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Surah Taha [Taha] in English
طه ﴿١﴾
Ta, Ha.
Taha
TA HA.
Ta-Ha.* (O dear Prophet Mohammed – peace and blessings be upon him) (Alphabets of the Arabic language – Allah and to whomever He reveals know their precise meanings.)
Ta Ha
Ta. Ha. *Chapter: 20
Ta-Ha. [These letters are one of the miracles of the Quran, and none but Allah (Alone) knows their meanings.]
Ta, Ha.
Ta' Ha'
Ta. Ha.
Ta Ha!
TaHa.
Ta Ha.
Ta Ha.
Ta Ha
Ta-Ha.
مَآ أَنزَلْنَا عَلَيْكَ ٱلْقُرْءَانَ لِتَشْقَىٰٓ ﴿٢﴾
We have not sent down to you the Qur'an that you be distressed
Ma anzalna AAalayka alqurana litashqa
We have not sent down the Qur'an to you that you should be burdened,
We have not sent down this Qur’an upon you (O dear Prophet Mohammed – peace and blessings be upon him) for you to fall into hardship! (Either because he used to pray at length during the night or because he was distressed due to the disbelievers not accepting faith.)
We have not sent down the Koran upon thee for thee to be unprosperous,
We have not Sent down on thee the Qur'an that thou shouldst be distressed. *Chapter: 20
We have not sent down the Quran unto you (O Muhammad SAW) to cause you distress,
We did not reveal the Quran to you to make you suffer.
We did not reveal the Qur'an to you to cause you distress;
We have not revealed unto thee (Muhammad) this Qur'an that thou shouldst be distressed,
We did not send down to you the Quran that you should be miserable,
We have not sent down the Koran to you for you to be tired,
We have sent the Quran only as reminder
We have not revealed the Quran to you that you may be unsuccessful.
We have not sent the Quran down to you to distress you,
We have not sent down the Qur'an to thee to be (an occasion) for thy distress,
إِلَّا تَذْكِرَةًۭ لِّمَن يَخْشَىٰ ﴿٣﴾
But only as a reminder for those who fear [Allah] -
Illa tathkiratan liman yakhsha
But as admonition for him who fears --
Except as a reminder for one who fears.
but only as a reminder to him who tears,
But only as an admonition unto him who feareth. *Chapter: 20
But only as a Reminder to those who fear (Allah).
But only as a reminder for him who fears.
it is only a reminder for him who fears Allah;
But as a reminder unto him who feareth,
but only as an admonition to him who fears [his Lord].
but as a reminder to he who fears.
for those who have fear (of disobeying God), not to make you, (Muhammad), miserable.
Nay, it is a reminder to him who fears:
but only as an exhortation for him who fears God;
But only as an admonition to those who fear (Allah),-
تَنزِيلًۭا مِّمَّنْ خَلَقَ ٱلْأَرْضَ وَٱلسَّمَٰوَٰتِ ٱلْعُلَى ﴿٤﴾
A revelation from He who created the earth and highest heavens,
Tanzeelan mimman khalaqa alarda waalssamawati alAAula
A revelation from Him who created the earth and the high ascending skies,
Sent down by One Who created the earth and the lofty heavens.
a revelation from Him who created the earth and the high heavens;
A down-sent from Him who Created the earth and the heavens high.
A revelation from Him (Allah) Who has created the earth and high heavens.
A revelation from He who created the earth and the high heavens.
a revelation from Him Who created the earth and the high heavens.
A revelation from Him Who created the earth and the high heavens,
A sending down [of the Revelation] from Him who created the earth and the lofty heavens
It is a sending down from Him who has created the earth, and the high heavens,
It is a revelation from the Creator of the earth and the high heavens.
A revelation from Him Who created the earth and the high heavens.
it is a revelation from Him who has created the earth and the high heavens,
A revelation from Him Who created the earth and the heavens on high.
ٱلرَّحْمَٰنُ عَلَى ٱلْعَرْشِ ٱسْتَوَىٰ ﴿٥﴾
The Most Merciful [who is] above the Throne established.
Alrrahmanu AAala alAAarshi istawa
The ever-merciful, established on the throne (of authority).
The Most Gracious Who, befitting His Majesty, took to the Throne (of control).
the All-compassionate sat Himself upon the Throne; to Him belongs
The Compassionate on the Throne is established.
The Most Beneficent (Allah) Istawa (rose over) the (Mighty) Throne (in a manner that suits His Majesty).
The Most Merciful; on the Throne He settled.
The Most Compassionate Lord is settled on the Throne (of the Universe).
The Beneficent One, Who is established on the Throne.
—the All-beneficent, settled on the Throne.
the Merciful willed to the Throne.
The Beneficent God is dominant over the Throne (of the realm).
The Beneficent Allah is firm in power.
the All Merciful settled on the throne.
(Allah) Most Gracious is firmly established on the throne (of authority).
لَهُۥ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ وَمَا بَيْنَهُمَا وَمَا تَحْتَ ٱلثَّرَىٰ ﴿٦﴾
To Him belongs what is in the heavens and what is on the earth and what is between them and what is under the soil.
Lahu ma fee alssamawati wama fee alardi wama baynahuma wama tahta alththara
Whatever is in the heavens and the earth and in between them, belongs to Him, as whatever lies under the earth.
To Him only belongs all whatever is in the heavens and all whatever is in the earth, and all whatever is between them, and all whatever is beneath this wet soil.
all that is in the heavens and the earth and all that is between them, and all that is underneath the soil.
His is whatsoever is in the heavens and whatsoever on the earth and - whatsoever is in-between. and whatsoever is underneath the earth.
To Him belongs all that is in the heavens and all that is on the earth, and all that is between them, and all that is under the soil.
To Him belongs everything in the heavens and the earth, and everything between them, and everything beneath the soil.
To Him belongs all that is in the heavens and all that is in the earth, and all that is in between, and all that is beneath the soil.
Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth, and whatsoever is between them, and whatsoever is beneath the sod.
To Him belongs whatever is in the heavens and whatever is on the earth, and whatever is between them, and whatever is under the ground.
To Him belongs all that is in the heavens and the earth, and all that lies between them, and underneath the soil.
To Him belongs all that is in the heavens and the earth, all that lies between them, and lies below the earth.
His is what is in the heavens and what is in the earth and what is between them two and what is beneath the ground.
To Him belongs whatever is in the heavens and whatever is on the earth, and whatever lies in between them, and all that lies under the ground.
To Him belongs what is in the heavens and on earth, and all between them, and all beneath the soil.
وَإِن تَجْهَرْ بِٱلْقَوْلِ فَإِنَّهُۥ يَعْلَمُ ٱلسِّرَّ وَأَخْفَى ﴿٧﴾
And if you speak aloud - then indeed, He knows the secret and what is [even] more hidden.
Wain tajhar bialqawli fainnahu yaAAlamu alssirra waakhfa
Whether you say a thing aloud or inaudibly, He has knowledge of the secret and the hidden.
And if you speak aloud – so He surely knows the secret and that which is more concealed.
Be thou loud in thy speech, yet surely He knows the secret and that yet more hidden.
And if thou speakest the word aloud, then verily He knoweth the secret and the most hidden.
And if you (O Muhammad SAW) speak (the invocation) aloud, then verily, He knows the secret and that which is yet more hidden.
If you speak aloud—He knows the secret, and the most hidden.
Whether you speak out aloud (or in a low voice), He knows what is said secretly, and even that which is most hidden.
And if thou speakest aloud, then lo! He knoweth the secret (thought) and (that which is yet) more hidden.
Whether you speak loudly [or in secret tones,] He indeed knows the secret and what is still more hidden.
If you speak loudly; He has indeed knowledge of the secret and the hidden.
Whether or not you express (your thoughts) in words, God certainly knows all unspoken thoughts and all that is even more difficult to find.
And if you utter the saying aloud, then surely He knows the secret, and what is yet more hidden.
Whether you speak aloud [or in a low voice], He hears all, for He knows your secrets and what is even more hidden.
If thou pronounce the word aloud, (it is no matter): for verily He knoweth what is secret and what is yet more hidden.
ٱللَّهُ لَآ إِلَٰهَ إِلَّا هُوَ ۖ لَهُ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ ﴿٨﴾
Allah - there is no deity except Him. To Him belong the best names.
Allahu la ilaha illa huwa lahu alasmao alhusna
God: There is no god but He. To Him belong the attributes most beautiful.
Allah – there is no worship except for Him; His only are the best names.
God -- there is no god but He. To Him belong the Names Most Beautiful.
Allah! no God there is but he! His are the names excellent.
Allah! La ilahla illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names.
God, there is no god but He, His are the Most Beautiful Names.
Allah - there is no god but He. His are the most excellent names.
Allah! There is no Allah save Him. His are the most beautiful names.
Allah—there is no god except Him—to Him belong the Best Names.
Allah, there is no god except He. To Him belong the most Beautiful Names.
God is the only Lord and to Him belong all the exalted Names.
Allah-- there is no god but He; His are the very best names.
God, there is no deity but Him. His are the most excellent names.
Allah! there is no god but He! To Him belong the most Beautiful Names.
وَهَلْ أَتَىٰكَ حَدِيثُ مُوسَىٰٓ ﴿٩﴾
And has the story of Moses reached you? -
Wahal ataka hadeethu moosa
Has the story of Moses come to you?
And did the news of Moosa reach you?
Hast thou received the story of Moses?
Hath there come unto thee the story of Musa?
And has there come to you the story of Musa (Moses)?
Has the story of Moses reached you?
Has the story of Moses reached you?
Hath there come unto thee the story of Moses?
Did the story of Moses come to you,
Has the story of Moses reached you?
(Muhammad), have you heard the story of Moses?
And has the story of Musa come to you?
Have you heard the story of Moses?
Has the story of Moses reached thee?
إِذْ رَءَا نَارًۭا فَقَالَ لِأَهْلِهِ ٱمْكُثُوٓا۟ إِنِّىٓ ءَانَسْتُ نَارًۭا لَّعَلِّىٓ ءَاتِيكُم مِّنْهَا بِقَبَسٍ أَوْ أَجِدُ عَلَى ٱلنَّارِ هُدًۭى ﴿١٠﴾
When he saw a fire and said to his family, \"Stay here; indeed, I have perceived a fire; perhaps I can bring you a torch or find at the fire some guidance.\"
Ith raa naran faqala liahlihi omkuthoo innee anastu naran laAAallee ateekum minha biqabasin aw ajidu AAala alnnari hudan
When he saw a fire he said to his family: \"You wait here. I have seen a fire. I may haply be able to bring an ember from it, or find direction by the fire.\"
When he saw a fire and said to his wife, “Wait – I have seen a fire – perhaps I may bring you an ember from it or find a way upon the fire.”
When he saw a fire, and said to his family, 'Tarry you here; I observe a fire. Perhaps I shall bring you a brand from it, or I shall find at the fire guidance.'
Recall what time he saw a fire and said to his household, bide ye! verily I have perceived a fire! haply I may bring you from it a brand or may find at the fire a guidance.
When he saw a fire, he said to his family: \"Wait! Verily, I have seen a fire, perhaps I can bring you some burning brand therefrom, or find some guidance at the fire.\"
When he saw a fire, he said to his family, “Stay; I have noticed a fire; Perhaps I can bring you a torch therefrom, or find some guidance by the fire.”
When he saw a fire and said to his family: \"Hold on! I have just perceived a fire; perhaps I will bring a brand from it for you, or I will find some guidance at the fire about the way to follow.\"
When he saw a fire and said unto his folk: Lo! Wait! I see a fire afar off. Peradventure I may bring you a brand therefrom or may find guidance at the fire.
when he sighted a fire, and said to his family, ‘Wait! Indeed, I descry a fire! Maybe I will bring you a brand from it, or find some guidance at the fire.’
When he saw a fire, he said to his family: 'Stay here, for I can see a fire. Perhaps I can bring you a lighted torch or find at the fire guidance'
When he saw the fire, he said to his family, \"Wait here for I can see a fire. Perhaps I shall bring you a burning torch or find a way to some fire\".
When he saw fire, he said to his family: Stop, for surely I see a fire, haply I may bring to you therefrom a live coal or find a guidance at the fire.
When he saw a fire, he said to his family, \"Wait here. I can see a fire. Perhaps I can bring you a brand from it, or find some guidance at the fire.\"
Behold, he saw a fire: So he said to his family, \"Tarry ye; I perceive a fire; perhaps I can bring you some burning brand therefrom, or find some guidance at the fire.\"
فَلَمَّآ أَتَىٰهَا نُودِىَ يَٰمُوسَىٰٓ ﴿١١﴾
And when he came to it, he was called, \"O Moses,
Falamma ataha noodiya ya moosa
When he approached it, a voice called out:
So when he came near the fire, it was announced, “O Moosa!”
When he came to it, a voice cried, 'Moses,
Then when he was come thereto, he was cried unto. O Musa!
And when he came to it (the fire), he was called by name: \"O Musa (Moses)!
Then, when he reached it, he was called, “O Moses.
When he came to it, a voice called out: \"Moses!
And when he reached it, he was called by name: O Moses!
So when he came to it, he was called, ‘O Moses!
When he reached it, he was called: 'O Moses,
When he came near the fire he was called, \"Moses,
So when he came to it, a voice was uttered: O Musa:
When he came close to it, a voice called out, \"Moses,
But when he came to the fire, a voice was heard: \"O Moses!
إِنِّىٓ أَنَا۠ رَبُّكَ فَٱخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِٱلْوَادِ ٱلْمُقَدَّسِ طُوًۭى ﴿١٢﴾
Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa.
Innee ana rabbuka faikhlaAA naAAlayka innaka bialwadi almuqaddasi tuwan
\"O Moses, I am verily your Lord, so take off your shoes, for you are in the holy plain of Towa.
“Indeed I am your Lord, therefore take off your shoes; indeed you are in the holy valley of Tuwa!”
I am thy Lord; put off thy shoes; thou art in the holy valley, Towa.
Verily I! I am thy Lord: so take off thy shoes; verily thou art into the holy valley, Tuwa.
\"Verily! I am your Lord! So take off your shoes, you are in the sacred valley, Tuwa.
I—I am your Lord. Take off your shoes. You are in the sacred valley of Tuwa.
Verily I am your Lord! Take off your shoes. You are in the sacred valley, Tuwa!
Lo! I, even I, am thy Lord, So take off thy shoes, for lo! thou art in the holy valley of Tuwa.
Indeed I am your Lord! So take off your sandals. You are indeed in the sacred valley of Tuwa.
I am your Lord. Take off your shoes, for you are in Towa, the sacred valley.
I Am your Lord. Take off your shoes; you are in the holy valley of Tuwa.
Surely I am your Lord, therefore put off your shoes; surely you are in the sacred valley, Tuwa,
I am your Lord! Take off your sandals, for you are in the sacred valley of Tuwa.
\"Verily I am thy Lord! therefore (in My presence) put off thy shoes: thou art in the sacred valley Tuwa.
وَأَنَا ٱخْتَرْتُكَ فَٱسْتَمِعْ لِمَا يُوحَىٰٓ ﴿١٣﴾
And I have chosen you, so listen to what is revealed [to you].
Waana ikhtartuka faistamiAA lima yooha
I have chosen you, so listen to what is revealed to you.
“And I have chosen you, therefore listen carefully to what is divinely revealed to you.”
I Myself have chosen thee; therefore give thou ear to this revelation.
And I! I have chosen thee hearken thou then to that which shall be revealed.
\"And I have chosen you. So listen to that which is inspired to you.
I have chosen you, so listen to what is revealed.
I Myself have chosen you; therefore, give ear to what is revealed.
And I have chosen thee, so hearken unto that which is inspired.
I have chosen you; so listen to what is revealed.
I have chosen you. Therefore, listen to what shall be revealed.
I have chosen you as My Messengers. Listen to the revelation.
And I have chosen you, so listen to what is revealed:
I have chosen you. So listen to what is being revealed.
\"I have chosen thee: listen, then, to the inspiration (sent to thee).
إِنَّنِىٓ أَنَا ٱللَّهُ لَآ إِلَٰهَ إِلَّآ أَنَا۠ فَٱعْبُدْنِى وَأَقِمِ ٱلصَّلَوٰةَ لِذِكْرِىٓ ﴿١٤﴾
Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance.
Innanee ana Allahu la ilaha illa ana faoAAbudnee waaqimi alssalata lithikree
I am God, and there is no god but I, so serve Me, and observe acts of prayer to remember Me.
“Indeed it is Me, Allah – there is no God except I – therefore worship Me and keep the prayer established for My remembrance.”
Verily I am God; there is no god but I; therefore serve Me, and perform the prayer of My remembrance.
Verily I! I am Allah! no God there is butI; so Worship Me, and establish prayer for My remembrance.
\"Verily! I am Allah! La ilaha illa Ana (none has the right to be worshipped but I), so worship Me, and perform As-Salat (Iqamat-as-Salat) for My Remembrance.
I—I am God. There is no God but I. So serve Me, and practice the prayer for My remembrance.
Verily I am Allah. There is no god beside Me. So serve Me and establish Prayers to remember Me.
Lo! I, even I, am Allah, There is no Allah save Me. So serve Me and establish worship for My remembrance.
Indeed I am Allah—there is no god except Me. So worship Me, and maintain the prayer for My remembrance.
Indeed, I am Allah. There is no god except Me. Worship Me, and establish the prayer of My remembrance.
I Am the only God. Worship Me and be steadfast in prayer to have My name always in your mind.
Surely I am Allah, there is no god but I, therefore serve Me and keep up prayer for My remembrance:
I am God. There is no deity save Me; so worship Me alone, and say your prayers in My remembrance.
\"Verily, I am Allah: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.
إِنَّ ٱلسَّاعَةَ ءَاتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍۭ بِمَا تَسْعَىٰ ﴿١٥﴾
Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives.
Inna alssaAAata atiyatun akadu okhfeeha litujza kullu nafsin bima tasAAa
Verily the Hour (of the great change) is about to come. I keep it secret that every soul may be rewarded for its endeavour.
“The Last Day will surely come – it was close that I hide it from all – in order that every soul may get the reward of its effort.” (He revealed it to His Prophets, so that people may fear and get ready. The exact time is not revealed to the people.)
The Hour is coming; I would conceal it that every soul may be recompensed for its labours.
Verily the Hour is coming--I wish to conceal it - in Order that every one may be requited according to that which he hath endeavoured.
\"Verily, the Hour is coming and My Will is to keep it hidden that every person may be rewarded for that which he strives.
The Hour is coming—but I keep it almost hidden—so that each soul will be paid for what it endeavors.
The Hour of Resurrection is coming. I have willed to keep the time of its coming hidden so that everyone may be recompensed in accordance with his effort.
Lo! the Hour is surely coming. But I will to keep it hidden, that every soul may be rewarded for that which it striveth (to achieve).
Indeed the Hour is bound to come: I will have it hidden, so that every soul may be rewarded for its endeavour.
The Hour is coming. I almost conceal it, so that every soul will be recompensed for its labors.
Although it is certain that the Day of Judgment will come, I prefer to keep it almost a secret so that every soul will receive the recompense for what it has done (on its own).
Surely the hour is coming-- I am about to make it manifest-- so that every soul may be rewarded as it strives:
The Hour is coming. But I choose to keep it hidden, so that every human being may be recompensed in accordance with his labours.
\"Verily the Hour is coming - My design is to keep it hidden - for every soul to receive its reward by the measure of its Endeavour.
فَلَا يَصُدَّنَّكَ عَنْهَا مَن لَّا يُؤْمِنُ بِهَا وَٱتَّبَعَ هَوَىٰهُ فَتَرْدَىٰ ﴿١٦﴾
So do not let one avert you from it who does not believe in it and follows his desire, for you [then] would perish.
Fala yasuddannaka AAanha man la yuminu biha waittabaAAa hawahu fatarda
So do not let those who do not believe in it and follow their vain desires, turn you away from it.
“Therefore never let one, who does not accept faith in it and follows his own desires, prevent you from accepting this, so then you become ruined.”
Let none bar thee from it, that believes not in it but follows after his own caprice, or thou wilt perish.
So let not him who believeth not therein and followeth his own desire keep thee away therefrom lest thou perish.
\"Therefore, let not the one who believes not therein (i.e. in the Day of Resurrection, Reckoning, Paradise and Hell, etc.), but follows his own lusts, divert you therefrom, lest you perish.
And do not let him who denies it and follows his desire turn you away from it, lest you fall.
Let him who does not believe in it and follows his lust not turn your thought away from it, lest you are ruined.
Therefor, let not him turn thee aside from (the thought of) it who believeth not therein but followeth his own desire, lest thou perish.
So do not let yourself be distracted from it by those who do not believe in it and who follow their desires, or you will perish.’
Do not let those who disbelieve in it and follow their desires bar you from it, or you will perish.
Let not the unbelievers who follow their vain desires make you forget the Day of Judgment, lest you will perish.\"
Therefore let not him who believes not in it and follows his low desires turn you away from it so that you should perish;
Do not let anyone who does not believe in it and follows his own desires turn you away from it and so bring you to ruin.\"
\"Therefore let not such as believe not therein but follow their own lusts, divert thee therefrom, lest thou perish!\"..
وَمَا تِلْكَ بِيَمِينِكَ يَٰمُوسَىٰ ﴿١٧﴾
And what is that in your right hand, O Moses?\"
Wama tilka biyameenika ya moosa
What is that in your right band, O Moses?\"
“And what is this in your right hand, O Moosa?”
What is that, Moses, thou hast in thy right hand?'
And what is that in thy right hand, O Musa!
\"And what is that in your right hand, O Musa (Moses)?\"
And what is that in your right-hand, O Moses?”
And what is in your right hand, O Moses?\"
And what is that in thy right hand, O Moses?
‘Moses, what is that in your right hand?’
What is that in your right hand, Moses'
The Lord asked, \"Moses, what is in your right hand?\"
And what is this in your right hand, O Musa!
\"What do you have in your right hand, Moses?\"
\"And what is that in the right hand, O Moses?\"
قَالَ هِىَ عَصَاىَ أَتَوَكَّؤُا۟ عَلَيْهَا وَأَهُشُّ بِهَا عَلَىٰ غَنَمِى وَلِىَ فِيهَا مَـَٔارِبُ أُخْرَىٰ ﴿١٨﴾
He said, \"It is my staff; I lean upon it, and I bring down leaves for my sheep and I have therein other uses.\"
Qala hiya AAasaya atawakkao AAalayha waahushshu biha AAala ghanamee waliya feeha maaribu okhra
\"It's my staff,\" he answered; \"I lean on it, and fell leaves for my goats with it, and I have other uses for it.\"
He said, “This is my staff; I support myself on it, and I knock down leaves for my sheep with it, and there are other uses for me in it.”
'Why, it is my staff,' said Moses. 'I lean upon it, and with it I beat down leaves to feed my sheep; other uses also I find in it.
He said: it is my staff; I lean there on; and therewith beat down fodder for my sheep; and for me therein are other purposes.
He said: \"This is my stick, whereon I lean, and wherewith I beat down branches for my sheep, and wherein I find other uses.\"
He said, “This is my staff. I lean on it, and herd my sheep with it, and I have other uses for it.”
Moses answered: \"This is my staff. I lean on it (when I walk), and with it I beat down leaves for my flock, and I have many other uses for it.\"
He said: This is my staff whereon I lean, and wherewith I bear down branches for my sheep, and wherein I find other uses.
He said, ‘It is my staff. I lean on it, and with it I beat down leaves for my sheep; and I have other uses for it.’
'It is my staff,\" Moses replied, \"upon it I lean and with it I beat down leaves to feed my sheep and for me there are other uses in it'
He replied, \"It is my staff. I lean on it, bring down leaves for my sheep with it and I need it for other reasons.
He said: This is my staff: I recline on it and I beat the leaves with it to make them fall upon my sheep, and I have other uses for it.
He replied, \"It is my staff. I lean on it, and with it, I beat down the leaves for my flock; I also have other uses for it.\"
He said, \"It is my rod: on it I lean; with it I beat down fodder for my flocks; and in it I find other uses.\"
قَالَ أَلْقِهَا يَٰمُوسَىٰ ﴿١٩﴾
[Allah] said, \"Throw it down, O Moses.\"
Qala alqiha ya moosa
\"Throw it down, O Moses,\" said (the Voice).
He said, “Put it down, O Moosa!
Said He, 'Cast it down, Moses!'
Allah said: cast it down, O Musa!
(Allah) said: \"Cast it down, O Musa (Moses)!\"
He said, “Throw it, O Moses.”
He said: \"Moses, throw it down.\"
He said: Cast it down, O Moses!
He said, ‘Moses, throw it down.’
He said: 'Moses, cast it down'
The Lord said, \"Moses, throw it on the ground\".
He said: Cast it down, O Musa!
God said, \"Moses, cast it down.\"
(Allah) said, \"Throw it, O Moses!\"
فَأَلْقَىٰهَا فَإِذَا هِىَ حَيَّةٌۭ تَسْعَىٰ ﴿٢٠﴾
So he threw it down, and thereupon it was a snake, moving swiftly.
Faalqaha faitha hiya hayyatun tasAAa
So he threw it down, and lo, it became a running serpent.
So Moosa put it down – thereupon it became a fast moving serpent.
and he cast it down, and behold it was a serpent sliding.
So he cast it down, and lo! it was a serpent running along.
He cast it down, and behold! It was a snake, moving quickly.
So he threw it—thereupon it became a moving serpent.
So he threw it down, and lo! it was a rapidly moving snake.
So he cast it down, and lo! it was a serpent, gliding.
So he threw it down, and behold, it was a snake, moving swiftly.
So he cast it down, and thereupon it turned into a sliding serpent.
Moses threw it on the ground and suddenly he saw that it was a moving serpent.
So he cast it down; and lo! it was a serpent running.
So he threw it down, and all of a sudden, it turned into a fast-moving serpent.
He threw it, and behold! It was a snake, active in motion.
قَالَ خُذْهَا وَلَا تَخَفْ ۖ سَنُعِيدُهَا سِيرَتَهَا ٱلْأُولَىٰ ﴿٢١﴾
[Allah] said, \"Seize it and fear not; We will return it to its former condition.
Qala khuthha wala takhaf sanuAAeeduha seerataha aloola
\"Catch it,\" said He, \"and have no fear; We shall revert it to its former state.
He said, “Pick it up and do not fear; We shall restore it to its former state.”
Said He, 'Take it, and fear not; We will restore it to its first state.
Allah said: take hold of it, and fear not; We shall restore it to its former state.
Allah said:\"Grasp it, and fear not, We shall return it to its former state,
He said, “Take hold of it, and do not fear. We will restore it to its original condition.
Then He said: \"Seize it and have no fear. We shall restore it to its former state.
He said: Grasp it and fear not. We shall return it to its former state.
He said, ‘Take hold of it, and do not fear. We will restore it to its former state.
'Take it, and do not fear' He said, 'We will restore it to its former state.
The Lord said, \"Hold the serpent and do not be afraid; We will bring it back to its original form.\"
He said: Take hold of it and fear not; We will restore it to its former state:
God said, \"Take hold of it, and have no fear: We shall return it to its former state.
(Allah) said, \"Seize it, and fear not: We shall return it at once to its former condition\"..
وَٱضْمُمْ يَدَكَ إِلَىٰ جَنَاحِكَ تَخْرُجْ بَيْضَآءَ مِنْ غَيْرِ سُوٓءٍ ءَايَةً أُخْرَىٰ ﴿٢٢﴾
And draw in your hand to your side; it will come out white without disease - another sign,
Waodmum yadaka ila janahika takhruj baydaa min ghayri sooin ayatan okhra
And face what is to come with patience, your hand will not be tarnished with blame: Another sign
“And put your hand inside your armpit – it will come out shining white, not due to any illness – one more sign.”
Now clasp thy hand to thy arm-pit; it shall come forth white, without evil. That is a second sign.
And press thy hand to thy side, it will come forth white, without hurt, as anot her sign.
\"And press your (right) hand to your (left) side, it will come forth white (and shining), without any disease as another sign,
And press your hand to your side; it will come out white, without a blemish—another sign.
And place your hand in your armpit, it will come forth shining white, without blemish. This is another Sign of Allah,
And thrust thy hand within thine armpit, it will come forth white without hurt. (That will be) another token.
Now clasp your hand to your armpit: it will emerge white, without any harm—[this is yet] another sign,
Now, put your hand under your armpit. It shall come out white, without evil, a second sign.
\"Now - as another Sign - place your hand under your arm and it will come out sheer white without harm (or stain).
And press your hand to your side, it shall come out white without evil: another sign:
Put your hand under your armpit: it will come out [shining] white, without any blemish. This shall be another sign.
\"Now draw thy hand close to thy side: It shall come forth white (and shining), without harm (or stain),- as another Sign,-
لِنُرِيَكَ مِنْ ءَايَٰتِنَا ٱلْكُبْرَى ﴿٢٣﴾
That We may show you [some] of Our greater signs.
Linuriyaka min ayatina alkubra
That We may go on showing you Our greater signs.
“In order that We may show you Our great signs.”
So We would show thee some of Our greatest signs.
That We may shew thee of Our Signs the greatest.
\"That We may show you (some) of Our Greater Signs.
That We may show you some of Our greatest signs.
for We shall show you some of Our greatest Signs.
That We may show thee (some) of Our greater portents,
that We may show you some of Our great signs.
But We shall show you some of Our greatest signs.
This We have done to show you some of Our greater miracles.
That We may show you of Our greater signs:
We shall show you some of Our greatest signs.
\"In order that We may show thee (two) of our Greater Signs.
