then cut them into pieces, and place a part of them on every mountain, then call them; they will come to you hastening. And know that Allah is all-mighty and all-wise.’

And (remember) when Abraham said: 'Show me, Lord, how You raise the dead' He replied: 'Have you not believed' 'Rather' said Abraham, 'in order that my heart be satisfied' 'Take four birds' said He, 'draw them to you, then set a part of them on every hill, then call them, they will come swiftly to you. Know that Allah is Mighty and Wise'

When Abraham prayed, \"Lord, show me how you bring the dead back to life,\" the Lord said, \"Do you not yet believe?\" Abraham replied, \"I believe but want more confidence for my heart.\" God told him, \"Take four birds, induce them to come to you, cut and scatter their bodies leaving parts on every mountain top, then call them and they will swiftly come to you.\" Know that God is Majestic and Wise.

And when Ibrahim said: My Lord! show me how Thou givest life to the dead, He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. He said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise.

When Abraham said, \"Show me, my Lord, how You revive the dead!\" God said, \"Do you not believe?\" Abraham answered, \"Yes, indeed I do believe, but just to reassure my heart.\" Then God said, \"Take four birds, and train them to come back to you. Then place them separately on each hilltop, and call them: they will come flying to you. Know that God is almighty and wise.\"

When Abraham said: \"Show me, Lord, how You will raise the dead, \" He replied: \"Have you no faith?\" He said \"Yes, but just to reassure my heart.\" Allah said, \"Take four birds, draw them to you, and cut their bodies to pieces. Scatter them over the mountain-tops, then call them back. They will come swiftly to you. Know that Allah is Mighty, Wise.\"

مَّثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ كَمَثَلِ حَبَّةٍ أَنۢبَتَتْ سَبْعَ سَنَابِلَ فِى كُلِّ سُنۢبُلَةٍۢ مِّا۟ئَةُ حَبَّةٍۢ ۗ وَٱللَّهُ يُضَٰعِفُ لِمَن يَشَآءُ ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌ ﴿٢٦١﴾

The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills. And Allah is all-Encompassing and Knowing.

Mathalu allatheena yunfiqoona amwalahum fee sabeeli Allahi kamathali habbatin anbatat sabAAa sanabila fee kulli sunbulatin miatu habbatin waAllahu yudaAAifu liman yashao waAllahu wasiAAun AAaleemun

The semblance of those who expend their wealth in the way of God is that of a grain of corn from which grow seven ears, each ear containing a hundred grains. Truly God increases for whomsoever He will, for God is infinite and all-wise.

The example of those who spend their wealth in Allah’s way is similar to that of a grain which has sprouted seven stalks and in each stalk are a hundred grains; and Allah may increase it still more than this, for whomever He wills; and Allah is Most Capable, All Knowing.

The likeness of those who expend their wealth in the way of God is as the likeness of a grain of corn that sprouts seven ears, in every ear a hundred grains. So God multiplies unto whom He will; God is All-embracing, All-knowing.

The likeness of those who expend their substance in the way of Allah is as the likeness of a grain that groweth seven ears and in each ear one hundred grains: and Allah multiplieth unto whomsoever He listeth. Allah is Bounteous, Knowing.

The likeness of those who spend their wealth in the Way of Allah, is as the likeness of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He pleases. And Allah is All-Sufficient for His creatures' needs, All-Knower.

The parable of those who spend their wealth in God’s way is that of a grain that produces seven spikes; in each spike is a hundred grains. God multiplies for whom He wills. God is Bounteous and Knowing.

The charity of those who expend their wealth in the way of Allah may be likened to a grain of corn, which produces seven ears and each ear yields a hundred grains. Likewise Allah develops manifold the charity of anyone He pleases, for He is All-Embracing, All-Wise.

The parable of those who spend their wealth in the way of Allah, is that of a grain (of corn); it grows seven ears, and each ear has a hundred grains. Allah gives manifold increase to whom He wills. And Allah is All-Sufficient for His creatures' needs, All-Knower.

The likeness of those who spend their wealth in Allah's way is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth increase manifold to whom He will. Allah is All-Embracing, All-Knowing.

The parable of those who spend their wealth in the way of Allah is that of a grain which grows seven ears, in every ear a hundred grains. Allah enhances severalfold whomever He wishes, and Allah is all-bounteous, all-knowing.

The example of those who give their wealth in the way of Allah is like a grain of corn that sprouts seven ears, in every ear a hundred grains. Allah multiplies to whom He will, Allah is the Embracer, the Knower.

Spending money for the cause of God is as the seed from which seven ears may grow, each bearing one hundred grains. God gives in multiples to those whom He wants. God is Munificent and All-knowing.

The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing

Those who spend their wealth for God's cause may be compared to a grain of corn which sprouts into seven ears, with a hundred grains in each ear: for God grants manifold increase to whom He wills; God is infinite and all knowing.

The parable of those who spend their substance in the way of Allah is that of a grain of corn: it groweth seven ears, and each ear Hath a hundred grains. Allah giveth manifold increase to whom He pleaseth: And Allah careth for all and He knoweth all things.

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمْ فِى سَبِيلِ ٱللَّهِ ثُمَّ لَا يُتْبِعُونَ مَآ أَنفَقُوا۟ مَنًّۭا وَلَآ أَذًۭى ۙ لَّهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٢٦٢﴾

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

Allatheena yunfiqoona amwalahum fee sabeeli Allahi thumma la yutbiAAoona ma anfaqoo mannan wala athan lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona

Those who spend in the way of God, and having spent do not boast or give pain (by word or deed), will get their reward from their Lord, and will neither have fear nor regret.

Those who spend their wealth in Allah’s way and thereafter do not express favour nor cause injury (hurt the recipient’s feelings), their reward is with their Lord; there shall be no fear upon them nor shall they grieve.

Those who expend their wealth in the way of God then follow not up what they have expended with reproach and injury, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who expend their riches in the way of Allah and thereafter follow not that which they have expended with the laying of an obligation or with hurt, for them shall be their hire with their Lord; and no fear shall come on them, nor shall they grieve.

Those who spend their wealth in the Cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth in the way of God, and then do not follow up what they spent with reminders of their generosity or with insults, will have their reward with their Lord—they have nothing to fear, nor shall they grieve.

Those people who expend their wealth in the way of Allah, and then do not follow up their charity with reminders of their generosity nor injure the feelings of the recipient, shall get their reward from their Lord; they will have no fear and no sorrow of any kind.

Those who spend their wealth in the cause of Allah, and do not follow up their gifts with reminders of their generosity or with injury, their reward is with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth for the cause of Allah and afterward make not reproach and injury to follow that which they have spent; their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve.

Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reproaches and affronts, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who spend their wealth in the way of Allah and do not follow their spending with reproach and insults shall be rewarded by their Lord; they shall have nothing to fear or to regret.

Those who spend their property for the cause of God and do not make the recipient feel obliged or insulted shall receive their reward from God. They will have no fear nor will they be grieved.

(As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.

Those who spend their wealth for God's cause and do not follow their almsgiving with taunts and insults shall be rewarded by their Lord; they shall have no fear, nor shall they grieve.

Those who spend their substance in the cause of Allah, and follow not up their gifts with reminders of their generosity or with injury,-for them their reward is with their Lord: on them shall be no fear, nor shall they grieve.

۞ قَوْلٌۭ مَّعْرُوفٌۭ وَمَغْفِرَةٌ خَيْرٌۭ مِّن صَدَقَةٍۢ يَتْبَعُهَآ أَذًۭى ۗ وَٱللَّهُ غَنِىٌّ حَلِيمٌۭ ﴿٢٦٣﴾

Kind speech and forgiveness are better than charity followed by injury. And Allah is Free of need and Forbearing.

Qawlun maAAroofun wamaghfiratun khayrun min sadaqatin yatbaAAuha athan waAllahu ghaniyyun haleemun

Saying a word that is kind, and forgiving is better than charity that hurts. (Do not forget that) God is affluent and kind.

Speaking kind words and pardoning are better than charity followed by injury; and Allah is the Independent, Most Forbearing.

Honourable words, and forgiveness, are better than a freewill offering followed by injury; and God is All-sufficient, All-clement.

A reputable word and forgiveness are better than an alms which hurt followeth; and Allah is Self-Sufficient, Forbearing.

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (Free of all wants) and He is Most-Forbearing.

Kind words and forgiveness are better than charity followed by insults. God is Rich and Clement.

A kind word and forbearance is better than that charity which is followed up by insult or injury. Allah is Self-Sufficient and Forbearing.

Kind words and forgiving of faults are better than Sadaqah (charity) followed by injury. And Allah is Rich (free of all needs) and He is Most Forbearing.

A kind word with forgiveness is better than almsgiving followed by injury. Allah is Absolute, Clement.

An honourable reply [in response to the needy] and forgiving [their annoyance] is better than a charity followed by affront. Allah is all-sufficient, most forbearing.

A kind word and forgiveness is better than charity followed by injury. Allah is the Clement.

Instructive words and forgiveness are better than charity that may cause an insult to the recipient. God is Rich and Forbearing.

Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.

A kind word and forgiveness is better than a charitable deed followed by hurtful words: God is self-sufficient and forbearing.

Kind words and the covering of faults are better than charity followed by injury. Allah is free of all wants, and He is Most-Forbearing.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا تُبْطِلُوا۟ صَدَقَٰتِكُم بِٱلْمَنِّ وَٱلْأَذَىٰ كَٱلَّذِى يُنفِقُ مَالَهُۥ رِئَآءَ ٱلنَّاسِ وَلَا يُؤْمِنُ بِٱللَّهِ وَٱلْيَوْمِ ٱلْءَاخِرِ ۖ فَمَثَلُهُۥ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌۭ فَأَصَابَهُۥ وَابِلٌۭ فَتَرَكَهُۥ صَلْدًۭا ۖ لَّا يَقْدِرُونَ عَلَىٰ شَىْءٍۢ مِّمَّا كَسَبُوا۟ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلْكَٰفِرِينَ ﴿٢٦٤﴾

O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.

Ya ayyuha allatheena amanoo la tubtiloo sadaqatikum bialmanni waalatha kaallathee yunfiqu malahu riaa alnnasi wala yuminu biAllahi waalyawmi alakhiri famathaluhu kamathali safwanin AAalayhi turabun faasabahu wabilun fatarakahu saldan la yaqdiroona AAala shayin mimma kasaboo waAllahu la yahdee alqawma alkafireena

O believers, do not nullify your charity by giving to oblige and flaunting (your favours) like a man who spends of his wealth only to show off, but does not believe in God and the Last Day. His semblance is that of a rock covered with earth which is washed away by rain exposing the hard rock bare. So they gain nothing from their earnings. God does not guide a people who do not believe.

O People who Believe! Do not invalidate your charity by expressing favour and causing injury – like one who spends his wealth for people to see, and does not believe in Allah and the Last Day; his example is similar to that of a rock covered with dust and hard rain fell on it, leaving it as a bare rock; they shall get no control over (or benefit from) anything they have earned; and Allah does not guide the disbelievers.

O believers, void not your freewill offerings with reproach and injury, as one who expends of his substance to show off to men and believes not in God and the Last Day. The likeness of him is as the likeness of a smooth rock on which is soil, and a torrent smites it, and leaves it barren. They have no power over anything that they have earned. God guides not the people of the unbelievers.

O O Ye who believe! make not your alms void by laying an obligation and by hurt, like unto him who expendeth his substance to be seen of men, and believeth not in Allah and the Last Day. The likeness of him is as the likeness of a smooth stone whereon is dust; a heavy rain falleth upon it, and leaveth it bare. They shall not have power over aught of that which they have earned and Allah shall not guide the disbelieving people.

O you who believe! Do not render in vain your Sadaqah (charity) by reminders of your generosity or by injury, like him who spends his wealth to be seen of men, and he does not believe in Allah, nor in the Last Day. His likeness is the likeness of a smooth rock on which is a little dust; on it falls heavy rain which leaves it bare. They are not able to do anything with what they have earned. And Allah does not guide the disbelieving people.

O you who believe! Do not nullify your charitable deeds with reminders and hurtful words, like him who spends his wealth to be seen by the people, and does not believe in God and the Last Day. His likeness is that of a smooth rock covered with soil: a downpour strikes it, and leaves it bare—they gain nothing from their efforts. God does not guide the disbelieving people.

O Believers, do not spoil your charity by taunts and injury to the recipients like the one who practises charity to be seen by men, while he neither believes in Allah nor in the Last Day. His charity may be likened to the rainfall on a rock which had only a thin layer of soil upon it. When heavy rain fell on it, the whole of the soil washed away and the rock was left bare Such people do not gain the reward they imagine they have earned by their seeming charity; Allah does not show the Right Way to the ungrateful.

O ye who believe! Render not vain your almsgiving by reproach and injury, like him who spendeth his wealth only to be seen of men and believeth not in Allah and the Last Day. His likeness is as the likeness of a rock whereon is dust of earth; a rainstorm smiteth it, leaving it smooth and bare. They have no control of aught of that which they have gained. Allah guideth not the disbelieving folk.

O you who have faith! Do not render your charities void by reproaches and affronts, like those who spend their wealth to be seen by people and have no faith in Allah and the Last Day. Their parable is that of a rock covered with soil: a downpour strikes it, leaving it bare. They have no power over anything of what they have earned, and Allah does not guide the faithless lot.

Believers, do not annul your charitable giving with reproach and hurt, like he who spends his wealth to show off to the people and believes neither in Allah nor in the Last Day. His likeness is as a smooth rock covered with dust, if a heavy rain strikes it, it leaves it bare. They have no power over what they have earned. Allah does not guide the nation, the unbelievers.

