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Surah The Star [An-Najm] in English
وَٱلنَّجْمِ إِذَا هَوَىٰ ﴿١﴾
By the star when it descends,
Waalnnajmi itha hawa
I CALL TO witness the star of the pleiades when it has dipped
By oath of the beloved shining star Mohammed (peace and blessings be upon him), when he returned from the Ascent.
By the Star when it plunges,
By the star when it setteth.
By the star when it goes down, (or vanishes).
By the star as it goes down.
By the star when it sets:
By the Star when it setteth,
By the star when it sets:
By the star when it plunges,
By the declining star,
I swear by the star when it goes down.
By the setting star,
By the Star when it goes down,-
مَا ضَلَّ صَاحِبُكُمْ وَمَا غَوَىٰ ﴿٢﴾
Your companion [Muhammad] has not strayed, nor has he erred,
Ma dalla sahibukum wama ghawa
That your companion is not confused, nor has he gone astray,
Your companion did not err, nor did he go astray.
your comrade is not astray, neither errs,
Your companion hath not gone astray, nor hath he erred.
Your companion (Muhammad SAW) has neither gone astray nor has erred.
Your friend has not gone astray, nor has he erred.
your companion has neither strayed nor is he deluded;
Your comrade erreth not, nor is deceived;
your companion has neither gone astray, nor amiss.
your companion is neither astray, neither errs,
your companion is not in error nor has he gone astray.
Your companion does not err, nor does he go astray;
your companion has neither strayed nor is he misguided,
Your Companion is neither astray nor being misled.
وَمَا يَنطِقُ عَنِ ٱلْهَوَىٰٓ ﴿٣﴾
Nor does he speak from [his own] inclination.
Wama yantiqu AAani alhawa
Neither does he speak of his own will.
And he does not say anything by his own desire.
nor speaks he out of caprice.
And he speaketh not of his own desire.
Nor does he speak of (his own) desire.
Nor does he speak out of desire.
nor does he speak out of his desire.
Nor doth he speak of (his own) desire.
Nor does he speak out of [his own] desire:
nor does he speak out of desire.
He does not speak out of his own desires.
Nor does he speak out of desire.
nor does he speak out of his own desire.
Nor does he say (aught) of (his own) Desire.
إِنْ هُوَ إِلَّا وَحْىٌۭ يُوحَىٰ ﴿٤﴾
It is not but a revelation revealed,
In huwa illa wahyun yooha
This is only revelation communicated,
It is but a divine revelation, which is revealed to him.
This is naught but a revelation revealed,
It is but a revelation revealed.
It is only an Inspiration that is inspired.
It is but a revelation revealed.
This is nothing but a revelation that is conveyed to him,
It is naught save an inspiration that is inspired,
it is just a revelation that is revealed [to him],
Indeed it is not except a Revelation which is revealed,
It is a revelations which has been revealed to him
It is naught but revelation that is revealed,
It [the Quran] is nothing but revelation sent down to him.
It is no less than inspiration sent down to him:
عَلَّمَهُۥ شَدِيدُ ٱلْقُوَىٰ ﴿٥﴾
Taught to him by one intense in strength -
AAallamahu shadeedu alquwa
Bestowed on him by the Supreme Intellect,
He has been taught by the Extremely Powerful.
taught him by one terrible in power,
One of mighty powers hath taught it him.
He has been taught (this Quran) by one mighty in power [Jibrael (Gabriel)].
Taught to him by the Extremely Powerful.
something that a very powerful one has imparted to him,
Which one of mighty powers hath taught him,
taught him by one of great powers,
taught by One who is Stern in power.
and taught to him
The Lord of Mighty Power has taught him,
He was taught by [an angel] who is mighty in power,
He was taught by one Mighty in Power,
ذُو مِرَّةٍۢ فَٱسْتَوَىٰ ﴿٦﴾
One of soundness. And he rose to [his] true form
Thoo mirratin faistawa
Lord of power and wisdom. So he acquired poise and balance,
The Strong; then the Spectacle inclined towards him.
very strong; he stood poised,
One strong of make. Then he stood straight.
Dhu Mirrah (free from any defect in body and mind), Fastawa [then he (Jibrael - Gabriel) rose and became stable]. [Tafsir At-Tabari].
The one of vigor. He settled.
one endowed with immense wisdom. He came forth and stood poised,
One vigorous; and he grew clear to view
possessed of sound judgement. He settled,
Of might, he (Gabriel) stood firm
by the great mighty one (Gabriel),
The Lord of Strength; so he attained completion,
and endowed with wisdom; who in time manifested himself;
Endued with Wisdom: for he appeared (in stately form);
وَهُوَ بِٱلْأُفُقِ ٱلْأَعْلَىٰ ﴿٧﴾
While he was in the higher [part of the] horizon.
Wahuwa bialofuqi alaAAla
And reached the highest pinnacle.
And he was on the horizon of the highest heaven.
being on the higher horizon,
While he was on the uppermost horizon.
While he [Jibrael (Gabriel)] was in the highest part of the horizon,
While he was at the highest horizon.
being on the higher horizon.