ٱذْهَبْ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ ﴿٢٤﴾
Go to Pharaoh. Indeed, he has transgressed.\"
Ithhab ila firAAawna innahu tagha
Go to the Pharaoh as he has become exceedingly rebellious.\"
“Go to Firaun, he has rebelled.”
Go to Pharaoh; he has waxed insolent.'
Go thou unto Fir'awn; verily he hath waxen exorbitant.
\"Go to Fir'aun (Pharaoh)! Verily, he has transgressed (all bounds in disbelief and disobedience, and has behaved as an arrogant, and as a tyrant).\"
Go to Pharaoh; He has transgressed.”
And go to Pharaoh now for he has transgressed all bounds.\"
Go thou unto Pharaoh! Lo! he hath transgressed (the bounds).
Go to Pharaoh. He has indeed rebelled.’
24 Go to Pharaoh, he has become insolent'
Go to the Pharaoh; he has become a rebel.\"
Go to Firon, surely he has exceeded all limits.
Go to Pharaoh; he has transgressed all bounds.\"
\"Go thou to Pharaoh, for he has indeed transgressed all bounds.\"
قَالَ رَبِّ ٱشْرَحْ لِى صَدْرِى ﴿٢٥﴾
[Moses] said, \"My Lord, expand for me my breast [with assurance]
Qala rabbi ishrah lee sadree
Moses said: \"O my Lord, enlarge my breast,
Said Moosa, “My Lord, open up my breast for me.”
'Lord, open my breast,' said Moses,
He said: my Lord! expand for me my breast.
[Musa (Moses)] said: \"O my Lord! Open for me my chest (grant me self-confidence, contentment, and boldness).
He said, “My Lord, put my heart at peace for me.
Moses said: \"Lord! Open my breast for me;
(Moses) said: My Lord! relieve my mind
He said, ‘My Lord! Open my breast for me.
'Lord' said Moses, 'expand my chest,
Moses said, \"Lord, grant me courage.
He said: O my Lord! Expand my breast for me,
Moses said, \"My Lord! open up my heart,
(Moses) said: \"O my Lord! expand me my breast;
وَيَسِّرْ لِىٓ أَمْرِى ﴿٢٦﴾
And ease for me my task
Wayassir lee amree
And make my mission easy.
“And make my task easy for me.”
'and do Thou ease for me my task.
And ease for me by affair.
\"And ease my task for me;
And ease my task for me.
and ease my task for me,
And ease my task for me;
Make my task easy for me.
and ease my task for me.
Make my task easy
And make my affair easy to me,
and make my task easy for me.
\"Ease my task for me;
وَٱحْلُلْ عُقْدَةًۭ مِّن لِّسَانِى ﴿٢٧﴾
And untie the knot from my tongue
Waohlul AAuqdatan min lisanee
Remove the defect of my tongue
“And untie the knot of my tongue.”
Unloose the knot upon my tongue, t
And loose a knot from my tongue.
\"And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]. [Tafsir At-Tabari, Vol. 16, Page 159].
And untie the knot from my tongue.
and loosen the knot from my tongue
And loose a knot from my tongue,
Remove the hitch from my tongue,
Unloose the knot upon my tongue,
and my tongue fluent
And loose the knot from my tongue,
Loosen the knot in my tongue,
\"And remove the impediment from my speech,
يَفْقَهُوا۟ قَوْلِى ﴿٢٨﴾
That they may understand my speech.
Yafqahoo qawlee
That they may understand my speech,
“In order that they may understand my speech.”
hat they may understand my words.
That they may understand my Speech.
\"That they understand my speech,
So they can understand my speech.
so that they may understand my speech;
That they may understand my saying.
[so that] they may understand my speech.
that they may understand my speech.
so that they may understand me.
(That) they may understand my word;
so that they may understand my speech,
\"So they may understand what I say:
وَٱجْعَل لِّى وَزِيرًۭا مِّنْ أَهْلِى ﴿٢٩﴾
And appoint for me a minister from my family -
WaijAAal lee wazeeran min ahlee
And give me as assistant from my family
“And appoint for me a viceroy from among my family.”
Appoint for me of my folk a familiar,
And appoint for me a minister from my household.
\"And appoint for me a helper from my family,
And appoint an assistant for me, from my family.
and appoint for me, from my household, someone who will help me bear my burden -
Appoint for me a henchman from my folk,
Appoint for me a minister from my family,
Appoint for me a minister from my family
Appoint a deputy (for me) from my own people.
And give to me an aider from my family:
and appoint for me a helper from among my family,
\"And give me a Minister from my family,
هَٰرُونَ أَخِى ﴿٣٠﴾
Aaron, my brother.
Haroona akhee
Aaron my brother
“That is Haroon, my brother.”
Aaron, my brother;
Harun, my brother.
\"Harun (Aaron), my brother;
Aaron, my brother.
Aaron, my brother.
Aaron, my brother.
Aaron, my brother.
Aaron, my brother.
Let it be my brother Aaron
Haroun, my brother,
Aaron, my brother.
\"Aaron, my brother;
ٱشْدُدْ بِهِۦٓ أَزْرِى ﴿٣١﴾
Increase through him my strength
Oshdud bihi azree
To strengthen me
“Back me up with him.”
by him confirm my strength,
Strengthen by him my back.
\"Increase my strength with him,
Strengthen me with him.
Strengthen me through him
Confirm my strength with him
Strengthen my back through him,
By him confirm my strength
to support me.
Strengthen my back by him,
Strengthen me through him,
\"Add to my strength through him,
وَأَشْرِكْهُ فِىٓ أَمْرِى ﴿٣٢﴾
And let him share my task
Waashrikhu fee amree
And share my task,
“And make him a partner in my task.”
and associate him with me in my task.
And associate him in my affair.
\"And let him share my task (of conveying Allah's Message and Prophethood),
And have him share in my mission.
and let him share my task
And let him share my task,
and make him my associate in my task,
and let him share my task,
Let him be my partner in this task
And associate him (with me) in my affair,
and let him share my task,
\"And make him share my task:
كَىْ نُسَبِّحَكَ كَثِيرًۭا ﴿٣٣﴾
That we may exalt You much
Kay nusabbihaka katheeran
That we may sing Your praises much,
“In order that we may profusely proclaim Your Purity.”
So shall we glorify Thee,
That We may hallow Thee oft.
\"That we may glorify You much,
That we may glorify You much.
that we may abundantly extol Your glory;
That we may glorify Thee much
so that we may glorify You greatly,
so that we exalt You
so that we may glorify
So that we should glorify Thee much,
so that we may glorify You much
\"That we may celebrate Thy praise without stint,
وَنَذْكُرَكَ كَثِيرًا ﴿٣٤﴾
And remember You much.
Wanathkuraka katheeran
And remember you a great deal.
“And profusely remember You.”
and remember Thee abundantly.
And may make mention of Thee oft.
\"And remember You much,
And remember You much.
and may remember You much.
And much remember Thee.
and remember You greatly.
and remember You abundantly.
and remember you often.
And remember Thee oft.
and remember You much:
\"And remember Thee without stint:
إِنَّكَ كُنتَ بِنَا بَصِيرًۭا ﴿٣٥﴾
Indeed, You are of us ever Seeing.\"
Innaka kunta bina baseeran
Surely You know us well.\"
“Indeed You see us.”
Surely Thou seest into us.'
Verily Thou! Thou art of us ever a Beholder.
\"Verily! You are of us Ever a Well-Seer.\"
You are always watching over us.”
Verily, You have always watched over us.\"
Lo! Thou art ever Seeing us.
Indeed You see us best.’
You are surely seeing us'
You are Well Aware of our situation.\"
Surely, Thou art seeing us.
You are surely watching over us.
\"For Thou art He that (ever) regardeth us.\"
قَالَ قَدْ أُوتِيتَ سُؤْلَكَ يَٰمُوسَىٰ ﴿٣٦﴾
[Allah] said, \"You have been granted your request, O Moses.
Qala qad ooteeta sulaka ya moosa
He answered: \"Granted is your prayer, O Moses.
He said, “O Moosa, you have been granted your prayer.”
Said He, 'Thou art granted, Moses, thy petition.
He said: surely thou art granted thy petition, O Musa!
Allah said: \"You are granted your request, O Musa (Moses)!
He said, “You are granted your request, O Moses.
He said: \"Moses, your petition is granted.
He said: Thou art granted thy request, O Moses.
He said, ‘Moses, your request has been granted!
He replied: 'Moses, your request is granted.
The Lord said, \"Moses, your request is granted.
He said: You are indeed granted your petition, O Musa
God said, \"You have been granted your request, Moses.\"
(Allah) said: \"Granted is thy prayer, O Moses!\"
وَلَقَدْ مَنَنَّا عَلَيْكَ مَرَّةً أُخْرَىٰٓ ﴿٣٧﴾
And We had already conferred favor upon you another time,
Walaqad mananna AAalayka marratan okhra
We have bestowed Our favour on you before this
“And indeed We had bestowed upon you a favour one more time.”
Already another time We favoured thee,
And assuredly We conferred a benefit on thee anot her time.
\"And indeed We conferred a favour on you another time (before).
We had favored you another time.
We have again bestowed Our favour upon you.
And indeed, another time, already We have shown thee favour,
Certainly, We have done you a favour another time,
We had already shown you favor
It is the second time that We have bestowed upon you Our favor.
And certainly We bestowed on you a favor at another time;
Indeed, We showed Our favour to you before also,
\"And indeed We conferred a favour on thee another time (before).
إِذْ أَوْحَيْنَآ إِلَىٰٓ أُمِّكَ مَا يُوحَىٰٓ ﴿٣٨﴾
When We inspired to your mother what We inspired,
Ith awhayna ila ommika ma yooha
When We told your mother what We relate:
“When We inspired in your mother’s heart whatever was to be inspired.”
when We revealed what was revealed unto thy mother:
When We inspired unto thy mother that which We inspired,
\"When We inspired your mother with that which We inspired.
When We inspired your mother with the inspiration.
Recall, when We indicated to your mother through inspiration:
When we inspired in thy mother that which is inspired,
when We revealed to your mother whatever was to be revealed:
when We revealed what was to be made known to your mother,
Remember when We inspired your mother with a certain inspiration
When We revealed to your mother what was revealed;
when We revealed Our will to your mother, saying,
\"Behold! We sent to thy mother, by inspiration, the message:
أَنِ ٱقْذِفِيهِ فِى ٱلتَّابُوتِ فَٱقْذِفِيهِ فِى ٱلْيَمِّ فَلْيُلْقِهِ ٱلْيَمُّ بِٱلسَّاحِلِ يَأْخُذْهُ عَدُوٌّۭ لِّى وَعَدُوٌّۭ لَّهُۥ ۚ وَأَلْقَيْتُ عَلَيْكَ مَحَبَّةًۭ مِّنِّى وَلِتُصْنَعَ عَلَىٰ عَيْنِىٓ ﴿٣٩﴾
[Saying], 'Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy to Me and an enemy to him.' And I bestowed upon you love from Me that you would be brought up under My eye.
Ani iqthifeehi fee alttabooti faiqthifeehi fee alyammi falyulqihi alyammu bialssahili yakhuthhu AAaduwwun lee waAAaduwwun lahu waalqaytu AAalayka mahabbatan minnee walitusnaAAa AAala AAaynee
'Put him in a wooden box and cast it in the river. The river will cast it on the bank. An enemy of Ours, and his, will retrieve it.' We bestowed Our love on you that you may be reared under Our eyes.
“That, ‘Put him into a chest and cast it into the river, so the river shall deposit it on to a shore – therefore one who is an enemy to Me and you, shall pick him up’; and I bestowed upon you love from Myself; and for you to be brought up in My sight.”
\"Cast him into the ark, and cast him into the river, and let the river throw him up on the shore. An enemy of Mine and his shall take him.\" And I loaded on thee love from Me, and to be formed in My sight,
Saying! cast him in the ark, and cast him into the river, and the river will throw him on the bank, and then an enemy of Mine and an enemy of his will take him up. And I cast on thee love from Me in order that thou mayest be formed under Mine eye.
\"Saying: 'Put him (the child) into the Tabut (a box or a case or a chest) and put it into the river (Nile), then the river shall cast it up on the bank, and there, an enemy of Mine and an enemy of his shall take him.' And I endued you with love from Me, in order that you may be brought up under My Eye,
`Put him in the chest; then cast him into the river. The river will wash him to shore, where an enemy of Mine and an enemy of his will pick him up. And I have bestowed upon you love from Me, so that you may be reared before My eye.
'Put the baby into a chest and then throw him in the river. The river will throw him up on the shore, and then an enemy of Mine and an enemy of his will take him.' And I spread My love over you in order that you might be reared in My sight.
Saying: Throw him into the ark, and throw it into the river, then the river shall throw it on to the bank, and there an enemy to Me and an enemy to him shall take him. And I endued thee with love from Me that thou mightest be trained according to My will,
“Put him in the casket, and cast it into the river. Then the river will cast it on the bank, and he shall be picked up by an enemy of Mine and an enemy of his.” And I made you endearing, and that you might be reared under My [watchful] eyes.
saying: \"Put him in the box and cast it into the river. The river will cast him on to the bank, and he shall be taken up by an enemy of Mine and an enemy of his.\" I lavished My Love on you, and to be formed in My Sight.
to lace her child in a chest and throw it into the sea which would hurl it towards the shore. Then an enemy of Mine who was also the enemy of the child would pick it up from there. I made you attractive and loveable so that you would be reared before My own eyes.
Saying: Put him into a chest, then cast it down into the river, then the river shall throw him on the shore; there shall take him up one who is an enemy to Me and enemy to him, and I cast down upon you love from Me, and that you might be brought up before My eyes;
\"'Put him into a chest, then cast it into the river. The river will cast it on to the bank, and there he shall be taken up by an enemy of Mine and his.' I showered My love on you so that you might be reared under My watchful eye.
\"'Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him': But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye.
إِذْ تَمْشِىٓ أُخْتُكَ فَتَقُولُ هَلْ أَدُلُّكُمْ عَلَىٰ مَن يَكْفُلُهُۥ ۖ فَرَجَعْنَٰكَ إِلَىٰٓ أُمِّكَ كَىْ تَقَرَّ عَيْنُهَا وَلَا تَحْزَنَ ۚ وَقَتَلْتَ نَفْسًۭا فَنَجَّيْنَٰكَ مِنَ ٱلْغَمِّ وَفَتَنَّٰكَ فُتُونًۭا ۚ فَلَبِثْتَ سِنِينَ فِىٓ أَهْلِ مَدْيَنَ ثُمَّ جِئْتَ عَلَىٰ قَدَرٍۢ يَٰمُوسَىٰ ﴿٤٠﴾
[And We favored you] when your sister went and said, 'Shall I direct you to someone who will be responsible for him?' So We restored you to your mother that she might be content and not grieve. And you killed someone, but We saved you from retaliation and tried you with a [severe] trial. And you remained [some] years among the people of Madyan. Then you came [here] at the decreed time, O Moses.
Ith tamshee okhtuka fataqoolu hal adullukum AAala man yakfuluhu farajaAAnaka ila ommika kay taqarra AAaynuha wala tahzana waqatalta nafsan fanajjaynaka mina alghammi wafatannaka futoonan falabithta sineena fee ahli madyana thumma jita AAala qadarin ya moosa
Then your sister followed you, and said (to the people who had retrieved the child): 'Should I guide you to a person who can nurse him?' We thus brought you back to your mother that her heart may be cheered, and she may not grieve. (Remember) when you killed a man We saved you from anguish; and tested and steeled you (in other ways). Afterwards you sojourned for several years with the people of Midian; then you came up to the measure,
“When your sister went, then said, ‘Shall I show you the people who may nurse him?’ And We brought you back to your mother in order to soothe her eyes and that she may not grieve; and you killed a man, so We freed you from sorrow, and tested you to the maximum; you therefore stayed for several years among the people of Madyan; then you came (here) at an appointed time, O Moosa.”
when thy sister went out, saying, \"Shall I point you to one to have charge of him?\" So We returned thee to thy mother that she might rejoice, and not sorrow. Then thou slewest; a living soul, and We delivered thee out of grief, and We tried thee with many trials. Many years among the people of Midian thou didst sojourn, then camest hither, Moses, according to a decree.
What time thy sister was walking along and saying: shall I direct you unto one who will take care of him! Thus We returned thee to thy mother that she might cool her eyes and she might not grieve. And thou slewest a person, but We delivered thee from sorrow, and We tried thee with several trials. Then thou tarriedst for years among the people of Madyan then thou camest according to fate, O Musa!
\"When your sister went and said: 'Shall I show you one who will nurse him?' So We restored you to your mother, that she might cool her eyes and she should not grieve. Then you did kill a man, but We saved you from great distress and tried you with a heavy trial. Then you stayed a number of years with the people of Madyan (Midian). Then you came here according to the fixed term which I ordained (for you), O Musa (Moses)!
When your sister walked along, and said, ‘Shall I tell you about someone who will take care of him?' So We returned you to your mother, that she may be comforted, and not sorrow. And you killed a person, but We saved you from stress; and We tested you thoroughly. And you stayed years among the people of Median. Then you came back, as ordained, O Moses.
Recall, when your sister went along, saying: 'Shall I direct you to one who will take charge of him?' Thus We brought you back to your mother so that her heart might be gladdened and she might not grieve. Moses, recall when you slew a person. We delivered you from distress and made you go through several trials. Then you stayed for several years among the people of Midian, and now you have come at the right moment as ordained.
When thy sister went and said: Shall I show you one who will nurse him? and we restored thee to thy mother that her eyes might be refreshed and might not sorrow. And thou didst kill a man and We delivered thee from great distress, and tried thee with a heavy trial. And thou didst tarry years among the folk of Midian. Then camest thou (hither) by (My) providence, O Moses,
When your sister walked up [to Pharaoh’s palace] saying, “Shall I show you someone who will take care of him?” Then We restored you to your mother, that she might not grieve and be comforted. Then you slew a soul, whereupon We delivered you from anguish, and We tried you with various ordeals. Then you stayed for several years among the people of Midian. Then you turned up as ordained, O Moses!
Your sister went (to them) and said: 'Shall I guide you to one who will nurse him' And so We restored you to your mother, so that her eyes might rejoice and that she might not sorrow. And when you killed a soul We saved you from grief and then We tried you with many trials. You stayed among the people of Midian for a number of years, and then, Moses, you came here according to a decree.
Your sister went to them and said, \"May I show you someone who will nurse this child?\" We returned you to your mother to make her rejoice and forget her grief. You slew a man and We saved you from trouble. We tried you through various trials. Then you stayed some years with the people of Midian (Shu'ayb and his family) and after that you came back to Egypt as was ordained.
When your sister went and said: Shall I direct you to one who will take charge of him? So We brought you back to your mother, that her eye might be cooled and she should not grieve and you killed a man, then We delivered you from the grief, and We tried you with (a severe) trying. Then you stayed for years among the people of Madyan; then you came hither as ordained, O Musa.
Recall when your sister walked along and said, \"Shall I guide you to one who will take care of him?\" Thus We returned you to your mother, so that her eyes might be cooled and that she might not grieve. And you killed a man and We delivered you from sorrow. We tested you with various trials. You stayed for a number of years among the people of Midian, then you came upto the standard, Moses.
\"Behold! thy sister goeth forth and saith, 'shall I show you one who will nurse and rear the (child)?' So We brought thee back to thy mother, that her eye might be cooled and she should not grieve. Then thou didst slay a man, but We saved thee from trouble, and We tried thee in various ways. Then didst thou tarry a number of years with the people of Midian. Then didst thou come hither as ordained, O Moses!
وَٱصْطَنَعْتُكَ لِنَفْسِى ﴿٤١﴾
And I produced you for Myself.
WaistanaAAtuka linafsee
And I chose you for Myself.
“And I created you especially for Myself.”
I have chosen thee for My service;
And formed thee for Myself.
\"And I have Istana'tuka, for Myself.
And I made you for Myself.
I have chosen you for My service.
And I have attached thee to Myself.
And I chose you for Myself.’
I have chosen you for Me.
I chose you for Myself.
And I have chosen you for Myself:
I have chosen you for Myself.
\"And I have prepared thee for Myself (for service)\"..
ٱذْهَبْ أَنتَ وَأَخُوكَ بِـَٔايَٰتِى وَلَا تَنِيَا فِى ذِكْرِى ﴿٤٢﴾
Go, you and your brother, with My signs and do not slacken in My remembrance.
Ithhab anta waakhooka biayatee wala taniya fee thikree
Go with My signs, you and your brother, and do not be lax in remembering Me.
“You and your brother, both go with My signs, and do not slacken in My remembrance.”
go therefore, thou and thy brother; with My signs, and neglect not to remember Me.
Go thou and thy brother with My signs, and slacken not in remembrance of Mine.
\"Go you and your brother with My Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), and do not, you both, slacken and become weak in My Remembrance.
Go, you and your brother, with My signs, and do not neglect My remembrance.
So go forth, both you and your brother, with My Signs, and do not slacken in remembering Me.
Go, thou and thy brother, with My tokens, and be not faint in remembrance of Me.
‘Go ahead, you and your brother, with My signs and do not flag in My remembrance.
Go, you and your brother with My signs, and do not be negligent of My Remembrance.
\"Go with your brother. Take My miracles and do not be reluctant in preaching My message.
Go you and your brother with My communications and be not remiss in remembering Me;
Go, you and your brother, with My signs, and do not be remiss in remembering Me.
\"Go, thou and thy brother, with My Signs, and slacken not, either of you, in keeping Me in remembrance.
ٱذْهَبَآ إِلَىٰ فِرْعَوْنَ إِنَّهُۥ طَغَىٰ ﴿٤٣﴾
Go, both of you, to Pharaoh. Indeed, he has transgressed.
Ithhaba ila firAAawna innahu tagha
Then go to the Pharaoh as he has become exceedingly rebellious.
“Both of you go to Firaun; he has indeed rebelled.”
Go to Pharaoh, for he has waxed insolent;
Go ye twain unto Fir'awn, verily he hath waxen exorbitant,
\"Go, both of you, to Fir'aun (Pharaoh), verily, he has transgressed (all bounds in disbelief and disobedience and behaved as an arrogant and as a tyrant).
Go to Pharaoh. He has tyrannized.
Go both of you to Pharaoh, for he has transgressed all bounds,
Go, both of you, unto Pharaoh. Lo! he hath transgressed (the bounds).
Both of you go to Pharaoh, for he has indeed rebelled.
Go to Pharaoh, for he has become insolent.
Go both of you to the Pharaoh; he has become a rebel.
Go both to Firon, surely he has become inordinate;
Go, both of you to Pharaoh, for he has transgressed all bounds.
\"Go, both of you, to Pharaoh, for he has indeed transgressed all bounds;
فَقُولَا لَهُۥ قَوْلًۭا لَّيِّنًۭا لَّعَلَّهُۥ يَتَذَكَّرُ أَوْ يَخْشَىٰ ﴿٤٤﴾
And speak to him with gentle speech that perhaps he may be reminded or fear [Allah].\"
Faqoola lahu qawlan layyinan laAAallahu yatathakkaru aw yakhsha
Speak to him gently. He may possibly take heed or may come to have fear.\"
“And speak to him courteously, that perhaps he may ponder or have some fear.”
yet speak gently to him, that haply he may be mindful, or perchance fear.'
Then say to him a gentle saying; haply he may be admonished or he may fear.
\"And speak to him mildly, perhaps he may accept admonition or fear Allah.\"
But speak to him nicely. Perhaps he will remember, or have some fear.”
and speak to him gently, perhaps he may take heed or fear (Allah).\"
And speak unto him a gentle word, that peradventure he may heed or fear.
Speak to him in a soft manner; maybe he will take admonition or fear.’
Speak to him with gentle words; perhaps he will ponder or fear'
Both of you must speak with him in a gentle manner so that perhaps he may come to himself or have fear (of God).\"
Then speak to him a gentle word haply he may mind or fear.
But speak gently to him; perhaps he may yet take heed or even feel afraid.\"
\"But speak to him mildly; perchance he may take warning or fear (Allah).\"
قَالَا رَبَّنَآ إِنَّنَا نَخَافُ أَن يَفْرُطَ عَلَيْنَآ أَوْ أَن يَطْغَىٰ ﴿٤٥﴾
They said, \"Our Lord, indeed we are afraid that he will hasten [punishment] against us or that he will transgress.\"
Qala rabbana innana nakhafu an yafruta AAalayna aw an yatgha
They said: \"O our Lord, we are really frightened lest he behave insolently with us or become violent.\"
They both submitted, “Our Lord – indeed we fear that he may oppress us or deal mischievously.”
'O our Lord,' said Moses and Aaron, 'truly we fear he may exceed against us, or wax insolent.'
The twain said: O our Lord! verily we fear that he may hasten against us or wax exorbitant.
They said: \"Our Lord! Verily! We fear lest he should hasten to punish us or lest he should transgress (all bounds against us).\"
They said, “Lord, we fear he may persecute us, or become violent.”
The two said:\" Lord! We fear he may commit excesses against us, or transgress all bounds.\"
They said: Our Lord! Lo! we fear that he may be beforehand with us or that he may play the tyrant.
They said, ‘Our Lord! We are indeed afraid that he will forestall us or will exceed all bounds.’
'O our Lord' both said, 'We fear lest he may be excessive against us or become insolent'
They said, \"Lord, we are afraid of his transgression and rebellion against us\".
Both said: O our Lord! Surely we fear that he may hasten to do evil to us or that he may become inordinate.
They both said, \"Our Lord, We fear that he may commit some excess against us, or exceed all bounds in transgression.\"
They (Moses and Aaron) said: \"Our Lord! We fear lest he hasten with insolence against us, or lest he transgress all bounds.\"
قَالَ لَا تَخَافَآ ۖ إِنَّنِى مَعَكُمَآ أَسْمَعُ وَأَرَىٰ ﴿٤٦﴾
[Allah] said, \"Fear not. Indeed, I am with you both; I hear and I see.
Qala la takhafa innanee maAAakuma asmaAAu waara
(The Lord) said: \"Be not afraid. I am verily with you, and I hear and see.
He said, “Do not fear – I am with you, All Hearing and All Seeing.”
'Fear not,' said He. 'Surely I shall be with you, hearing and seeing.
He said; fear not; verily I shall be With you twain: I shall hear and see.
He (Allah) said: \"Fear not, verily! I am with you both, hearing and seeing.
He said, “Do not fear, I am with you, I hear and I see.
He said: \"Have no fear. I am with you, hearing and seeing all.
He said: Fear not. Lo! I am with you twain, Hearing and Seeing.
He said, ‘Do not be afraid, for I will be with the two of you, hearing and seeing [whatever happens].
He replied: 'Have no fear I shall be with you, both hearing and seeing.
The Lord replied them, \"Do not be afraid; I Am with you all the time, listening and seeing.\"
He said: Fear not, surely I am with you both: I do hear and see.
God said, \"Do not fear; I am with you both. I hear and I see.
He said: \"Fear not: for I am with you: I hear and see (everything).
فَأْتِيَاهُ فَقُولَآ إِنَّا رَسُولَا رَبِّكَ فَأَرْسِلْ مَعَنَا بَنِىٓ إِسْرَٰٓءِيلَ وَلَا تُعَذِّبْهُمْ ۖ قَدْ جِئْنَٰكَ بِـَٔايَةٍۢ مِّن رَّبِّكَ ۖ وَٱلسَّلَٰمُ عَلَىٰ مَنِ ٱتَّبَعَ ٱلْهُدَىٰٓ ﴿٤٧﴾
So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace will be upon he who follows the guidance.
Fatiyahu faqoola inna rasoola rabbika faarsil maAAana banee israeela wala tuAAaththibhum qad jinaka biayatin min rabbika waalssalamu AAala mani ittabaAAa alhuda
So go to him and say: 'The two of us have indeed been sent by your Lord. So let the children of Israel come with us, and do not oppress them. We have come to you with a token from your Lord. Peace on him who follows the way of guidance.
“Therefore go to him and say, ‘We are the sent ones of your Lord, therefore let the Descendants of Israel go with us, and do not trouble them; we have indeed brought to you a sign from your Lord; and peace be upon him who follows the guidance.’
So go you both to Pharaoh, and say, \"We are the Messengers of thy Lord, so send forth with us the Children of Israel and chastise them not; we have brought thee a sign from thy Lord; and peace be upon him who follows the guidance!
So go to him, and say: verily we are two apostles of thy Lord, so let go with us the Children of Isra'il, and torment them not; surely we have come unto thee with a sign from thy Lord: and peace be upon him who followeth the guidance.
\"So go you both to him, and say: 'Verily, we are Messengers of your Lord, so let the Children of Israel go with us, and torment them not; indeed, we have come with a sign from your Lord! And peace will be upon him who follows the guidance!
Approach him and say, `We are the messengers of your Lord; so let the Children of Israel go with us, and do not torment them. We bring you a sign from your Lord, and peace be upon him who follows guidance.
So, go to him, and say: 'Behold, both of us are the Messengers of your Lord. Let the Children of Israel go with us, and do not chastise them. We have come to you with a sign from your Lord; and peace shall be for him who follows the true guidance.
So go ye unto him and say: Lo! we are two messengers of thy Lord. So let the children of Israel go with us, and torment them not. We bring thee a token from thy Lord. And peace will be for him who followeth right guidance.
So approach him and say, ‘‘We are the apostles of your Lord. Let the Children of Israel go with us, and do not torture them! We certainly bring you a sign from your Lord, and may peace be upon him who follows guidance!