Believers, do not make your charities fruitless by reproachfully reminding the recipient of your favor or making them feel insulted, like the one who spends his property to show off and who has no faith in God or belief in the Day of Judgment. The example of his deed is as though some soil has gathered on a rock and after a rain fall it turns hard and barren. Such people can not benefit from what they have earned. God does not guide the unbelievers.

O you who believe! do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.

Believers, do not cancel out your charitable deeds with reminders and hurtful words, like one who spends his wealth only to be seen by people, and not believing in God and the Last Day. Such men are like a rock covered with earth: a shower falls upon it and leaves it hard and bare. They will gain nothing from their works. God does not guide those who deny the truth.

O ye who believe! cancel not your charity by reminders of your generosity or by injury,- like those who spend their substance to be seen of men, but believe neither in Allah nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (Just) a bare stone. They will be able to do nothing with aught they have earned. And Allah guideth not those who reject faith.

وَمَثَلُ ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُمُ ٱبْتِغَآءَ مَرْضَاتِ ٱللَّهِ وَتَثْبِيتًۭا مِّنْ أَنفُسِهِمْ كَمَثَلِ جَنَّةٍۭ بِرَبْوَةٍ أَصَابَهَا وَابِلٌۭ فَـَٔاتَتْ أُكُلَهَا ضِعْفَيْنِ فَإِن لَّمْ يُصِبْهَا وَابِلٌۭ فَطَلٌّۭ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ ﴿٢٦٥﴾

And the example of those who spend their wealth seeking means to the approval of Allah and assuring [reward for] themselves is like a garden on high ground which is hit by a downpour - so it yields its fruits in double. And [even] if it is not hit by a downpour, then a drizzle [is sufficient]. And Allah, of what you do, is Seeing.

Wamathalu allatheena yunfiqoona amwalahumu ibtighaa mardati Allahi watathbeetan min anfusihim kamathali jannatin birabwatin asabaha wabilun faatat okulaha diAAfayni fain lam yusibha wabilun fatallun waAllahu bima taAAmaloona baseerun

But the semblance of those who expend their wealth to please God with firm and resolute hearts, is like a garden on a height on which the rain falls and it yields its fruits twice as much; and even if the rain does not fall the dew will suffice. For God sees all that you do.

And the example of those who spend their wealth in order to seek Allah’s pleasure and to make their hearts steadfast, is similar to that of a garden on a height – hard rain fell on it, so bringing forth its fruit twofold; so if hard rain does not reach it, the dew is enough; and Allah is seeing your deeds.

But the likeness of those who expend their wealth, seeking God's good pleasure, and to confirm themselves, is as the likeness of a garden upon a hill; a torrent smites it and it yields its produce twofold; if no torrent smites it, yet dew; and God sees the things you do.

And the likeness of those who expend their riches seeking the pleasure of Allah and for the strengthening of their souls is as the likeness of a garden on a height. A heavy rain falleth upon it, and it yieldeth its fruits two-fold and if no heavy rain falleth upon it, then a gentle rain and Allah is of that which ye work Beholder.

And the likeness of those who spend their wealth seeking Allah's Pleasure while they in their ownselves are sure and certain that Allah will reward them (for their spending in His Cause), is the likeness of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer of (knows well) what you do.

And the parable of those who spend their wealth seeking God’s approval, and to strengthen their souls, is that of a garden on a hillside. If heavy rain falls on it, its produce is doubled; and if no heavy rain falls, then dew is enough. God is seeing of everything you do.

In contrast to them, the charity of those, who expend their wealth sincerely with the sole desire of pleasing Allah, may be likened to a garden on a plateau. If heavy rain falls, it yields its produce twofold: and even if there is no heavy rain but only a light shower, that too, is sufficient for it: whatever you do is in the sight of Allah.

And the parable of those who spend their wealth seeking Allah's pleasure while they in their own selves are sure and certain that Allah will reward them (for their spending in His cause), is that of a garden on a height; heavy rain falls on it and it doubles its yield of harvest. And if it does not receive heavy rain, light rain suffices it. And Allah is All-Seer (knows well) of what you do.) This is the example of the believers who give away charity seeking only Allah's pleasure,

And the likeness of those who spend their wealth in search of Allah's pleasure, and for the strengthening of their souls, is as the likeness of a garden on a height. The rainstorm smiteth it and it bringeth forth its fruit twofold. And if the rainstorm smite it not, then the shower. Allah is Seer of what ye do.

The parable of those who spend their wealth seeking Allah’s pleasure and to confirm themselves [in their faith], is that of a garden on a hillside: the downpour strikes it, whereupon it brings forth its fruit twofold; and if it is not a downpour that strikes it, then a shower, and Allah watches what you do.

But those who give away their wealth with a desire to please Allah and to reassure themselves are like a garden on a hillside, if heavy rain strikes it, it yields up twice its normal crop, and if heavy rain does not strike it, then light rain. Allah is the Seer of what you do.

The example of those who spend their property to please God out of their firm and sincere intention is as the garden on a fertile land which, after a heavy rainfall or even a drizzle, yields double produce. God is Well-Aware of what you do.

And the parable of those who spend their property to seek the pleasure of Allah and for the certainty 'of their souls is as the parable of a garden on an elevated ground, upon which heavy rain falls so it brings forth its fruit twofold but if heavy rain does not fall upon it, then light rain (is sufficient); and Allah sees what you do.

But those who spend their wealth in order to gain God's approval, and to strengthen their souls are like a garden on elevated ground. When heavy rain falls on it, it doubles its produce; and if heavy rain does not fall, then light rain suffices. God sees what you do.

And the likeness of those who spend their substance, seeking to please Allah and to strengthen their souls, is as a garden, high and fertile: heavy rain falls on it but makes it yield a double increase of harvest, and if it receives not Heavy rain, light moisture sufficeth it. Allah seeth well whatever ye do.

أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُۥ جَنَّةٌۭ مِّن نَّخِيلٍۢ وَأَعْنَابٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ لَهُۥ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَأَصَابَهُ ٱلْكِبَرُ وَلَهُۥ ذُرِّيَّةٌۭ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌۭ فِيهِ نَارٌۭ فَٱحْتَرَقَتْ ۗ كَذَٰلِكَ يُبَيِّنُ ٱللَّهُ لَكُمُ ٱلْءَايَٰتِ لَعَلَّكُمْ تَتَفَكَّرُونَ ﴿٢٦٦﴾

Would one of you like to have a garden of palm trees and grapevines underneath which rivers flow in which he has from every fruit? But he is afflicted with old age and has weak offspring, and it is hit by a whirlwind containing fire and is burned. Thus does Allah make clear to you [His] verses that you might give thought.

Ayawaddu ahadukum an takoona lahu jannatun min nakheelin waaAAnabin tajree min tahtiha alanharu lahu feeha min kulli alththamarati waasabahu alkibaru walahu thurriyyatun duAAafao faasabaha iAAsarun feehi narun faihtaraqat kathalika yubayyinu Allahu lakumu alayati laAAallakum tatafakkaroona

Does any of you wish to have an orchard full of date-palm trees and vines, and streams of running water and fruits of all kinds, and then old age should overtake him while his children are small, and a scorching whirlwind should smite and burn it down? Thus God makes His signs clear to you that you may reflect.

Would any of you like that he may own a garden of dates and grapes, with rivers flowing beneath it – in it are all kinds of fruits for him – and he reaches old age and has young children; therefore a windstorm containing fire came to the garden, burning it? This is how Allah explains His verses to you, so that you may give thought.

Would any of you wish to have a garden of palms and vines, with rivers flowing beneath it, and all manner of fruit there for him, then old age smites him, and he has seed, but weaklings, then a whirlwind with fire smites it, and it is consumed? So God makes clear the signs to you; haply you will reflect.

Fain would any of you that there be for him a garden of date-palms and grape-vines whereunder rivers flow end with every fruit therein for him, and that old age should befall him while he hath a progeny of weaklings, and that a whirlwind wherein is fire should then smite it, so that it is all consumed! In this wise Allah expoundeth unto you the signs that haply ye may ponder.

Would any of you wish to have a garden with date-palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt? Thus does Allah make clear His Ayat (proofs, evidences, verses) to you that you may give thought.

Would anyone of you like to have a garden of palms and vines, under which rivers flow—with all kinds of fruit in it for him, and old age has stricken him, and he has weak children—then a tornado with fire batters it, and it burns down? Thus God makes clear the signs for you, so that you may reflect.

Would anyone of you wish that he should have a green garden of palm trees and vines, watered by canals and laden with all sorts of fruit and then it should be consumed by a fiery whirlwind at the very time when he himself has grown very old and his small children are too feeble to earn anything? Thus Allah makes His revelations clear and plain to you that you may ponder over them.

Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein, while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a fiery whirlwind, so that it is burnt Thus does Allah make clear His Ayat to you that you may give thought.

Would any of you like to have a garden of palm-trees and vines, with rivers flowing underneath it, with all kinds of fruit for him therein; and old age hath stricken him and he hath feeble offspring; and a fiery whirlwind striketh it and it is (all) consumed by fire. Thus Allah maketh plain His revelations unto you, in order that ye may give thought.

Would any of you like to have a garden of palm trees and vines, with streams running in it, with all kinds of fruit for him therein, and old age were to strike him while he has weakly offspring; whereupon a fiery hurricane were to hit it, whereat it lies burnt? Thus does Allah clarify His signs for you so that you may reflect.

Would any one of you, being welladvanced in age with helpless children, wish to have a garden of palmtrees, vines and all manner of fruits watered by running streams struck and burned by a fiery whirlwind? Even so, Allah makes plain to you His signs, in order that you give thought.

(What do you think of the case) of one of you who wishes to have a garden of palm-trees and grapes with water flowing therein and producing all kinds of fruits, especially if he is well advanced in age and has weak children who need support, and then a hurricane with fire in it strikes the garden and burns it to the ground? This is how God explains to you His evidence so that you may think.

Does one of you like that he should have a garden of palms and vines with streams flowing beneath it; he has in it all kinds of fruits; and old age has overtaken him and he has weak offspring, when, (lo!) a whirlwind with fire in it smites it so it becomes blasted; thus Allah makes the communications clear to you, that you may reflect.

Would any of you, being a man well advanced in age with helpless children to support, like to have a garden of dates and grapes, watered by rivers and containing all kinds of fruits, stricken by a fiery whirlwind and utterly scorched? Thus God makes His signs clear to you, so that you may reflect.

Does any of you wish that he should have a garden with date-palms and vines and streams flowing underneath, and all kinds of fruit, while he is stricken with old age, and his children are not strong (enough to look after themselves)- that it should be caught in a whirlwind, with fire therein, and be burnt up? Thus doth Allah make clear to you (His) Signs; that ye may consider.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ أَنفِقُوا۟ مِن طَيِّبَٰتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مِّنَ ٱلْأَرْضِ ۖ وَلَا تَيَمَّمُوا۟ ٱلْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِـَٔاخِذِيهِ إِلَّآ أَن تُغْمِضُوا۟ فِيهِ ۚ وَٱعْلَمُوٓا۟ أَنَّ ٱللَّهَ غَنِىٌّ حَمِيدٌ ﴿٢٦٧﴾

O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth. And do not aim toward the defective therefrom, spending [from that] while you would not take it [yourself] except with closed eyes. And know that Allah is Free of need and Praiseworthy.

Ya ayyuha allatheena amanoo anfiqoo min tayyibati ma kasabtum wamimma akhrajna lakum mina alardi wala tayammamoo alkhabeetha minhu tunfiqoona walastum biakhitheehi illa an tughmidoo feehi waiAAlamoo anna Allaha ghaniyyun hameedun

O believers, give in charity what is good of the things you have earned, and of what you produce from the earth; and do not choose to give what is bad as alms, that is, things you would not like to accept yourself except with some condescension. Remember that God is affluent and praiseworthy.

O People who Believe! Spend a part of your lawful earnings, and part of what We have produced from the earth for you – and do not (purposely) choose upon the flawed to give from it (in charity) whereas you would not accept it yourselves except with your eyes closed towards it; and know well that Allah is Independent, Most Praised.

O believers, expend of the good things you have earned, and of that We have produced for you from the earth, and intend not the corrupt of it for your expending; for you would never take it yourselves, except you closed an eye on it; and know that God is All-sufficient, All-laudable.

O O Ye who believe expend out of the good things which! ye have earned and out of that which We have brought forth for you from the earth, and seek not the vile thereof to expend, where as ye yourselves would not accept such except ye connived thereat. And know that Allah Self-Sufficient, Praiseworthy.

O you who believe! Spend of the good things which you have (legally) earned, and of that which We have produced from the earth for you, and do not aim at that which is bad to spend from it, (though) you would not accept it save if you close your eyes and tolerate therein. And know that Allah is Rich (Free of all wants), and Worthy of all praise.

O you who believe! Give of the good things you have earned, and from what We have produced for you from the earth. And do not pick the inferior things to give away, when you yourselves would not accept it except with eyes closed. And know that God is Sufficient and Praiseworthy.

O Believers, expend in Allah's Way the best portion of the wealth you have earned and of that We have produced for you from the earth, and do not pick out for charity those worthless things which you yourselves would only accept in disdain by connivance, if they were offered to you. Understand it well that Allah does not stand in need of anything whatsoever and has all the praise-worthy attributes.

O ye who believe! Spend of the good things which ye have earned, and of that which We bring forth from the earth for you, and seek not the bad (with intent) to spend thereof (in charity) when ye would not take it for yourselves save with disdain; and know that Allah is Absolute, Owner of Praise.

O you who have faith! Spend of the good things you have earned [through trade and the like] and of what We bring forth for you from the earth, and do not be of the mind to give the bad part of it, for you yourselves would not take it, unless you ignore. And know that Allah is all-sufficient, all-laudable.

Believers, spend of the good you have earned and of that which We have brought out of the earth for you. And do not intend the bad of it for your spending; while you would never take it yourselves, except you closed an eye on it. Know that Allah is Rich, the Praised.

Believers, spend for the cause of God from the good things that you earn and from what we have made the earth yield for you. Do not even think of spending for the cause of God worthless things that you yourselves would be reluctant to accept. Know that God is Self-sufficient and Glorious.

O you who believe! spend (benevolently) of the good things that you earn and or what We have brought forth for you out of the earth, and do not aim at what is bad that you may spend (in alms) of it, while you would not take it yourselves unless you have its price lowered, and know that Allah is Self-sufficient, Praiseworthy.

Believers, give charitably from the good things which you have earned and what We produce for you from the earth; not worthless things which you yourselves would only reluctantly accept. Know that God is self-sufficient and praiseworthy.

O ye who believe! Give of the good things which ye have (honourably) earned, and of the fruits of the earth which We have produced for you, and do not even aim at getting anything which is bad, in order that out of it ye may give away something, when ye yourselves would not receive it except with closed eyes. And know that Allah is Free of all wants, and worthy of all praise.

ٱلشَّيْطَٰنُ يَعِدُكُمُ ٱلْفَقْرَ وَيَأْمُرُكُم بِٱلْفَحْشَآءِ ۖ وَٱللَّهُ يَعِدُكُم مَّغْفِرَةًۭ مِّنْهُ وَفَضْلًۭا ۗ وَٱللَّهُ وَٰسِعٌ عَلِيمٌۭ ﴿٢٦٨﴾

Satan threatens you with poverty and orders you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is all-Encompassing and Knowing.

Alshshaytanu yaAAidukumu alfaqra wayamurukum bialfahshai waAllahu yaAAidukum maghfiratan minhu wafadlan waAllahu wasiAAun AAaleemun

Satan threatens you with want, and orders you (to commit) shameful acts. But God promises His pardon and grace, for God is bounteous and all-knowing.

The devil scares you of poverty and bids you to the shameful; and Allah promises you forgiveness from Him, and munificence; and Allah is Most Capable, All Knowing.

Satan promises you poverty, and bids you unto indecency; but God promises you His pardon and His bounty; and God is All-embracing, All-knowing.

Satan promiseth You poverty and commandeth you to niggardliness, whereas Allah promiseth you forgiveness from Himself and abundance; and Allah is Bounteous, Knowing.

Shaitan (Satan) threatens you with poverty and orders you to commit Fahsha (evil deeds, illegal sexual intercourse, sins etc.); whereas Allah promises you Forgiveness from Himself and Bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.

Satan promises you poverty, and urges you to immorality; but God promises you forgiveness from Himself, and grace. God is Embracing and Knowing.

Satan holds out to you the threat of poverty and prompts you to adopt a shameless niggardly conduct, but Allah holds out from Himself the promise of pardon and bounty: Allah is All-Embracing, All-Knowing.

Shaytan threatens you with poverty and orders you to commit Fahsha' (evil deeds) whereas Allah promises you forgiveness from Himself and bounty, and Allah is All-Sufficient for His creatures' needs, All-Knower.

The devil promiseth you destitution and enjoineth on you lewdness. But Allah promiseth you forgiveness from Himself with bounty. Allah is All-Embracing, All-knowing.

Satan frightens you of poverty and prompts you to [commit] indecent acts. But Allah promises you His forgiveness and bounty, and Allah is all-bounteous, all-knowing.

satan promises you with poverty and orders you to commit what is indecent. But Allah promises you His Forgiveness and bounty from Him. Allah is the Embracer, the Knower.

Satan threatens you with poverty and commands you to commit sin. God promises you forgiveness and favors. God is Munificent and All-knowing.

Shaitan threatens you with poverty and enjoins you to be niggardly, and Allah promises you forgiveness from Himself and abundance; and Allah is Ample-giving, Knowing.

Satan threatens you with the prospect of poverty and commands you to do foul deeds. But God promises His forgiveness and His bounty. God is bountiful and all knowing.

The Evil one threatens you with poverty and bids you to conduct unseemly. Allah promiseth you His forgiveness and bounties. And Allah careth for all and He knoweth all things.

يُؤْتِى ٱلْحِكْمَةَ مَن يَشَآءُ ۚ وَمَن يُؤْتَ ٱلْحِكْمَةَ فَقَدْ أُوتِىَ خَيْرًۭا كَثِيرًۭا ۗ وَمَا يَذَّكَّرُ إِلَّآ أُو۟لُوا۟ ٱلْأَلْبَٰبِ ﴿٢٦٩﴾

He gives wisdom to whom He wills, and whoever has been given wisdom has certainly been given much good. And none will remember except those of understanding.

Yutee alhikmata man yashao waman yuta alhikmata faqad ootiya khayran katheeran wama yaththakkaru illa oloo alalbabi

He gives wisdom to whomsoever He please; and those who are bestowed wisdom get good in abundance. Yet none remembers this save men of wisdom.

Allah bestows wisdom on whomever He wills; and whoever receives wisdom has received abundant goodness; but none heed advice except men of understanding.

He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds.

He vouchsafeth wisdom unto whomsoever He will, and whosoever is vouchsafed wisdom is of a surety vouchsafed abundant good, and none receiveth admonition Save men of understanding.

He grants Hikmah to whom He pleases, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

He gives wisdom to whomever He wills. Whoever is given wisdom has been given much good. But none pays heed except those with insight.

He bestows wisdom upon anyone He wills, and he who is given wisdom is in fact given great wealth, but only those who have common sense learn lessons from these things.

He grants Hikmah to whom He wills, and he, to whom Hikmah is granted, is indeed granted abundant good. But none remember (will receive admonition) except men of understanding.

He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.

He grants wisdom to whomever He wishes, and he, who is given wisdom, is certainly given an abundant good, and none takes admonition except those who possess intellect.

He gives wisdom to whom He will, and he who is given wisdom has been given a lot of good. Yet none will remember except the owners of minds.

God gives wisdom to anyone whom He wants. Whoever is given wisdom, certainly, has received much good. Only people of reason can grasp this.

He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.

He grants wisdom to whom He will; and whoever is granted wisdom has indeed been granted abundant wealth. Yet none bear this in mind except those endowed with understanding.

He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message but men of understanding.

وَمَآ أَنفَقْتُم مِّن نَّفَقَةٍ أَوْ نَذَرْتُم مِّن نَّذْرٍۢ فَإِنَّ ٱللَّهَ يَعْلَمُهُۥ ۗ وَمَا لِلظَّٰلِمِينَ مِنْ أَنصَارٍ ﴿٢٧٠﴾

And whatever you spend of expenditures or make of vows - indeed, Allah knows of it. And for the wrongdoers there are no helpers.

Wama anfaqtum min nafaqatin aw nathartum min nathrin fainna Allaha yaAAlamuhu wama lilththalimeena min ansarin

Whatsoever you give away in alms or vow as offering, is all known to God; but the wicked will have none to help them.

And whatever you spend or pledge to do, Allah is aware of it; and the unjust do not have supporters.

And whatever expenditure you expend, and whatever vow you vow, surely God knows it. No helpers have the evildoers.

And whatever expense ye expend or whatever VOW ye vow, verily Allah knoweth it: and for the wrong doers there will be no helpers.

And whatever you spend for spendings (e.g., in Sadaqah - charity, etc. for Allah's Cause) or whatever vow you make, be sure Allah knows it all. And for the Zalimun (wrong-doers, etc.) there are no helpers.

Whatever charity you give, or a pledge you fulfill, God knows it. The wrongdoers have no helpers.

Surely Allah knows whatever you may have spent and whatever vow you may have made, and the wrong-doers (who spend in the way of Satan) shall have no helpers.

And whatever you spend for spendings (e.g., in Sadaqah) or whatever vow you make, be sure Allah knows it all. And for the wrongdoers there are no helpers.

Whatever alms ye spend or vow ye vow, lo! Allah knoweth it. Wrong-doers have no helpers.

Allah indeed knows whatever charity you may give, or vows that you may vow, and the wrongdoers have no helpers.

Whatever you spend and whatever vows you make are known to Allah. The harmdoers shall have none to help them.

God knows all about whatever you spend for His cause or any vows that you make. The unjust people have no helper.

And whatever alms you give or (whatever) vow you vow, surely Allah knows it; and the unjust shall have no helpers.

Whatever you spend and whatever vows you make are known to God, but the wrongdoers shall have no helpers.

And whatever ye spend in charity or devotion, be sure Allah knows it all. But the wrong-doers have no helpers.

إِن تُبْدُوا۟ ٱلصَّدَقَٰتِ فَنِعِمَّا هِىَ ۖ وَإِن تُخْفُوهَا وَتُؤْتُوهَا ٱلْفُقَرَآءَ فَهُوَ خَيْرٌۭ لَّكُمْ ۚ وَيُكَفِّرُ عَنكُم مِّن سَيِّـَٔاتِكُمْ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌۭ ﴿٢٧١﴾

If you disclose your charitable expenditures, they are good; but if you conceal them and give them to the poor, it is better for you, and He will remove from you some of your misdeeds [thereby]. And Allah, with what you do, is [fully] Acquainted.

In tubdoo alssadaqati faniAAimma hiya wain tukhfooha watutooha alfuqaraa fahuwa khayrun lakum wayukaffiru AAankum min sayyiatikum waAllahu bima taAAmaloona khabeerun

If you give alms openly, it is well; but if you do it secretly and give to the poor, that is better. This will absolve you of some of your sins; and God is cognisant of all you do.

If you give charity openly, what an excellent deed it is! And if you secretly give it to the poor, it is the best for you; and it will redeem some of your sins; and Allah is Aware of your deeds.

If you publish your freewill offerings, it is excellent; but if you conceal them, and give them to the poor, that is better for you, and will acquit you of your evil deeds; God is aware of the things you do.

If ye disclose the alms, even so it is well, and if ye hide them and give them unto the poor, it will be better for you and He will expiate some of your misdeeds Allah is of that which ye work Aware.

If you disclose your Sadaqat (alms-giving), it is well, but if you conceal it, and give it to the poor, that is better for you. (Allah) will forgive you some of your sins. And Allah is Well-Acquainted with what you do.

If you give charity openly, that is good. But if you keep it secret, and give it to the needy in private, that is better for you. It will atone for some of your misdeeds. God is cognizant of what you do.

If you practise charity publicly, it is good; but if you give charity secretly to the needy, it is much better for you, for this will expiate many of your sins. Anyhow, Allah is well aware of whatever you do.

If you disclose your Sadaqat (almsgiving), it is well; but if you conceal them and give them to the poor, that is better for you. (Allah) will expiate you some of your sins. And Allah is Well-Acquainted with what you do.

If ye publish your almsgiving, it is well, but if ye hide it and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is Informed of what ye do.

If you disclose your charities, that is well, but if you hide them and give them to the poor, that is better for you, and it will atone for some of your misdeeds, and Allah is well aware of what you do.

If you reveal your charity it is good, but to give charity to the poor in private is better and will acquit you from some of your evil deeds. Allah is Knowledgeable of what you do.

It is not bad to give alms in public. However if you give them privately to the poor, it would be better for you and an expiation for some of your sins. God is Well-Aware of what you do.

If you give alms openly, it is well, and if you hide it and give it to the poor, it is better for you; and this will do away with some of your evil deeds; and Allah is aware of what you do.

If you give charity openly, it is good, but if you keep it secret and give to the needy in private, that is better for you, and it will atone for some of your bad deeds. God is aware of all that you do.

If ye disclose (acts of) charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And Allah is well acquainted with what ye do.

۞ لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍۢ فَلِأَنفُسِكُمْ ۚ وَمَا تُنفِقُونَ إِلَّا ٱبْتِغَآءَ وَجْهِ ٱللَّهِ ۚ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍۢ يُوَفَّ إِلَيْكُمْ وَأَنتُمْ لَا تُظْلَمُونَ ﴿٢٧٢﴾

Not upon you, [O Muhammad], is [responsibility for] their guidance, but Allah guides whom He wills. And whatever good you [believers] spend is for yourselves, and you do not spend except seeking the countenance of Allah. And whatever you spend of good - it will be fully repaid to you, and you will not be wronged.

Laysa AAalayka hudahum walakinna Allaha yahdee man yashao wama tunfiqoo min khayrin falianfusikum wama tunfiqoona illa ibtighaa wajhi Allahi wama tunfiqoo min khayrin yuwaffa ilaykum waantum la tuthlamoona

It is not for you to guide them: God guides whom He will. Whatever you spend you will do so for yourself, for you will do so to seek the way that leads to God; and what you spend in charity you will get back in full, and no wrong will be done to you.

It is not your duty (O dear Prophet Mohammed – peace and blessings be upon him) to make them accept guidance – but Allah guides whomever He wills; and whatever good thing you spend is beneficial for yourselves; and it is not right for you to spend except to seek Allah’s pleasure; and whatever you spend will be repaid to you in full, and you will not be wronged. –

Thou art not responsible for guiding them; but God guides whomsoever He will. And whatever good you expend is for yourselves, for then you are expending, being desirous only of God's Face; and whatever good you expend shall be repaid to you in full, and you will not be wronged,

Not on thee is their guidance, but Allah guideth whomsoever He listeth. And whatsoever ye expend of good it is for your own souls, and ye expend not save to seek Allah's countenance and whatsoever ye expend of good shall be repaid to you, and ye shall not be wronged.

Not upon you (Muhammad SAW) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Countenance. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

Their guidance is not your responsibility, but God guides whom He wills. Any charity you give is for your own good. Any charity you give shall be for the sake of God. Any charity you give will be repaid to you in full, and you will not be wronged.

O Prophet, you are not responsible for their guidance; Allah Himself shows guidance to anyone He pleases. And whatever wealth you spend in charity, it is for your own good. As you spend of your wealth to win Allah's pleasure, you will be given full reward for whatever you spend and you will not be deprived in the least of your rightful due.