Both of you go to him (Pharaoh) and say: \"We are the Messengers of your Lord. Let the Children of Israel depart with us, and do not punish them. We have come to you with a sign from your Lord; peace be on him who follows guidance!
They came to the Pharaoh and told him that they were the Messengerss of his Lord and that they wanted him to let the Israelites go with them and stop afflicting the Israelites with torment. They told the Pharaoh, \"We have brought miracles from Our Creator. Peace be with those who follow the right guidance.
So go you both to him and say: Surely we are two apostles of your Lord; therefore send the children of Israel with us and do not torment them! Indeed we have brought to you a communication from your Lord, and peace is on him who follows the guidance;
Go to him and say, 'We are both messengers from your Lord. Let the Children of Israel go with us, and do not oppress them. We have brought you a Sign from your Lord, and may peace be upon whoever follows the right guidance;
\"So go ye both to him, and say, 'Verily we are messengers sent by thy Lord: Send forth, therefore, the Children of Israel with us, and afflict them not: with a Sign, indeed, have we come from thy Lord! and peace to all who follow guidance!
إِنَّا قَدْ أُوحِىَ إِلَيْنَآ أَنَّ ٱلْعَذَابَ عَلَىٰ مَن كَذَّبَ وَتَوَلَّىٰ ﴿٤٨﴾
Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.' \"
Inna qad oohiya ilayna anna alAAathaba AAala man kaththaba watawalla
It has been revealed to us that punishment will befall him who denies and turns away.
‘It has indeed been revealed to us that the punishment is upon the one who denies and turns away.’”
It has been revealed to us that chastisement shall light upon him who cries lies and turns his back.\"
Verily We! it hath been revealed unto us that the torment will be for him who belieth and turneth away.
'Truly, it has been revealed to us that the torment will be for him who denies [believes not in the Oneness of Allah, and in His Messengers, etc.], and turns away.'(from the truth and obedience of Allah)\"
It was revealed to us that the punishment falls upon him who disbelieves and turns away.'“
It has been revealed to us that chastisement awaits those who called the lie to the truth and turned away from it.' \"
Lo! it hath been revealed unto us that the doom will be for him who denieth and turneth away.
Indeed it has been revealed to us that punishment shall befall those who impugn us and turn their backs [on us].’’ ’
It is revealed to us that a punishment will fall on those who belie and turn away.\"
It is revealed to us that those who call our message a lie or turn away from it will face the torment.\"
Surely it has been revealed to us that the chastisement will surely come upon him who rejects and turns back.
it has been revealed to us that punishment shall overtake him who rejects it and turns away!'\"
\"'Verily it has been revealed to us that the Penalty (awaits) those who reject and turn away.'\"
قَالَ فَمَن رَّبُّكُمَا يَٰمُوسَىٰ ﴿٤٩﴾
[Pharaoh] said, \"So who is the Lord of you two, O Moses?\"
Qala faman rabbukuma ya moosa
He asked: \"Who then is that Lord of yours, O Moses?\"
Said Firaun, “So who is the Lord of you both, O Moosa?”
Pharaoh said, 'Who is your Lord, Moses?'
He said: who is the Lord of you twain, O Musa!
Fir'aun (Pharaoh) said: \"Who then, O Musa (Moses), is the Lord of you two?\"
He said, “Who is your Lord, O Moses.”
Pharaoh said:\" Moses! Who is the Lord of the two of you?\"
(Pharaoh) said: Who then is the Lord of you twain, O Moses?
He said, ‘Who is your Lord, Moses?’
He (Pharaoh) said: 'Moses, who is the Lord of you both'
The Pharaoh asked them, \"Who is your Lord?\"
(Firon) said: And who is your Lord, O Musa?
Pharaoh said, \"Who then is the Lord of you both, Moses?\"
(When this message was delivered), (Pharaoh) said: \"Who, then, O Moses, is the Lord of you two?\"
قَالَ رَبُّنَا ٱلَّذِىٓ أَعْطَىٰ كُلَّ شَىْءٍ خَلْقَهُۥ ثُمَّ هَدَىٰ ﴿٥٠﴾
He said, \"Our Lord is He who gave each thing its form and then guided [it].\"
Qala rabbuna allathee aAAta kulla shayin khalqahu thumma hada
(Moses) said: \"Our Lord is He who gave everything its natural form and directed it.\"
He said, “Our Lord is One Who gave everything its proper shape, then showed the path.”
He said, 'Our Lord is He who gave everything its creation, then guided it.'
Musa said: our Lord is He who vouchsafed unto everything its creation, then guided it.
[Musa (Moses)] said: \"Our Lord is He Who gave to each thing its form and nature, then guided it aright.\"
He said, “Our Lord is He who gave everything its existence, then guided it.”
He said: \"Our Lord is He Who gave everything its form and then guided it.\"
He said: Our Lord is He Who gave unto everything its nature, then guided it aright.
He said, ‘Our Lord is He who gave everything its creation and then guided it.’
'Our Lord' he replied, 'is He Who gave everything its creation and then guided it'
They replied, \"Our Lord is the One Who has created all things and has given guidance\".
He said: Our Lord is He Who gave to everything its creation, then guided it (to its goal).
Moses replied, \"Our Lord is He who has given everything its form, then guided it.\"
He said: \"Our Lord is He Who gave to each (created) thing its form and nature, and further, gave (it) guidance.\"
قَالَ فَمَا بَالُ ٱلْقُرُونِ ٱلْأُولَىٰ ﴿٥١﴾
[Pharaoh] said, \"Then what is the case of the former generations?\"
Qala fama balu alqurooni aloola
(The Pharaoh) said: \"And what about the former generations?\"
Said Firaun, “What is the state of the former generations?”
Pharaoh said, 'And what of the former generations?'
He said: then what happened to the former generations?
[Fir'aun (Pharaoh)] said: \"What about the generations of old?\"
He said, “What about the first generations?”
Pharaoh asked: \"Then, what is the state of the former generations?\"
He said: What then is the state of the generations of old?
He said, ‘What about the former generations?’
He (Pharaoh) asked: 'How was it then, with the former generations'
He then asked, \"What do you know about the past generations?\"
He said: Then what is the state of the former generations?
Pharaoh asked, \"What about the previous generations?\"
(Pharaoh) said: \"What then is the condition of previous generations?\"
قَالَ عِلْمُهَا عِندَ رَبِّى فِى كِتَٰبٍۢ ۖ لَّا يَضِلُّ رَبِّى وَلَا يَنسَى ﴿٥٢﴾
[Moses] said, \"The knowledge thereof is with my Lord in a record. My Lord neither errs nor forgets.\"
Qala AAilmuha AAinda rabbee fee kitabin la yadillu rabbee wala yansa
(Moses) replied: \"Knowledge of that is with my Lord (recorded) in the Book. My Lord neither errs nor forgets.\"
He said, “Their knowledge is with my Lord, (recorded) in a Book; my Lord neither strays nor forgets.”
Said Moses, 'The knowledge of them is with my Lord, in a Book; my Lord goes not astray, nor forgets --
Musa said: the knowledge there of is with my Lord in the Book; my Lord erreth not, nor He forgetteth.
[Musa (Moses)] said: \"The knowledge thereof is with my Lord, in a Record. My Lord is neither unaware nor He forgets, \"
He said, “Knowledge thereof is with my Lord, in a Book. My Lord never errs, nor does He forget.”
Moses said: \"Its knowledge is with my Lord, recorded in the Book. My Lord does not err, nor does He forget.\"
He said: The knowledge thereof is with my Lord in a Record. My Lord neither erreth nor forgetteth,
He said, ‘Their knowledge is with my Lord, in a Book. My Lord neither makes any error nor forgets.’
He (Moses) answered: 'The knowledge of them is in a Book with My Lord. My Lord neither goes astray, nor forgets.
Moses replied, \"The knowledge about it is with my Lord in the Book. My Lord is free from error and forgetfulness.
He said: The knowledge thereof is with my Lord in a book, my Lord errs not, nor does He forget;
Moses said, \"My Lord alone has knowledge of that, recorded in a Book. My Lord neither errs nor forgets.\"
He replied: \"The knowledge of that is with my Lord, duly recorded: my Lord never errs, nor forgets,-
ٱلَّذِى جَعَلَ لَكُمُ ٱلْأَرْضَ مَهْدًۭا وَسَلَكَ لَكُمْ فِيهَا سُبُلًۭا وَأَنزَلَ مِنَ ٱلسَّمَآءِ مَآءًۭ فَأَخْرَجْنَا بِهِۦٓ أَزْوَٰجًۭا مِّن نَّبَاتٍۢ شَتَّىٰ ﴿٥٣﴾
[It is He] who has made for you the earth as a bed [spread out] and inserted therein for you roadways and sent down from the sky, rain and produced thereby categories of various plants.
Allathee jaAAala lakumu alarda mahdan wasalaka lakum feeha subulan waanzala mina alssamai maan faakhrajna bihi azwajan min nabatin shatta
It is He who made the earth a bed for you, and traced for you paths upon it, and sends down water from the sky, and brings out through it every kind of vegetation
The One Who has made the earth a bed for you and kept operative roads for you in it and sent down water from the sky; so with it We produced different pairs of vegetation.
He who appointed the earth to be a cradle for you, and therein threaded roads for you, and sent down water out of heaven, and therewith We have brought forth divers kinds of plants.
Who hath appointed for you the earth as a bed, and hath opened for you therein pathways, and hath sent down from the heaven water, and thereby We have brought forth kinds of plants, various.
Who has made earth for you like a bed (spread out); and has opened roads (ways and paths etc.) for you therein; and has sent down water (rain) from the sky. And We have brought forth with it various kinds of vegetation.
He who made the earth a habitat for you; and traced in it routes for you; and sent down water from the sky, with which We produce pairs of diverse plants.
He it is Who spread the earth for you; and made in it paths for you, and sent down water from the sky, and then through it We brought forth many species of diverse plants.
Who hath appointed the earth as a bed and hath threaded roads for you therein and hath sent down water from the sky and thereby We have brought forth divers kinds of vegetation,
He, who made the earth for you a cradle, and in it threaded for you ways, and sent down water from the sky, and with it We brought forth various kinds of vegetation.
It is He who has made for you the earth as a cradle and threaded roads for you and sends down water from the sky with which We bring forth every kind of plant.
It is God who has made the earth as a cradle for you with roads for you to travel. He has sent water from the sky to produce various pairs of plants.
Who made the earth for you an expanse and made for you therein paths and sent down water from the cloud; then thereby We have brought forth many species of various herbs.
It is He who has laid out the earth for you and traced routes in it and sent down water from the sky. We have brought forth every sort of plant with it,
\"He Who has, made for you the earth like a carpet spread out; has enabled you to go about therein by roads (and channels); and has sent down water from the sky.\" With it have We produced diverse pairs of plants each separate from the others.
كُلُوا۟ وَٱرْعَوْا۟ أَنْعَٰمَكُمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ ﴿٥٤﴾
Eat [therefrom] and pasture your livestock. Indeed, in that are signs for those of intelligence.
Kuloo wairAAaw anAAamakum inna fee thalika laayatin liolee alnnuha
To eat and feed your cattle. Surely there are signs in these for those who are wise.
Eat, and graze your cattle; indeed in this are signs for people of intellect.
Do you eat, and pasture your cattle! Surely in that are signs for men possessing reason.
Eat and pasture your cattle: verily therein are signs for men of sagacity.
Eat and pasture your cattle, (therein); verily, in this are proofs and signs for men of understanding.
Eat and pasture your livestock. In that are signs for those with understanding.
So eat yourself and pasture your cattle. Surely there are many Signs in this for people of understanding.
(Saying): Eat ye and feed your cattle. Lo! herein verily are portents for men of thought.
‘Eat and pasture your cattle.’ There are indeed signs in that for those who have sense.
You eat and let your cattle graze' Surely, in this there are signs for those of understanding.
Consume them as food or for grazing your cattle. In this there is evidence (of the existence of God) for the people of reason\".
Eat and pasture your cattle; most surely there are signs in this for those endowed with understanding.
so eat and graze your cattle. In this there are signs for men of understanding.
Eat (for yourselves) and pasture your cattle: verily, in this are Signs for men endued with understanding.
۞ مِنْهَا خَلَقْنَٰكُمْ وَفِيهَا نُعِيدُكُمْ وَمِنْهَا نُخْرِجُكُمْ تَارَةً أُخْرَىٰ ﴿٥٥﴾
From the earth We created you, and into it We will return you, and from it We will extract you another time.
Minha khalaqnakum wafeeha nuAAeedukum waminha nukhrijukum taratan okhra
We created you from the earth and will revert you back to it; and raise you up from it a second time.
From the earth We have created you, and to it We shall return you, and from it We shall raise you again.
Out of the earth We created you, and We shall restore you into it, and bring you forth from it a second time.'
Thereof We created you, and thereunto We return you, and therefrom We shall bring You forth once again.
Thereof (the earth) We created you, and into it We shall return you, and from it We shall bring you out once again.
From it We created you, and into it We will return you, and from it We will bring you out another time.
From this very earth We created you and to the same earth We shall cause you to return, and from it We shall bring you forth to life again.
Thereof We created you, and thereunto We return you, and thence We bring you forth a second time.
From it did We create you, into it shall We return you, and from it shall We bring you forth another time.
We created you from it (the earth), and to it We shall restore you; and from it We will bring you forth yet a second time.
We have created you from the earth to which We will return you and will bring you back to life again.
From it We created you and into it We shall send you back and from it will We raise you a second time.
From the earth We have created you and We will return you to it, and from it We shall bring you forth a second time.
From the (earth) did We create you, and into it shall We return you, and from it shall We bring you out once again.
وَلَقَدْ أَرَيْنَٰهُ ءَايَٰتِنَا كُلَّهَا فَكَذَّبَ وَأَبَىٰ ﴿٥٦﴾
And We certainly showed Pharaoh Our signs - all of them - but he denied and refused.
Walaqad araynahu ayatina kullaha fakaththaba waaba
So We showed him all Our signs, but he denied them and refused,
And indeed We showed him all Our signs – so he denied them and did not accept.
So We showed Pharaoh all Our signs, but he cried lies, and refused.
And assuredly We shewed him Our signs, all of them, but he belied and refused.
And indeed We showed him [Fir'aun (Pharaoh)] all Our Signs and Evidences, but he denied and refused.
We showed him Our signs, all of them, but he denied and refused.
Indeed We showed Pharaoh Our Signs, all of them, but he declared them to be false and rejected them.
And We verily did show him all Our tokens, but he denied them and refused.
Certainly We showed him all Our signs. But he denied [them] and refused [to believe them].
So We showed him (Pharaoh) Our signs, all of them, but he belied and refused them.
We showed the Pharaoh all of Our miracles, but he called them lies and turned away from them.
And truly We showed him Our signs, all of them, but he rejected and refused.
We showed Pharaoh all Our signs but he rejected them and refused to believe in them.
And We showed Pharaoh all Our Signs, but he did reject and refuse.
قَالَ أَجِئْتَنَا لِتُخْرِجَنَا مِنْ أَرْضِنَا بِسِحْرِكَ يَٰمُوسَىٰ ﴿٥٧﴾
He said, \"Have you come to us to drive us out of our land with your magic, O Moses?
Qala ajitana litukhrijana min ardina bisihrika ya moosa
And said: \"Have you come to us, O Moses, to drive us out of our land with your witchery?
He said, “Have you come to us in order to expel us from our land by your magic, O Moosa?”
'Hast thou come, Moses,' he said, 'to expel us out of our land
He said: art thou come unto us that thou mayest drive us out of our land by thy magic, O Musa!
He [Fir'aun (Pharaoh)] said: \"Have you come to drive us out of our land with your magic, O Musa (Moses)?
He said, “Did you come to us to drive us out of our land with your magic, O Moses?
He said: \"Have you come to us to drive us out of our land by your sorcery?
He said: Hast come to drive us out from our land by thy magic, O Moses?
He said, ‘Moses, have you come to us to expel us from our land with your magic?
He said: 'Moses, have you come to drive us from our land with your sorcery?
He said to Moses, \"Have you come to expel us from our land through your magic?
Said he: Have you come to us that you should turn us out of our land by your magic, O Musa?
He said, \"Have you come to us to turn us out of our land by means of your magic, Moses?
He said: \"Hast thou come to drive us out of our land with thy magic, O Moses?
فَلَنَأْتِيَنَّكَ بِسِحْرٍۢ مِّثْلِهِۦ فَٱجْعَلْ بَيْنَنَا وَبَيْنَكَ مَوْعِدًۭا لَّا نُخْلِفُهُۥ نَحْنُ وَلَآ أَنتَ مَكَانًۭا سُوًۭى ﴿٥٨﴾
Then we will surely bring you magic like it, so make between us and you an appointment, which we will not fail to keep and neither will you, in a place assigned.\"
Falanatiyannaka bisihrin mithlihi faijAAal baynana wabaynaka mawAAidan la nukhlifuhu nahnu wala anta makanan suwan
We shall certainly meet you with like magic. So make an appointment when we and you could meet on common ground, which neither we nor you should fail to keep.\"
“So we will also produce before you a similar magic, therefore set up an agreed time between us and you, from which neither we nor you shall turn away, at a level place.”
by thy sorcery? We shall assuredly bring thee sorcery the like of it; therefore appoint a tryst between us and thee, a place mutually agreeable, and we shall not fail it, neither thou.'
So We shall surely bring unto thee a magic the like thereof; so Make between us and thee an appointment which neither we nor thou shall fail in some open space.
\"Then verily, we can produce magic the like thereof; so appoint a meeting between us and you, which neither we, nor you shall fail to keep, in an open wide place where both shall have a just and equal chance (and beholders could witness the competition).\"
We will produce for you magic like it; so make an appointment between us and you, which we will not miss—neither us, nor you—in a central place.”
We shall confront you with a sorcery like your own. So appoint a day when both of us might meet face to face in an open space; an appointment which neither we nor you shall fail to keep.\"
But we surely can produce for thee magic the like thereof; so appoint a tryst between us and you, which neither we nor thou shall fail to keep, at a place convenient (to us both).
Yet we [too] will bring you a magic like it! So fix a tryst between us and you, which neither we shall fail nor you, at a middle place.’
We will indeed bring sorcery similar to yours. Appoint a meeting place between us and you, in a place which is agreeable to both which neither we nor you shall not fail (to keep)'
We shall also answer you by magic. Let us make an appointment for a contest among us and let each of us be present at a certain time in the appointed place\".
So we too will produce before you magic like it, therefore make between us and you an appointment, which we should not break, (neither) we nor you, (in) a central place.
We will certainly bring you magic to match it. So appoint a time between us and you, in an open space, which neither we nor you will fail to keep.\"
\"But we can surely produce magic to match thine! So make a tryst between us and thee, which we shall not fail to keep - neither we nor thou - in a place where both shall have even chances.\"
قَالَ مَوْعِدُكُمْ يَوْمُ ٱلزِّينَةِ وَأَن يُحْشَرَ ٱلنَّاسُ ضُحًۭى ﴿٥٩﴾
[Moses] said, \"Your appointment is on the day of the festival when the people assemble at mid-morning.\"
Qala mawAAidukum yawmu alzzeenati waan yuhshara alnnasu duhan
Said (Moses): \"Let your meeting be on the day of the Feast, and let people assemble in broad daylight.\"
Said Moosa, “Your meeting is the day of the festival, and that the people be assembled at late morning.”
'Your tryst shall be upon the Feast Day.' said Moses. 'Let the people be mustered at the high noon.'
Musa said: your appointment is the gala day, and that the people be gathered in the forenoon.
[Musa (Moses)] said: \"Your appointed meeting is the day of the festival, and let the people assemble when the sun has risen (forenoon).\"
He said, “Your appointment is the day of the festival, so let the people be gathered together at mid-morning.”
Moses said: \"The appointment to meet you is on the Day of the Feast and let all people come together before noon.\"
(Moses) said: Your tryst shall be the day of the feast, and let the people assemble when the sun hath risen high.
He said, ‘Your tryst shall be the Day of Adornment, and let the people be assembled in early forenoon.’
He (Moses) replied: 'Your meeting shall be on the day of the feast, and let the people be assembled by midmorning'
Moses said, \"Let the contest take place on the Day of Feast so that all the people can come together during the brightness of the day.\"
(Musa) said: Your appointment is the day of the Festival and let the people be gathered together in the early forenoon.
Moses said, \"The day of the encounter will be the day of the festival, and let the people assemble when the sun has risen high.\"
Moses said: \"Your tryst is the Day of the Festival, and let the people be assembled when the sun is well up.\"
فَتَوَلَّىٰ فِرْعَوْنُ فَجَمَعَ كَيْدَهُۥ ثُمَّ أَتَىٰ ﴿٦٠﴾
So Pharaoh went away, put together his plan, and then came [to Moses].
Fatawalla firAAawnu fajamaAAa kaydahu thumma ata
After this the Pharaoh withdrew and settled his stratagem, then came back.
So Firaun went away and gathered his schemes,* then came. (* 72000 magicians and their materials.)
Pharaoh then withdrew, and gathered his guile. Thereafter he came again,
Then Firawn turned away, devised his stratagem; thereafter he came.
So Fir'aun (Pharaoh) withdrew, devised his plot and then came back.
Pharaoh turned away, put together his plan, and then came back.
Pharaoh went back and concerted all his stratagem and returned for the encounter.
Then Pharaoh went and gathered his strength, then came (to the appointed tryst).
Then Pharaoh withdrew [to consult privately], summoned up his guile, and then arrived [at the scene of the contest].
So Pharaoh withdrew and gathered his guile, then returned,
The Pharaoh returned to organize his plans and then attended the appointment.
So Firon turned his back and settled his plan, then came.
So Pharaoh withdrew, devised his stratagem and returned.
So Pharaoh withdrew: He concerted his plan, and then came (back).
قَالَ لَهُم مُّوسَىٰ وَيْلَكُمْ لَا تَفْتَرُوا۟ عَلَى ٱللَّهِ كَذِبًۭا فَيُسْحِتَكُم بِعَذَابٍۢ ۖ وَقَدْ خَابَ مَنِ ٱفْتَرَىٰ ﴿٦١﴾
Moses said to the magicians summoned by Pharaoh, \"Woe to you! Do not invent a lie against Allah or He will exterminate you with a punishment; and he has failed who invents [such falsehood].\"
Qala lahum moosa waylakum la taftaroo AAala Allahi kathiban fayushitakum biAAathabin waqad khaba mani iftara
Moses said to them: \"Woe betide you. Do not fabricate a lie against God, or He will destroy you with some affliction. For he who fabricates lies is doomed to failure.\"
Moosa said to them, “Ruin is to you – do not fabricate a lie against Allah, that He may destroy you by a punishment; and indeed one who fabricates lies has failed.”
and Moses said to them, 'O beware! Forge not a lie against God, lest He destroy you with a chastisement. Whoso forges has ever failed.'
Musa said unto them: woe unto you! fabricate not against Allah a lie, lest he extirpate you with a torment, and surely He who fabricateth, loseth.
Musa (Moses) said to them: \"Woe unto you! Invent not a lie against Allah, lest He should destroy you completely by a torment. And surely, he who invents a lie (against Allah) will fail miserably.\"
Moses said to them, “Woe to you. Do not fabricate lies against God, or He will destroy you with a punishment. He who invents lies will fail.”
(At the time of the encounter) Moses said to them: \"Woe to you! Do not invent falsehoods against Allah lest He destroy you with a scourge. Surely those who invent lies shall come to grief.\"
Moses said unto them: Woe unto you! Invent not a lie against Allah, lest He extirpate you by some punishment. He who lieth faileth miserably.
Moses said to them, ‘Woe to you! Do not fabricate lies against Allah, or He will obliterate you with a punishment. Whoever fabricates lies certainly fails.’
and Moses said to them: 'Alas! Do not forge a lie against Allah lest He destroys you with a punishment. Indeed, whosoever forges has failed'
Moses told them, (the magicians) \"Woe to you if you invent falsehood against God; you will be destroyed by the torment. Whoever invents falsehood against God will certainly be lost.\"
Musa said to them: Woe to you! do not forge a lie against Allah, lest He destroy you by a punishment, and he who forges (a lie) indeed fails to attain (his desire).
Moses said to them, \"Woe to you! Do not invent lies against God, lest He destroy you by some calamity: whoever invents lies is bound to fail.\"
Moses said to him: Woe to you! Forge not ye a lie against Allah, lest He destroy you (at once) utterly by chastisement: the forger must suffer frustration!\"
فَتَنَٰزَعُوٓا۟ أَمْرَهُم بَيْنَهُمْ وَأَسَرُّوا۟ ٱلنَّجْوَىٰ ﴿٦٢﴾
So they disputed over their affair among themselves and concealed their private conversation.
FatanazaAAoo amrahum baynahum waasarroo alnnajwa
So they discussed their strategy among themselves and conferred privately,
So they differed with one another in their task, and secretly conferred.
And they disputed upon their plan between them, and communed secretly
Then they wrangled about their affair among themselves, and kept secret their private counsel.
Then they debated with one another what they must do, and they kept their talk secret.
They disagreed among themselves over their affair, and conferred secretly.
Thereupon they wrangled among themselves about the matter and conferred in secret.
Then they debated one with another what they must do, and they kept their counsel secret.
So they disputed their matter among themselves, and kept their confidential talks secret.
They disputed upon their plan with one another, and spoke in secret
They started arguing and whispering to each other
So they disputed with one another about their affair and kept the discourse secret.
Then they [the magicians] conferred among themselves, whispering to one another.
So they disputed, one with another, over their affair, but they kept their talk secret.
قَالُوٓا۟ إِنْ هَٰذَٰنِ لَسَٰحِرَٰنِ يُرِيدَانِ أَن يُخْرِجَاكُم مِّنْ أَرْضِكُم بِسِحْرِهِمَا وَيَذْهَبَا بِطَرِيقَتِكُمُ ٱلْمُثْلَىٰ ﴿٦٣﴾
They said, \"Indeed, these are two magicians who want to drive you out of your land with their magic and do away with your most exemplary way.
Qaloo in hathani lasahirani yureedani an yukhrijakum min ardikum bisihrihima wayathhaba bitareeqatikumu almuthla
(And) said: \"These two are surely magicians. They want to deprive you of your land with their magic, and eradicate your distinct way (of life).
They said, “Undoubtedly these two are magicians for sure, who wish to expel you from your land by the strength of their magic, and destroy your exemplary religion!”
saying, 'These two men are sorcerers and their purpose is to expel you out of your land by their sorcery, and to extirpate your justest way.
They said: verily these two are magicians, intending to drive you forth from your land by their magic and to do away with your superior way.
They said: \"Verily! These are two magicians. Their object is to drive you out from your land with magic, and overcome your chiefs and nobles.
They said, “These two are magicians who want to drive you out of your land with their magic, and to abolish your exemplary way of life.
Some of them said: \"These two are magicians, who want to drive you out of your land with their magic and to destroy your excellent way of life.
They said: Lo! these are two wizards who would drive you out from your country by their magic, and destroy your best traditions;
They said, ‘These two are indeed magicians who intend to expel you from your land with their magic, and to abolish your excellent tradition!
saying: 'These two are sorcerers whose aim is to drive you from your land by their sorcery and destroy your noble ways.
and said, \"These two people are magicians. They want to expel you from your land through their magic and to destroy your own tradition.
They said: These are most surely two magicians who wish to turn you out from your land by their magic and to take away your best traditions.
They said, \"Certainly they are both magicians who want to drive you out of your land by their magic, and destroy your best traditions.
They said: \"These two are certainly (expert) magicians: their object is to drive you out from your land with their magic, and to do away with your most cherished institutions.
فَأَجْمِعُوا۟ كَيْدَكُمْ ثُمَّ ٱئْتُوا۟ صَفًّۭا ۚ وَقَدْ أَفْلَحَ ٱلْيَوْمَ مَنِ ٱسْتَعْلَىٰ ﴿٦٤﴾
So resolve upon your plan and then come [forward] in line. And he has succeeded today who overcomes.\"
FaajmiAAoo kaydakum thumma itoo saffan waqad aflaha alyawma mani istaAAla
So prepare your strategy and come forward. He alone shall win today who is superior.\"
“Therefore strengthen your scheme, and come forth in rows; indeed whoever dominates this day has succeeded.”
So gather your guile; then come in battle-line. Whoever today gains the upper hand shall surely prosper.
Wherefore devise your stratagem, and then come in a row; and prospered to-day is he who overcometh.
\"So devise your plot, and then assemble in line. And whoever overcomes this day will be indeed successful.\"
So settle your plan, and come as one front. Today, whoever gains the upper hand will succeed.”
So muster all your stratagem and come forth in a row. Whoever prevails today shall triumph.\"
So arrange your plan, and come in battle line. Whoso is uppermost this day will be indeed successful.
So summon up your ingenuity, then come in ranks. Today he who has the upper hand will be felicitous!’
Gather your guile and then lineup a rank those who gain the upper hand today shall indeed prosper'
Bring together your devices and come forward in ranks; the winner will, certainly, have great happiness\".
Therefore settle your plan, then come standing in ranks and he will prosper indeed this day who overcomes.
Therefore, decide upon your plan and then come forward in ranks. Whoever gains the upper hand today shall surely triumph.\"
\"Therefore concert your plan, and then assemble in (serried) ranks: He wins (all along) today who gains the upper hand.\"
قَالُوا۟ يَٰمُوسَىٰٓ إِمَّآ أَن تُلْقِىَ وَإِمَّآ أَن نَّكُونَ أَوَّلَ مَنْ أَلْقَىٰ ﴿٦٥﴾
They said, \"O Moses, either you throw or we will be the first to throw.\"
Qaloo ya moosa imma an tulqiya waimma an nakoona awwala man alqa
They said: \"Either you cast (your spell), O Moses, or we shall cast it first.\"
They said, “O Moosa, either you throw first – or shall we throw first?”
They said, 'Moses, either thou wilt cast, or we shall be the first to cast.'
They said: either thou cast down, or we shall be the first to cast down.
They said:\"O Musa (Moses)! Either you throw first or we be the first to throw?\"
They said, “O Moses, either you throw, or we will be the first to throw.”
The magicians said: \"Moses, will you throw down or shall we be the first to throw?\"
They said: O Moses! Either throw first, or let us be the first to throw?
They said, ‘O Moses! Will you throw first, or shall we?’
They said to Moses: 'Will you throw down or shall we be the first?
They said, \"Moses, would you be the first to show your skill or should we be the first to throw down our devices?\"
They said: O Musa! will you cast, or shall we be the first who cast down?
They said, \"Moses, will you throw down first, or shall we be the first to throw down?\"
They said: \"O Moses! whether wilt thou that thou throw (first) or that we be the first to throw?\"
قَالَ بَلْ أَلْقُوا۟ ۖ فَإِذَا حِبَالُهُمْ وَعِصِيُّهُمْ يُخَيَّلُ إِلَيْهِ مِن سِحْرِهِمْ أَنَّهَا تَسْعَىٰ ﴿٦٦﴾
He said, \"Rather, you throw.\" And suddenly their ropes and staffs seemed to him from their magic that they were moving [like snakes].
Qala bal alqoo faitha hibaluhum waAAisiyyuhum yukhayyalu ilayhi min sihrihim annaha tasAAa
Moses said: \"No. You cast it first\" Then it seemed to Moses that by their magic their cords and rods were flying;
He said, “Rather, you may throw”; thereupon their cords and their staves, by the strength of their magic, appeared to him as if they were (serpents) moving fast.
'No,' said Moses. 'Do you cast!' And lo, it seemed to him, by their sorcery, their ropes and their staffs were sliding;
He said: nay, cast ye down. And lo! their cords and their staves were made to appear to him by their magic as though they were running.
[Musa (Moses)] said: \"Nay, throw you (first)!\" Then behold, their ropes and their sticks, by their magic, appeared to him as though they moved fast.
He said, “You throw.” And suddenly, their ropes and sticks appeared to him, because of their magic, to be crawling swiftly.
Moses replied: \"No, let it be you to throw first.\" Then suddenly it appeared to Moses, owing to their magic, as if their ropes and staffs were running.
He said: Nay, do ye throw! Then lo! their cords and their staves, by their magic, appeared to him as though they ran.
He said, ‘No, you throw first.’ Thereupon, behold, their ropes and staffs appeared to him by their magic to wriggle swiftly.
Moses replied: 'No, you throw first' And by their sorcery it seemed to him that their ropes and staffs were sliding.
Moses said, \"You throw first.\" When they did, their ropes and staffs through their magic seemed to be moving.
He said: Nay! cast down. then lo! their cords and their rods-- it was imaged to him on account of their magic as if they were running.
Moses said, \"You throw down first.\" Suddenly their ropes and staffs appeared to him, by their magic, to be moving about rapidly,
He said, \"Nay, throw ye first!\" Then behold their ropes and their rods-so it seemed to him on account of their magic - began to be in lively motion!
فَأَوْجَسَ فِى نَفْسِهِۦ خِيفَةًۭ مُّوسَىٰ ﴿٦٧﴾
And he sensed within himself apprehension, did Moses.
Faawjasa fee nafsihi kheefatan moosa
And Moses felt afraid within himself.
And Moosa sensed fear in his heart.
and Moses conceived a fear within him.
Then a kind of fear in his soul Musa felt.
So Musa (Moses) conceived a fear in himself.
So Moses felt apprehensive within himself.
So Moses' heart was filled with fear.
And Moses conceived a fear in his mind.
Then Moses felt a fear within his heart.
Moses became fearful within himself.
Moses felt afraid within himself.
So Musa conceived in his mind a fear.
and in his heart Moses became apprehensive,
So Moses conceived in his mind a (sort of) fear.
قُلْنَا لَا تَخَفْ إِنَّكَ أَنتَ ٱلْأَعْلَىٰ ﴿٦٨﴾
Allah said, \"Fear not. Indeed, it is you who are superior.
Qulna la takhaf innaka anta alaAAla
We said to him: \"Fear not. You will certainly be victorious.
We said, “Do not fear – it is you who is dominant.”
We said unto him, 'Fear not; surely thou art the uppermost.
We said: fear not! verily thou! thou shalt be the superior.
We (Allah) said: \"Fear not! Surely, you will have the upper hand.
We said, “Do not be afraid, you are the uppermost.
We said to him: \"Have no fear; for it is you who will prevail.
We said: Fear not! Lo! thou art the higher.
We said, ‘Do not be afraid. Indeed, you will have the upper hand.
But We said to him: 'Do not be afraid; you shall surely be the uppermost.
We told him, \"Do not be afraid for you will be the winner.
We said: Fear not, surely you shall be the uppermost,
but We said, \"Do not be afraid. It is you who shall prevail.\"
We said: \"Fear not! for thou hast indeed the upper hand:
وَأَلْقِ مَا فِى يَمِينِكَ تَلْقَفْ مَا صَنَعُوٓا۟ ۖ إِنَّمَا صَنَعُوا۟ كَيْدُ سَٰحِرٍۢ ۖ وَلَا يُفْلِحُ ٱلسَّاحِرُ حَيْثُ أَتَىٰ ﴿٦٩﴾
And throw what is in your right hand; it will swallow up what they have crafted. What they have crafted is but the trick of a magician, and the magician will not succeed wherever he is.\"
Waalqi ma fee yameenika talqaf ma sanaAAoo innama sanaAAoo kaydu sahirin wala yuflihu alssahiru haythu ata
Throw down what is in your right hand: It will swallow up what they have conjured. For what they have fashioned is only a trick of the sorcerer; and a sorcerer does not succeed wherever he may come.\"
“And cast down which is in your right hand – it will devour all that they have fabricated; what they have made is only a magician’s deceit; and a magician is never successful, wherever he comes.”
Cast down what is in thy right hand, and it shall swallow what they have fashioned; for they have fashioned only the guile of a sorcerer, and the sorcerer prospers not; wherever he goes.'
And cast thou down that which is in thy right hand: it shall swallow up that which they have wrought; They have wrought only a magician's stratagem; and the magician prospereth not wheresoever he cometh.
\"And throw that which is in your right hand! It will swallow up that which they have made. That which they have made is only a magician's trick, and the magician will never be successful, no matter whatever amount (of skill) he may attain.\"
Now throw down what is in your right hand—it will swallow what they have crafted. What they have crafted is only a magician’s trickery. But the magician will not succeed, no matter what he does.”
And throw down what is in your right hand; it will swallow up all that they have wrought. They have wrought only a magician's stratagem. A magician cannot come to any good, come whence he may.\"
Throw that which is in thy right hand! It will eat up that which they have made. Lo! that which they have made is but a wizard's artifice, and a wizard shall not be successful to whatever point (of skill) he may attain.
Throw down what is in your right hand, and it will swallow what they have conjured. What they have conjured is only a magician’s trick, and the magician does not fare well wherever he may show up.’
Throw that which is in your right hand. It will swallow up that which they have made, for that which they made is but the guile of a sorcerer. Wherever he goes the sorcerer does not prosper'
Throw down what is in your right hand and it will swallow up all that they have performed; theirs is only a magical performance. Magicians can find no happiness in whatever they do.\"
And cast down what is in your right hand; it shall devour what they have wrought; they have wrought only the plan of a magician, and the magician shall not be successful wheresoever he may come from.
Throw down that [staff] which is in your right hand -- it shall swallow up what they have wrought, for what they have wrought is only a magician's trick. A magician shall never thrive, come whence he may.
\"Throw that which is in thy right hand: Quickly will it swallow up that which they have faked what they have faked is but a magician's trick: and the magician thrives not, (no matter) where he goes.\"
فَأُلْقِىَ ٱلسَّحَرَةُ سُجَّدًۭا قَالُوٓا۟ ءَامَنَّا بِرَبِّ هَٰرُونَ وَمُوسَىٰ ﴿٧٠﴾
So the magicians fell down in prostration. They said, \"We have believed in the Lord of Aaron and Moses.\"
Faolqiya alssaharatu sujjadan qaloo amanna birabbi haroona wamoosa
The magicians, (seeing the miracle), fell down in prostration, saying: \"We believe in the Lord of Moses and Aaron.\"
Therefore all the magicians were thrown down prostrate – they said, “We accept faith in the One Who is the Lord of Haroon and Moosa.”
And the sorcerers cast themselves down prostrating. 'We believe,' they said, 'in the Lord of Aaron and Moses.'
Then the magicians were cast down prostrate; they said: we believe in the Lord of Musa and Harun.
So the magicians fell down prostrate. They said: \"We believe in the Lord of Harun (Aaron) and Musa (Moses).\"
And the magicians fell down prostrate. They said, “We have believed in the Lord of Aaron and Moses.”
Eventually the magicians were impelled to fall down prostrate and said: \"We believe in the Lord of Moses and Aaron.\"
Then the wizards were (all) flung down prostrate, crying: We believe in the Lord of Aaron and Moses.
Thereat the magicians fell down prostrating. They said, ‘We have believed in the Lord of Aaron and Moses!’
Thereafter the sorcerers threw themselves down, prostrating, saying: 'We believe in the Lord of Aaron and Moses'
The magicians bowed down in prostration saying, \"We believe in the Lord of Moses and Aaron\".
And the magicians were cast down making obeisance; they said: We believe in the Lord of Haroun and Musa.
The magicians then prostrated themselves. They said, \"We believe in the Lord of Aaron and Moses.\"
So the magicians were thrown down to prostration: they said, \"We believe in the Lord of Aaron and Moses\".
قَالَ ءَامَنتُمْ لَهُۥ قَبْلَ أَنْ ءَاذَنَ لَكُمْ ۖ إِنَّهُۥ لَكَبِيرُكُمُ ٱلَّذِى عَلَّمَكُمُ ٱلسِّحْرَ ۖ فَلَأُقَطِّعَنَّ أَيْدِيَكُمْ وَأَرْجُلَكُم مِّنْ خِلَٰفٍۢ وَلَأُصَلِّبَنَّكُمْ فِى جُذُوعِ ٱلنَّخْلِ وَلَتَعْلَمُنَّ أَيُّنَآ أَشَدُّ عَذَابًۭا وَأَبْقَىٰ ﴿٧١﴾
[Pharaoh] said, \"You believed him before I gave you permission. Indeed, he is your leader who has taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will crucify you on the trunks of palm trees, and you will surely know which of us is more severe in [giving] punishment and more enduring.\"
Qala amantum lahu qabla an athana lakum innahu lakabeerukumu allathee AAallamakumu alssihra falaoqattiAAanna aydiyakum waarjulakum min khilafin walaosallibannakum fee juthooAAi alnnakhli walataAAlamunna ayyuna ashaddu AAathaban waabqa
(The Pharaoh) said: \"You have come to believe without my dispensation. Surely he is your chief who taught you magic. I will have your hands and feet cut off on alternate sides and crucify you on the trunks of date-palm trees. You will come to know whose punishment is harder and protracted.\"
Said Firaun, “You accepted faith in him before I permitted you! He is indeed your leader who taught you magic; I therefore swear, I will cut off your hands and your legs from alternate sides, and crucify you on the trunks of palm-trees, and you will surely come to know among us two, whose punishment is more severe and more lasting.”
Pharaoh said, 'Have you believed him before I gave you leave? Why, he is the chief of you, the same that taught you sorcery; I shall assuredly cut off alternately your hands and feet, then I shall crucify you upon the trunks of palm-trees; you shall know of a certainty which of us is more terrible in chastisement, and more abiding.'
Fir'awn said; believed ye in him ere I gave you leave! verily he is your chief who hath taught you magic. So I will surely cut off your hands and feet on the opposite sides, and will surely crucify you on the trunks of palm-trees, and ye shall surely know whichever of us is severer in torment and more lasting.
[Fir'aun (Pharaoh)] said: \"Believe you in him [Musa (Moses)] before I give you permission? Verily! He is your chief who taught you magic. So I will surely cut off your hands and feet on opposite sides, and I will surely crucify you on the trunks of date-palms, and you shall surely know which of us [I (Fir'aun - Pharaoh) or the Lord of Musa (Moses) (Allah)] can give the severe and more lasting torment.\"
He said, “Did you believe in him before I have given you permission? He must be your chief, who has taught you magic. I will cut off your hands and your feet on alternate sides, and I will crucify you on the trunks of the palm-trees. Then you will know which of us is more severe in punishment, and more lasting.”
Pharaoh said: \"What! Did you believe in Him even before I permitted you to do so? Surely, he must be your chief who taught you magic. Now I will certainly cut off your hands and your feet on opposite sides, and will crucify you on the trunks of palm-trees, and then you will come to know which of us can inflict sterner and more lasting torment.\"
(Pharaoh) said: Ye put faith in him before I give you leave. Lo! he is your chief who taught you magic. Now surely I shall cut off your hands and your feet alternately, and I shall crucify you on the trunks of palm trees, and ye shall know for certain which of us hath sterner and more lasting punishment.
He said, ‘Did you believe in him before I should permit you? He is indeed your chief who has taught you magic! Surely, I will cut off your hands and feet from opposite sides, and I will crucify you on the trunks of palm trees, and you will know which of us can inflict a severer and more lasting punishment.’
'Have you believed him before I have given you permission' he (Pharaoh) said. 'Indeed, he (must be) your chief, the one who taught you sorcery. I will cut off on opposite sides a hand and a foot then crucify you on the trunks of palmtrees. Indeed, you shall know whose punishment is more stern, and more lasting'
The Pharaoh said, \"Since you believed in him without my permission, then Moses certainly must be your chief who has taught you magic. I shall cut your hands and feet on alternate sides and crucify you on the trunk of the palm-tree. You shall certainly find which among us can afflict a more severe and lasting punishment\".
(Firon) said: You believe in him before I give you leave; most surely he is the chief of you who taught you enchantment, therefore I will certainly cut off your hands and your feet on opposite sides, and I will certainly crucify you on the trunks of the palm trees, and certainly you will come to know which of us is the more severe and the more abiding in chastising.
Pharaoh said, \"Have you believed in him before I permit you? He must be your master who has taught you magic. I will cut your hands and feet off on opposite sides, and have you crucified on the trunks of palm-trees. You shall know whose punishment is more severe and more lasting.\"
(Pharaoh) said: \"Believe ye in Him before I give you permission? Surely this must be your leader, who has taught you magic! be sure I will cut off your hands and feet on opposite sides, and I will have you crucified on trunks of palm-trees: so shall ye know for certain, which of us can give the more severe and the more lasting punishment!\"
قَالُوا۟ لَن نُّؤْثِرَكَ عَلَىٰ مَا جَآءَنَا مِنَ ٱلْبَيِّنَٰتِ وَٱلَّذِى فَطَرَنَا ۖ فَٱقْضِ مَآ أَنتَ قَاضٍ ۖ إِنَّمَا تَقْضِى هَٰذِهِ ٱلْحَيَوٰةَ ٱلدُّنْيَآ ﴿٧٢﴾
They said, \"Never will we prefer you over what has come to us of clear proofs and [over] He who created us. So decree whatever you are to decree. You can only decree for this worldly life.
Qaloo lan nuthiraka AAala ma jaana mina albayyinati waallathee fatarana faiqdi ma anta qadin innama taqdee hathihi alhayata alddunya
They replied: \"We cannot choose you in the face of the clear testimony we have received, and over Him who created us. So do what you are determined to do. All that you would do will only be confined to our life on earth.
They said, “We shall never prefer you above the clear proofs that have come to us from the One Who has created us – therefore carry out what you want to; only in the life of this world will you be able to!”
They said, 'We will not prefer thee over the clear signs that have come to us, nor over Him who originated us. Decide then what thou wilt decide; thou canst only decide touching this present life.
They said: we shall by no means prefer thee to that which hath come to us of the evidences, and to Him Who hath created us; so decree thou whatsoever thou shalt decree; thou canst only decree in respect of the life of this world.
They said: \"We prefer you not over the clear signs that have come to us, and to Him (Allah) Who created us. So decree whatever you desire to decree, for you can only decree (regarding) this life of the world.
They said, “We will not prefer you to the proofs that have come to us, and Him who created us. So issue whatever judgment you wish to issue. You can only rule in this lowly life.
The magicians answered: \"By Him Who has created us, we shall never prefer you to the Truth after manifest Signs have come to us. So decree whatever you will. Your decree will pertain, at the most, to the present life of the world.
They said: We choose thee not above the clear proofs that have come unto us, and above Him Who created us. So decree what thou wilt decree. Thou wilt end for us only this life of the world.
They said, ‘We will never prefer you to the clear proofs which have come to us, and to Him who originated us. Decide whatever you want to decide. You can only decide about the life of this world.
Their reply was: 'We will not prefer you over the clear signs that have come to us, nor over Him who has created us. So decide upon whatever you decide, you can only decided upon things in this present life.
They (the magicians) said, \"We would never prefer you to the miracles that we have seen or to our Creator. Do what you want. This life is only for a short time.
They said: We do not prefer you to what has come to us of clear arguments and to He Who made us, therefore decide what you are going to decide; you can only decide about this world's life.
They said, \"Never shall we prefer you to all the evidence of the truth that has come to us. Nor to Him who has brought us into being. So decide whatever you will. Your jurisdiction only covers the life of this world --
They said: \"Never shall we regard thee as more than the Clear Signs that have come to us, or than Him Who created us! so decree whatever thou desirest to decree: for thou canst only decree (touching) the life of this world.
إِنَّآ ءَامَنَّا بِرَبِّنَا لِيَغْفِرَ لَنَا خَطَٰيَٰنَا وَمَآ أَكْرَهْتَنَا عَلَيْهِ مِنَ ٱلسِّحْرِ ۗ وَٱللَّهُ خَيْرٌۭ وَأَبْقَىٰٓ ﴿٧٣﴾
Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us [to do] of magic. And Allah is better and more enduring.\"
Inna amanna birabbina liyaghfira lana khatayana wama akrahtana AAalayhi mina alssihri waAllahu khayrun waabqa
We have certainly come to believe in our Lord that He may forgive our trespasses and the magic you have forced us to perform, for God is nobler and abiding.\"
“Indeed we have accepted faith in our Lord, so that He may forgive us our sins and the magic which you forced us to perform; and Allah is Better, and the Most Lasting.”
We believe in our Lord, that He may pardon us our offences, and the sorcery thou hast constrained us to practise; God is better, and more abiding.'
Verily we! we have believed in our Lord, that he may forgive us our faults, and that to which thou hast constrained us in the way of magic; and Allah is Best and Most Lasting.
\"Verily! We have believed in our Lord, that He may forgive us our faults, and the magic to which you did compel us. And Allah is better as regards reward in comparison to your [Fir'aun's (Pharaoh)] reward, and more lasting (as regards punishment in comparison to your punishment).\"
We have believed in our Lord, so that He may forgive us our sins, and the magic you have compelled us to practice. God is Better, and more Lasting.”
We believe in our Lord that He may forgive us our sins and also forgive us the practice of magic to which you had compelled us. Allah is the Best and He alone will abide.\"
Lo! we believe in our Lord, that He may forgive us our sins and the magic unto which thou didst force us. Allah is better and more lasting.
We have indeed believed in our Lord that He may forgive us our offences and the magic you compelled us to perform. Allah is better and more lasting.’
We believe in our Lord so that He forgives us our sins and the sorcery you have forced us to practice. Allah is Better, and Everlasting'
We have faith in our Lord so that He will forgive our sins and our magical performances that you forced us to show. God is better than all things and His rewards last longer.\"
Surely we believe in our Lord that He may forgive us our sins and the magic to which you compelled us; and Allah is better and more abiding.
we have believed in our Lord so that He may forgive us our sins and forgive us the sorcery that you have forced us to practice. God is the best and the most abiding.\"
\"For us, we have believed in our Lord: may He forgive us our faults, and the magic to which thou didst compel us: for Allah is Best and Most Abiding.\"
إِنَّهُۥ مَن يَأْتِ رَبَّهُۥ مُجْرِمًۭا فَإِنَّ لَهُۥ جَهَنَّمَ لَا يَمُوتُ فِيهَا وَلَا يَحْيَىٰ ﴿٧٤﴾
Indeed, whoever comes to his Lord as a criminal - indeed, for him is Hell; he will neither die therein nor live.
Innahu man yati rabbahu mujriman fainna lahu jahannama la yamootu feeha wala yahya
Surely for him who comes before his Lord a sinner shall be Hell, where he will neither die nor live.
Indeed the one who comes guilty to his Lord – so undoubtedly for him is hell; neither dying nor living in it.
Whosoever comes unto his Lord a sinner, for him awaits Gehenna wherein he shall neither die nor live.
Verily whosoever cometh unto his lord as a Culprit, for him is Hell wherein he will neither die nor live.
Verily! Whoever comes to his Lord as a Mujrim (criminal, polytheist, disbeliever in the Oneness of Allah and His Messengers, sinner, etc.), then surely, for him is Hell, therein he will neither die nor live.
Whoever comes to his Lord guilty, for him is Hell, where he neither dies nor lives.
The truth is that Hell awaits him who comes to his Lord laden with sin; he shall neither die in it nor live.
Lo! whoso cometh guilty unto his Lord, verily for him is hell. There he will neither die nor live.
Whoever comes to his Lord laden with guilt, for him shall be hell, where he will neither live nor die.
Gehenna (Hell) awaits whosoever comes before his Lord as a sinner, there he shall neither die nor live.
The dwelling place of one who comes into the presence of his Lord as a criminal will be hell wherein he will never die nor enjoy his life.
Whoever comes to his Lord (being) guilty, for him is surely hell; he shall not die therein, nor shall he live.
Indeed, he who comes to his Lord a sinner shall be consigned to Hell; he shall neither die therein nor live.
Verily he who comes to his Lord as a sinner (at Judgment),- for him is Hell: therein shall he neither die nor live.
وَمَن يَأْتِهِۦ مُؤْمِنًۭا قَدْ عَمِلَ ٱلصَّٰلِحَٰتِ فَأُو۟لَٰٓئِكَ لَهُمُ ٱلدَّرَجَٰتُ ٱلْعُلَىٰ ﴿٧٥﴾
But whoever comes to Him as a believer having done righteous deeds - for those will be the highest degrees [in position]:
Waman yatihi muminan qad AAamila alssalihati faolaika lahumu alddarajatu alAAula
But whoever comes before Him a believer having done good deeds, will be raised to higher stations --
And the one who presents himself as a believer before Him, having done good deeds – so for them are the high ranks.
And whoso comes unto Him a believer having done deeds of righteousness, those -- for them await the most sublime degrees;
And whosoever cometh unto Him as a believer, and he hath done righteous works---then these! for them are ranks high.
But whoever comes to Him (Allah) as a believer (in the Oneness of Allah, etc.), and has done righteous good deeds, for such are the high ranks (in the Hereafter),
But whoever comes to Him a believer, having worked righteousness—these will have the highest ranks.
But he who comes to Him with faith and righteous works shall be exalted to high ranks,
But whoso cometh unto Him a believer, having done good works, for such are the high stations;
But whoever comes to Him with faith and he has done righteous deeds, for such shall be the highest ranks
But for whosoever comes before Him as a believer and having done good works there awaits the most highest degree;
One who comes into the presence of his Lord with faith and righteous deeds
And whoever comes to Him a believer (and) he has done good deeds indeed, these it is who shall have the high ranks,
But he who comes to Him as a believer, having done good deeds, shall be exalted to the highest ranks,
But such as come to Him as Believers who have worked righteous deeds,- for them are ranks exalted,-
جَنَّٰتُ عَدْنٍۢ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَٰرُ خَٰلِدِينَ فِيهَا ۚ وَذَٰلِكَ جَزَآءُ مَن تَزَكَّىٰ ﴿٧٦﴾
Gardens of perpetual residence beneath which rivers flow, wherein they abide eternally. And that is the reward of one who purifies himself.
Jannatu AAadnin tajree min tahtiha alanharu khalideena feeha wathalika jazao man tazakka
Gardens of Eden with rippling streams, where he will live for ever. This is the recompense of those who achieve integrity.
Everlasting Gardens of Eden beneath which rivers flow, abiding in them for ever; and this is the reward of one who became pure.
Gardens of Eden, underneath which rivers flow, therein dwelling forever; that is the recompense of the self-purified.
Gardens Everlasting whereunder rivers flow: abiders therein; that is the meed of him who hath purified himself.
'Adn (Edn) Paradise (everlasting Gardens), under which rivers flow, wherein they will abide forever: such is the reward of those who purify themselves [(by abstaining from all kinds of sins and evil deeds) which Allah has forbidden and by doing all that which Allah has ordained)].
The Gardens of Perpetuity, beneath which rivers flow, dwelling therein forever. That is the reward for him who purifies himself.
and shall live for ever in everlasting Gardens beneath which rivers flow. Such will be the reward of those who purify themselves.
Gardens of Eden underneath which rivers flow, wherein they will abide for ever. That is the reward of him who groweth.
—the Gardens of Eden, with streams running in them, to abide in them [forever], and that is the reward of him who keeps pure.
living for ever in the Gardens of Eden, underneath which rivers flow. Such shall be the recompense of he who purifies himself.
will be rewarded by high status in the gardens of Eden wherein streams flow. Such will be the reward of those who purify themselves.
The gardens of perpetuity, beneath which rivers flow, to abide therein; and this is the reward of him who has purified himself.
he will abide forever in the Gardens of eternity, through which rivers flow. That is the recompense for those who purify themselves.
Gardens of Eternity, beneath which flow rivers: they will dwell therein for aye: such is the reward of those who purify themselves (from evil).
وَلَقَدْ أَوْحَيْنَآ إِلَىٰ مُوسَىٰٓ أَنْ أَسْرِ بِعِبَادِى فَٱضْرِبْ لَهُمْ طَرِيقًۭا فِى ٱلْبَحْرِ يَبَسًۭا لَّا تَخَٰفُ دَرَكًۭا وَلَا تَخْشَىٰ ﴿٧٧﴾
And We had inspired to Moses, \"Travel by night with My servants and strike for them a dry path through the sea; you will not fear being overtaken [by Pharaoh] nor be afraid [of drowning].\"
Walaqad awhayna ila moosa an asri biAAibadee faidrib lahum tareeqan fee albahri yabasan la takhafu darakan wala takhsha
We commanded Moses: \"Journey by night with Our creatures, and strike a dry path for them through the sea. Do not fear being overtaken, nor have dread of any thing.\"
And We divinely inspired Moosa that, “Journey with My bondmen in a part of the night and strike a dry path in the sea for them, you shall have no fear of Firaun getting to you, nor any danger.”
Also We revealed unto Moses, 'Go with My servants by night; strike for them a dry path in the sea, fearing not overtaking, neither afraid.'
And assuredly We revealed unto Musa, saying: depart in night with my bondmen, and make for them in the sea a parth dry: thou Shalt fear neither overtaking, nor shalt thou be afraid.
And indeed We inspired Musa (Moses) (saying): \"Travel by night with Ibadi (My slaves) and strike a dry path for them in the sea, fearing neither to be overtaken [by Fir'aun (Pharaoh)] nor being afraid (of drowning in the sea).\"
And We inspired Moses: “Travel by night with My servants, and strike for them a dry path across the sea, not fearing being overtaken, nor worrying.”
Most certainly We revealed to Moses: \"Proceed with My servants in the night and strike for them a dry path in the sea. Have no fear of being overtaken, nor be afraid of treading through the sea.\"
And verily We inspired Moses, saying: Take away My slaves by night and strike for them a dry path in the sea, fearing not to be overtaken, neither being afraid (of the sea).
We revealed to Moses, [saying], ‘Set out with My servants at night, and strike out for them a dry path through the sea. Do not be afraid of being overtaken, and have no fear [of getting drowned].
To Moses we also revealed: 'Set forth with My worshipers by night and strike for them a dry path in the sea. Do not fear that you will be overtaken, neither be afraid'
We sent revelations to Moses telling him, \"Travel with My servants during the night and strike a dry road across the sea (for them). Have no fear of being overtaken (by the Pharaoh) nor of anything else\".
And certainly We revealed to Musa, saying: Travel by night with My servants, then make for them a dry path in the sea, not fearing to be overtaken, nor being afraid.
We sent a revelation to Moses saying, \"Take away My servants by night and strike for them a dry path through the sea. Have no fear of being overtaken and do not be afraid.\"
We sent an inspiration to Moses: \"Travel by night with My servants, and strike a dry path for them through the sea, without fear of being overtaken (by Pharaoh) and without (any other) fear.\"
فَأَتْبَعَهُمْ فِرْعَوْنُ بِجُنُودِهِۦ فَغَشِيَهُم مِّنَ ٱلْيَمِّ مَا غَشِيَهُمْ ﴿٧٨﴾
So Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them,
FaatbaAAahum firAAawnu bijunoodihi faghashiyahum mina alyammi ma ghashiyahum
Then the Pharaoh followed them with his army, but the sea overpowered and engulfed them.
So Firaun went after them with his army – therefore the sea enveloped them, the way it did.
Pharaoh followed them with his hosts, but they were overwhelmed by the sea;
Then Fir'awn followed them with his hosts; and there came upon them of the sea that which came upon them.