Not upon you (Muhammad) is their guidance, but Allah guides whom He wills. And whatever you spend in good, it is for yourselves, when you spend not except seeking Allah's Face. And whatever you spend in good, it will be repaid to you in full, and you shall not be wronged.

The guiding of them is not thy duty (O Muhammad), but Allah guideth whom He will. And whatsoever good thing ye spend, it is for yourselves, when ye spend not save in search of Allah's Countenance; and whatsoever good thing ye spend, it will be repaid to you in full, and ye will not be wronged.

It is not up to you to guide them; rather, it is Allah who guides whomever He wishes. Whatever wealth you spend, it is for your own benefit, as you do not spend but to seek Allah’s pleasure, and whatever wealth you spend will be repaid to you in full and you will not be wronged.

It is not for you (Prophet Muhammad to cause) their guidance. Allah guides whom He will. Whatever good you spend is for yourselves, provided that you give it desiring the Face of Allah. And whatever good you spend shall be repaid to you in full, you shall not be harmed.

(Muhammad), you do not have to guide them. God guides whomever He wants. Whatever you spend for the cause of God is for your own good, provided you do not spend anything but to please God. For anything good that you may give for the cause of God, you will receive sufficient reward and no injustice will be done to you.

To make them walk in the right way is not incumbent on you, but Allah guides aright whom He pleases; and whatever good thing you spend, it is to your own good; and you do not spend but to seek Allah's pleasure; and whatever good things you spend shall be paid back to you in full, and you shall not be wronged.

It is not your responsibility to make them follow the right path; God guides whomever He pleases. Whatever wealth you spend is to your own benefit, provided that you spend only to seek the favour of God. Whatever wealth you spend [for God's cause] shall be repaid to you in full and you shall not be wronged.

It is not required of thee (O Messenger), to set them on the right path, but Allah sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the \"Face\" of Allah. Whatever good ye give, shall be rendered back to you, and ye shall not Be dealt with unjustly.

لِلْفُقَرَآءِ ٱلَّذِينَ أُحْصِرُوا۟ فِى سَبِيلِ ٱللَّهِ لَا يَسْتَطِيعُونَ ضَرْبًۭا فِى ٱلْأَرْضِ يَحْسَبُهُمُ ٱلْجَاهِلُ أَغْنِيَآءَ مِنَ ٱلتَّعَفُّفِ تَعْرِفُهُم بِسِيمَٰهُمْ لَا يَسْـَٔلُونَ ٱلنَّاسَ إِلْحَافًۭا ۗ وَمَا تُنفِقُوا۟ مِنْ خَيْرٍۢ فَإِنَّ ٱللَّهَ بِهِۦ عَلِيمٌ ﴿٢٧٣﴾

[Charity is] for the poor who have been restricted for the cause of Allah, unable to move about in the land. An ignorant [person] would think them self-sufficient because of their restraint, but you will know them by their [characteristic] sign. They do not ask people persistently [or at all]. And whatever you spend of good - indeed, Allah is Knowing of it.

Lilfuqarai allatheena ohsiroo fee sabeeli Allahi la yastateeAAoona darban fee alardi yahsabuhumu aljahilu aghniyaa mina alttaAAaffufi taAArifuhum biseemahum la yasaloona alnnasa ilhafan wama tunfiqoo min khayrin fainna Allaha bihi AAaleemun

(Give to) the needy who are engaged in the service of God who are not able to move about in the land, whom the ignorant consider to be affluent as they refrain from asking. You can know them from their faces for they do not ask of men importunately. God is surely cognisant of good things that you spend.

(Spend) For the poor who are restricted while in Allah's cause, who cannot travel in the land (for earning) – the unwise think they are wealthy because of their restraint; you will recognise them by their faces; they do not seek from people in order to avoid grovelling; and Allah knows whatever you spend in charity.

it being for the poor who are restrained in the way of God, and are unable to journey in the land; the ignorant man supposes them rich because of their abstinence, but thou shalt know them by their mark -- they do not beg of men importunately. And whatever good you expend, surely God has knowledge of it.

Alms are for the poor who are restricted in the way of Allah, disabled from going about in the land. The (unknowing taketh them for the affluent because of their modesty thou I wouldst recognise them by their appearance: they ask not of men with importunity. And whatsoever ye shall expend of good, verily Allah is thereof Knower

(Charity is) for Fuqara (the poor), who in Allah's Cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

It is for the poor; those who are restrained in the way of God, and unable to travel in the land. The unaware would think them rich, due to their dignity. You will recognize them by their features. They do not ask from people insistently. Whatever charity you give, God is aware of it.

Those who are engaged so much in the cause of Allah that they cannot move about in the land to earn their livelihood and are, therefore, in straitened circumstances, specially deserve help. An ignorant person would suppose them to be well off because of their self-respect; you can know their real condition from their faces, for they are not the ones who would beg of people with importunity. And Allah will surely know whatever you will spend on them.

(Charity is) for Fuqara' (the poor), who in Allah's cause are restricted (from travel), and cannot move about in the land (for trade or work). The one who knows them not, thinks that they are rich because of their modesty. You may know them by their mark, they do not beg of people at all. And whatever you spend in good, surely Allah knows it well.

(Alms are) for the poor who are straitened for the cause of Allah, who cannot travel in the land (for trade). The unthinking man accounteth them wealthy because of their restraint. Thou shalt know them by their mark: They do not beg of men with importunity. And whatsoever good thing ye spend, lo! Allah knoweth it.

[The charities are] for the poor who are straitened in the way of Allah, not capable of moving about in the land [for trade]. The unaware suppose them to be well-off because of their reserve. You recognize them by their mark; they do not ask the people importunately. And whatever wealth you may spend, Allah indeed knows it.

(Charity is) for the poor who are restrained in the way of Allah, and are unable to journey in the land. The ignorant take them to be rich because of their abstinence. But you can recognize them by their signs. They do not persistently beg people. Whatever good you give is known to Allah.

(If the recipients of charity are) the poor whose poverty, because of their striving for the cause of God, has become an obstacle for them, and who do not have the ability to travel in the land, they seem rich compared to the ignorant, because of their modest behavior. You would know them by their faces. They would never earnestly ask people for help. God knows well whatever wealth you spend for the cause of God.

(Alms are) for the poor who are confined in the way of Allah-- they cannot go about in the land; the ignorant man thinks them to be rich on account of (their) abstaining (from begging); you can recognise them by their mark; they do not beg from men importunately; and whatever good thing you spend, surely Allah knows it.

The needy, who are too engrossed in God's cause to be able to travel about the land in search of a livelihood, are considered by those who are unaware of their condition to be free from want, because they refrain from begging. But they can be known from their appearance. They do not make insistent demands upon people. Whatever wealth you spend, God knows it.

(Charity is) for those in need, who, in Allah's cause are restricted (from travel), and cannot move about in the land, seeking (For trade or work): the ignorant man thinks, because of their modesty, that they are free from want. Thou shalt know them by their (Unfailing) mark: They beg not importunately from all the sundry. And whatever of good ye give, be assured Allah knoweth it well.

ٱلَّذِينَ يُنفِقُونَ أَمْوَٰلَهُم بِٱلَّيْلِ وَٱلنَّهَارِ سِرًّۭا وَعَلَانِيَةًۭ فَلَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٢٧٤﴾

Those who spend their wealth [in Allah 's way] by night and by day, secretly and publicly - they will have their reward with their Lord. And no fear will there be concerning them, nor will they grieve.

Allatheena yunfiqoona amwalahum biallayli waalnnahari sirran waAAalaniyatan falahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona

Those who spend of their wealth in the way of God, day and night, in secret or openly, have their reward with their Lord, and have nothing to fear or regret.

Those who spend their wealth by night and day, secretly and openly – their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.

Those who expend their wealth night and day, secretly and in public, their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who expend their riches by night and by day, in secret and openly, theirs shall be their hire with their Lord; no fear shall come on them, nor shall they grieve.

Those who spend their wealth (in Allah's Cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth by night and day, privately and publicly, will receive their reward from their Lord. They have nothing to fear, nor shall they grieve.

Those who spend their wealth secretly and openly by day and night, will have their reward with their Lord, and they have nothing to fear nor grieve.

Those who spend their wealth (in Allah's cause) by night and day, in secret and in public, they shall have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord, and their shall no fear come upon them neither shall they grieve.

Those who give their wealth by night and day, secretly and openly, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who spend their wealth by day and by night, in private and in public, their wage is with their Lord, and no fear shall be on them, neither shall they sorrow.

Those who spend their property for the cause of God, any time during the day or night, in public or in private, will receive their reward from their Lord. There will be no fear for them nor will they grieve.

(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.

Those who spend their wealth night and day, both privately and publicly, will receive their reward from their Lord. They shall have no fear, nor shall they grieve.

Those who (in charity) spend of their goods by night and by day, in secret and in public, have their reward with their Lord: on them shall be no fear, nor shall they grieve.

ٱلَّذِينَ يَأْكُلُونَ ٱلرِّبَوٰا۟ لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ ٱلَّذِى يَتَخَبَّطُهُ ٱلشَّيْطَٰنُ مِنَ ٱلْمَسِّ ۚ ذَٰلِكَ بِأَنَّهُمْ قَالُوٓا۟ إِنَّمَا ٱلْبَيْعُ مِثْلُ ٱلرِّبَوٰا۟ ۗ وَأَحَلَّ ٱللَّهُ ٱلْبَيْعَ وَحَرَّمَ ٱلرِّبَوٰا۟ ۚ فَمَن جَآءَهُۥ مَوْعِظَةٌۭ مِّن رَّبِّهِۦ فَٱنتَهَىٰ فَلَهُۥ مَا سَلَفَ وَأَمْرُهُۥٓ إِلَى ٱللَّهِ ۖ وَمَنْ عَادَ فَأُو۟لَٰٓئِكَ أَصْحَٰبُ ٱلنَّارِ ۖ هُمْ فِيهَا خَٰلِدُونَ ﴿٢٧٥﴾

Those who consume interest cannot stand [on the Day of Resurrection] except as one stands who is being beaten by Satan into insanity. That is because they say, \"Trade is [just] like interest.\" But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to [dealing in interest or usury] - those are the companions of the Fire; they will abide eternally therein.

Allatheena yakuloona alrriba la yaqoomoona illa kama yaqoomu allathee yatakhabbatuhu alshshaytanu mina almassi thalika biannahum qaloo innama albayAAu mithlu alrriba waahalla Allahu albayAAa waharrama alrriba faman jaahu mawAAithatun min rabbihi faintaha falahu ma salafa waamruhu ila Allahi waman AAada faolaika ashabu alnnari hum feeha khalidoona

Those who live on usury will not rise (on Doomsday) but like a man possessed of the devil and demented. This because they say that trading is like usury. But trade has been sanctioned and usury forbidden by God. Those who are warned by their Lord and desist will keep (what they have taken of interest) already, and the matter will rest with God. But those who revert to it again are the residents of Hell where they will abide for ever.

Those who devour usury will not stand up on the Day of Judgement, except like the one whom an evil jinn has deranged by his touch; that is because they said, “Trade is also like usury!”; whereas Allah has made trading lawful and forbidden usury; for one to whom the guidance has come from his Lord, and he refrained therefrom, is lawful what he has taken in the past; and his affair is with Allah; and whoever continues earning it henceforth, is of the people of fire; they will remain in it for ages.

Those who devour usury shall not rise again except as he rises, whom Satan of the touch prostrates; that is because they say, 'Trafficking (trade) is like usury.' God has permitted trafficking, and forbidden usury. Whosoever receives an admonition from his Lord and gives over, he shall have his past gains, and his affair is committed to God; but whosoever reverts -- those are the inhabitants of the Fire, therein dwelling forever.

Those who devour Usury Shall not be able to stand except standeth one whom the Satan hath confounded with his touch. That shall be because they say: bargaining is but as usury whereas Allah hath allowed bargaining and hath forbidden usury. Wherefore Unto whomsoever an exhortation cometh from his Lord, and he desisteth, his is that which is past, and his affair is with Allah. And whosoever returnoth --such shall be the fellows of the Fire, therein they shall be abiders.

Those who eat Riba (usury) will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaitan (Satan) leading him to insanity. That is because they say: \"Trading is only like Riba (usury),\" whereas Allah has permitted trading and forbidden Riba (usury). So whosoever receives an admonition from his Lord and stops eating Riba (usury) shall not be punished for the past; his case is for Allah (to judge); but whoever returns [to Riba (usury)], such are the dwellers of the Fire - they will abide therein.

Those who swallow usury will not rise, except as someone driven mad by Satan's touch. That is because they say, “Commerce is like usury.” But God has permitted commerce, and has forbidden usury. Whoever, on receiving advice from his Lord, refrains, may keep his past earnings, and his case rests with God. But whoever resumes—these are the dwellers of the Fire, wherein they will abide forever.

But those who devour interest become like the one whom Satan has bewitched and maddened by his touch. They have been condemned to this condition because they say, \"Trade is just like interest\", whereas Allah has made trade lawful and interest unlawful. Henceforth, if one abstains from taking interest after receiving this admonition from his Lord, no legal action will be taken against him regarding the interest he had devoured before; his case shall ultimately go to Allah. But if one repeats the same crime after this,. he shall go to Hell, where he shall abide for ever.

Those who eat Riba will not stand (on the Day of Resurrection) except like the standing of a person beaten by Shaytan leading him to insanity. That is because they say: \"Trading is only like Riba,\" whereas Allah has permitted trading and forbidden Riba. So whosoever receives an admonition from his Lord and stops eating Riba, shall not be punished for the past; his case is for Allah (to judge); but whoever returns (to Riba), such are the dwellers of the Fire ـ they will Abide therein.