Then Fir'aun (Pharaoh) pursued them with his hosts, but the sea-water completely overwhelmed them and covered them up.
Pharaoh pursued them with his troops, but the sea overwhelmed them, and completely engulfed them.
Pharaoh pursued them with his hosts, but they were fully overwhelmed by the sea.
Then Pharaoh followed them with his hosts and there covered them that which did cover them of the sea.
Then Pharaoh pursued them with his troops, whereat they were engulfed by what engulfed them of the sea.
Pharaoh pursued them with his legions so they were overwhelmed from the sea with that which drowned them.
The Pharaoh and his army chased Moses and his people but were drowned by the sea.
And Firon followed them with his armies, so there came upon them of the sea that which came upon them.
Pharaoh pursued them with his hosts, but they were submerged by the sea, which was destined to overwhelm them.
Then Pharaoh pursued them with his forces, but the waters completely overwhelmed them and covered them up.
وَأَضَلَّ فِرْعَوْنُ قَوْمَهُۥ وَمَا هَدَىٰ ﴿٧٩﴾
And Pharaoh led his people astray and did not guide [them].
Waadalla firAAawnu qawmahu wama hada
The Pharaoh had led his people astray, and did not rightly guide them.
And Firaun led his people astray, and did not guide them.
so Pharaoh had led his people astray, and was no guide to them.
And Fir'awn led his nation astray, and guided them not.
And Fir'aun (Pharaoh) led his people astray, and he did not guide them.
Pharaoh misled his people, and did not guide them.
Pharaoh led his people astray; he did not guide them aright.
And Pharaoh led his folk astray, he did not guide them.
Pharaoh led his people astray and did not guide them.
For Pharaoh had misled his nation, and did not guide them.
The Pharaoh and his people had gone away from guidance.
And Firon led astray his people and he did not guide (them) aright.
For Pharaoh had led his people astray and did not guide them.
Pharaoh led his people astray instead of leading them aright.
يَٰبَنِىٓ إِسْرَٰٓءِيلَ قَدْ أَنجَيْنَٰكُم مِّنْ عَدُوِّكُمْ وَوَٰعَدْنَٰكُمْ جَانِبَ ٱلطُّورِ ٱلْأَيْمَنَ وَنَزَّلْنَا عَلَيْكُمُ ٱلْمَنَّ وَٱلسَّلْوَىٰ ﴿٨٠﴾
O Children of Israel, We delivered you from your enemy, and We made an appointment with you at the right side of the mount, and We sent down to you manna and quails,
Ya banee israeela qad anjaynakum min AAaduwwikum wawaAAadnakum janiba alttoori alaymana wanazzalna AAalaykumu almanna waalssalwa
O children of Israel, We delivered you from your enemy, and made a covenant with you on the right side of the Mount, and sent down for you manna and quails,
O Descendants of Israel, indeed We rescued you from your enemy, and We made a covenant with you on the right side of Mount Tur, and sent down Manna and Salwa upon you.
Children of Israel, We delivered you from your enemy; and We made covenant with you upon the right side of the Mount, and sent down on you manna and quails:
O Children of Israel; We delivered you from your enemy, and treated with you on the right side of the mount and sent down upon you the manna and the quails.
O Children of Israel! We delivered you from your enemy, and We made a covenant with you on the right side of the Mount, and We sent down to you Al-Manna and quails,
O Children of Israel! We have delivered you from your enemy, and promised you by the right side of the Mount, and sent down to you manna and quails.
Children of Israel! We saved you from your enemy and made a covenant with you on the right side of the Mount and sent down on you manna and quails,
O Children of Israel! We delivered you from your enemy, and we made a covenant with you on the holy mountain's side, and sent down on you the manna and the quails,
O Children of Israel! We delivered you from your enemy, and We appointed with you a tryst on the right side of the Mount and We sent down to you manna and quails:
Children of Israel! We saved you from your enemies and made a covenant with you on the right side of the Mountain. We sent down manna and quails.
Children of Israel, We saved you from your enemy and promised to settle you on the right side of the peaceful Mount Tur (Sinai)
O children of Israel! indeed We delivered you from your enemy, and We made a covenant with you on the blessed side of the mountain, and We sent to you the manna and the quails.
Children of Israel! We delivered you from your enemies and We made a covenant with you on the right side of the Mount. We sent down manna and quails for you,
O ye Children of Israel! We delivered you from your enemy, and We made a Covenant with you on the right side of Mount (Sinai), and We sent down to you Manna and quails:
كُلُوا۟ مِن طَيِّبَٰتِ مَا رَزَقْنَٰكُمْ وَلَا تَطْغَوْا۟ فِيهِ فَيَحِلَّ عَلَيْكُمْ غَضَبِى ۖ وَمَن يَحْلِلْ عَلَيْهِ غَضَبِى فَقَدْ هَوَىٰ ﴿٨١﴾
[Saying], \"Eat from the good things with which We have provided you and do not transgress [or oppress others] therein, lest My anger should descend upon you. And he upon whom My anger descends has certainly fallen.\"
Kuloo min tayyibati ma razaqnakum wala tatghaw feehi fayahilla AAalaykum ghadabee waman yahlil AAalayhi ghadabee faqad hawa
(And said): \"Eat of the good things We have given you for food, and do not exceed the bounds (of law) in this, or My wrath will surely fall upon you; and he who incurs My wrath will fall into the abyss.
“Eat the good clean things We have provided you, and do not exceed the limits in respect of it causing My wrath to descend upon you; and indeed the one on whom My wrath descended, has fallen.”
'Eat of the good things wherewith We have provided you; but exceed not therein, or My anger shall alight on you; and on whomsoever My anger alights, that man is hurled to ruin.
Saying: eat of the clean things wherewith We have provided you, and wax not exorbitant in respect thereof, lest My wrath alight on you; and upon whomsoever My wrath alighteth, he surely perisheth.
(Saying) eat of the Taiyibat (good lawful things) wherewith We have provided you, and commit no oppression therein, lest My Anger should justly descend on you. And he on whom My Anger descends, he is indeed perished.
Eat of the good things We have provided for you, but do not be excessive therein, lest My wrath descends upon you. He upon whom My wrath descends has fallen.
saying: \"Partake of the good things that We have provided for you, but do not transgress lest My wrath fall upon you; for he upon whom My wrath falls is ruined.
(Saying): Eat of the good things wherewith We have provided you, and transgress not in respect thereof lest My wrath come upon you: and he on whom My wrath cometh, he is lost indeed.
‘Eat of the good things We have provided you, but do not overstep the bounds therein, lest My wrath should descend on you, and he on whom My wrath descends certainly perishes.
'Eat of the good things with which We have provided you and do not transgress therein lest My Anger should fall upon you, and upon whosoever My Anger falls has assuredly fallen,
and We sent you manna and quails.
Eat of the good things We have given you for sustenance, and be not inordinate with respect to them, lest My wrath should be due to you, and to whomsoever My wrath is due be shall perish indeed.
\"Eat from the wholesome things with which We have provided you but do not transgress, lest you should incur My wrath.\" [We said], \"He that incurs My wrath shall surely be ruined.
(Saying): \"Eat of the good things We have provided for your sustenance, but commit no excess therein, lest My Wrath should justly descend on you: and those on whom descends My Wrath do perish indeed!
وَإِنِّى لَغَفَّارٌۭ لِّمَن تَابَ وَءَامَنَ وَعَمِلَ صَٰلِحًۭا ثُمَّ ٱهْتَدَىٰ ﴿٨٢﴾
But indeed, I am the Perpetual Forgiver of whoever repents and believes and does righteousness and then continues in guidance.
Wainnee laghaffarun liman taba waamana waAAamila salihan thumma ihtada
Yet I am gracious to him who repents and believes, and does the right, and follows the straight path.
And indeed I am Most Oft Forgiving for him who repented and accepted faith and did good deeds, and then remained upon guidance.
Yet I am All-forgiving to him who repents and believes, and does righteousness, and at last is guided.'
And verily I am the Most Forgiving unto whomsoever repenteth and believeth and worketh righteously, and thereafter letteth himself remain guided.
And verily, I am indeed Forgiving to him who repents, believes (in My Oneness, and associates none in worship with Me) and does righteous good deeds, and then remains constant in doing them, (till his death).
And I am Forgiving towards him who repents, believes, acts righteously, and then remains guided.
But I am indeed Most Forgiving to him who repents and believes and does righteous works and keeps to the Right Way.\"
And lo! verily I am Forgiving toward him who repenteth and believeth and doeth good, and afterward walketh aright.
Indeed I forgive those who repent, become faithful, act righteously, and follow guidance.’
but to whosoever repents, believes and does good deeds, and is at last guided, I am Forgiving'
I allowed you to consume the pure sustenance which We had given you but not to become rebels, lest you become subject to My wrath. Whoever becomes subject to My wrath will certainly be destroyed. I am All-forgiving to the righteously striving believers who repent and follow the right guidance.
And most surely I am most Forgiving to him who repents and believes and does good, then continues to follow the right direction.
But I am most forgiving towards him who turns in repentance and believes and acts righteously and follows the right path.\"
\"But, without doubt, I am (also) He that forgives again and again, to those who repent, believe, and do right, who,- in fine, are ready to receive true guidance.\"
۞ وَمَآ أَعْجَلَكَ عَن قَوْمِكَ يَٰمُوسَىٰ ﴿٨٣﴾
[Allah] said, \"And what made you hasten from your people, O Moses?\"
Wama aAAjalaka AAan qawmika ya moosa
What made you hurry away, O Moses, from your people?\"
“And why did you come in haste ahead of your people, O Moosa?”
'What has sped thee far from thy people, Moses?'
And what hath made thee hasten from thy people, O Musa?
\"And what made you hasten from your people, O Musa (Moses)?\"
“And what made you rush ahead of your people, O Moses?”
\"But, O Moses, what has made you come in haste from your people?\"
And (it was said): What hath made thee hasten from thy folk, O Moses?
[God said,] ‘O Moses, what has prompted you to hasten ahead of your people?’
'Moses, why have you come with such haste from your nation'
The Lord asked, \"Moses, what made you attend your appointment with Me before your people?\"
And what caused you to hasten from your people, O Musa?
[When Moses was upon the Mount, God said,] \"O Moses, why have you come with such haste from your people?\"
(When Moses was up on the Mount, Allah said:) \"What made thee hasten in advance of thy people, O Moses?\"
قَالَ هُمْ أُو۟لَآءِ عَلَىٰٓ أَثَرِى وَعَجِلْتُ إِلَيْكَ رَبِّ لِتَرْضَىٰ ﴿٨٤﴾
He said, \"They are close upon my tracks, and I hastened to You, my Lord, that You be pleased.\"
Qala hum olai AAala atharee waAAajiltu ilayka rabbi litarda
He said: \"They are right behind me. I have hastened to You, O Lord, so that You may be pleased.\"
He submitted, “They are here, just behind me – and O my Lord, I hastened towards You, in order to please You.”
'They are upon my tracks,' Moses said. 'I have hastened, Lord, only that I may please Thee.'
He said: those! they are close on my footstep, and hastened to Thee, O my Lord; that Thou mightest be wellpleased.
He said: \"They are close on my footsteps, and I hastened to You, O my Lord, that You might be pleased.\"
He said, “They are following in my footsteps; and I hurried on to You, my Lord, that you may be pleased.”
He said: \"They are close behind me, and I hastened to You, Lord, that You may be pleased with me.\"
He said: They are close upon my track. I hastened unto Thee, my Lord, that Thou mightest be well pleased.
He said, ‘They are close upon my heels, and I hurried on to You, my Lord, that You may be pleased.’
Moses replied: 'They are following me. My Lord, I made haste only so that I might please You'
Moses replied, \"They are just behind me. I came earlier to seek Your pleasure\".
He said: They are here on my track and I hastened on to Thee, my Lord, that Thou mightest be pleased.
He said, \"They are following in my footsteps, while I have hastened to You, my Lord, to please You.\"
He replied: \"Behold, they are close on my footsteps: I hastened to thee, O my Lord, to please thee.\"
قَالَ فَإِنَّا قَدْ فَتَنَّا قَوْمَكَ مِنۢ بَعْدِكَ وَأَضَلَّهُمُ ٱلسَّامِرِىُّ ﴿٨٥﴾
[Allah] said, \"But indeed, We have tried your people after you [departed], and the Samiri has led them astray.\"
Qala fainna qad fatanna qawmaka min baAAdika waadallahumu alssamiriyyu
He said: \"We have put your people on trial in your absence; and Sameri has led them astray.\"
He said, “We have therefore tried your people after you came, and Samri has led them astray.”
Said He, 'We have tempted thy people since thou didst leave them. The Samaritan has misled them into error.'
He said: verily We have tempted thy people after thee, and the Samiri hath led them astray.
(Allah) said: \"Verily! We have tried your people in your absence, and As-Samiri has led them astray.\"
He said, “We have tested your people in your absence, and the Samarian misled them.”
Said He: \"Verily We tested your people in your absence and the Samiri led them astray.\"
He said: Lo! We have tried thy folk in thine absence, and As-Samiri hath misled them.
He said, ‘Indeed We tried your people in your absence, and the Samiri has led them astray.’
He (Allah) said: 'We tempted your nation in your absence, and the Samaritan has misled them into error'
The Lord said, \"We tested your people after you left them and the Samiri made them go astray.\"
He said: So surely We have tried your people after you, and the Samiri has led them astray.
But God said, \"We have tested your people in your absence. The Samiri has led them astray.\"
(Allah) said: \"We have tested thy people in thy absence: the Samiri has led them astray.\"
فَرَجَعَ مُوسَىٰٓ إِلَىٰ قَوْمِهِۦ غَضْبَٰنَ أَسِفًۭا ۚ قَالَ يَٰقَوْمِ أَلَمْ يَعِدْكُمْ رَبُّكُمْ وَعْدًا حَسَنًا ۚ أَفَطَالَ عَلَيْكُمُ ٱلْعَهْدُ أَمْ أَرَدتُّمْ أَن يَحِلَّ عَلَيْكُمْ غَضَبٌۭ مِّن رَّبِّكُمْ فَأَخْلَفْتُم مَّوْعِدِى ﴿٨٦﴾
So Moses returned to his people, angry and grieved. He said, \"O my people, did your Lord not make you a good promise? Then, was the time [of its fulfillment] too long for you, or did you wish that wrath from your Lord descend upon you, so you broke your promise [of obedience] to me?\"
FarajaAAa moosa ila qawmihi ghadbana asifan qala ya qawmi alam yaAAidkum rabbukum waAAdan hasanan afatala AAalaykumu alAAahdu am aradtum an yahilla AAalaykum ghadabun min rabbikum faakhlaftum mawAAidee
So Moses returned to his people full of anger and regret. \"O my people,\" he said, \"did not your Lord make you a better promise? Did the time of covenant seem too long to you? Or did you wish the wrath of your Lord to fall upon you that you broke the promise you had made to me?\"
So Moosa turned back to his people, angry and grieving; he said, “O my people, had not your Lord given you a good promise? Did a long time pass away for you, or did you wish that your Lord’s wrath come upon you, therefore you broke your promise with me?”
Then Moses returned very angry and sorrowful to his people, saying, 'My people, did your Lord not promise a fair promise to you? Did the time of the covenant seem so long to you, or did you desire that anger should alight on you from your Lord, so that you failed in your tryst with me?'
So Musa returned unto his people, indignant and sorrowful. He said: O my people! promised there not your Lord unto you an excellent promise! Lasted then the covenant too long for you, or desired ye that the wrath from your Lord should alight on you, so that ye failed to keep my appointment?
Then Musa (Moses) returned to his people in a state of anger and sorrow. He said: \"O my people! Did not your Lord promise you a fair promise? Did then the promise seem to you long in coming? Or did you desire that wrath should descend from your Lord on you, so you broke your promise to me (i.e. disbelieving in Allah and worshipping the calf)?\"
So Moses returned to his people, angry and disappointed. He said, “O my people, did your Lord not promise you a good promise? Was the time too long for you? Or did you want wrath from your Lord to descend upon you, so you broke your promise to me?”
Moses returned to his people full of wrath and grief, and said: \"My people! Has your Lord not made good an excellent promise He made to you? And has a long time passed since those promises were fulfilled? Or was it to incur the wrath of your Lord that you broke your promise with me?\"
Then Moses went back unto his folk, angry and sad. He said: O my people! Hath not your Lord promised you a fair promise? Did the time appointed then appear too long for you, or did ye wish that wrath from your Lord should come upon you, that ye broke tryst with me?
Thereupon Moses returned to his people, indignant and grieved. He said, ‘O my people! Did your Lord not give you a true promise? Did the period [of my absence] seem too long to you? Or did you desire that your Lord’s wrath should descend on you and so you failed your tryst with me?’
With great anger and sorrow, Moses returned to his nation. 'My nation' he said, 'did your Lord not make you a fine promise? Did the time of the covenant seem long to you? Or did you desire that the anger of your Lord should fall upon you so that you failed in your coming to my appointment'
Moses, sad and angry, returned to his people saying, \"My people, did not the Lord make you a gracious promise? Why did you disregard your appointment with me? Was it because of the long time or did you want to become subject to the wrath of your Lord?\"
So Musa returned to his people wrathful, sorrowing. Said he: O my people! did not your Lord promise you a goodly promise: did then the time seem long to you, or did you wish that displeasure from your Lord should be due to you, so that you broke (your) promise to me?
Moses returned to his people in anger and great sorrow. He said, \"My people, did your Lord not make you a handsome promise? Was my absence too long for you? Did you desire that your Lord's wrath should descend upon you, when you broke your promise to me?\"
So Moses returned to his people in a state of indignation and sorrow. He said: \"O my people! did not your Lord make a handsome promise to you? Did then the promise seem to you long (in coming)? Or did ye desire that Wrath should descend from your Lord on you, and so ye broke your promise to me?\"
قَالُوا۟ مَآ أَخْلَفْنَا مَوْعِدَكَ بِمَلْكِنَا وَلَٰكِنَّا حُمِّلْنَآ أَوْزَارًۭا مِّن زِينَةِ ٱلْقَوْمِ فَقَذَفْنَٰهَا فَكَذَٰلِكَ أَلْقَى ٱلسَّامِرِىُّ ﴿٨٧﴾
They said, \"We did not break our promise to you by our will, but we were made to carry burdens from the ornaments of the people [of Pharaoh], so we threw them [into the fire], and thus did the Samiri throw.\"
Qaloo ma akhlafna mawAAidaka bimalkina walakinna hummilna awzaran min zeenati alqawmi faqathafnaha fakathalika alqa alssamiriyyu
They said: \"We did not break our promise to you of our own will, but we were made to carry the loads of ornaments belonging to the people, which we threw (into the fire), and so did Sameri.
They said, “We did not renege on our promise to you on our own will, but we were made to carry the burdens of ornaments of the people, so we cast them – and similarly did Samri cast.”
'We have not failed in our tryst with thee,' they said, 'of our volition; but we were loaded with fardels, even the ornaments of the people, and we cast them, as the Samaritan also threw them, into the fire.'
They said: we failed not to keep thy appointment of our own authority, but we were laden with burthens of the people's ornaments; then we threw them, and Thus Samiri cast down.
They said: \"We broke not the promise to you, of our own will, but we were made to carry the weight of the ornaments of the [Fir'aun's (Pharaoh)] people, then we cast them (into the fire), and that was what As-Samiri suggested.\"
They said, “We did not break our promise to you by our choice, but we were made to carry loads of the people’s ornaments, and we cast them in. That was what the Samarian suggested.”
They answered: \"We did not break our promise with you out of our own volition; but we were laden with the load of people's ornaments, and we simply threw them down(into the fire), and the Samiri also threw down something,
They said: We broke not tryst with thee of our own will, but we were laden with burdens of ornaments of the folk, then cast them (in the fire), for thus As-Samiri proposed.
They said, ‘We did not fail our tryst with you of our own accord, but we were laden with the weight of those people’s ornaments, and we cast them [into the fire] and so did the Samiri.’
They replied: 'We have not failed in our promise to you through our choosing. We were laden with fardels, even the ornaments of the nation, and threw them just as the Samaritan had thrown them (into the fire),
They replied, \"We did not go against our promise with you out of our own accord. We were forced to carry people's ornaments. We threw them away and so did the Samiri.
They said: We did not break (our) promise to you of our own accord, but we were made to bear the burdens of the ornaments of the people, then we made a casting of them, and thus did the Samiri suggest.
They answered, \"We did not break our promise to you of our own accord, but we had to carry loads of the people's ornaments and so we threw them [into the fire] for that was what the Samiri suggested,\"
They said: \"We broke not the promise to thee, as far as lay in our power: but we were made to carry the weight of the ornaments of the (whole) people, and we threw them (into the fire), and that was what the Samiri suggested.
فَأَخْرَجَ لَهُمْ عِجْلًۭا جَسَدًۭا لَّهُۥ خُوَارٌۭ فَقَالُوا۟ هَٰذَآ إِلَٰهُكُمْ وَإِلَٰهُ مُوسَىٰ فَنَسِىَ ﴿٨٨﴾
And he extracted for them [the statue of] a calf which had a lowing sound, and they said, \"This is your god and the god of Moses, but he forgot.\"
Faakhraja lahum AAijlan jasadan lahu khuwarun faqaloo hatha ilahukum wailahu moosa fanasiya
Then he produced the image of a calf which mooed like a cow. And they said: 'This is your god and the god of Moses (whom) he has neglected.\"
He therefore made a calf for them – a lifeless body, making sounds like a cow – so they said, “This is your God and the God of Moosa; whereas Moosa has forgotten.”
(Then he brought out for them a Calf, a mere body that lowed; and they said, 'This is your god, and the god of Moses, whom he has forgotten.'
And he produced for them a calf: a body with a low. Then they Said: this is your god and the god of Musa, and that he forgat.
Then he took out (of the fire) for them a statue of a calf which seemed to low. They said: \"This is your ilah (god), and the ilah (god) of Musa (Moses), but [Musa (Moses)] has forgotten (his god).'\"
So he produced for them a calf—a mere body which lowed. And they said, “This is your god, and the god of Moses, but he has forgotten.”
and brought out of there (from the molten gold) the effigy of a calf that lowed.\" The people cried out: \"This is your deity and the deity of Moses, whom Moses has forgotten.\"
Then he produced for them a calf, of saffron hue, which gave forth a lowing sound. And they cried: This is your god and the god of Moses, but he hath forgotten.
Then he produced for them a calf—a [lifeless] body with a low—and they said, This is your god and the god of Moses, so he forgot!
and made a calf for them, a figure that lowed. \"This,\" they said, \"is your god and the god of Moses but whom he has forgotten.\"
Then the Samiri forged the body of a motionless calf which gave out a hollow sound.\" The people said, \"This is your Lord and the Lord of Moses whom he (Moses) forgot to mention\".
So he brought forth for them a calf, a (mere) body, which had a mooing sound, so they said: This is your god and the god of Musa, but he forgot.
then he forged a calf for them -- an image producing a lowing sound. They said, \"This is your deity, the deity of Moses; he has forgotten it.\"
\"Then he brought out (of the fire) before the (people) the image of a calf: It seemed to low: so they said: This is your god, and the god of Moses, but (Moses) has forgotten!\"
أَفَلَا يَرَوْنَ أَلَّا يَرْجِعُ إِلَيْهِمْ قَوْلًۭا وَلَا يَمْلِكُ لَهُمْ ضَرًّۭا وَلَا نَفْعًۭا ﴿٨٩﴾
Did they not see that it could not return to them any speech and that it did not possess for them any harm or benefit?
Afala yarawna alla yarjiAAu ilayhim qawlan wala yamliku lahum darran wala nafAAan
Did they not see that it did not give them any answer, nor had it power to do them harm or bring them gain?
So do they not see that it does not answer to any of their speech? And has no power to cause them any harm or benefit?
What? Did they not see that thing returned no speech unto them, neither had any power to hurt or profit them?
Observed they not that it returned not unto them a word, and owned not for them hurt or profit?
Did they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?
Did they not see that it cannot return a word to them, and has no power to harm them or benefit them?
Did they not see that it did not return a word to them, and had no power either to hurt them or to cause them any benefit?
See they not, then, that it returneth no saying unto them and possesseth for them neither hurt nor use?
Did they not see that it did not answer them, nor could it bring them any benefit or harm?
What! Did they not see that it did not speak a word to them in return, and for them it could own neither harm nor benefit?
Did they not consider that the calf could not give them any answer, nor it could harm or benefit them?
What! could they not see that it did not return to them a reply, and (that) it did not control any harm or benefit for them?
Why did they not see that it could not give them any response and had no power to harm or benefit them?
Could they not see that it could not return them a word (for answer), and that it had no power either to harm them or to do them good?
وَلَقَدْ قَالَ لَهُمْ هَٰرُونُ مِن قَبْلُ يَٰقَوْمِ إِنَّمَا فُتِنتُم بِهِۦ ۖ وَإِنَّ رَبَّكُمُ ٱلرَّحْمَٰنُ فَٱتَّبِعُونِى وَأَطِيعُوٓا۟ أَمْرِى ﴿٩٠﴾
And Aaron had already told them before [the return of Moses], \"O my people, you are only being tested by it, and indeed, your Lord is the Most Merciful, so follow me and obey my order.\"
Walaqad qala lahum haroonu min qablu ya qawmi innama futintum bihi wainna rabbakumu alrrahmanu faittabiAAoonee waateeAAoo amree
Aaron had indeed told them earlier: \"O my people, you are being only misled with this. Surely your Lord is Ar-Rahman. So follow me and obey my command.\"
And undoubtedly Haroon had told them before it that, “O my people – you have needlessly fallen into trial because of this; and indeed your Lord is the Most Gracious, therefore follow me and obey my command.”
Yet Aaron had aforetime said to them, 'My people, you have been tempted by this thing, no more; surety your Lord is the All-merciful; therefore follow me, and obey my commandment!'
And assuredly Harun had said unto them afore: O my people! ye are only being tempted thereby; and verily your Lord is the Compassionate; so follow me and obey my command.
And Harun (Aaron) indeed had said to them beforehand: \"O my people! You are being tried in this, and verily, your Lord is (Allah) the Most Beneficent, so follow me and obey my order.\"
Aaron had said to them before, “O my people, you are being tested by this. And your Lord is the Merciful, so follow me, and obey my command.”
Certainly Aaron had said to them even before (the return of Moses): \"My people, you were fallen into error because of the calf. Surely your Lord is Most Compassionate; so follow me and obey my command.\"
And Aaron indeed had told them beforehand: O my people! Ye are but being seduced therewith, for lo! your Lord is the Beneficent, so follow me and obey my order.
Aaron had certainly told them earlier, ‘O my people! You are only being tested by it. Indeed your Lord is the All-beneficent. So follow me and obey my command!’
Aaron had said to them before: 'My nation, you have been tempted by it. Your Lord is the Merciful. Follow me and obey my order'
Aaron had told them before, \"My people, you are deceived by the calf. Your Lord is the Beneficent God. Follow me and obey my orders\".
And certainly Haroun had said to them before: O my people! you are only tried by it, and surely your Lord is the Beneficent Allah, therefore follow me and obey my order.
Aaron had already told them, \"O my people! You are only being tested by this. Your Lord is the All Merciful, so follow me and obey my command.\"
Aaron had already, before this said to them: \"O my people! ye are being tested in this: for verily your Lord is (Allah) Most Gracious; so follow me and obey my command.\"
قَالُوا۟ لَن نَّبْرَحَ عَلَيْهِ عَٰكِفِينَ حَتَّىٰ يَرْجِعَ إِلَيْنَا مُوسَىٰ ﴿٩١﴾
They said, \"We will never cease being devoted to the calf until Moses returns to us.\"
Qaloo lan nabraha AAalayhi AAakifeena hatta yarjiAAa ilayna moosa
They said \"So long as Moses does not come back we are not going to give it up, and we will remain devoted to it.\"
They said, “We will continue to squat* before it, till Moosa returns to us.” (* Continue worshipping it.)
'We will not cease,' they said, 'to cleave to it, until Moses returns to us.')
They said: we shall by no means cease to be assiduous to it until there returneth to us Musa.
They said: \"We will not stop worshipping it (i.e. the calf), until Musa (Moses) returns to us.\"
They said, “We will not give up our devotion to it, until Moses returns to us.”
But they answered: \"By no means shall we cease to worship it until Moses returns to us.\"
They said: We shall by no means cease to be its votaries till Moses return unto us.
They had said, ‘We will keep on clinging to it until Moses returns to us.’
They replied: 'We will not stop; we will cling to it until Moses returns to us.'
They said, \"We shall continue worshipping the calf until Moses comes back.\"
They said: We will by no means cease to keep to its worship until Musa returns to us.
They replied, \"We shall not cease to worship it until Moses returns to us.\"
They had said: \"We will not abandon this cult, but we will devote ourselves to it until Moses returns to us.\"
قَالَ يَٰهَٰرُونُ مَا مَنَعَكَ إِذْ رَأَيْتَهُمْ ضَلُّوٓا۟ ﴿٩٢﴾
[Moses] said, \"O Aaron, what prevented you, when you saw them going astray,
Qala ya haroonu ma manaAAaka ith raaytahum dalloo
But (Moses) said: \"O Aaron, when you saw that they had gone astray, what hindered you
Said Moosa, “O Haroon – what prevented you when you saw them going astray?”
Moses said, 'What prevented thee, Aaron, when thou sawest them in error,
Musa said: O Harun! what prevented thee, when thou sawest them going astray.