Those who swallow usury cannot rise up save as he ariseth whom the devil hath prostrated by (his) touch. That is because they say: Trade is just like usury; whereas Allah permitteth trading and forbiddeth usury. He unto whom an admonition from his Lord cometh, and (he) refraineth (in obedience thereto), he shall keep (the profits of) that which is past, and his affair (henceforth) is with Allah. As for him who returneth (to usury) - Such are rightful owners of the Fire. They will abide therein.

Those who exact usury will not stand but like one deranged by the Devil’s touch. That is because they say, ‘Trade is just like usury.’ While Allah has allowed trade and forbidden usury. Whoever relinquishes [usury] on receiving advice from his Lord shall keep [the gains of] what is past, and his matter will rest with Allah. As for those who resume, they shall be the inmates of the Fire and they shall remain in it [forever].

Those who consume usury shall not rise up (from their tomb) except as he who rises in madness that satan has touched. That is because they say: 'Selling is like usury' Allah has permitted trading and forbidden usury. To whomsoever an exhortation comes from his Lord then he desists, he shall have his past gains, and his matter is with Allah. But whoever reverts shall be among the people of the Fire and shall remain in it for ever.

Those who take unlawful interest will stand before God (on the Day of Judgment) as those who suffer from a mental imbalance because of Satan's touch; they have said that trade is just like unlawful interest. God has made trade lawful and has forbidden unlawful interest. One who has received advice from his Lord and has stopped committing sins will be rewarded for his previous good deeds. His affairs will be in the hands of God. But one who turns back to committing sins will be of the dwellers of hell wherein he will live forever.

Those who swallow down usury cannot arise except as one whom Shaitan has prostrated by (his) touch does rise. That is because they say, trading is only like usury; and Allah has allowed trading and forbidden usury. To whomsoever then the admonition has come from his Lord, then he desists, he shall have what has already passed, and his affair is in the hands of Allah; and whoever returns (to it)-- these are the inmates of the fire; they shall abide in it.

Those who live on usury shall rise up before God like men whom Satan has demented by his touch; for they say, \"Buying and selling is only a kind of usury.\" But God has made trade lawful and made usury unlawful. Therefore, he who desists because of the admonition that has come to him from his Lord may retain what he has received in the past; and it will be for God to judge him. Those who revert to it shall be the inmates of the Fire; they shall abide therein forever.

Those who devour usury will not stand except as stand one whom the Evil one by his touch Hath driven to madness. That is because they say: \"Trade is like usury,\" but Allah hath permitted trade and forbidden usury. Those who after receiving direction from their Lord, desist, shall be pardoned for the past; their case is for Allah (to judge); but those who repeat (The offence) are companions of the Fire: They will abide therein (for ever).

يَمْحَقُ ٱللَّهُ ٱلرِّبَوٰا۟ وَيُرْبِى ٱلصَّدَقَٰتِ ۗ وَٱللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ ﴿٢٧٦﴾

Allah destroys interest and gives increase for charities. And Allah does not like every sinning disbeliever.

Yamhaqu Allahu alrriba wayurbee alssadaqati waAllahu la yuhibbu kulla kaffarin atheemin

God takes away (gain) from usury, but adds (profit) to charity; and God does not love the ungrateful and sinners.

Allah destroys usury and increases charity; and Allah does not like any ungrateful, excessive sinner.

God blots out usury, but freewill offerings He augments with interest. God loves not any guilty ingrate.

Allah obliterateth usury, and increaseth the alms. And Allah loveth not any ingrate sinner.

Allah will destroy Riba (usury) and will give increase for Sadaqat (deeds of charity, alms, etc.) And Allah likes not the disbelievers, sinners.

God condemns usury, and He blesses charities. God does not love any sinful ingrate.

Allah deprives interest of all blessing and develops charity; and Allah does not like an ungrateful, sinful person.

Allah will destroy Riba and will give increase for Sadaqat. And Allah likes not the disbelievers, sinners.

Allah hath blighted usury and made almsgiving fruitful. Allah loveth not the impious and guilty.

Allah brings usury to naught, but He makes charities flourish. Allah does not like any sinful ingrate.

Allah effaces usury and nurtures charity. Allah does not love any ungrateful sinner.

God makes unlawful interest devoid of all blessings and causes charity to increase. God does not love sinful unbelievers.

Allah does not bless usury, and He causes charitable deeds to prosper, and Allah does not love any ungrateful sinner.

God blights usury and blesses charitable deeds. God does not love the ungrateful wrongdoer.

Allah will deprive usury of all blessing, but will give increase for deeds of charity: For He loveth not creatures ungrateful and wicked.

إِنَّ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَءَاتَوُا۟ ٱلزَّكَوٰةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ ﴿٢٧٧﴾

Indeed, those who believe and do righteous deeds and establish prayer and give zakah will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.

Inna allatheena amanoo waAAamiloo alssalihati waaqamoo alssalata waatawoo alzzakata lahum ajruhum AAinda rabbihim wala khawfun AAalayhim wala hum yahzanoona

Those who believe and do good deeds, and fulfil their devotional obligations and pay the zakat, have their reward with their Lord, and will have neither fear nor regret.

Indeed those who believed and did good deeds and kept the prayer established and paid the charity – their reward is with their Lord; and there shall be no fear upon them nor shall they grieve.

Those who believe and do deeds of righteousness, and perform the prayer, and pay the alms -- their wage awaits them with their Lord, and no fear shall be on them, neither shall they sorrow.

Verily those who believe and work righteous works and establish prayer and give the Poor-rate, theirs shall be their hire with their Lord: no fear shall come on them nor shall they grieve.

Truly those who believe, and do deeds of righteousness, and perform As-Salat (Iqamat-as-Salat), and give Zakat, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Those who believe, and do good deeds, and pray regularly, and give charity—they will have their reward with their Lord; they will have no fear, nor shall they grieve.

As to those who believe and do good deeds, establish the Salat and pay the Zakat, they will most surely have their reward with their Lord and they will have nothing to fear nor to grieve.

Truly, those who believe, and do deeds of righteousness, and perform the Salah and give Zakah, they will have their reward with their Lord. On them shall be no fear, nor shall they grieve.

Lo! those who believe and do good works and establish worship and pay the poor-due, their reward is with their Lord and there shall no fear come upon them neither shall they grieve.

Indeed those who have faith, do righteous deeds, maintain the prayer and give the zakat, they shall have their reward near their Lord, and they will have no fear, nor will they grieve.

Those who believe and do good works, establish the prayers and pay the obligatory charity, will be rewarded by their Lord and will have nothing to fear or to regret.

The righteously striving believers who are steadfast in their prayers and pay the zakat, will receive their reward from God. They will have no fear nor will they grieve.

Surely they who believe and do good deeds and keep up prayer and pay the poor-rate they shall have their reward from their Lord, and they shall have no fear, nor shall they grieve.

Those who believe, do good deeds, attend to their prayers and engage in almsgiving, shall be rewarded by their Lord and shall have no fear, nor shall they grieve.

Those who believe, and do deeds of righteousness, and establish regular prayers and regular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ ٱتَّقُوا۟ ٱللَّهَ وَذَرُوا۟ مَا بَقِىَ مِنَ ٱلرِّبَوٰٓا۟ إِن كُنتُم مُّؤْمِنِينَ ﴿٢٧٨﴾

O you who have believed, fear Allah and give up what remains [due to you] of interest, if you should be believers.

Ya ayyuha allatheena amanoo ittaqoo Allaha watharoo ma baqiya mina alrriba in kuntum mumineena

O believers, fear God and forego the interest that is owing, if you really believe.

O People who Believe! Fear Allah and forego the remaining usury, if you are Muslims.

O believers, fear you God; and give up the usury that is outstanding, if you are believers.

O O Ye who believe: fear Allah and leave that which remainoth of usury if ye are believers.

O you who believe! Be afraid of Allah and give up what remains (due to you) from Riba (usury) (from now onward), if you are (really) believers.

O you who believe! Fear God, and forgo what remains of usury, if you are believers.

O Believers, fear Allah and give up that interest which is still due to you, if you are true Believers;

O you who believe! Have Taqwa of Allah and give up what remains from Riba, if you are (really) believers.

O ye who believe! Observe your duty to Allah, and give up what remaineth (due to you) from usury, if ye are (in truth) believers.

O you who have faith! Be wary of Allah and abandon [all claims to] what remains of usury, should you be faithful.

Believers, fear Allah and give up what is still due to you from usury, if you are believers;

Believers, have fear of God and give up whatever unlawful interest you still demand from others, if you are indeed true believers.

O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers.

Believers, have fear of God, and give up what is still due to you from usury, if you are true believers.

O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers.

فَإِن لَّمْ تَفْعَلُوا۟ فَأْذَنُوا۟ بِحَرْبٍۢ مِّنَ ٱللَّهِ وَرَسُولِهِۦ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَٰلِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ ﴿٢٧٩﴾

And if you do not, then be informed of a war [against you] from Allah and His Messenger. But if you repent, you may have your principal - [thus] you do no wrong, nor are you wronged.

Fain lam tafAAaloo fathanoo biharbin mina Allahi warasoolihi wain tubtum falakum ruoosu amwalikum la tathlimoona wala tuthlamoona

If you do not, beware of war on the part of God and His Apostle. But if you repent, you shall keep your principal. Oppress none and no one will oppress you.

And if you do not, then be certain of a war with Allah and His Noble Messenger; and if you repent, take back your principal amount; neither you cause harm to someone, nor you be harmed.

But if you do not, then take notice that God shall war with you, and His Messenger; yet if you repent, you shall have your principal, unwronging and unwronged.

But if ye will do it not, then be apprised of war from Allah and His apostle. And if ye repent, then yours shall be your capital sums; ye shall neither wrong nor be wronged.

And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums).

If you do not, then take notice of a war by God and His Messenger. But if you repent, you may keep your capital, neither wronging, nor being wronged.

but if you do not do so, then you are warned of the declaration of war against you by Allah and His Messenger. If, however, you repent even now (and forego interest), you are entitled to your principal; do no wrong, and no wrong will be done to you.

And if you do not do it, then take a notice of war from Allah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly, and you shall not be dealt with unjustly.

And if ye do not, then be warned of war (against you) from Allah and His messenger. And if ye repent, then ye have your principal (without interest). Wrong not, and ye shall not be wronged.

And if you do not, then be informed of a war from Allah and His apostle. And if you repent, then you will have your principal, neither harming others, nor suffering harm.

but if you do not, then take notice of war from Allah and His Messenger. Yet, if you repent, you shall have the principal of your wealth. Neither will you harm nor will you be harmed.

If you will not give up the unlawful interest which you demand, know that you are in the state of war with God and His Messenger. But if you repent, you will have your capital without being wronged or having done wrong to others.

But if you do (it) not, then be apprised of war from Allah and His Apostle; and if you repent, then you shall have your capital; neither shall you make (the debtor) suffer loss, nor shall you be made to suffer loss.

For, if you do not do so, then know that you are at war with God and His Messenger. But if you repent, you may retain your capital. Do not wrong [others] and you will not be wronged.

If ye do it not, Take notice of war from Allah and His Messenger: But if ye turn back, ye shall have your capital sums: Deal not unjustly, and ye shall not be dealt with unjustly.

وَإِن كَانَ ذُو عُسْرَةٍۢ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍۢ ۚ وَأَن تَصَدَّقُوا۟ خَيْرٌۭ لَّكُمْ ۖ إِن كُنتُمْ تَعْلَمُونَ ﴿٢٨٠﴾

And if someone is in hardship, then [let there be] postponement until [a time of] ease. But if you give [from your right as] charity, then it is better for you, if you only knew.

Wain kana thoo AAusratin fanathiratun ila maysaratin waan tasaddaqoo khayrun lakum in kuntum taAAlamoona

If a debtor is in want, give him time until his circumstances improve; but if you forego (the debt) as charity, that will be to your good, if you really understand.

And if the debtor is in difficulty, give him respite till the time of ease; and your foregoing the entire debt from him is still better for you, if only you realise.

And if any man should be in difficulties, let him have respite till things are easier; but that you should give freewill offerings is better for you, did you but know.

And if one be in difficulties, then let there be and deferment until easiness. But if ye forego, it were better for you if ye knew.

And if the debtor is in a hard time (has no money), then grant him time till it is easy for him to repay, but if you remit it by way of charity, that is better for you if you did but know.

But if he is in hardship, then deferment until a time of ease. But to remit it as charity is better for you, if you only knew.

If your debtor be in straitened circumstances, give him time till his monetary condition becomes better. But if you remit the debt by way of charity, it would be better for you, if you only knew it.

And if the debtor is having a hard time, then grant him time till it is easy for him to repay; but if you remit it by way of charity, that is better for you if you did but know.

And if the debtor is in straitened circumstances, then (let there be) postponement to (the time of) ease; and that ye remit the debt as almsgiving would be better for you if ye did but know.

If [the debtor] is in straits, let there be a respite until the time of ease; and if you remit [the debt] as charity, it will be better for you, should you know.

If he should be in hardship, then a postponement until ease; while if you give charity it is better for you if you know.

One who faces hardship in paying his debts must be given time until his financial condition improves. Would that you knew that waiving such a loan as charity would be better for you!

And if (the debtor) is in straitness, then let there be postponement until (he is in) ease; and that you remit (it) as alms is better for you, if you knew.

If the debtor is in straitened circumstances, then grant him respite till a time of ease. If you were to write it off as an act of charity, that would be better for you, if only you knew.

If the debtor is in a difficulty, grant him time Till it is easy for him to repay. But if ye remit it by way of charity, that is best for you if ye only knew.

وَٱتَّقُوا۟ يَوْمًۭا تُرْجَعُونَ فِيهِ إِلَى ٱللَّهِ ۖ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍۢ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ ﴿٢٨١﴾

And fear a Day when you will be returned to Allah. Then every soul will be compensated for what it earned, and they will not be treated unjustly.

Waittaqoo yawman turjaAAoona feehi ila Allahi thumma tuwaffa kullu nafsin ma kasabat wahum la yuthlamoona

Have fear of the day when you go back to God. Then each will be paid back in full his reward, and no one will be wronged.

And fear the day in which you will be returned to Allah; and every soul will be paid back in full what it had earned, and they will not be wronged.

And fear a day wherein you shall be returned to God, and every soul shall be paid in full what it has earned; and they shall not be wronged.

And fear the Day whereon ye shall be brought back unto Allah, then shall each sour be repaid, in full that which he hath earned, and they shall not be wronged.

And be afraid of the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.

And guard yourselves against a Day when you will be returned to God; then each soul will be rewarded fully for what it has earned, and they will not be wronged.

Guard against the disgrace and misery of the day when you shall return to Allah: there everyone shall be paid in full, for the good or evil one has earned and none shall be wronged.

And have Taqwa the Day when you shall be brought back to Allah. Then every person shall be paid what he earned, and they shall not be dealt with unjustly.

And guard yourselves against a day in which ye will be brought back to Allah. Then every soul will be paid in full that which it hath earned, and they will not be wronged.

And beware of a day in which you will be brought back to Allah. Then every soul shall be recompensed fully for what it has earned, and they will not be wronged.

Fear the Day when you shall be returned to Allah. And every soul shall be paid in full what it has earned; and they shall not be harmed.

Safeguard yourselves against the day when you will return to God and every soul will be rewarded according to its deeds without being wronged.

And guard yourselves against a day in which you shall be returned to Allah; then every soul shall be paid back in full what it has earned, and they shall not be dealt with unjustly.

Fear the Day when you shall be made to return to God; then every soul shall be paid in full what it has earned; and they shall not be wronged.

And fear the Day when ye shall be brought back to Allah. Then shall every soul be paid what it earned, and none shall be dealt with unjustly.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوٓا۟ إِذَا تَدَايَنتُم بِدَيْنٍ إِلَىٰٓ أَجَلٍۢ مُّسَمًّۭى فَٱكْتُبُوهُ ۚ وَلْيَكْتُب بَّيْنَكُمْ كَاتِبٌۢ بِٱلْعَدْلِ ۚ وَلَا يَأْبَ كَاتِبٌ أَن يَكْتُبَ كَمَا عَلَّمَهُ ٱللَّهُ ۚ فَلْيَكْتُبْ وَلْيُمْلِلِ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ وَلَا يَبْخَسْ مِنْهُ شَيْـًۭٔا ۚ فَإِن كَانَ ٱلَّذِى عَلَيْهِ ٱلْحَقُّ سَفِيهًا أَوْ ضَعِيفًا أَوْ لَا يَسْتَطِيعُ أَن يُمِلَّ هُوَ فَلْيُمْلِلْ وَلِيُّهُۥ بِٱلْعَدْلِ ۚ وَٱسْتَشْهِدُوا۟ شَهِيدَيْنِ مِن رِّجَالِكُمْ ۖ فَإِن لَّمْ يَكُونَا رَجُلَيْنِ فَرَجُلٌۭ وَٱمْرَأَتَانِ مِمَّن تَرْضَوْنَ مِنَ ٱلشُّهَدَآءِ أَن تَضِلَّ إِحْدَىٰهُمَا فَتُذَكِّرَ إِحْدَىٰهُمَا ٱلْأُخْرَىٰ ۚ وَلَا يَأْبَ ٱلشُّهَدَآءُ إِذَا مَا دُعُوا۟ ۚ وَلَا تَسْـَٔمُوٓا۟ أَن تَكْتُبُوهُ صَغِيرًا أَوْ كَبِيرًا إِلَىٰٓ أَجَلِهِۦ ۚ ذَٰلِكُمْ أَقْسَطُ عِندَ ٱللَّهِ وَأَقْوَمُ لِلشَّهَٰدَةِ وَأَدْنَىٰٓ أَلَّا تَرْتَابُوٓا۟ ۖ إِلَّآ أَن تَكُونَ تِجَٰرَةً حَاضِرَةًۭ تُدِيرُونَهَا بَيْنَكُمْ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَلَّا تَكْتُبُوهَا ۗ وَأَشْهِدُوٓا۟ إِذَا تَبَايَعْتُمْ ۚ وَلَا يُضَآرَّ كَاتِبٌۭ وَلَا شَهِيدٌۭ ۚ وَإِن تَفْعَلُوا۟ فَإِنَّهُۥ فُسُوقٌۢ بِكُمْ ۗ وَٱتَّقُوا۟ ٱللَّهَ ۖ وَيُعَلِّمُكُمُ ٱللَّهُ ۗ وَٱللَّهُ بِكُلِّ شَىْءٍ عَلِيمٌۭ ﴿٢٨٢﴾

O you who have believed, when you contract a debt for a specified term, write it down. And let a scribe write [it] between you in justice. Let no scribe refuse to write as Allah has taught him. So let him write and let the one who has the obligation dictate. And let him fear Allah, his Lord, and not leave anything out of it. But if the one who has the obligation is of limited understanding or weak or unable to dictate himself, then let his guardian dictate in justice. And bring to witness two witnesses from among your men. And if there are not two men [available], then a man and two women from those whom you accept as witnesses - so that if one of the women errs, then the other can remind her. And let not the witnesses refuse when they are called upon. And do not be [too] weary to write it, whether it is small or large, for its [specified] term. That is more just in the sight of Allah and stronger as evidence and more likely to prevent doubt between you, except when it is an immediate transaction which you conduct among yourselves. For [then] there is no blame upon you if you do not write it. And take witnesses when you conclude a contract. Let no scribe be harmed or any witness. For if you do so, indeed, it is [grave] disobedience in you. And fear Allah. And Allah teaches you. And Allah is Knowing of all things.

Ya ayyuha allatheena amanoo itha tadayantum bidaynin ila ajalin musamman faoktuboohu walyaktub baynakum katibun bialAAadli wala yaba katibun an yaktuba kama AAallamahu Allahu falyaktub walyumlili allathee AAalayhi alhaqqu walyattaqi Allaha rabbahu wala yabkhas minhu shayan fain kana allathee AAalayhi alhaqqu safeehan aw daAAeefan aw la yastateeAAu an yumilla huwa falyumlil waliyyuhu bialAAadli waistashhidoo shaheedayni min rijalikum fain lam yakoona rajulayni farajulun waimraatani mimman tardawna mina alshshuhadai an tadilla ihdahuma fatuthakkira ihdahuma alokhra wala yaba alshshuhadao itha ma duAAoo wala tasamoo an taktuboohu sagheeran aw kabeeran ila ajalihi thalikum aqsatu AAinda Allahi waaqwamu lilshshahadati waadna alla tartaboo illa an takoona tijaratan hadiratan tudeeroonaha baynakum falaysa AAalaykum junahun alla taktubooha waashhidoo itha tabayaAAtum wala yudarra katibun wala shaheedun wain tafAAaloo fainnahu fusooqun bikum waittaqoo Allaha wayuAAallimukumu Allahu waAllahu bikulli shayin AAaleemun

O believers, when you negotiate a debt for a fixed term, draw up an agreement in writing, though better it would be to have a scribe write it faithfully down; and no scribe should refuse to write as God has taught him, and write what the borrower dictates, and have fear of God, his Lord, and not leave out a thing. If the borrower is deficient of mind or infirm, or unable to explain, let the guardian explain judiciously; and have two of your men to act as witnesses; but if two men are not available, then a man and two women you approve, so that in case one of them is confused the other may prompt her. When the witnesses are summoned they should not refuse (to come). But do not neglect to draw up a contract, big or small, with the time fixed for paying back the debt. This is more equitable in the eyes of God, and better as evidence and best for avoiding doubt. But if it is a deal about some merchandise requiring transaction face to face, there is no harm if no (contract is drawn up) in writing. Have witnesses to the deal, (and make sure) that the scribe or the witness is not harmed. If he is, it would surely be sinful on your part. And have fear of God, for God gives you knowledge, and God is aware of everything.

O People who Believe! If you make an agreement for debt for a specified time, write it down; and appoint a scribe to write it for you with accuracy; and the scribe must not refuse to write in the manner Allah has taught him, so he must write; and the liable person (debtor) should dictate it to him and fear Allah, Who is his Lord, and not hide anything of the truth; but if the debtor is of poor reasoning, or weak, or unable to dictate, then his guardian must dictate with justice; and appoint two witnesses from your men; then if two men are not available, one man and two women from those you would prefer to be witnesses, so that if one of them forgets, the other can remind her; and the witnesses must not refuse when called upon to testify; do not feel burdened to write it, whether the transaction is small or big – write it for up to its term’s end; this is closer to justice before Allah and will be a strong evidence and more convenient to dispel doubts amongst yourselves – except when it is an instant trade in which exchange is carried out immediately, there is no sin on you if it is not written down; and take witnesses whenever you perform trade; and neither the scribe nor the witnesses be caused any harm (or they cause any harm); and if you do, it would be an offence on your part; and fear Allah; and Allah teaches you; and Allah knows everything.

O believers, when you contract a debt one upon another for a stated term, write it down, and let a writer write it down between you justly, and let not any writer refuse to write it down, as God has taught him; so let him write, and let the debtor dictate, and let him fear God his Lord and not diminish aught of it. And if the debtor be a fool, or weak, or unable to dictate himself, then let his guardian dictate justly. And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of, that if one of the two women errs the other will remind her; and let the witnesses not refuse, whenever they are summoned. And be not loth to write it down, whether it be small or great, with its term; that is more equitable in God's sight, more upright for testimony, and likelier that you will not be in doubt. Unless it be merchandise present that you give and take between you; then it shall be no fault in you if you do not write it down. And take witnesses when you are trafficking one with another. And let not either writer or witness be pressed; or if you do, that is ungodliness in you. And fear God; God teaches you, and God has knowledge of everything.

O ye who believe! when ye deal, one with anot her, in lending for a term named, write it down, and let a scribe write it down justly between you, and let not the scribe refuse to write according as Allah hath taught him. Let him write them, and let him who oweth dictate, and let him fear Allah, his Lord, and diminish not aught thereof. But if he who oweth be witless or infirm or unable himself to dictate, then let his guardian dictate justly. And call to witness two witnesses of your men, but if both be not men, then a man and two women of those ye agree upon as witnesses, so that if one of the twain err, the one thereof shall remind the other: and let not the witnesses refuse When they are called on And be not Weary of writing it down, be it small or big, with the term thereof. This is the most equitable in the sight of Allah and the most confirmatory of testimony and nearest that ye may not doubt, except when it be a ready merchandise that ye circulate between you, for then there Shall be no blame on you if ye write it not down. And call witnesses when ye bargain With one anot her; and let not the scribe eome to harm nor the witness; and if ye do, verily it will be wickedness in you. Fear Allah; and Allah teacheth you Knower; and Allah is of everything Knower.

O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must fear Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable himself to dictate, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called on (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So be afraid of Allah; and Allah teaches you. And Allah is the All-Knower of each and everything.

O you who believe! When you incur debt among yourselves for a certain period of time, write it down. And have a scribe write in your presence, in all fairness. And let no scribe refuse to write, as God has taught him. So let him write, and let the debtor dictate. And let him fear God, his Lord, and diminish nothing from it. But if the debtor is mentally deficient, or weak, or unable to dictate, then let his guardian dictate with honesty. And call to witness two men from among you. If two men are not available, then one man and two women whose testimony is acceptable to all—if one of them fails to remember, the other would remind her. Witnesses must not refuse when called upon. And do not think it too trivial to write down, whether small or large, including the time of repayment. That is more equitable with God, and stronger as evidence, and more likely to prevent doubt—except in the case of a spot transaction between you—then there is no blame on you if you do not write it down. And let there be witnesses whenever you conclude a contract, and let no harm be done to either scribe or witness. If you do that, it is corruption on your part. And fear God. God teaches you. God is aware of everything.

O Believers, when you contract a debt for a fixed; term, you should put it in writing. Let a scribe write with equity the document for the parties. The scribe whom Allah has given the gift of literacy should not refuse to write. Let him write and let the one under obligation (the debtor) dictate, and he should fear Allah, his Lord, and should not diminish from or add anything to the terms which have been settled. But if the borrower be of low understanding or weak or unable to dictate (for any reason), then let the guardian of his interests dictate it with equity. And let two men from among you bear witness to all such documents. But if two men be not available, there should be one man and two women to bear witness so that if one of the women forgets (anything), the other may remind her. The witnesses should be from among such people whom you approve of as witnesses. When the witnesses are asked to testify, they should not refuse to do so. Do not neglect to reduce to writing your transaction for a specified term, whether it be big or small. Allah considers this more just for you, for it facilitates the establishment of evidence and lessens doubts and suspicions. Of course, there is no harm if you do not put in writing the common transactions you conclude daily on the spot, but in case of commercial transactions you should have witnesses. The scribe and the witnesses should not be harassed: if you do so, you shall be guilty of sin. You should guard against the wrath of Allah; He gives you the knowledge of the right way for Allah has the knowledge of everything.

O you who believe! When you contract a debt for a fixed period, write it down. Let a scribe write it down in justice between you. Let not the scribe refuse to write, as Allah has taught him, so let him write. Let him (the debtor) who incurs the liability dictate, and he must have Taqwa of Allah, his Lord, and diminish not anything of what he owes. But if the debtor is of poor understanding, or weak, or is unable to dictate for himself, then let his guardian dictate in justice. And get two witnesses out of your own men. And if there are not two men (available), then a man and two women, such as you agree for witnesses, so that if one of them (two women) errs, the other can remind her. And the witnesses should not refuse when they are called (for evidence). You should not become weary to write it (your contract), whether it be small or big, for its fixed term, that is more just with Allah; more solid as evidence, and more convenient to prevent doubts among yourselves, save when it is a present trade which you carry out on the spot among yourselves, then there is no sin on you if you do not write it down. But take witnesses whenever you make a commercial contract. Let neither scribe nor witness suffer any harm, but if you do (such harm), it would be wickedness in you. So have Taqwa of Allah; and Allah teaches you. And Allah is the All-Knower of everything.