[Musa (Moses)] said: \"O Harun (Aaron)! What stopped you when you saw them going astray;
He said, “O Aaron, what prevented you, when you saw them going astray.
(After rebuking his people) Moses turned to Aaron and said: \"Aaron! What prevented you, when you saw them going astray,
He (Moses) said: O Aaron! What held thee back when thou didst see them gone astray,
He said, ‘O Aaron! What kept you, when you saw them going astray,
He (Moses) said to Aaron: 'When you saw them in error, what prevented you,
Then Moses asked Aaron, \"What made you not follow me when you saw them in error?
(Musa) said: O Haroun! what prevented you, when you saw them going astray,
Moses said to Aaron, \"What prevented you, when you saw that they had gone astray,
(Moses) said: \"O Aaron! what kept thee back, when thou sawest them going wrong,
أَلَّا تَتَّبِعَنِ ۖ أَفَعَصَيْتَ أَمْرِى ﴿٩٣﴾
From following me? Then have you disobeyed my order?\"
Alla tattabiAAani afaAAasayta amree
From coming after me? Did you not disobey my command?\" (And Moses pulled him by the hair).
“That you did not come after me? So did you disobey my order?”
so that thou didst not follow after me? Didst thou then disobey my commandment?'
That thou followedst me not! Hast thou disobeyed my command?
\"That you followed me not (according to my advice to you)? Have you then disobeyed my order?\"
From following me? Did you disobey my command?”
from following my way? Have you disobeyed my command?\"
That thou followedst me not? Hast thou then disobeyed my order?
from following me? Did you disobey my command?’
from following after me, did you disobey my order'
Did you disobey my orders?\"
So that you did not follow me? Did you then disobey my order?
from following me? Why did you disobey my command?\"
\"From following me? Didst thou then disobey my order?\"
قَالَ يَبْنَؤُمَّ لَا تَأْخُذْ بِلِحْيَتِى وَلَا بِرَأْسِىٓ ۖ إِنِّى خَشِيتُ أَن تَقُولَ فَرَّقْتَ بَيْنَ بَنِىٓ إِسْرَٰٓءِيلَ وَلَمْ تَرْقُبْ قَوْلِى ﴿٩٤﴾
[Aaron] said, \"O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, 'You caused division among the Children of Israel, and you did not observe [or await] my word.' \"
Qala ya bna omma la takhuth bilihyatee wala birasee innee khasheetu an taqoola farraqta bayna banee israeela walam tarqub qawlee
\"O son of my mother,\" (Aaron cried), do not pull me by my beard or my hair! I was really afraid you may say that I had created a rift among the children of Israel, and did not pay heed to your command.\"
He said, “O son of my mother, do not clutch my beard nor the hair on my head; I feared that you may say, ‘You have caused a division among the Descendants of Israel and did not wait for my advice.’”
'Son of my mother,' Aaron said, 'take me not by the beard, or the head! I was fearful that thou wouldst say, \"Thou hast divided the Children of Israel, and thou hast not observed my word.\"
Harun said: O my mother's son! hold me not by my beard nor by my head verily feared that thou wouldst say, thou hast caused a division among the Children of Israel and hast not guarded my Word.
He [Harun (Aaron)] said: \"O son of my mother! Seize (me) not by my beard, nor by my head! Verily, I feared lest you should say: 'You have caused a division among the Children of Israel, and you have not respected my word!' \"
He said, “Son of my mother, do not seize me by my beard or my head. I feared you would say, `You have caused division among the Children of Israel, and did not regard my word.'“
Aaron answered: \"Son of my mother! Do not seize me with my beard, nor by (the hair of) my head. I feared that on returning you might say: 'You sowed discord among the Children of Israel, and did not pay heed to my words.'\"
He said: O son of my mother! Clutch not my beard nor my head! I feared lest thou shouldst say: Thou hast caused division among the Children of Israel, and hast not waited for my word.
He said, ‘O son of my mother! Do not grab my beard or my head! I feared lest you should say, ‘‘You have caused a rift among the Children of Israel and did not heed my word [of advice].’’’
'Son of my mother' he replied, 'Do not seize my beard nor my head. I was afraid that you might say: \"You have divided the Children of Israel and did not uphold my word.\"
Aaron replied, \"Son of my mother, do not seize me by my beard or head. I was afraid that you might consider me responsible for causing discord among the children of Israel and would not pay attention to my words.\"
He said: O son of my mother! seize me not by my beard nor by my head; surely I was afraid lest you should say: You have caused a division among the children of Israel and not waited for my word.
Aaron said, \"Son of my mother! Do not seize me by my beard nor by my head. I was afraid that you would say, 'You have caused dissension among the Children of Israel and did not pay heed to my words.'\"
(Aaron) replied: \"O son of my mother! Seize (me) not by my beard nor by (the hair of) my head! Truly I feared lest thou shouldst say, 'Thou has caused a division among the children of Israel, and thou didst not respect my word!'\"
قَالَ فَمَا خَطْبُكَ يَٰسَٰمِرِىُّ ﴿٩٥﴾
[Moses] said, \"And what is your case, O Samiri?\"
Qala fama khatbuka ya samiriyyu
Moses asked: \"O Sameri, what was the matter?\"
Said Moosa, “And what is your explanation, O Samri?”
Moses said, 'And thou, Samaritan, what was thy business?'
Musa said: what was thy object, O Samiri?
[Musa (Moses)] said: \"And what is the matter with you. O Samiri? (i.e. why did you do so?)\"
He said, “What do you have to say, O Samarian?”
Moses said: \"What, then, is your case, O Samiri?\"
(Moses) said: And what hast thou to say, O Samiri?
He said, ‘What is your business, O Samiri?’
'You, Samaritan' said he (Moses), 'what was your business'
Moses asked, \"Samiri, what were your motives?\"
He said: What was then your object, O Samiri?
Moses said, \"What was the matter with you, Samiri?\"
(Moses) said: \"What then is thy case, O Samiri?\"
قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا۟ بِهِۦ فَقَبَضْتُ قَبْضَةًۭ مِّنْ أَثَرِ ٱلرَّسُولِ فَنَبَذْتُهَا وَكَذَٰلِكَ سَوَّلَتْ لِى نَفْسِى ﴿٩٦﴾
He said, \"I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it, and thus did my soul entice me.\"
Qala basurtu bima lam yabsuroo bihi faqabadtu qabdatan min athari alrrasooli fanabathtuha wakathalika sawwalat lee nafsee
He said: \"I saw what they did not see. I picked up a handful of dust from the messenger's tracks and threw it in, for the idea seemed attractive to me.\"
He said, “I witnessed what the people did not witness – I therefore took a handful from the tracks* of the angel, then threw it** – and this is what seemed pleasing to my soul.” (* The marks left behind by the mount of Angel Jibreel. ** Into the mouth of the calf.)
'I beheld what they beheld not,' he said, 'and I seized a handful of dust from the messenger's track, and cast it into the thing. So my soul prompted me.'
He said: l saw that which they saw not; so I seized a handful from the footstep of the messenger, and then cast it; Thus my soul embellished the affair to me.
(Samiri) said: \"I saw what they saw not, so I took a handful (of dust) from the hoof print of the messenger [Jibrael's (Gabriel) horse] and threw it [into the fire in which were put the ornaments of the Fir'aun's (Pharaoh) people, or into the calf]. Thus my inner-self suggested to me.\"
He said, “I saw what they did not see, so I grasped a handful from the Messenger’s traces, and I flung it away. Thus my soul prompted me.”
He answered: \"I saw what the people did not see. So I took a handful of dust from the trail of the Messenger, and I flung it (into the fire). Thus did my mind prompt me.\"
He said: I perceived what they perceive not, so I seized a handful from the footsteps of the messenger, and then threw it in. Thus my soul commended to me.
He said, ‘I saw what they did not see. I took a handful [of dust] from the messenger’s trail and threw it. That is how my soul prompted me.’
He replied: 'I saw what they did not see and seized a handful of dust from the foot print of the messenger and so I cast it this my soul prompted me to do'
He replied, \"I had the skill (of carving) which they did not have. I followed some of the Messengers's (Moses) tradition, but I then ignored it. Thus, my soul prompted me (to carve a golden calf with an artificial hollow sound).
He said: I saw (Jibreel) what they did not see, so I took a handful (of the dust) from the footsteps of the messenger, then I threw it in the casting; thus did my soul commend to me
He said, \"I perceived what they did not see. So I took a handful [of dust] from the footprint of the Messenger and threw it in [the calf]. That is what my inner self prompted me to do.\"
He replied: \"I saw what they saw not: so I took a handful (of dust) from the footprint of the Messenger, and threw it (into the calf): thus did my soul suggest to me.\"
قَالَ فَٱذْهَبْ فَإِنَّ لَكَ فِى ٱلْحَيَوٰةِ أَن تَقُولَ لَا مِسَاسَ ۖ وَإِنَّ لَكَ مَوْعِدًۭا لَّن تُخْلَفَهُۥ ۖ وَٱنظُرْ إِلَىٰٓ إِلَٰهِكَ ٱلَّذِى ظَلْتَ عَلَيْهِ عَاكِفًۭا ۖ لَّنُحَرِّقَنَّهُۥ ثُمَّ لَنَنسِفَنَّهُۥ فِى ٱلْيَمِّ نَسْفًا ﴿٩٧﴾
[Moses] said, \"Then go. And indeed, it is [decreed] for you in [this] life to say, 'No contact.' And indeed, you have an appointment [in the Hereafter] you will not fail to keep. And look at your 'god' to which you remained devoted. We will surely burn it and blow it into the sea with a blast.
Qala faithhab fainna laka fee alhayati an taqoola la misasa wainna laka mawAAidan lan tukhlafahu waonthur ila ilahika allathee thalta AAalayhi AAakifan lanuharriqannahu thumma lanansifannahu fee alyammi nasfan
(Moses) said: \"Go hence! All your life you are (cursed) to say: 'Do not touch me; and a threat hangs over you which you will not be able to escape. Look at your god to whom you are so attached: We shall verily burn it, and disperse its ashes into the sea.
Said Moosa, “Therefore go away, for in this life your punishment is that you exclaim ‘Do not touch!’* And indeed for you is a time appointed, which you cannot break; and look at your deity, in front of which you remained squatting the whole day; we swear we will surely burn it and, smashing it into bits, discharge it into the river.” (* He was cursed with a disease.)
'Depart!' said Moses. 'It shall be thine all this life to cry \"Untouchable!\" And thereafter a tryst awaits thee thou canst not fail to keep Behold thy god, to whom all the day thou wast cleaving! We will surely burn it and scatter its ashes into the sea.
Musa said: begone thou! verily it shall be thine in life to say no contact; and verily thine is an appointment which thou shalt by no means fail. And look at thy god to which thou hast been assidauous; we shall surely burn it, and we shall scatter it into the sea a wide scattering.
Musa (Moses) said: \"Then go away! And verily, your (punishment) in this life will be that you will say: \"Touch me not (i.e. you will live alone exiled away from mankind); and verily (for a future torment), you have a promise that will not fail. And look at your ilah (god), to which you have been devoted. We will certainly burn it, and scatter its particles in the sea.\"
He said, “Begone! Your lot in this life is to say, ‘No contact.’ And you have an appointment that you will not miss. Now look at your god that you remained devoted to—we will burn it up, and then blow it away into the sea, as powder.”
Moses said: \"Be gone, then. All your life you shall cry: 'Untouchable.' There awaits a term for your reckoning that you cannot fail to keep. Now look at your god that you devotedly adored: We shall burn it and scatter its remains in the sea.
(Moses) said: Then go! and lo! in this life it is for thee to say: Touch me not! and lo! there is for thee a tryst thou canst not break. Now look upon thy god of which thou hast remained a votary. Verily we will burn it and will scatter its dust over the sea.
He said, ‘Begone! It shall be your [lot] throughout life to say, ‘‘Do not touch me!’’ Indeed, there is a tryst for you which you will not fail to keep! Now look at your god to whom you went on clinging. We will burn it down and then scatter it[s ashes] into the sea.
'Begone! Your lot in this life is to cry: \"untouchable!' said he (Moses). 'An appointment awaits you that you cannot fail to keep. Look at your god which you clung to indeed we will burn it and scatter its ashes upon the sea'
Moses said, \"Go away! Throughout your life you will not be able to let anyone touch you. This will be your punishment in this life. The time for your final punishment is inevitable. You will never be able to avoid it. Look at your god which you have been worshipping. We will burn it in the fire and scatter its ashes into the sea.\"
He said: Begone then, surely for you it will be in this life to say, Touch (me) not; and surely there is a threat for you, which shall not be made to fail to you, and look at your god to whose worship you kept (so long); we will certainly burn it, then we will certainly scatter it a (wide) scattering in the sea.
Moses said, \"Begone! It shall be your lot to say throughout your life, \"Do not touch me,\" and you will be faced with a fate from which there will be no escape. Now look at your deity to which you have become so devoted: we shall burn it up, and then scatter it into the sea.
(Moses) said: \"Get thee gone! but thy (punishment) in this life will be that thou wilt say, 'touch me not'; and moreover (for a future penalty) thou hast a promise that will not fail: Now look at thy god, of whom thou hast become a devoted worshipper: We will certainly (melt) it in a blazing fire and scatter it broadcast in the sea!\"
إِنَّمَآ إِلَٰهُكُمُ ٱللَّهُ ٱلَّذِى لَآ إِلَٰهَ إِلَّا هُوَ ۚ وَسِعَ كُلَّ شَىْءٍ عِلْمًۭا ﴿٩٨﴾
Your god is only Allah, except for whom there is no deity. He has encompassed all things in knowledge.\"
Innama ilahukumu Allahu allathee la ilaha illa huwa wasiAAa kulla shayin AAilman
Your god is only God. There is no other god but He. His knowledge extends over everything.\"
“Your God is only Allah – other than for Whom there is no worship; His knowledge encompasses all things.”
Your God is only the One God; there is no god, but He alone who in His knowledge embraces everything.'
Your God is only Allah, the One other than whom there is no god. He comprehendeth everything in knowledge.
Your Ilah (God) is only Allah, the One (La ilaha illa Huwa) (none has the right to be worshipped but He). He has full knowledge of all things.
Surely your god is God, the One besides whom there is no other god. He comprehends everything in knowledge.
Your God is none else than Allah, beside Whom there is no god. His knowledge embraces everything.\"
Your Allah is only Allah, than Whom there is no other Allah. He embraceth all things in His knowledge.
Indeed your God is Allah. There is no god except Him. He embraces all things in [His] knowledge.’
Your God is only One, Allah. There is no god, except He, alone. His knowledge encompasses all things.
Your Lord is the One who is the only God and He has the knowledge of all things.
Your Allah is only Allah, there is no god but He; He comprehends all things in (His) knowledge.
Your only deity is God, there is no deity but Him. His knowledge encompasses all things.\"
But the god of you all is the One Allah: there is no god but He: all things He comprehends in His knowledge.
كَذَٰلِكَ نَقُصُّ عَلَيْكَ مِنْ أَنۢبَآءِ مَا قَدْ سَبَقَ ۚ وَقَدْ ءَاتَيْنَٰكَ مِن لَّدُنَّا ذِكْرًۭا ﴿٩٩﴾
Thus, [O Muhammad], We relate to you from the news of what has preceded. And We have certainly given you from Us the Qur'an.
Kathalika naqussu AAalayka min anbai ma qad sabaqa waqad ataynaka min ladunna thikran
Thus do We narrate some account to you of what has gone before, and We have truly given you a Reminder of Our own.
This is how We relate the former tidings to you (O dear Prophet Mohammed – peace and blessings be upon him); and We have given you a Remembrance* from Ourselves. (*The Holy Qur’an.)
So We relate to thee stories of what has gone before, and We have given thee a remembrance from Us.
Thus We recount unto thee some tidings of that which hath preceded; and surely We have vouchsafed unto thee from before Us an admonition.
Thus We relate to you (O Muhammad SAW) some information of what happened before. And indeed We have given you from Us a Reminder (this Quran).
Thus We narrate to you reports of times gone by; and We have given you a message from Our Presence.
(O Muhammad), thus do We recount to you the events of the past, and We have bestowed upon you from Ourself an admonition.
Thus relate We unto thee (Muhammad) some tidings of that which happened of old, and We have given thee from Our presence a reminder.
Thus do We relate to you some accounts of what is past. Certainly, We have given you a Reminder from Ourselves.
And so We narrate to you the stories of the past, and We have given you a remembrance from Us.
Thus We tell you, (Muhammad), the stories of the past and We have given you the Quran.
Thus do We relate to you (some) of the news of what has gone before; and indeed We have given to you a Reminder from Ourselves.
Thus We relate to you the history of past events, and We have given you a reminder [the Quran] from Us.
Thus do We relate to thee some stories of what happened before: for We have sent thee a Message from Our own Presence.
مَّنْ أَعْرَضَ عَنْهُ فَإِنَّهُۥ يَحْمِلُ يَوْمَ ٱلْقِيَٰمَةِ وِزْرًا ﴿١٠٠﴾
Whoever turns away from it - then indeed, he will bear on the Day of Resurrection a burden,
Man aAArada AAanhu fainnahu yahmilu yawma alqiyamati wizran
Whoever turns away from it will surely carry a burden on the Day of Judgement,
Whoever turns away from it, will bear a burden on the Day of Resurrection.
Whosoever turns away from it, upon the Day of Resurrection He shall bear a fardel,
Whosoever turnoth away therefrom--verily they shall bear on the Day of Judgment a burthen,
Whoever turns away from it (this Quran i.e. does not believe in it, nor acts on its orders), verily, they will bear a heavy burden (of sins) on the Day of Resurrection,
Whoever turns away from it will carry on the Day of Resurrection a burden.
He who turns away from it will surely bear a heavy burden on the Day of Resurrection,
Whoso turneth away from it, he verily will bear a burden on the Day of Resurrection,
Whoever disregards it shall bear a burden [of punishment] on the Day of Resurrection,
Whosoever has turned away from it shall bear a burden on the Day of Resurrection.
Whoever disregards (the Quran) will be heavily burdened with sin on the Day of Judgment
Whoever turns aside from it, he shall surely bear a burden on the day of resurrection
Whoever turns away from it will bear a heavy burden on the Day of Judgement,
If any do turn away therefrom, verily they will bear a burden on the Day of judgment;
خَٰلِدِينَ فِيهِ ۖ وَسَآءَ لَهُمْ يَوْمَ ٱلْقِيَٰمَةِ حِمْلًۭا ﴿١٠١﴾
[Abiding] eternally therein, and evil it is for them on the Day of Resurrection as a load -
Khalideena feehi wasaa lahum yawma alqiyamati himlan
And will live for ever under it. How evil the burden they will carry on the Day of Doom!
They will remain in it forever – what an evil burden it will be for them on the Day of Resurrection!
therein abiding forever; how evil upon the Day of Resurrection that burden for them!
As abiders therein. And vile will load! them on the Day of Judgment as a load!
They will abide in that (state in the Fire of Hell), and evil indeed will it be that load for them on the Day of Resurrection;
Abiding therein forever. And wretched is their burden on the Day of Resurrection.
and will abide under this burden for ever. Grievous shall be the burden on the Day of Resurrection,
Abiding under it - an evil burden for them on the Day of Resurrection,
remaining in it [forever]. Evil is their burden on the Day of Resurrection
and live in it for ever; how evil will that burden be for them on the Day of Resurrection.
with which he will live forever. On the Day of Judgment it will be a terrible load for him to carry.
Abiding in this (state), and evil will it be for them to bear on the day of resurrection;
which they shall bear forever. It will be a grievous burden for them on the Day of Judgement,
They will abide in this (state): and grievous will the burden be to them on that Day,-
يَوْمَ يُنفَخُ فِى ٱلصُّورِ ۚ وَنَحْشُرُ ٱلْمُجْرِمِينَ يَوْمَئِذٍۢ زُرْقًۭا ﴿١٠٢﴾
The Day the Horn will be blown. And We will gather the criminals, that Day, blue-eyed.
Yawma yunfakhu fee alssoori wanahshuru almujrimeena yawmaithin zurqan
The day the trumpet blast is sounded We shall raise the sinners blind,
On the day when the Trumpet is blown and We shall assemble the guilty on that day, blue -eyed.
On the day the Trumpet is blown; and We shall muster the sinners upon that day with eyes staring,
The Day whereon the trumpet will be blown into, and We shall gather the culprits on that Day blear-eyed,
The Day when the Trumpet will be blown (the second blowing): that Day, We shall gather the Mujrimun (criminals, polytheists, sinners, disbelievers in the Oneness of Allah, etc.) Zurqa: (blue or blind eyed with black faces).
On the Day when the Trumpet is blown—We will gather the sinners on that Day, blue.
the Day when the Trumpet shall be sounded and We shall muster the sinners, their eyes turned blue with terror.
The day when the Trumpet is blown. On that day we assemble the guilty white-eyed (with terror),
—the day the Trumpet will be blown; on that day We shall muster the guilty with blind eyes.
The Day when the Horn shall be blown. On that Day, We shall assemble all the sinners with blued eyes,
On the day when the trumpet will be sounded We will raise the criminals from their graves and their eyes will be turned blue and blind.
On the day when the trumpet shall be blown, and We will gather the guilty, blue-eyed, on that day
the Day when the trumpet shall be blown: We shall gather all the sinners on that Day. Their eyes will turn blue with terror
The Day when the Trumpet will be sounded: that Day, We shall gather the sinful, blear-eyed (with terror).
يَتَخَٰفَتُونَ بَيْنَهُمْ إِن لَّبِثْتُمْ إِلَّا عَشْرًۭا ﴿١٠٣﴾
They will murmur among themselves, \"You remained not but ten [days in the world].\"
Yatakhafatoona baynahum in labithtum illa AAashran
Whispering to one another: \"You have tarried but ten days.\"
Whispering secretly among themselves, “You have not stayed on earth but for ten days.”
whispering one to another, 'You have tarried only ten nights.'
Mutterin among themselves: ye tarried not save ten days.
In whispers will they speak to each other (saying): \"You stayed not longer than ten (days).\"
Murmuring among themselves: “You have lingered only for ten.”
They shall whisper among themselves: \"You stayed on the earth barely ten days.\"
Murmuring among themselves: Ye have tarried but ten (days).
They will whisper to one another: ‘You have stayed only for ten [days].’
and they shall murmur among themselves: 'You have stayed away but ten (days and nights)'
They will slowly talk to each other and say, \"Our life on earth was as short as ten days\".
They shall consult together secretly: You did tarry but ten (centuries).
and they shall murmur to one another, \"You stayed only ten days on the earth\" --
In whispers will they consult each other: \"Yet tarried not longer than ten (Days);
نَّحْنُ أَعْلَمُ بِمَا يَقُولُونَ إِذْ يَقُولُ أَمْثَلُهُمْ طَرِيقَةً إِن لَّبِثْتُمْ إِلَّا يَوْمًۭا ﴿١٠٤﴾
We are most knowing of what they say when the best of them in manner will say, \"You remained not but one day.\"
Nahnu aAAlamu bima yaqooloona ith yaqoolu amthaluhum tareeqatan in labithtum illa yawman
We know well what they will say when the most upright among them will say: \"You did not tarry more than a day.\"
We know well what they will utter, whereas the wisest among them will say, “You have stayed just for a day.”
We know very well what they will say, when the justest of them in the way will say, 'You have tarried only a day.'
We are the Best Knower of that which they will say, when the best of them in judgment Will say: ye tarried not save for a day.
We know very well what they will say, when the best among them in knowledge and wisdom will say: \"You stayed no longer than a day!\"
We are fully aware of what they say, when the most exemplary of them in conduct will say, “You have lingered only a day.”
We know well what they will say to one another: We also know that even the most cautious in his estimate will say: \"You lived in the world no more than a day.\"
We are Best Aware of what they utter when their best in conduct say: Ye have tarried but a day.
We know best what they will say, when the smartest of them in approach will say, ‘You stayed only a day!’
We know well what they will say. The most just among them in the matter will declare: 'You have stayed away but one day'
We know best what they say. The moderate ones among them will say, \"You did not live on earth for more than a day.\"
We know best what they say, when the fairest of them in course would say: You tarried but a day.
We know best what they will say. The most perceptive of them will say, \"You stayed only one day.\"
We know best what they will say, when their leader most eminent in conduct will say: \"Ye tarried not longer than a day!\"
وَيَسْـَٔلُونَكَ عَنِ ٱلْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفًۭا ﴿١٠٥﴾
And they ask you about the mountains, so say, \"My Lord will blow them away with a blast.
Wayasaloonaka AAani aljibali faqul yansifuha rabbee nasfan
They will ask you about the mountains. Tell them: \"My Lord will uproot them from the base,
They ask you regarding the mountains; proclaim, “My Lord will blow them into bits and scatter them.”
They will question thee concerning the mountains. Say: 'My Lord will scatter them as ashes;
And they ask thee regarding the mountains; so say thou: my Lord will scatter them with a total scattering.
And they ask you concerning the mountains, say; \"My Lord will blast them and scatter them as particles of dust.
And they ask you about the mountains. Say, “My Lord will crumble them utterly.”
They ask you concerning the mountains: \"Where will they go?\" Say: \"My Lord will scatter them like dust,
They will ask thee of the mountains (on that day). Say: My Lord will break them into scattered dust.
They question you concerning the mountains. Say, ‘My Lord will scatter them [like dust].’
They will question you about the mountains. Say: 'My Lord will scatter them as ashes
(Muhammad), they will ask you about the mountains. Tell them, \"My Lord will grind them to powder
And they ask you about the mountains. Say: My Lord will carry them away from the roots.
They ask you about the mountains. Say, \"My Lord will scatter them as dust
They ask thee concerning the Mountains: say, \"My Lord will uproot them and scatter them as dust;
فَيَذَرُهَا قَاعًۭا صَفْصَفًۭا ﴿١٠٦﴾
And He will leave the earth a level plain;
Fayatharuha qaAAan safsafan
And turn them into a level plain,
“Therefore leaving the earth just as an empty plain.”
then He will leave them a level hollow
Then He shall leave it a plain, level.
\"Then He shall leave it as a level smooth plain.
And leave them desolate waste.
and leave the earth a levelled plain
And leave it as an empty plain,
Then He will leave it a level plain.
and leave them a desolate waste,
and leave them so smoothly levelled
Then leave it a plain, smooth level
and leave the earth level and bare,
\"He will leave them as plains smooth and level;
لَّا تَرَىٰ فِيهَا عِوَجًۭا وَلَآ أَمْتًۭا ﴿١٠٧﴾
You will not see therein a depression or an elevation.\"
La tara feeha AAiwajan wala amtan
Over which you will see no curves or elevations.
“In which you shall neither see ups nor downs.”
wherein thou wilt see no crookedness neither any curving.'
Wherein thou shalt not see any crookedness or ruggedness.
\"You will see therein nothing crooked or curved.\"
You will see in them neither crookedness, nor deviation.”
in which you shall find no crookedness or curvature.
Wherein thou seest neither curve nor ruggedness.
You will not see any crookedness or unevenness in it.
with neither crookedness nor any curving to be seen therein'
that you will see no depression or elevation in it\".
You shall not see therein any crookedness or unevenness.
with neither hollows nor upthrust mounds to be seen.
\"Nothing crooked or curved wilt thou see in their place.\"
يَوْمَئِذٍۢ يَتَّبِعُونَ ٱلدَّاعِىَ لَا عِوَجَ لَهُۥ ۖ وَخَشَعَتِ ٱلْأَصْوَاتُ لِلرَّحْمَٰنِ فَلَا تَسْمَعُ إِلَّا هَمْسًۭا ﴿١٠٨﴾
That Day, everyone will follow [the call of] the Caller [with] no deviation therefrom, and [all] voices will be stilled before the Most Merciful, so you will not hear except a whisper [of footsteps].
Yawmaithin yattabiAAoona alddaAAiya la AAiwaja lahu wakhashaAAati alaswatu lilrrahmani fala tasmaAAu illa hamsan
That day they will follow the summoner from whom there will be no receding; and their voices will be hushed before Ar-Rahman, and you will not hear a sound but faint shuffling.
On that day they will run after a caller, there will be no deviation in it; and voices shall become hushed before the Most Gracious, so you will not hear except a faint sound.
On that day they will follow the Summoner in whom is no crookedness; voices will be hushed to the All-merciful, so that thou hearest naught but a murmuring.
That Day they shall follow the caller for Whom there shall be no crookedness; and voices Shall be humbled for the Compassionate; so that thou shalt not hear ought except pattering
On that Day mankind will follow strictly (the voice of) Allah's caller, no crookedness (that is without going to the right or left of that voice) will they show him (Allah's caller). And all voices will be humbled for the Most Beneficent (Allah), and nothing shall you hear but the low voice of their footsteps.
On that Day, they will follow the caller, without any deviation. Voices will be hushed before the Merciful, and you will hear nothing but murmur.
On that Day people shall follow straight on to the call of the summoner, no one daring to show any haughtiness. Their voices shall be hushed before the Most Compassionate Lord, so that you will hear nothing but a whispering murmur.
On that day they follow the summoner who deceiveth not, and voices are hushed for the Beneficent, and thou hearest but a faint murmur.
On that day they will follow the summoner without zigzagging. Their voices will be muted before the All-beneficent, and you will hear nothing but a murmur.
On that Day, they will follow the Summoner, who is not crooked, their voices hushed before the Merciful, and you shall hear nothing except a murmuring.
On that day they will follow their caller without deviation. Their voices will be low in the presence of the Beneficent God. You will hear nothing but the tread of the marching feet.