O ye who believe! When ye contract a debt for a fixed term, record it in writing. Let a scribe record it in writing between you in (terms of) equity. No scribe should refuse to write as Allah hath taught him, so let him write, and let him who incurreth the debt dictate, and let him observe his duty to Allah his Lord, and diminish naught thereof. But if he who oweth the debt is of low understanding, or weak, or unable himself to dictate, then let the guardian of his interests dictate in (terms of) equity. And call to witness, from among your men, two witnesses. And if two men be not (at hand) then a man and two women, of such as ye approve as witnesses, so that if the one erreth (through forgetfulness) the other will remember. And the witnesses must not refuse when they are summoned. Be not averse to writing down (the contract) whether it be small or great, with (record of) the term thereof. That is more equitable in the sight of Allah and more sure for testimony, and the best way of avoiding doubt between you; save only in the case when it is actual merchandise which ye transfer among yourselves from hand to hand. In that case it is no sin for you if ye write it not. And have witnesses when ye sell one to another, and let no harm be done to scribe or witness. If ye do (harm to them) lo! it is a sin in you. Observe your duty to Allah. Allah is teaching you. And Allah is knower of all things.

O you who have faith! When you contract a loan for a specified term, write it down. Let a writer write with honesty between you, and let not the writer refuse to write as Allah has taught him. So let him write, and let the one who incurs the debt dictate, and let him be wary of Allah, his Lord, and not diminish anything from it. But if the debtor be feeble-minded, or weak, or incapable of dictating himself, then let his guardian dictate with honesty, and take as witness two witnesses from your men, and if there are not two men, then a man and two women—from those whom you approve as witnesses—so that if one of the two defaults the other will remind her. The witnesses must not refuse when they are called, and do not consider it wearisome to write it down, whether it be a big or small sum, [as a loan lent] until its term. That is more just with Allah and more upright in respect to testimony, and the likeliest way to avoid doubt, unless it is an on-the-spot deal you transact between yourselves, in which case there is no sin upon you not to write it. Take witnesses when you make a deal, and let no harm be done to the writer or witness, and if you did that, it would be sinful of you. Be wary of Allah and Allah will teach you, and Allah has knowledge of all things.

Believers, when you contract a debt for a fixed period, put it in writing. Let a scribe write it down between you with fairness; no scribe shall refuse to write as Allah has taught him. Therefore, let him write; and let the debtor dictate, fearing Allah his Lord, and do not decrease anything of it. If the debtor is a fool, or weak, or unable to dictate himself, let his guardian dictate for him in fairness. Call to witness two witnesses of your men, if the two are not men, then a man and two women from the witnesses whom you approve; so that if one of the two errs, one of them will remind the other. Whenever witnesses are called upon they must not refuse, and do not be weary to write it down, be it small or large, together with its term. This is more just with Allah; it ensures accuracy in testifying and is the least of doubt. Unless it is present merchandise that you circulate between you; then no guilt shall be on you if you do not write it down and take witnesses when you are selling, and let no harm be done to either scribe or witness. If you do, that is a transgression in you. Fear Allah. Allah teaches you, and Allah has knowledge of everything.

Believers, if you take a loan for a known period of time, have a just scribe write it down for you. The scribe should not refuse to do this as God has taught him. The debtor should dictate without any omission and have fear of God, his Lord. If the debtor is a fool, a minor, or one who is unable to dictate, his guardian should act with justice as his representative. Let two men or one man and two women whom you choose, bear witness to the contract so that if one of them makes a mistake the other could correct him. The witness must not refuse to testify when their testimony is needed. Do not disdain writing down a small or a large contract with all the details. A written record of the contract is more just in the sight of God, more helpful for the witness, and a more scrupulous way to avoid doubt. However, if everything in the contract is exchanged at the same time, there is no sin in not writing it down. Let some people bear witness to your trade contracts but the scribe or witness must not be harmed; it is a sin to harm them. Have fear of God. God teaches you. He has knowledge of all things.

O you who believe! when you deal with each other in contracting a debt for a fixed time, then write it down; and let a scribe write it down between you with fairness; and the scribe should not refuse to write as Allah has taught him, so he should write; and let him who owes the debt dictate, and he should be careful of (his duty to) Allah, his Lord, and not diminish anything from it; but if he who owes the debt is unsound in understanding, or weak, or (if) he is not able to dictate himself, let his guardian dictate with fairness; and call in to witness from among your men two witnesses; but if there are not two men, then one man and two women from among those whom you choose to be witnesses, so that if one of the two errs, the second of the two may remind the other; and the witnesses should not refuse when they are summoned; and be not averse to writing it (whether it is) small or large, with the time of its falling due; this is more equitable in the sight of Allah and assures greater accuracy in testimony, and the nearest (way) that you may not entertain doubts (afterwards), except when it is ready merchandise which you give and take among yourselves from hand to hand, then there is no blame on you in not writing it down; and have witnesses when you barter with one another, and let no harm be done to the scribe or to the witness; and if you do (it) then surely it will be a transgression in you, and be careful of (your duty) to Allah, Allah teaches you, and Allah knows all things.

Believers, when you contract a debt for a stated term, put it down in writing; have a scribe write it down with fairness between you. No scribe should refuse to write: let him write as God has taught him, let the debtor dictate, and let him fear God, his Lord, and not diminish [the debt] at all. If the debtor is weak in mind or body, or unable to dictate, then in fairness let his guardian dictate for him. Call in two of your men as witnesses. But if two men cannot be found, then call one man and two women out of those you approve of as witnesses, so that if one of the two women should forget the other can remind her. Let the witnesses not refuse when they are summoned. Do not be disinclined to write down your debts, be they small or large, together with the date of payment. This is more just in the sight of God; it is more reliable as testimony, and more likely to prevent doubts arising between you, unless it be ready merchandise which you give or take from hand to hand, then it will not be held against you for not writing it down. Have witnesses present whenever you trade with one another, and let no harm be done to either scribe or witness, for if you did cause them harm, it would be a crime on your part. Be mindful of God; He teaches you: He has full knowledge of everything.

O ye who believe! When ye deal with each other, in transactions involving future obligations in a fixed period of time, reduce them to writing Let a scribe write down faithfully as between the parties: let not the scribe refuse to write: as Allah Has taught him, so let him write. Let him who incurs the liability dictate, but let him fear His Lord Allah, and not diminish aught of what he owes. If they party liable is mentally deficient, or weak, or unable Himself to dictate, Let his guardian dictate faithfully, and get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye choose, for witnesses, so that if one of them errs, the other can remind her. The witnesses should not refuse when they are called on (For evidence). Disdain not to reduce to writing (your contract) for a future period, whether it be small or big: it is juster in the sight of Allah, More suitable as evidence, and more convenient to prevent doubts among yourselves but if it be a transaction which ye carry out on the spot among yourselves, there is no blame on you if ye reduce it not to writing. But take witness whenever ye make a commercial contract; and let neither scribe nor witness suffer harm. If ye do (such harm), it would be wickedness in you. So fear Allah; For it is Good that teaches you. And Allah is well acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, let the trustee (faithfully) discharge his trust, and let him Fear his Lord conceal not evidence; for whoever conceals it, - his heart is tainted with sin. And Allah knoweth all that ye do.

۞ وَإِن كُنتُمْ عَلَىٰ سَفَرٍۢ وَلَمْ تَجِدُوا۟ كَاتِبًۭا فَرِهَٰنٌۭ مَّقْبُوضَةٌۭ ۖ فَإِنْ أَمِنَ بَعْضُكُم بَعْضًۭا فَلْيُؤَدِّ ٱلَّذِى ٱؤْتُمِنَ أَمَٰنَتَهُۥ وَلْيَتَّقِ ٱللَّهَ رَبَّهُۥ ۗ وَلَا تَكْتُمُوا۟ ٱلشَّهَٰدَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُۥٓ ءَاثِمٌۭ قَلْبُهُۥ ۗ وَٱللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌۭ ﴿٢٨٣﴾

And if you are on a journey and cannot find a scribe, then a security deposit [should be] taken. And if one of you entrusts another, then let him who is entrusted discharge his trust [faithfully] and let him fear Allah, his Lord. And do not conceal testimony, for whoever conceals it - his heart is indeed sinful, and Allah is Knowing of what you do.

Wain kuntum AAala safarin walam tajidoo katiban farihanun maqboodatun fain amina baAAdukum baAAdan falyuaddi allathee itumina amanatahu walyattaqi Allaha rabbahu wala taktumoo alshshahadata waman yaktumha fainnahu athimun qalbuhu waAllahu bima taAAmaloona AAaleemun

If you are on a journey and cannot find a scribe, pledge your goods (against the Loan); and if one trusts the other, then let him who is trusted deliver the thing entrusted, and have fear of God, his Lord. Do not suppress any evidence, for he who conceals evidence is sinful of heart; and God is aware of all you do.

And if you are on a journey and cannot find a scribe, then a mortgage (deposit) must be handed over; and if one of you trusts the other, the one who is trusted may return the mortgage entrusted to him and fear Allah, his Lord; and do not hide testimony; and if one hides it, his heart is sinful from within; and Allah knows what you do.

And if you are upon a journey, and you do not find a writer, then a pledge in hand. But if one of you trusts another, let him who is trusted deliver his trust, and let him fear God his Lord. And do not conceal the testimony; whoso conceals it, his heart is sinful; and God has knowledge of the things you do.

And if ye be on a journey and ye find not a scribe, then let there be a pledge taken; then, if one of you entrusteth the other, let the one is trusted discharge his trust, and let him fear Allah, his Lord. And hide not testimony whosoever hideth and it, his heart verily is Knower. Allah is of that which ye work

And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging); then if one of you entrust the other, let the one who is entrusted discharge his trust (faithfully), and let him be afraid of Allah, his Lord. And conceal not the evidence for he, who hides it, surely his heart is sinful. And Allah is All-Knower of what you do.

If you are on a journey, and cannot find a scribe, then a security deposit should be handed over. But if you trust one another, let the trustee fulfill his trust, and let him fear God, his Lord. And do not conceal testimony. Whoever conceals it is sinner at heart. God is aware of what you do.

If you are on a journey and cannot find a scribe to write the document, then transact your business on the security of a pledge in hand. And, if any one transacts a piece of business with another merely on trust, then the one who is trusted should fulfil his trust and fear Allah, his Lord And never conceal evidence for he who conceals it, has a sinful heart: Allah knows everything that you do.

And if you are on a journey and cannot find a scribe, then let there be a pledge taken (mortgaging), then if one of you entrusts the other, let the one who is entrusted discharge his trust, and let him have Taqwa of Allah, his Lord. And conceal not the evidence, for he who hides it, surely, his heart is sinful. And Allah is All-Knower of what you do.

If ye be on a journey and cannot find a scribe, then a pledge in hand (shall suffice). And if one of you entrusteth to another let him who is trusted deliver up that which is entrusted to him (according to the pact between them) and let him observe his duty to Allah his Lord. Hide not testimony. He who hideth it, verily his heart is sinful. Allah is Aware of what ye do.

If you are on a journey and cannot find a writer, then a retained pledge [shall suffice]. And if one of you entrusts [an asset] to another, let him who is trusted deliver his trust, and let him be wary of Allah, his Lord. And do not conceal your testimony; anyone who conceals it, his heart will indeed be sinful, and Allah knows well what you do.

If you are upon a journey and a scribe cannot be found, then let pledges be taken. If any of you trusts another let the trusted deliver his trust; and let him fear Allah his Lord. And you shall not conceal the testimony. He who conceals it, his heart is sinful. Allah has knowledge of what you do.

If you are on a journey where you cannot find a scribe, finalize your contract in the form of a deposit in which the goods are already given to the parties. If you trust each other in such a contract, let him pay back what he has entrusted you with and have fear of God, his Lord. Do not refuse to testify to what you bore witness. Whoever does so has committed a sin. God knows what you do.

And if you are upon a journey and you do not find a scribe, then (there may be) a security taken into possession; but if one of you trusts another, then he who is trusted should deliver his trust, and let him be careful (of his duty to) Allah, his Lord; and do not conceal testimony, and whoever conceals it, his heart is surely sinful; and Allah knows what you do.

If you are on a journey and do not find any literate person, something should be handed over as security. If one of you entrusts another with something, let the trustee restore the pledge to its owner; and let him fear God, his Lord. Do not conceal testimony. If someone does conceal it, in his heart he commits a crime. God knows what you do.

If ye are on a journey, and cannot find a scribe, a pledge with possession (may serve the purpose). And if one of you deposits a thing on trust with another, Let the trustee (Faithfully) discharge His trust, and let him fear his Lord. Conceal not evidence; for whoever conceals it,- His heart is tainted with sin. And Allah Knoweth all that ye do.

لِّلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ ۗ وَإِن تُبْدُوا۟ مَا فِىٓ أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ ٱللَّهُ ۖ فَيَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ ۗ وَٱللَّهُ عَلَىٰ كُلِّ شَىْءٍۢ قَدِيرٌ ﴿٢٨٤﴾

To Allah belongs whatever is in the heavens and whatever is in the earth. Whether you show what is within yourselves or conceal it, Allah will bring you to account for it. Then He will forgive whom He wills and punish whom He wills, and Allah is over all things competent.