On that day they shall follow the inviter, there is no crookedness in him, and the voices shall be low before the Beneficent Allah so that you shall not hear aught but a soft sound.
On that Day all will follow the summoning voice from which there is no escape; and all voices will be hushed before the Lord of Mercy, and nothing will be heard except a subdued murmur.
On that Day will they follow the Caller (straight): no crookedness (can they show) him: all sounds shall humble themselves in the Presence of (Allah) Most Gracious: nothing shalt thou hear but the tramp of their feet (as they march).
يَوْمَئِذٍۢ لَّا تَنفَعُ ٱلشَّفَٰعَةُ إِلَّا مَنْ أَذِنَ لَهُ ٱلرَّحْمَٰنُ وَرَضِىَ لَهُۥ قَوْلًۭا ﴿١٠٩﴾
That Day, no intercession will benefit except [that of] one to whom the Most Merciful has given permission and has accepted his word.
Yawmaithin la tanfaAAu alshshafaAAatu illa man athina lahu alrrahmanu waradiya lahu qawlan
On that day no intercession will matter other than his whom Ar-Rahman grants permission and accepts.
On that day no one’s intercession shall benefit except his to whom the Most Gracious has given permission and whose word He has liked. (The Holy Prophets and virtuous people will be given the permission to intercede. Prophet Mohammed – peace and blessings be upon him – will be the first to intercede.)
Upon that day the intercession will not profit, save for him to whom the All-merciful gives leave, and whose speech He approves.
That Day intercession will Profit not except him for whom the Compassionate giveth leave, and of whom He approveth the Word.
On that day no intercession shall avail, except the one for whom the Most Beneficent (Allah) has given permission and whose word is acceptable to Him.
On that Day, intercession will not avail, except for him permitted by the Merciful, and whose words He has approved.
On that Day intercession shall not avail save of him whom the Most Compassionate Lord permits, and whose word of intercession is pleasing to Him.
On that day no intercession availeth save (that of) him unto whom the Beneficent hath given leave and whose word He accepteth.
Intercession will not avail that day except from him whom the All-beneficent allows and approves of his word.
On that Day intercession will not benefit them except him that has received the permission of the Merciful and whose words are pleased by Him.
On that day no one's intercession will be of any benefit unless he has received permission from the Beneficent God and whose word is acceptable to Him.
On that day shall no intercession avail except of him whom the Beneficent Allah allows and whose word He is pleased with.
On that Day no intercession will avail, except from one who has received the sanction of the Merciful and of whose words He approves,
On that Day shall no intercession avail except for those for whom permission has been granted by (Allah) Most Gracious and whose word is acceptable to Him.
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلَا يُحِيطُونَ بِهِۦ عِلْمًۭا ﴿١١٠﴾
Allah knows what is [presently] before them and what will be after them, but they do not encompass it in knowledge.
YaAAlamu ma bayna aydeehim wama khalfahum wala yuheetoona bihi AAilman
He knows what is before them and hidden from them, but they cannot grasp it with their knowledge.
He knows all that is before them and all that is behind them, whereas their knowledge cannot encompass it.
He knows what is before them and behind them, and they comprehend Him not in knowledge.
He knoweth that which is before them and that which is behind them, and they, encompass it not with their knowledge.
He (Allah) 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.
He knows what is before them and what is behind them, and they cannot comprehend Him in their knowledge.
He knows all that is ahead of them and all that is behind them, while the others do not know.
He knoweth (all) that is before them and (all) that is behind them, while they cannot compass it in knowledge.
He knows what is before them and behind them, though they do not comprehend Him in their knowledge.
He knows what is before them and behind them, and they do not comprehend Him in knowledge.
God knows all that is in front of them and behind them and they can not encompass His knowledge.
He knows what is before them and what is behind them, while they do not comprehend it in knowledge.
He knows what is before them and what is behind them, but they cannot encompass Him with their knowledge,
He knows what (appears to His creatures as) before or after or behind them: but they shall not compass it with their knowledge.
۞ وَعَنَتِ ٱلْوُجُوهُ لِلْحَىِّ ٱلْقَيُّومِ ۖ وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًۭا ﴿١١١﴾
And [all] faces will be humbled before the Ever-Living, the Sustainer of existence. And he will have failed who carries injustice.
WaAAanati alwujoohu lilhayyi alqayyoomi waqad khaba man hamala thulman
All heads will be bowed before the Living, the Eternal; and whosoever bears a load of iniquity will be full of despair.
And all faces shall bow before the Living, the All Sustaining; and the one who bore the burden of injustice, has failed.
And faces shall be humbled unto the Living, the Eternal. He will have failed whose burden is of evildoing;
And downcast will be faces before the Living, the Self- subsisting, and disappointed will be he who beareth a wrong.
And (all) faces shall be humbled before (Allah), the Ever Living, the One Who sustains and protects all that exists. And he who carried (a burden of) wrongdoing (i.e. he who disbelieved in Allah, ascribed partners to Him, and did deeds of His disobedience), became indeed a complete failure (on that Day).
Faces will be humbled before the Living, the Eternal. Whoever carries injustice will despair.
All faces shall be humbled before the Ever-Living, the Self-Subsisting Lord, and he who bears the burden of iniquity will have failed;
And faces humble themselves before the Living, the Eternal. And he who beareth (a burden of) wrongdoing is indeed a failure (on that day).
All faces shall be humbled before the Living One, the All-sustainer, and those who bear [the burden of] wrongdoing will fail.
(All) faces shall be humbled before the Living One, the Eternal. Those who are burdened with wrong doing shall have failed,
Faces will be humble before the Everlasting and the Self-existing God. Despair will strike those who are loaded with the burden of injustice.
And the faces shall be humbled before the Living, the Self-subsistent Allah, and he who bears iniquity is indeed a failure.
on that Day all faces shall be humbled before the Living, Self-Subsisting One. Those burdened with evil deeds will come to grief,
(All) faces shall be humbled before (Him) - the Living, the Self-Subsisting, Eternal: hopeless indeed will be the man that carries iniquity (on his back).
وَمَن يَعْمَلْ مِنَ ٱلصَّٰلِحَٰتِ وَهُوَ مُؤْمِنٌۭ فَلَا يَخَافُ ظُلْمًۭا وَلَا هَضْمًۭا ﴿١١٢﴾
But he who does of righteous deeds while he is a believer - he will neither fear injustice nor deprivation.
Waman yaAAmal mina alssalihati wahuwa muminun fala yakhafu thulman wala hadman
But he who has done good things and believes, will have no fear of either being wronged or deprived.
And the one who does some good deeds, and is a Muslim – he shall have no fear of injustice, nor suffer any loss.
but whosoever does deeds of righteousness, being a believer, shall fear neither wrong nor injustice.
And whosoever worketh of the righteous works, and is a believer, he will not fear Wrong or begrudging
And he who works deeds of righteousness, while he is a believer (in Islamic Monotheism) then he will have no fear of injustice, nor of any curtailment (of his reward).
But whoever has done righteous deeds, while being a believer—will fear neither injustice, nor grievance.
but whosoever does righteous works, being a believer, shall have no fear of suffering wrong or loss.\"
And he who hath done some good works, being a believer, he feareth not injustice nor begrudging (of his wage).
But whoever does righteous deeds, being faithful, will neither fear any injustice or disparagement.
but those who have believed and done good works shall fear neither wrong nor injustice.
The righteously striving believers should have no fear of being treated with injustice or inequity.
And whoever does good works and he is a believer, he shall have no fear of injustice nor of the withholding of his due.
but he who does good works, being a believer, shall fear no harm nor any injustice.\"
But he who works deeds of righteousness, and has faith, will have no fear of harm nor of any curtailment (of what is his due).
وَكَذَٰلِكَ أَنزَلْنَٰهُ قُرْءَانًا عَرَبِيًّۭا وَصَرَّفْنَا فِيهِ مِنَ ٱلْوَعِيدِ لَعَلَّهُمْ يَتَّقُونَ أَوْ يُحْدِثُ لَهُمْ ذِكْرًۭا ﴿١١٣﴾
And thus We have sent it down as an Arabic Qur'an and have diversified therein the warnings that perhaps they will avoid [sin] or it would cause them remembrance.
Wakathalika anzalnahu quranan AAarabiyyan wasarrafna feehi mina alwaAAeedi laAAallahum yattaqoona aw yuhdithu lahum thikran
That is why We have sent it down as an eloquent Qur'an, and explained in different ways the intimidations through it that they may haply take heed, or perhaps it may lead them to contemplate.
And this is how We revealed it as an Arabic Qur’an, and in different ways gave promises of punishment, that they may fear or it may create some pondering in their hearts.
Even so We have sent it down as an Arabic Koran, and We have turned about in it something of threats, that haply they may be godfearing, or it may arouse in them remembrance.
And Thus We have sent it down, an Arabic Recitation, and have propounded variously therein of the threats, that haply they may fear, or that it may generate in them some admonition.
And thus We have sent it down as a Quran in Arabic, and have explained therein in detail the warnings, in order that they may fear Allah, or that it may cause them to have a lesson from it (or to have the honour for believing and acting on its teachings).
Thus We have revealed it an Arabic Quran, and We have diversified the warnings in it, that perhaps they would become righteous, or it may produce a lesson for them.
(O Muhammad), thus have We revealed this as an Arabic Qur'an and have expounded in it warning in diverse ways so that they may avoid evil or become heedful.
Thus we have revealed it as a Lecture in Arabic, and have displayed therein certain threats, that peradventure they may keep from evil or that it may cause them to take heed.
Thus We have sent it down as an Arabic Quran and We have paraphrased the warnings in it variously so that they may be Godwary, or it may prompt them to remembrance.
As such We sent it down, an Arabic Koran, and explained in it threats in order that they be cautious, or, that it prompts the Remembrance in them.
We have revealed the Quran in the Arabic language containing various warnings so that it may cause them to have fear (of God) or take heed.
And thus have We sent it down an Arabic Quran, and have distinctly set forth therein of threats that they may guard (against evil) or that it may produce a reminder for them.
We have thus sent down the Quran in Arabic and given all kinds of warnings in it, so that they may fear God, or may take heed --
Thus have We sent this down - an arabic Qur'an - and explained therein in detail some of the warnings, in order that they may fear Allah, or that it may cause their remembrance (of Him).
فَتَعَٰلَى ٱللَّهُ ٱلْمَلِكُ ٱلْحَقُّ ۗ وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ ۖ وَقُل رَّبِّ زِدْنِى عِلْمًۭا ﴿١١٤﴾
So high [above all] is Allah, the Sovereign, the Truth. And, [O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you, and say, \"My Lord, increase me in knowledge.\"
FataAAala Allahu almaliku alhaqqu wala taAAjal bialqurani min qabli an yuqda ilayka wahyuhu waqul rabbi zidnee AAilman
Exalted then be God, the real King; and do not try to anticipate the Qur'an before the completion of its revelation, but pray: \"O Lord, give me greater knowledge.\"
Therefore Supreme is Allah, the True King; and do not hasten in the Qur’an (O dear Prophet Mohammed – peace and blessings be upon him) until its divine revelation has been completed to you; and pray, “My Lord, bestow me more knowledge.”
So high exalted be God, the true King! And hasten not with the Koran ere its revelation is accomplished unto thee; and say, 'O my Lord, increase me in knowledge.'
Exalted is Allah, the True King! And hasten thee not with the Qur'an before there is finished to thee the revelation thereof, and say thou: O my Lord! increase me in knowledge!
Then High above all be Allah, the True King. And be not in haste (O Muhammad SAW) with the Quran before its revelation is completed to you, and say: \"My Lord! Increase me in knowledge.\"
Exalted is God, the True King. Do not be hasty with the Quran before its inspiration to you is concluded, and say, “My Lord, increase me in knowledge.”
Exalted is Allah, the True King! Hasten not with reciting the Qur'an before its revelation to you is finished, and pray: \"Lord! Increase me in knowledge.\"
Then exalted be Allah, the True King! And hasten not (O Muhammad) with the Qur'an ere its revelation hath been perfected unto thee, and say: My Lord! Increase me in knowledge.
So exalted is Allah, the True Sovereign. Do not hasten with the Quran before its revelation is completed for you, and say, ‘My Lord! Increase me in knowledge.’
Highly exalted be Allah, the true King! Do not hasten with the Koran before its revelation has been completed to you, but say: 'Lord, increase me in knowledge'
God is the Most High and the True King. (Muhammad), do not be hasty in reading the Quran to the people before the revelation has been completed. \"Say, My Lord, grant me more knowledge.\"
Supremely exalted is therefore Allah, the King, the Truth, and do not make haste with the Quran before its revelation is made complete to you and say: O my Lord! increase me in knowledge.
exalted is God, the True King. Do not be impatient with the Quran before its revelation is completed, and say, \"My Lord, increase my knowledge.\"
High above all is Allah, the King, the Truth! Be not in haste with the Qur'an before its revelation to thee is completed, but say, \"O my Lord! advance me in knowledge.\"
وَلَقَدْ عَهِدْنَآ إِلَىٰٓ ءَادَمَ مِن قَبْلُ فَنَسِىَ وَلَمْ نَجِدْ لَهُۥ عَزْمًۭا ﴿١١٥﴾
And We had already taken a promise from Adam before, but he forgot; and We found not in him determination.
Walaqad AAahidna ila adama min qablu fanasiya walam najid lahu AAazman
We had commanded Adam before, but he disregarded it: We found him lacking in resolution.
And indeed before this We made a covenant with Adam, so he forgot, and We did not find its intention (in him).
And We made covenant with Adam before, but he forgot, and We found in him no constancy.
And assuredly We covenanted with Adam aforetime, then he forgat, and We found not in him steadiness.
And indeed We made a covenant with Adam before, but he forgot, and We found on his part no firm will-power.
And We covenanted with Adam before, but he forgot, and We found in him no resolve.
Most certainly We had given Adam a command before, but he forgot. We found him lacking in firmness of resolution.
And verily We made a covenant of old with Adam, but he forgot, and We found no constancy in him.
Certainly We had enjoined Adam earlier; but he forgot, and We did not find any resoluteness in him.
We made a covenant with Adam, but he forgot and We found in him no constancy.
We had commanded Adam (certain matters). He forgot Our commandment and We did not find in him the determination to fulfil Our commandments.
And certainly We gave a commandment to Adam before, but he forgot; and We did not find in him any determination.
We made a covenant with Adam before you, but he forgot, and We found him lacking in constancy.
We had already, beforehand, taken the covenant of Adam, but he forgot: and We found on his part no firm resolve.
وَإِذْ قُلْنَا لِلْمَلَٰٓئِكَةِ ٱسْجُدُوا۟ لِءَادَمَ فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ ﴿١١٦﴾
And [mention] when We said to the angels, \"Prostrate to Adam,\" and they prostrated, except Iblees; he refused.
Waith qulna lilmalaikati osjudoo liadama fasajadoo illa ibleesa aba
When We said to the angels: ''Bow before Adam,'' they all bowed but Iblis, who refused.
And when We commanded the angels, “Prostrate before Adam” – so they all prostrated, except Iblis; he refused.
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he refused.
And recall what time We said to the angels: prostrate yourselves before Adam. They fell prostrate, but Iblis did not; he refused.
And (remember) when We said to the angels: \"Prostrate yourselves to Adam.\" They prostrated (all) except Iblis (Satan), who refused.
And when We said to the angels, “Bow down to Adam.” They bowed down, except for Satan; he refused.
Recall when We said to the angels: \"Prostrate yourselves before Adam\"; all prostrated themselves save Iblis. He refused.
And when We said unto the angels: Fall prostrate before Adam, they fell prostrate (all) save Iblis; he refused.
When We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis: he refused.
And when We said to the angels: 'Prostrate yourselves before Adam' they all prostrated themselves except iblis, who refused.
When We told the angels to prostrate before Adam they all obeyed except Iblis (satan) who refused.
And when We said to the angels: Make obeisance to Adam, they made obeisance, but Iblis (did it not); he refused.
When We said to the angels, \"Prostrate yourselves before Adam,\" they all prostrated themselves, except for Satan, who refused,
When We said to the angels, \"Prostrate yourselves to Adam\", they prostrated themselves, but not Iblis: he refused.
فَقُلْنَا يَٰٓـَٔادَمُ إِنَّ هَٰذَا عَدُوٌّۭ لَّكَ وَلِزَوْجِكَ فَلَا يُخْرِجَنَّكُمَا مِنَ ٱلْجَنَّةِ فَتَشْقَىٰٓ ﴿١١٧﴾
So We said, \"O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so you would suffer.
Faqulna ya adamu inna hatha AAaduwwun laka walizawjika fala yukhrijannakuma mina aljannati fatashqa
So We said; \"O Adam, he is truly your enemy and your wife's. Do not let him have you turned out of Paradise and come to grief.
We therefore said, “O Adam, he is your and your wife’s enemy, so may he not get you both out from heaven, so you then fall into hardship.”
Then We said, 'Adam, surely this is an enemy to thee and thy wife. So let him not expel you both from the Garden, so that thou art unprosperous.
Then We said: Adam! verily this is an enemy unto thee and thine spouse; so let him not drive forth you twain from the Garden, lest thou be destressed.
Then We said: \"O Adam! Verily, this is an enemy to you and to your wife. So let him not get you both out of Paradise, so that you be distressed in misery.
We said, “O Adam, this is an enemy to you and to your wife. So do not let him make you leave the Garden, for then you will suffer.
Then We said: \"Adam! He is an enemy to you and to your wife. So let him not drive both of you out of Paradise and plunge you into affliction,
Therefor we said: O Adam! This is an enemy unto thee and unto thy wife, so let him not drive you both out of the Garden so that thou come to toil.
We said, ‘O Adam! This is indeed an enemy of yours and your mate’s. So do not let him expel you from paradise, or you will be miserable.
'Adam' We said, 'This is you and your wife's enemy. Do not let him expel you from the Garden, so that you (Adam) will be tired.
We said, \"Adam, this (satan) is your enemy and the enemy of your spouse. Let him not expel you and your spouse from Paradise lest you plunge into misery.
So We said: O Adam! This is an enemy to you and to your wife; therefore let him not drive you both forth from the garden so that you should be unhappy;
We said, \"Adam, [Satan] is an enemy to you and to your wife. Let him not turn you both out of Paradise and thus make you come to grief.
Then We said: \"O Adam! verily, this is an enemy to thee and thy wife: so let him not get you both out of the Garden, so that thou art landed in misery.
إِنَّ لَكَ أَلَّا تَجُوعَ فِيهَا وَلَا تَعْرَىٰ ﴿١١٨﴾
Indeed, it is [promised] for you not to be hungry therein or be unclothed.
Inna laka alla tajooAAa feeha wala taAAra
Verily you will have no hunger or nakedness there,
“Indeed for you in heaven is that you may never be hungry nor be unclothed.”
It is assuredly given to thee neither to hunger therein, nor to go naked,
Verily it is thine that thou shalt not hunger therein nor go naked.
Verily, you have (a promise from Us) that you will never be hungry therein nor naked.
In it you will never go hungry, nor be naked.
(for in Paradise) neither are you hungry nor naked,
It is (vouchsafed) unto thee that thou hungerest not therein nor art naked,
You will neither be hungry in it nor naked.
It has been given to you so that you shall neither become hungry nor naked therein;
In Paradise you will experience no hunger, nakedness,
Surely it is (ordained) for you that you shall not be hungry therein nor bare of clothing;
\"Here you shall not go hungry or be naked,
\"There is therein (enough provision) for thee not to go hungry nor to go naked,
وَأَنَّكَ لَا تَظْمَؤُا۟ فِيهَا وَلَا تَضْحَىٰ ﴿١١٩﴾
And indeed, you will not be thirsty therein or be hot from the sun.\"
Waannaka la tathmao feeha wala tadha
Nor thirst nor exposure to the sun.\"
“And that you never feel thirsty nor hot sunshine hurt you.”
neither to thirst therein, nor to suffer the sun.'
Nor that thou shalt thirst therein nor shall suffer from the sun.
And you (will) suffer not from thirst therein nor from the sun's heat.
Nor will you be thirsty in it, nor will you swelter.”
nor face thirst or scorching heat.\"
And that thou thirstest not therein nor art exposed to the sun's heat.
You will neither be thirsty in it, nor suffer from [the heat of] the sun.’
there, (you shall) neither thirst, nor suffer from the sun'
thirst, or exposure to the hot Sun.\"
And that you shall not be thirsty therein nor shall you feel the heat of the sun.
you shall not thirst, nor feel the sun's heat.\"
\"Nor to suffer from thirst, nor from the sun's heat.\"
فَوَسْوَسَ إِلَيْهِ ٱلشَّيْطَٰنُ قَالَ يَٰٓـَٔادَمُ هَلْ أَدُلُّكَ عَلَىٰ شَجَرَةِ ٱلْخُلْدِ وَمُلْكٍۢ لَّا يَبْلَىٰ ﴿١٢٠﴾
Then Satan whispered to him; he said, \"O Adam, shall I direct you to the tree of eternity and possession that will not deteriorate?\"
Fawaswasa ilayhi alshshaytanu qala ya adamu hal adulluka AAala shajarati alkhuldi wamulkin la yabla
But then Satan tempted him by saying: \"O Adam, should I show you the tree of immortality, and a kingdom that will never know any wane?\"
So the devil incited him, saying, “O Adam, shall I show you the tree of immortality and a kingdom that does not erode?”
Then Satan whispered to him saying, 'Adam, shall I point thee to the Tree of Eternity, and a Kingdom that decays not?'
Then the Satan whispered unto him; he said: Adam! shall direct thee to the tree of eternity and a dominion that ageth not!
Then Shaitan (Satan) whispered to him, saying: \"O Adam! Shall I lead you to the Tree of Eternity and to a kingdom that will never waste away?\"
But Satan whispered to him. He said, “O Adam, shall I show you the Tree of Immortality, and a kingdom that never decays?”
But Satan seduced him, saying: \"Adam! Shall I direct you to a tree of eternal life and an abiding kingdom?\"
But the devil whispered to him, saying: O Adam! Shall I show thee the tree of immortality and power that wasteth not away?
Then Satan tempted him. He said, ‘O Adam! Shall I show you the tree of immortality, and an imperishable kingdom?’
But satan whispered to him saying: 'Adam, shall I direct you the Tree of Eternity and a kingdom which never decays'
Satan, trying to seduce him, said, \"Adam, do you want me to show you the Tree of Eternity and the Everlasting Kingdom?\"
But the Shaitan made an evil suggestion to him; he said: O Adam! Shall I guide you to the tree of immortality and a kingdom which decays not?
But Satan whispered evil to him, saying, \"Adam, shall I lead you to the tree of immortality and to a kingdom that never declines?\"
But Satan whispered evil to him: he said, \"O Adam! shall I lead thee to the Tree of Eternity and to a kingdom that never decays?\"
فَأَكَلَا مِنْهَا فَبَدَتْ لَهُمَا سَوْءَٰتُهُمَا وَطَفِقَا يَخْصِفَانِ عَلَيْهِمَا مِن وَرَقِ ٱلْجَنَّةِ ۚ وَعَصَىٰٓ ءَادَمُ رَبَّهُۥ فَغَوَىٰ ﴿١٢١﴾
And Adam and his wife ate of it, and their private parts became apparent to them, and they began to fasten over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred.
Faakala minha fabadat lahuma sawatuhuma watafiqa yakhsifani AAalayhima min waraqi aljannati waAAasa adamu rabbahu faghawa
And both ate of (its fruit), and their hidden parts were exposed to one another, and they patched the leaves of the garden (to hide them). Adam disobeyed his Lord, and went astray.
So they both ate from it – thereupon their shame became manifest to them, and they started applying on themselves the leaves of heaven; and Adam lapsed in obeying his Lord, so did not reach his goal. (Of achieving immortality)
So the two of them ate of it, and their shameful parts revealed to them, and they took to stitching upon themselves leaves of the Garden. And Adam disobeyed his Lord, and so he erred.
Then the twain ate thereof; so there became disclosed to them their shame, and they began sewing upon them selves some of the leaves of the Garden, so Adam disobeyed his Lord, and erred,
Then they both ate of the tree, and so their private parts appeared to them, and they began to stick on themselves the leaves from Paradise for their covering. Thus did Adam disobey his Lord, so he went astray.
And so they ate from it; whereupon their bodies became visible to them, and they started covering themselves with the leaves of the Garden. Thus Adam disobeyed his Lord, and fell.
Then the two of them ate the fruit of that tree and their shameful parts became revealed to each other, and they began to cover themselves with the leaves from the Garden. Thus Adam disobeyed his Lord and strayed into error.
Then they twain ate thereof, so that their shame became apparent unto them, and they began to hide by heaping on themselves some of the leaves of the Garden. And Adam disobeyed his Lord, so went astray.
So they both ate of it, and their nakedness became evident to them, and they began to stitch over themselves with the leaves of paradise. Adam disobeyed his Lord, and went amiss.
They both ate of it, and their shameful parts appeared to them, whereupon they began to stitch upon themselves leaves from the Garden. And so it was, Adam erred and disobeyed his Lord.
Adam and his wife ate (fruits) from the tree and found themselves naked. Then they started to cover themselves with the leaves from the garden. Adam disobeyed his Lord and went astray.
Then they both ate of it, so their evil inclinations became manifest to them, and they both began to cover themselves with leaves of the garden, and Adam disobeyed his Lord, so his life became evil (to him).
They both ate the fruit of this tree, and so they became conscious of their nakedness and began to cover themselves with the leaves of the Garden. Thus Adam disobeyed his Lord and fell into error.
In the result, they both ate of the tree, and so their nakedness appeared to them: they began to sew together, for their covering, leaves from the Garden: thus did Adam disobey his Lord, and allow himself to be seduced.
ثُمَّ ٱجْتَبَٰهُ رَبُّهُۥ فَتَابَ عَلَيْهِ وَهَدَىٰ ﴿١٢٢﴾
Then his Lord chose him and turned to him in forgiveness and guided [him].
Thumma ijtabahu rabbuhu fataba AAalayhi wahada
Then his Lord chose him and relented towards him, and showed him the way;
Then his Lord chose him, and inclined towards him with His mercy, and guided him.
Thereafter his Lord chose him, and turned again unto him, and He guided him.
Thereafter his Lord accepted him, and relented toward him, and guided him.
Then his Lord chose him, and turned to him with forgiveness, and gave him guidance.
But then his Lord recalled him, and pardoned him, and guided him.
Thereafter his Lord exalted him, accepted his repentance, and bestowed guidance upon him,
Then his Lord chose him, and relented toward him, and guided him.
Then his Lord chose him, and turned to him clemently, and guided him.
But afterwards his Lord chose him; He turned again towards him and guided him.
His Lord forgave him, accepted his repentance, and gave him guidance.
Then his Lord chose him, so He turned to him and guided (him).
Then his Lord had mercy on him, accepted his repentance and guided him.
But his Lord chose him (for His Grace): He turned to him, and gave him Guidance.
قَالَ ٱهْبِطَا مِنْهَا جَمِيعًۢا ۖ بَعْضُكُمْ لِبَعْضٍ عَدُوٌّۭ ۖ فَإِمَّا يَأْتِيَنَّكُم مِّنِّى هُدًۭى فَمَنِ ٱتَّبَعَ هُدَاىَ فَلَا يَضِلُّ وَلَا يَشْقَىٰ ﴿١٢٣﴾
[Allah] said, \"Descend from Paradise - all, [your descendants] being enemies to one another. And if there should come to you guidance from Me - then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter].
Qala ihbita minha jameeAAan baAAdukum libaAAdin AAaduwwun faimma yatiyannakum minnee hudan famani ittabaAAa hudaya fala yadillu wala yashqa
(And) said: \"Go down hence together, one the enemy of the other. Then will guidance come to you from Me; and whoever follows My direction will neither be disgraced nor be miserable.
He said, “Both of you go down from heaven, one of you is an enemy to the other; then if the guidance from Me comes to you – then whoever follows My guidance, will not go astray nor be ill-fated.”
Said He, 'Get you down, both of you together, out of it, each of you an enemy to each; but if there comes to you from Me guidance, then whosoever follows My guidance shall not go astray, neither shall he be unprosperous;
He said: get ye twain down therefrom together: some of you an enemy unto some others; then if there cometh unto you from Me guidance, whosoever followeth My guidance shall neither go astray nor be distressed.
(Allah) said:\"Get you down (from the Paradise to the earth), both of you, together, some of you are an enemy to some others. Then if there comes to you guidance from Me, then whoever follows My Guidance shall neither go astray, nor fall into distress and misery.
He said, “Go down from it, altogether; some of you enemies of some others. But whenever guidance comes to you from Me, whoever follows My guidance, will not go astray, nor suffer.
and said: \"Get down, both of you, (that is, man and Satan), and be out of it; each of you shall be an enemy to the other. Henceforth if there comes to you a guidance from Me, then whosoever follows My guidance shall neither go astray nor suffer misery.
He said: Go down hence, both of you, one of you a foe unto the other. But when there come unto you from Me a guidance, then whoso followeth My guidance, he will not go astray nor come to grief.
He said, ‘Get down both of you from it, all together, being enemies of one another! Yet, should any guidance come to you from Me, those who follow My guidance will not go astray, nor will they be miserable.
'Both of you, together, go down out of it (the Garden) each of you an enemy to the other' He said: 'but, if My Guidance comes to you, whosoever followsMy Guidance shall neither go astray nor be unprosperous;
God then told them, \"Get out of here all of you; you are each other's enemies. When My guidance comes to you, those who follow it will not go astray nor will they endure any misery.
He said: Get forth you two therefrom, all (of you), one of you (is) enemy to another. So there will surely come to you guidance from Me, then whoever follows My guidance, he shall not go astray nor be unhappy;
God said, \"Go down, both of you, from here, as enemies to one another.\" If there comes to you guidance from Me, then whoever follows My guidance will not lose his way, nor will he come to grief,
He said: \"Get ye down, both of you,- all together, from the Garden, with enmity one to another: but if, as is sure, there comes to you Guidance from Me, whosoever follows My Guidance, will not lose his way, nor fall into misery.
وَمَنْ أَعْرَضَ عَن ذِكْرِى فَإِنَّ لَهُۥ مَعِيشَةًۭ ضَنكًۭا وَنَحْشُرُهُۥ يَوْمَ ٱلْقِيَٰمَةِ أَعْمَىٰ ﴿١٢٤﴾
And whoever turns away from My remembrance - indeed, he will have a depressed life, and We will gather him on the Day of Resurrection blind.\"
Waman aAArada AAan thikree fainna lahu maAAeeshatan dankan wanahshuruhu yawma alqiyamati aAAman
But he who fails to heed My warning will have his means restricted; and on the Day of Resurrection We shall raise him blind.\"
“And the one who turned away from My remembrance – for him is a confined existence, and We shall raise him blind on the Day of Resurrection.”
but whosoever turns away from My remembrance, his shall be a life of narrowness, and on the Resurrection Day We shall raise him blind.'
And whosoever turneth away from My admonition, for him verily will be a livelihood shrunken, and We shall raise him up on the Day of Judgment sightless.
\"But whosoever turns away from My Reminder (i.e. neither believes in this Quran nor acts on its orders, etc.) verily, for him is a life of hardship, and We shall raise him up blind on the Day of Resurrection.\"
But whoever turns away from My Reminder, for him is a confined life. And We will raise him on the Day of Resurrection blind.”
But whosoever turns away from this Admonition from Me shall have a straitened life; We shall raise him blind on the Day of Resurrection,\"
But he who turneth away from remembrance of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection.
But whoever disregards My remembrance, his shall be a wretched life, and We shall raise him blind on the Day of Resurrection.’
but whosoever turns away from My remembrance, his life shall be narrow and on the Day of Resurrection We shall raise him blind'
Whoever ignores My guidance will live a woeful life and will be brought in Our presence blind on the Day of Judgment.
And whoever turns away from My reminder, his shall be a straitened life, and We will raise him on the day of resurrection, blind.
but whoever turns away from My reminder, will lead a straitened existence and on the Day of Judgement We shall raise him up blind
\"But whosoever turns away from My Message, verily for him is a life narrowed down, and We shall raise him up blind on the Day of Judgment.\"
قَالَ رَبِّ لِمَ حَشَرْتَنِىٓ أَعْمَىٰ وَقَدْ كُنتُ بَصِيرًۭا ﴿١٢٥﴾
He will say, \"My Lord, why have you raised me blind while I was [once] seeing?\"
Qala rabbi lima hashartanee aAAma waqad kuntu baseeran
He will ask: \"O Lord, why have you raised me blind when I was able to see?\"
He will say, “O my Lord, why have You raised me blind, whereas I was sighted?”
He shall say, 'O my Lord, why hast thou raised me blind, and I was wont to see?'
He will say: O my Lord! why hast Thou gathered me sightless whereas surely I have been a seer.
He will say:\"O my Lord! Why have you raised me up blind, while I had sight (before).\"
He will say, “My Lord, why did You raise me blind, though I was seeing?”
where-upon he will say: \"Lord! Why have You raised me blind when I had sight in the world?\"
He will say: My Lord! Wherefor hast Thou gathered me (hither) blind, when I was wont to see?
He will say, ‘My Lord! Why have You raised me blind, though I used to see?’
'My Lord' he will say: 'why have You raised me blind when I was able to see'
He will say, \"My Lord, why have you brought me back to life blind; before I could see?\"
He shall say: My Lord! why hast Thou raised me blind and I was a seeing one indeed?
and he will ask, \"Lord, why have You raised me up blind, while I possessed sight before?\"
He will say: \"O my Lord! why hast Thou raised me up blind, while I had sight (before)?\"
قَالَ كَذَٰلِكَ أَتَتْكَ ءَايَٰتُنَا فَنَسِيتَهَا ۖ وَكَذَٰلِكَ ٱلْيَوْمَ تُنسَىٰ ﴿١٢٦﴾
[Allah] will say, \"Thus did Our signs come to you, and you forgot them; and thus will you this Day be forgotten.\"
Qala kathalika atatka ayatuna fanaseetaha wakathalika alyawma tunsa
(God) will say: \"Because Our signs came to you, but you disregarded them. So shall We disregard you this day.\"
He will say, “Similarly did Our signs come to you but you forgot them; and in the same way, nobody will heed you today.”
God shall say, 'Even so it is. Our signs came unto thee, and thou didst forget them; and so today thou art forgotten.'
Allah will say: Thus came Our signs Unto thee and thou ignoredst them; so that wise today thou shalt be ignored.
(Allah) will say: \"Like this, Our Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) came unto you, but you disregarded them (i.e. you left them, did not think deeply in them, and you turned away from them), and so this Day, you will be neglected (in the Hell-fire, away from Allah's Mercy).\"
He will say, “Just as Our revelations came to you, and you forgot them, today you will be forgotten.”
He will say: \"Even so it is. Our Signs came to you and you ignored them. So shall you be ignored this Day.\"
He will say: So (it must be). Our revelations came unto thee but thou didst forget them. In like manner thou art forgotten this Day.
He will say: ‘So it is. Our signs came to you, but you forgot them, and so you will be forgotten today.’
He (Allah) will say: 'It is so, Our verses came to you and you forgot them. So this Day you are forgotten'
The Lord will say, \"This is true. But just as you forgot Our revelations that had come to you, so, too, are you forgotten on this day.\"
He will say: Even so, Our communications came to you but you neglected them; even thus shall you be forsaken this day.
God will say, \"Just as Our signs came to you and you ignored them, so will you on this Day be ignored.\"
(Allah) will say: \"Thus didst Thou, when Our Signs came unto thee, disregard them: so wilt thou, this day, be disregarded.\"
وَكَذَٰلِكَ نَجْزِى مَنْ أَسْرَفَ وَلَمْ يُؤْمِنۢ بِـَٔايَٰتِ رَبِّهِۦ ۚ وَلَعَذَابُ ٱلْءَاخِرَةِ أَشَدُّ وَأَبْقَىٰٓ ﴿١٢٧﴾
And thus do We recompense he who transgressed and did not believe in the signs of his Lord. And the punishment of the Hereafter is more severe and more enduring.
Wakathalika najzee man asrafa walam yumin biayati rabbihi walaAAathabu alakhirati ashaddu waabqa
And that is how We requite him who is extravagant and does not believe the signs of his Lord; and surely the punishment of the Hereafter is far more severe and persistent.
And this is how We reward him who transgresses and does not accept faith in the signs of his Lord; and indeed the punishment of the Hereafter is the most severe and more lasting.
So We recompense him who is prodigal and believes not in the signs of his Lord; and the chastisement of the world to come is more terrible and more enduring.
Thus We requite him who trespasseth and believeth not in the signs of his Lord, and surely the torment of the Hereafter is most severe and most lasting.
And thus do We requite him who transgresses beyond bounds [i.e. commits the great sins and disobeys his Lord (Allah) and believes not in His Messengers, and His revealed Books, like this Quran, etc.], and believes not in the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of his Lord, and the torment of the Hereafter is far more severe and more lasting.
Thus We recompense him who transgresses and does not believe in the revelations of his Lord. The punishment of the Hereafter is more severe, and more lasting.
Thus do We requite him who transgresses and does not believe in the signs of your Lord (during the life of the world); and surely the punishment of the Hereafter is even more terrible and more enduring.
Thus do We reward him who is prodigal and believeth not the revelations of his Lord; and verily the doom of the Hereafter will be sterner and more lasting.
Thus do We requite those who transgress and do not believe in the signs of their Lord, and the punishment of the Hereafter is severer and more lasting.
In this way We recompense the prodigal who disbelieves the verses of his Lord. But the punishment of the Everlasting Life is more terrible and everlasting.
Thus We recompense those who are unjust and have no faith in Our revelations. The torment in the life to come will be more severe and last longer.
And thus do We recompense him who is extravagant and does not believe in the communications of his Lord, and certainly the chastisement of the hereafter is severer and more
Thus We shall reward the transgressor who denies the signs of his Lord. But the suffering of the life to come is more terrible and more lasting.
And thus do We recompense him who transgresses beyond bounds and believes not in the Signs of his Lord: and the Penalty of the Hereafter is far more grievous and more enduring.
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُم مِّنَ ٱلْقُرُونِ يَمْشُونَ فِى مَسَٰكِنِهِمْ ۗ إِنَّ فِى ذَٰلِكَ لَءَايَٰتٍۢ لِّأُو۟لِى ٱلنُّهَىٰ ﴿١٢٨﴾
Then, has it not become clear to them how many generations We destroyed before them as they walk among their dwellings? Indeed in that are signs for those of intelligence.
Afalam yahdi lahum kam ahlakna qablahum mina alqurooni yamshoona fee masakinihim inna fee thalika laayatin liolee alnnuha
Did they not learn from the many generations that We destroyed before them, whose habitations they now frequent? Verily there are signs in this for men of understanding.
So did they not gain guidance from (knowing) how many generations We have destroyed before them, among whose dwellings they walk? Indeed in it are signs for men of intellect.
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling-places they walk? Surely in that are signs for men possessing reason.
Hath it not served as guidance to them how many a generation We have destroyed before them, amidst whose dwellings they Walk! Verily therein are signs for men of sagacity.
Is it not a guidance for them (to know) how many generations We have destroyed before them, in whose dwellings they walk? Verily, in this are signs indeed for men of understanding.
Is it not instructive to them, how many generations before them We destroyed, in whose settlements they walk? Surely in that are signs for people of understanding.
Did they not find any guidance in the fact that We destroyed many nations in whose ruined dwelling-places they now walk about? Surely there are many Signs in them for people endowed with wisdom.
Is it not a guidance for them (to know) how many a generation We destroyed before them, amid whose dwellings they walk? Lo! therein verily are signs for men of thought.
Does it not dawn upon them how many generations We have destroyed before them, amid [the ruins of] whose dwellings they walk? There are indeed signs in this for those who have reason.
Is it not a guidance to them, how many generations We destroyed before them in whose dwelling places they walk? Surely, in this there are signs for thoseof reason.
Is it not a warning for them to see how many generations living before them We destroyed and how they are now walking in their ruins? In this there is the evidence (of the Truth) for the people of reason.
Does it not then direct them aright how many of the generations In whose dwelling-places they go about We destroyed before them? Most surely there are signs in this for those endowed with understanding.
Do they not learn a lesson from Our destruction of many generations before them in whose dwelling-places they walk about? Surely in this are signs for men of understanding.
Is it not a warning to such men (to call to mind) how many generations before them We destroyed, in whose haunts they (now) move? Verily, in this are Signs for men endued with understanding.
وَلَوْلَا كَلِمَةٌۭ سَبَقَتْ مِن رَّبِّكَ لَكَانَ لِزَامًۭا وَأَجَلٌۭ مُّسَمًّۭى ﴿١٢٩﴾
And if not for a word that preceded from your Lord, punishment would have been an obligation [due immediately], and [if not for] a specified term [decreed].
Walawla kalimatun sabaqat min rabbika lakana lizaman waajalun musamman
If the decree (of respite) had not been pronounced by your Lord, (the inevitable judgement would have ensued); but a term is fixed (for everything).
And had not a command of your Lord been passed, then the punishment would have gripped them – and had a term not been appointed.
And but for a word that preceded from thy Lord, and a stated term, it had been fastened.
And had not a word from thy Lord gone forth, and a term determined, it must necessarily have come.
And had it not been for a Word that went forth before from your Lord, and a term determined, (their punishment) must necessarily have come (in this world).
Were it not for a word that issued from your Lord, the inevitable would have happened, but there is an appointed term.
Were it not for a word already gone from your Lord, the decree (of their destruction) would have come to pass.
And but for a decree that had already gone forth from thy Lord, and a term already fixed, the judgment would have been inevitable (in this world).
Were it not for a prior decree of your Lord and a specified time, [their doom] would have attended [their guilt].
Except for a Word that preceded from your Lord, and a stated term, it had been fastened.
Had not the word of your Lord been decreed (otherwise), the unbelievers deserved immediate punishment. The appointed time for their punishment will inevitably come.
And had there not been a word (that had) already gone forth from your Lord and an appointed term, it would surely have been made to cleave (to them).
But for a pre-ordained Word from your Lord, and a term [of respite] already fixed, immediate punishment would inevitably have taken place.
Had it not been for a Word that went forth before from thy Lord, (their punishment) must necessarily have come; but there is a Term appointed (for respite).
فَٱصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ ٱلشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ ءَانَآئِ ٱلَّيْلِ فَسَبِّحْ وَأَطْرَافَ ٱلنَّهَارِ لَعَلَّكَ تَرْضَىٰ ﴿١٣٠﴾
So be patient over what they say and exalt [Allah] with praise of your Lord before the rising of the sun and before its setting; and during periods of the night [exalt Him] and at the ends of the day, that you may be satisfied.
Faisbir AAala ma yaqooloona wasabbih bihamdi rabbika qabla tulooAAi alshshamsi waqabla ghuroobiha wamin anai allayli fasabbih waatrafa alnnahari laAAallaka tarda
So you bear with patience what they say, and sing the praises of your Lord before the rising and setting of the sun, and honour Him in the watches of the night, and then at the two ends of day, that you may find acceptance.
Therefore (O dear Prophet Mohammed – peace and blessings be upon him), patiently forbear upon their speech, and praising your Lord proclaim His Purity, before the sun rises and before it sets; and proclaim His Purity at some times of the night and at the two ends of the day, in the hope that you be pleased. (*With the great reward from your Lord)
So be thou patient under what they say, and proclaim thy Lord's praise before the rising of the sun, and before its setting, and proclaim thy Lord's praise in the watches of the night, and at the ends of the day; haply thou wilt be well-pleasing.
So bear thou patiently that which they say, and hallow the praise of thy Lord before the rising of the sun and before the setting thereof. And hallow Him in part of the night and the ends of the day, haply thou wilt be pleased.
So bear patiently (O Muhammad SAW) what they say, and glorify the praises of your Lord before the rising of the sun, and before its setting, and during some of the hours of the night, and at the sides of the day (an indication for the five compulsory congregational prayers), that you may become pleased with the reward which Allah shall give you.
So bear patiently what they say, and celebrate the praises of your Lord before the rising of the sun, and before its setting. And during the hours of the night glorify Him, and at the borders of the day, that you may be satisfied.
So bear patiently with what they say. Glorify your Lord, praising Him before sunrise and before sunset, and in the watches of the night, and glorify Him and at the ends of the day that you may attain to happiness.
Therefor (O Muhammad), bear with what they say, and celebrate the praise of thy Lord ere the rising of the sun and ere the going down thereof. And glorify Him some hours of the night and at the two ends of the day, that thou mayst find acceptance.
So be patient with what they say, and celebrate the praise of your Lord before the rising of the sun and before the sunset, and glorify Him in watches of the night and at the day’s ends, that you may be pleased.
Therefore, be patient with what they say, and exalt with the praise of your Lord before sunrise and before sunset. And in the watches of the night and at the edges of the day, exalt Him, so that you will be pleasing.
(Muhammad), have patience with what they say, glorify your Lord, and always praise Him before sunrise, sunset, in some hours of the night and at both the beginning and end of the day, so that perhaps you will please your Lord.
Bear then patiently what they say, and glorify your Lord by the praising of Him before the rising of the sun and before its setting, and during hours of the night do also glorify (Him) and during parts of the day, that you may be well pleased
So be patient with anything they may say and glorify your Lord with His praise before the rising of the sun and before its setting; and glorify Him in the hours of the night and at the beginning and end of the day, so that you may find comfort.
Therefore be patient with what they say, and celebrate (constantly) the praises of thy Lord, before the rising of the sun, and before its setting; yea, celebrate them for part of the hours of the night, and at the sides of the day: that thou mayest have (spiritual) joy.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَىٰ مَا مَتَّعْنَا بِهِۦٓ أَزْوَٰجًۭا مِّنْهُمْ زَهْرَةَ ٱلْحَيَوٰةِ ٱلدُّنْيَا لِنَفْتِنَهُمْ فِيهِ ۚ وَرِزْقُ رَبِّكَ خَيْرٌۭ وَأَبْقَىٰ ﴿١٣١﴾
And do not extend your eyes toward that by which We have given enjoyment to [some] categories of them, [its being but] the splendor of worldly life by which We test them. And the provision of your Lord is better and more enduring.
Wala tamuddanna AAaynayka ila ma mattaAAna bihi azwajan minhum zahrata alhayati alddunya linaftinahum feehi warizqu rabbika khayrun waabqa
Do not covet what We have granted myriads of people of the pomp and glitter of this world to tempt them. The means your Lord has given you are better far and more enduring.
And O listener, do not extend your eyes towards what We have given to disbelieving couples to enjoy – the bloom of the worldly life – so that We may test them with it; and the sustenance of your Lord is the best, and more lasting.
Stretch not thine eyes to that We have given pairs of them to enjoy - the flower of the present life, that We may try them therein and thy Lord's provision is better, and more enduring.
And strain not thine eyes after that which We have given classes of them to enjoy: the splendour of the life of the World, that We might try them therein; and the provision of thy Lord is the best and most lasting.
And strain not your eyes in longing for the things We have given for enjoyment to various groups of them (polytheists and disbelievers in the Oneness of Allah), the splendour of the life of this world that We may test them thereby. But the provision (good reward in the Hereafter) of your Lord is better and more lasting.
And do not extend your glance towards what We have given some classes of them to enjoy—the splendor of the life of this world—that We may test them thereby. Your Lord’s provision is better, and more lasting.
Do not turn your eyes covetously towards the embellishments of worldly life that We have bestowed upon various kinds of people to test them. But the clean provision bestowed upon you by your Lord is better and more enduring.
And strain not thine eyes toward that which We cause some wedded pairs among them to enjoy, the flower of the life of the world, that We may try them thereby. The provision of thy Lord is better and more lasting.
Do not extend your glance toward what We have provided certain groups of them as a glitter of the life of this world, so that We may test them thereby. The provision of your Lord is better and more lasting.
Do not stretch your eyes at the flower of this life which We have given couples to enjoy, it is with this that We might try them; and the provision of yourLord is better, and more enduring.
Do not be envious of what We have given to some people as means of enjoyment and worldly delight. Such means are a trial for them, but the reward that you will receive from your Lord will be far better and everlasting.
And do not stretch your eyes after that with which We have provided different classes of them, (of) the splendor of this world's life, that We may thereby try them; and the sustenance (given) by your Lord is better and more abiding.
Do not regard with envy the worldly benefits We have given some of them, for with these We seek only to test them. The provision of your Lord is better and more lasting.
Nor strain thine eyes in longing for the things We have given for enjoyment to parties of them, the splendour of the life of this world, through which We test them: but the provision of thy Lord is better and more enduring.
وَأْمُرْ أَهْلَكَ بِٱلصَّلَوٰةِ وَٱصْطَبِرْ عَلَيْهَا ۖ لَا نَسْـَٔلُكَ رِزْقًۭا ۖ نَّحْنُ نَرْزُقُكَ ۗ وَٱلْعَٰقِبَةُ لِلتَّقْوَىٰ ﴿١٣٢﴾
And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.
Wamur ahlaka bialssalati waistabir AAalayha la nasaluka rizqan nahnu narzuquka waalAAaqibatu lilttaqwa
Enjoin on your people service to God, and be yourself constant in it. We do not ask you to provide: It is We who provide for you. The reward is for piety and fear of God.
And command your household to establish prayer, and yourself be steadfast in it; We do not ask any sustenance from you; We will provide you sustenance; and the excellent result is for piety.
And bid thy family to pray, and be thou patient in it; We ask of thee no provision, but it is We who provide thee and the issue ultimate is to godfearing.
And command thy household for prayer, and persevere thou therein; We ask not of thee any provision; we Who provide thee; and the happy end is for piety.
And enjoin As-Salat (the prayer) on your family, and be patient in offering them [i.e. the Salat (prayers)]. We ask not of you a provision (i.e. to give Us something: money, etc.); We provide for you. And the good end (i.e. Paradise) is for the Muttaqun (pious - see V. 2:2).
And exhort your people to pray, and patiently adhere to it. We ask of you no sustenance, but it is We who sustain you. The good ending is that for righteousness.
Enjoin Prayer on your household, and do keep observing it. We do not ask you for any worldly provision; rather, it is We Who provide you, and ultimately the pious will end up the best.
And enjoin upon thy people worship, and be constant therein. We ask not of thee a provision: We provided for thee. And the sequel is for righteousness.
And bid your family to prayer and be steadfast in maintaining it. We do not ask any provision of you: it is We who provide for you, and to Godwariness belongs the ultimate outcome [in the Hereafter].
Order your family to pray and be patient in it. We do not ask you for provisions, rather, it is We who provide for you. And the final outcome is for the cautious.
Instruct your family to pray and to be steadfast in their worship. We do not ask any sustenance from you; it is We who give you sustenance. Know that piety will have a happy end.
And enjoin prayer on your followers, and steadily adhere to it; We do not ask you for subsistence; We do give you subsistence, and the (good) end is for guarding (against evil).
Bid your people say their prayers, and be constant in their observance. We demand nothing from you. It is We who provide for you, and the best end is that of righteousness.
Enjoin prayer on thy people, and be constant therein. We ask thee not to provide sustenance: We provide it for thee. But the (fruit of) the Hereafter is for righteousness.
وَقَالُوا۟ لَوْلَا يَأْتِينَا بِـَٔايَةٍۢ مِّن رَّبِّهِۦٓ ۚ أَوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِى ٱلصُّحُفِ ٱلْأُولَىٰ ﴿١٣٣﴾
And they say, \"Why does he not bring us a sign from his Lord?\" Has there not come to them evidence of what was in the former scriptures?
Waqaloo lawla yateena biayatin min rabbihi awalam tatihim bayyinatu ma fee alssuhufi aloola
Yet they say: \"Why does he not bring a sign from his Lord?\" Have not clear proofs come to them in what is contained in the earlier Books?
And the disbelievers said, “Why does he not bring to us a sign from his Lord?”; did not the explanation of what is in the former Books, come to them?
They say, 'Why does he not bring us a sign from his Lord?' Has there not come to them the clear sign of what is in the former scrolls?
And they Say: wherefore bringeth he not unto us a sign from his Lord? Hath not there came unto them the evidence of that which is in the former Scriptures?
They say: \"Why does he not bring us a sign (proof) from his Lord?\" Has there not come to them the proof of that which is (written) in the former papers [Scriptures, i.e. the Taurat (Torah), and the Injeel (Gospel), etc. about the coming of the Prophet Muhammad SAW].
And they say, “Why does he not bring us a miracle from his Lord?” Were they not given enough miracles in the former scriptures?
They ask: \"Why does he not bring us a (miraculous) sign from his Lord?\" Has there not come to them a Book containing the teachings of the previous scriptures?
And they say: If only he would bring us a miracle from his Lord! Hath there not come unto them the proof of what is in the former scriptures?
They say, ‘Why does he not bring us a sign from his Lord?’ Has there not come to them a clear proof in that which is in the former scriptures?
They say: 'Why does he not bring us a sign from his Lord' Did not a clear sign come to them in the preceding Scrolls?
They have said, \"Why has he, (Muhammad), not brought some miracle from his Lord?\" Have they not received the previously revealed heavenly Books as the evidence of the Truth.
And they say: Why does he not bring to us a sign from his Lord? Has not there come to them a clear evidence of what is in the previous books?
They say, \"Why does he not bring us a sign from his Lord?\" Have they not been given sufficient proof in previous scriptures?
They say: \"Why does he not bring us a sign from his Lord?\" Has not a Clear Sign come to them of all that was in the former Books of revelation?
وَلَوْ أَنَّآ أَهْلَكْنَٰهُم بِعَذَابٍۢ مِّن قَبْلِهِۦ لَقَالُوا۟ رَبَّنَا لَوْلَآ أَرْسَلْتَ إِلَيْنَا رَسُولًۭا فَنَتَّبِعَ ءَايَٰتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَىٰ ﴿١٣٤﴾
And if We had destroyed them with a punishment before him, they would have said, \"Our Lord, why did You not send to us a messenger so we could have followed Your verses before we were humiliated and disgraced?\"
Walaw anna ahlaknahum biAAathabin min qablihi laqaloo rabbana lawla arsalta ilayna rasoolan fanattabiAAa ayatika min qabli an nathilla wanakhza
If We had destroyed them by some calamity sooner than this, they would have surely said: \"O Lord, if You had sent to us a messenger we would have followed Your command before being humbled and disgraced.\"
And had We destroyed them with some punishment before the advent of a Noble Messenger, they would have certainly said, “Our Lord, why did You not send a Noble Messenger to us, so we would have followed Your signs, before being humiliated and disgraced?”
Had We destroyed them with a chastisement aforetime, they would have said, 'Our Lord, why didst Thou not send us a Messenger, so that we might have followed Thy signs before that we were humiliated and degraded?'
And had We destroyed them With a torment before it, surely they would have said: O our Lord why sent not Thou Unto us an apostle that we might have followed Thy signs before we were disgraced and humiliated.
And if We had destroyed them with a torment before this (i.e. Messenger Muhammad SAW and the Quran), they would surely have said: \"Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced.\"
Had We destroyed them with a punishment before him, they would have said, “Our Lord, if only You had sent us a messenger, we would have followed Your revelations before we were humiliated and disgraced.”
Had We destroyed them through some calamity before his coming, they would have said: \"Our Lord! Why did You not send any Messenger to us that we might have followed Your signs before being humbled and disgraced?\"
And if we had destroyed them with some punishment before it, they would assuredly have said: Our Lord! If only Thou hadst sent unto us a messenger, so that we might have followed Thy revelations before we were (thus) humbled and disgraced!
Had We destroyed them with a punishment before it, they would have surely said, ‘Our Lord! Why did You not send us an apostle so that we might have followed Your signs before we were abased and disgraced?’
Had We destroyed them with a punishment before this, they would have said: 'Our Lord, why did You not send us a Messenger so that we could have followed Your verses before we were humiliated and degraded'
Had We destroyed them with a torment before the coming of Muhammad they would have said, \"Lord, would that you had sent us a Messengers so that we could have followed Your revelations before being humiliated and disgraced.\"
And had We destroyed them with chastisement before this, they would certainly have said: O our Lord! why didst Thou not send to us an apostle, for then we should have followed Thy communications before that we met disgrace and shame.
If We had destroyed them with a punishment before this, they would have surely said, \"Our Lord, why did you not send to us a messenger so that we might have followed Your commandment before we were humiliated and disgraced?\"
And if We had inflicted on them a penalty before this, they would have said: \"Our Lord! If only Thou hadst sent us a messenger, we should certainly have followed Thy Signs before we were humbled and put to shame.\"
قُلْ كُلٌّۭ مُّتَرَبِّصٌۭ فَتَرَبَّصُوا۟ ۖ فَسَتَعْلَمُونَ مَنْ أَصْحَٰبُ ٱلصِّرَٰطِ ٱلسَّوِىِّ وَمَنِ ٱهْتَدَىٰ ﴿١٣٥﴾
Say, \"Each [of us] is waiting; so wait. For you will know who are the companions of the sound path and who is guided.\"
Qul kullun mutarabbisun fatarabbasoo fasataAAlamoona man ashabu alssirati alssawiyyi wamani ihtada
Say: \"Each one awaits the consequence; so you wait. You will come to know soon who are the men of the straight path and who have come to guidance.
Proclaim, “Each one is waiting; so you too wait; very soon you will come to know who are the people of the right path, and who has attained guidance.”
Say: 'Everyone is waiting; so wait, and assuredly you shall know who are the travellers on the even path, and who is guided.'
Say thou: everyone Is on the watch; so watch, and anon ye shall know who are the fellows of thee even path and who hath let himself be guided.
Say (O Muhammad SAW): \"Each one (believer and disbeliever, etc.) is waiting, so wait you too, and you shall know who are they that are on the Straight and Even Path (i.e. Allah's Religion of Islamic Monotheism), and who are they that have let themselves be guided (on the Right Path).
Say, “Everybody is waiting, so wait. You will know who the people of the straight path are, and who is rightly-guided.
Tell them, (O Muhammad): \"Everyone is waiting for his end. Wait, then, and you will soon know who are the people of the Right Way, and are rightly-guided.\"
Say: Each is awaiting; so await ye! Ye will come to know who are the owners of the path of equity, and who is right.
Say, ‘Everyone [of us] is waiting. So wait! Soon you will know who are the people of the right path, and who is [rightly] guided.’
Say: 'Everyone is waiting; so wait. Indeed, you shall know who are the companions of the Even Path, and those who are guided'
(Muhammad), tell them, \"Everyone is waiting. Wait and you shall know very soon who will be the followers of the right path with the right guidance.\"
Say: Every one (of us) is awaiting, therefore do await: So you will come to know who is the follower of the even path and who goes aright.
Say, \"Everyone is waiting; so wait if you will. You shall know who has followed the right path, and who has found guidance.\"
Say: \"Each one (of us) is waiting: wait ye, therefore, and soon shall ye know who it is that is on the straight and even way, and who it is that has received Guidance.\"