Lillahi ma fee alssamawati wama fee alardi wain tubdoo ma fee anfusikum aw tukhfoohu yuhasibkum bihi Allahu fayaghfiru liman yashao wayuAAaththibu man yashao waAllahu AAala kulli shayin qadeerun

To God belongs all that is in the heavens and the earth; and whether you reveal what is in your heart or conceal it, you will have to account for it to God who will pardon whom He please and punish whom He will, for God has the power over all things.

To Allah only belongs all whatever is in the heavens and all whatever is in the earth; and whether you disclose what is in your hearts or hide it, Allah will take account of it from you; so He will forgive whomever He wills and punish whomever He wills; and Allah is Able to do all things.

To God belongs all that is in the heavers and earth. Whether you publish what is in your hearts or hide it, God shall make reckoning with you for it. He will forgive whom He will, and chastise whom He will; God is powerful over everything.

Allah's is whatsoever is in the heavens and Whatsoever is in the earth, and whether ye disclose that which is in your soul or conceal it, Allah will reckon with you therefor, then He will forgive whomsoever He will, and torment whomsoever He will, And Allah is over everything Potent.

To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in your ownselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is Able to do all things.

To God belongs everything in the heavens and the earth. Whether you reveal what is within your selves, or conceal it, God will call you to account for it. He forgives whom He wills, and He punishes whom He wills. God is Able to do all things.

To Allah belongs whatever is in the heavens and the earth. \" Allah will call you to account for what is in your minds whether you disclose it or hide it. He, however, had full authority to pardon or punish anyone He pleases, for Allah has complete power over everything.

To Allah belongs all that is in the heavens and all that is on the earth, and whether you disclose what is in yourselves or conceal it, Allah will call you to account for it. Then He forgives whom He wills and punishes whom He wills. And Allah is able to do all things.

Unto Allah (belongeth) whatsoever is in the heavens and whatsoever is in the earth; and whether ye make known what is in your minds or hide it, Allah will bring you to account for it. He will forgive whom He will and He will punish whom He will. Allah is Able to do all things.

To Allah belongs whatever is in the heavens and the earth. Whether you disclose what is in your hearts or hide it, Allah will bring you to account for it. Then He will forgive whomever He wishes and punish whomever He wishes, and Allah has power over all things.

To Allah belongs all that is in the heavens and the earth. Whether you reveal what is in your hearts or hide it Allah will bring you to account for it. He will forgive whom He will and punish whom He will; He has power over all things.

God belongs whatever is in the heavens and the earth. God will call you to account for all that you may reveal from your souls and all that you may conceal. God will forgive or punish whomever He wants. God has power over all things.

Whatever is in the heavens and whatever is in the earth is Allah's; and whether you manifest what is in your minds or hide it, Allah will call you to account according to it; then He will forgive whom He pleases and chastise whom He pleases, and Allah has power over all things.

All that the heavens and the earth contain belongs to God, whether you disclose what is in your minds or keep it hidden. God will bring you to account for it. He will forgive whom He will and punish whom He pleases: He has power over all things.

To Allah belongeth all that is in the heavens and on earth. Whether ye show what is in your minds or conceal it, Allah Calleth you to account for it. He forgiveth whom He pleaseth, and punisheth whom He pleaseth, for Allah hath power over all things.

ءَامَنَ ٱلرَّسُولُ بِمَآ أُنزِلَ إِلَيْهِ مِن رَّبِّهِۦ وَٱلْمُؤْمِنُونَ ۚ كُلٌّ ءَامَنَ بِٱللَّهِ وَمَلَٰٓئِكَتِهِۦ وَكُتُبِهِۦ وَرُسُلِهِۦ لَا نُفَرِّقُ بَيْنَ أَحَدٍۢ مِّن رُّسُلِهِۦ ۚ وَقَالُوا۟ سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ ٱلْمَصِيرُ ﴿٢٨٥﴾

The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], \"We make no distinction between any of His messengers.\" And they say, \"We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.\"

Amana alrrasoolu bima onzila ilayhi min rabbihi waalmuminoona kullun amana biAllahi wamalaikatihi wakutubihi warusulihi la nufarriqu bayna ahadin min rusulihi waqaloo samiAAna waataAAna ghufranaka rabbana wailayka almaseeru

The Prophet believes in what has been revealed to him by his Lord, and so do the faithful. Each one believes in God and His angels, His Books and the prophets, and We make no distinction between the apostles. For they say: \"We hear and obey, and we seek Your forgiveness, O Lord, for to You we shall journey in the end.\"

The Noble Messenger believes in what has been sent down to him by his Lord, and so do the believers; all have accepted faith in Allah and His angels and His Books and His Noble Messengers; saying, “We do not make any distinction, in believing, between any of His Noble Messengers”; and they said, “We hear, and we obey; Your forgiveness be granted, O our Lord, and towards You is our return.”

The Messenger believes in what was sent down to him from his Lord, and the believers; each one believes in God and His angels, and in His Books and His Messengers; we make no division between any one of His Messengers. They say, 'We hear, and obey. Our Lord, grant us Thy forgiveness; unto Thee is the homecoming.'

The apostle believeth in that which is sent down Unto him from his Lord, and so do the believers. Each one believeth in Allah and His angels and His Books and His apostles, saying: we differentiate not between any of His apostles. And they say: we hearken and obey; Thy forgiveness, Our Lord! and Unto Thee is the return!

The Messenger (Muhammad SAW) believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. They say, \"We make no distinction between one another of His Messengers\" - and they say, \"We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return (of all).\"

The Messenger has believed in what was revealed to him from his Lord, as did the believers. They all have believed in God, and His angels, and His scriptures, and His messengers: “We make no distinction between any of His messengers.” And they say, “We hear and we obey. Your forgiveness, our Lord. To you is the destiny.”

The Messenger has believed in the Guidance which has been sent down to him from his Lord, and those who believe in the Messenger have also sincerely accepted the same. They all believe in Allah, His Angels, His Books and Messengers. And they say, \"We do not discriminate against any of His Messengers. We have heard the Message and submitted to it. Our Lord, we look up to You for forgiveness, for to You we shall all return.\"

The Messenger believes in what has been sent down to him from his Lord, and (so do) the believers. Each one believes in Allah, His Angels, His Books, and His Messengers. (They say,) \"We make no distinction between one another of His Messengers ـ and they say, \"We hear, and we obey. (We seek) Your forgiveness, our Lord, and to You is the return (of all).\"

The messenger believeth in that which hath been revealed unto him from his Lord and (so do) believers. Each one believeth in Allah and His angels and His scriptures and His messengers - We make no distinction between any of His messengers - and they say: We hear, and we obey. (Grant us) Thy forgiveness, our Lord. Unto Thee is the journeying.

The Apostle and the faithful have faith in what has been sent down to him from his Lord. Each [of them] has faith in Allah, His angels, His scriptures and His apostles. [They declare,] ‘We make no distinction between any of His apostles.’ And they say, ‘We hear and obey. Our Lord, forgive us, and toward You is the return.’

The Messenger believes in what has been sent down to him from His Lord, and so do the believers. Each believes in Allah and His Angels, His Books, and His Messengers, we do not differentiate between any one of His Messengers. They say: 'We hear and obey. (We ask) Your forgiveness Lord, and to You is the arrival.

The Messengers and the believers have faith in what was revealed to them from their Lord. Everyone of them believed in God, His angels, His Books, and His Messengers, saying, \"We find no difference among the Messengers of God.\" They also have said, \"We heard God's commands and obeyed them. Lord, we need Your forgiveness and to You we shall return.\"

The apostle believes in what has been revealed to him from his Lord, and (so do) the believers; they all believe in Allah and His angels and His books and His apostles; We make no difference between any of His apostles; and they say: We hear and obey, our Lord! Thy forgiveness (do we crave), and to Thee is the eventual course.

The Messenger believes in what has been sent down to him from his Lord, and [so do] believers. They all believe in God and His angels, His scriptures, and His messengers. They say, \"We do not differentiate between any of His messengers. We hear and obey. Grant us Your forgiveness, Lord, to You we shall all return!\"

The Messenger believeth in what hath been revealed to him from his Lord, as do the men of faith. Each one (of them) believeth in Allah, His angels, His books, and His messengers. \"We make no distinction (they say) between one and another of His messengers.\" And they say: \"We hear, and we obey: (We seek) Thy forgiveness, our Lord, and to Thee is the end of all journeys.\"

لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَٰفِرِينَ ﴿٢٨٦﴾

Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. \"Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.\"

La yukallifu Allahu nafsan illa wusAAaha laha ma kasabat waAAalayha ma iktasabat rabbana la tuakhithna in naseena aw akhtana rabbana wala tahmil AAalayna isran kama hamaltahu AAala allatheena min qablina rabbana wala tuhammilna ma la taqata lana bihi waoAAfu AAanna waighfir lana wairhamna anta mawlana faonsurna AAala alqawmi alkafireena

God does not burden a soul beyond capacity. Each will enjoy what (good) he earns, as indeed each will suffer from (the wrong) he does. Punish us not, O Lord, if we fail to remember or lapse into error. Burden us not, O Lord, with a burden as You did those before us. Impose not upon us a burden, O Lord, we cannot carry. Overlook our trespasses and forgive us, and have mercy upon us; You are our Lord and Master, help us against the clan of unbelievers.

Allah does not burden anyone, except with something within its capacity; beneficial for it is the virtue it earned, and harmful for it is the evil it earned; “Our Lord! Do not seize us if we forget or are mistaken; our Lord! And do not place on us a heavy burden (responsibility) as You did on those before us; our Lord! And do not impose on us a burden, for which we do not have the strength; and pardon us – and forgive us – and have mercy on us – You are our Master, therefore help us against the disbelievers.”

God charges no soul save to its capacity; standing to its account is what it has earned, and against its account what it has merited. Our Lord, take us not to task if we forget, or make mistake. Our Lord; charge us not with a load such as Thou didst lay upon those before us. Our Lord, do Thou not burden us beyond what we have the strength to bear. And pardon us, and forgive us, and have mercy on us; Thou art our Protector. And help us against the people of the unbelievers.

Allah tasketh not a soul except according to its capacity. For it shall be the good it earnoth, and against it the evil it earnoth. Our Lord! reckon with not if we forget or er. Our Lord! ray not on us a burthen like unto that which Thou laidest on those before us, Our Lord! impose not on US that for which we have not strength. And Pardon us; forgive US; and have mercy on us; Thou art our Patron: so make US triumph over the disbelieving people!

Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. \"Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us Forgiveness. Have mercy on us. You are our Maula (Patron, Suppor-ter and Protector, etc.) and give us victory over the disbelieving people.

God does not burden any soul beyond its capacity. To its credit is what it earns, and against it is what it commits. “Our Lord, do not condemn us if we forget or make a mistake. Our Lord, do not burden us as You have burdened those before us. Our Lord, do not burden us with more than we have strength to bear; and pardon us, and forgive us, and have mercy on us. You are our Lord and Master, so help us against the disbelieving people.”

Allah does not burden any human being with a responsibility heavier than he can bear. Everyone will enjoy the fruit of the good that one has earned and shall suffer for the evil that one has committed. (O Believers, pray like this to Allah: \"Our Lord, take us not to task if we forget and lapse into error inadvertently. Lord! lay not on us the kind of burdens that You had lain on the people before us. Lord, lay not on us the kind of burden that we have not the strength to bear. Be kind to us, forgive us and show mercy to us. You are our Protector: help us against the disbelievers.\"

Allah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned. \"Our Lord! Punish us not if we forget or fall into error, our Lord! Lay not on us a burden like that which You did lay on those before us (Jews and Christians); our Lord! Put not on us a burden greater than we have strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Mawla (Patron, Supporter and Protector) and give us victory over the disbelieving people.\") The Hadiths on the Virtue of These Two Ayat, May Allah Benefit Us by Them Al-Bukhari recorded that Abu Mas`ud said that the Messenger of Allah said,

Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk.

Allah does not task any soul beyond its capacity. Whatever [good] it earns is to its own benefit, and whatever [evil] it incurs is to its own harm. ‘Our Lord! Take us not to task if we forget or make mistakes! Our Lord! Do not place upon us a burden as You placed on those who were before us! Our Lord! Do not lay upon us what we have no strength to bear! Excuse us, forgive us, and be merciful to us! You are our Master, so help us against the faithless lot!’

Allah charges no soul except to its capacity. For it is what it has earned, and against it what it has gained. 'Our Lord, do not take us to account if we have forgotten, or made a mistake. Our Lord, do not burden us with a load as You have burdened those before us. Our Lord, do not over burden us with more than we can bear. And pardon us, and forgive us, and have mercy on us. You are our Guide, so give us victory over the nation, the unbelievers.'

God does not impose on any soul a responsibility beyond its ability. Every soul receives whatever it gains and is liable for whatever it does. Lord, do not hold us responsible for our forgetfulness and mistakes. Lord, do not lay upon us the burden that You laid on those who lived before us. Lord, do not lay on us what we cannot afford. Ignore and forgive our sins. Have mercy on us. You are our Lord. Help us against the unbelievers.

Allah does not impose upon any soul a duty but to the extent of its ability; for it is (the benefit of) what it has earned and upon it (the evil of) what it has wrought: Our Lord! do not punish us if we forget or make a mistake; Our Lord! do not lay on us a burden as Thou didst lay on those before us, Our Lord do not impose upon us that which we have not the strength to bear; and pardon us and grant us protection and have mercy on us, Thou art our Patron, so help us against the unbelieving people.

God does not charge a soul with more than it can bear. It shall be requited for whatever good and whatever evil it has done. [They pray], \"Our Lord, do not take us to task if we forget or make a mistake! Our Lord, do not place on us a burden like the one You placed on those before us! Our Lord, do not place on us a burden we have not the strength to bear! Pardon us; and forgive us; and have mercy on us. You are our Lord and Sustainer, so help us against those who deny the truth.\"