When he was on the uppermost horizon.
while he was on the highest horizon.
while he was in the highest horizon;
the strong one who appeared on the uppermost horizon.
And he is in the highest part of the horizon.
standing poised at the highest point on the horizon,
While he was in the highest part of the horizon:
ثُمَّ دَنَا فَتَدَلَّىٰ ﴿٨﴾
Then he approached and descended
Thumma dana fatadalla
Then he drew near and drew closer
Then the Spectacle became closer, and came down in full view.
then drew near and suspended hung,
Thereafter he drew nigh, then he let himself down.
Then he [Jibrael (Gabriel)] approached and came closer,
Then he came near, and hovered around.
Then he drew near and hung above suspended,
Then he drew nigh and came down
Then he drew nearer and nearer
then he drew near, and became close
He (Gabriel) then came nearer and nearer.
Then he drew near, then he bowed
then came down close
Then he approached and came closer,
فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَىٰ ﴿٩﴾
And was at a distance of two bow lengths or nearer.
Fakana qaba qawsayni aw adna
Until a space of two bow (arcs) or even less remained,
So the distance between the Spectacle and the beloved was only two arms’ length, or even less. (The Heavenly Journey of Prophet Mohammed – peace and blessings be upon him – was with body and soul.)
two bows' length away, or nearer,
Till he was two bows length off or yet nearer.
And was at a distance of two bows' length or (even) nearer,
He was within two bows’ length, or closer.
until he was two bows' length away, or nearer.
Till he was (distant) two bows' length or even nearer,
until he was within two bows’ length or even nearer,
he was but two bows' length or even nearer,
until he was as close to him as the distance of two bows, or even less.
So he was the measure of two bows or closer still.
until he was two bow-lengths away or even closer
And was at a distance of but two bow-lengths or (even) nearer;
فَأَوْحَىٰٓ إِلَىٰ عَبْدِهِۦ مَآ أَوْحَىٰ ﴿١٠﴾
And he revealed to His Servant what he revealed.
Faawha ila AAabdihi ma awha
When He revealed to His votary what He revealed.
So Allah divinely revealed to His bondman, whatever He divinely revealed.
then revealed to his servant that he revealed.
Thus He revealed Unto His bondman whatsoever He revealed.
So did (Allah) convey the Inspiration to His slave [Muhammad SAW through Jibrael (Gabriel)].
Then He revealed to His servant what He revealed.
Then he revealed to Allah's servant whatever he had to reveal.
And He revealed unto His slave that which He revealed.
whereat He revealed to His servant whatever He revealed.
so (Allah) revealed to His worshiper (Gabriel) that which he revealed (to Prophet Muhammad).
He revealed to God's servant whatever he wanted.
And He revealed to His servant what He revealed.
and revealed to God's servant what he revealed.
So did (Allah) convey the inspiration to His Servant- (conveyed) what He (meant) to convey.
مَا كَذَبَ ٱلْفُؤَادُ مَا رَأَىٰٓ ﴿١١﴾
The heart did not lie [about] what it saw.
Ma kathaba alfuadu ma raa
His heart did not falsify what he perceived.
The heart did not deny, what it saw. (The Holy Prophet was bestowed with seeing Allah – see also preceding verses 8, 9, 10.)
His heart lies not of what he saw;
The heart lied not in that which he saw.
The (Prophet's) heart lied not (in seeing) what he (Muhammad SAW) saw.
The heart did not lie about what it saw.
His heart added no untruth to what he saw.
The heart lied not (in seeing) what it saw.
The heart did not deny what it saw.
His heart did not lie of what he saw.
His (Muhammad's) heart did not lie to him about what his eyes had seen.
The heart was not untrue in (making him see) what he saw.
The heart [of the Prophet] did not misconstrue what he saw.
The (Prophet's) (mind and) heart in no way falsified that which he saw.
أَفَتُمَٰرُونَهُۥ عَلَىٰ مَا يَرَىٰ ﴿١٢﴾
So will you dispute with him over what he saw?
Afatumaroonahu AAala ma yara
Will you dispute with him what he saw?
What! So do you dispute with him regarding what he saw?
what, will you dispute with him what he sees?
Will ye therefore dispute with him concerning that which he hath Seen?
Will you then dispute with him (Muhammad SAW) about what he saw [during the Mi'raj: (Ascent of the Prophet SAW over the seven heavens)].
Will you dispute with him concerning what he saw?
Are you, then, going to contend with him regarding what he sees with his eyes?
Will ye then dispute with him concerning what he seeth?
Will you then dispute with him about what he saw?!
What, will you dispute with him about what he sees!
Will you then argue with him about what he saw?
What! do you then dispute with him as to what he saw?
Will you then dispute with him as to what he saw?
Will ye then dispute with him concerning what he saw?
وَلَقَدْ رَءَاهُ نَزْلَةً أُخْرَىٰ ﴿١٣﴾
And he certainly saw him in another descent
Walaqad raahu nazlatan okhra
He saw Him indeed another time
And indeed he did see the Spectacle again.
Indeed, he saw him another time
And assuredly he saw him at another descent.
And indeed he (Muhammad SAW) saw him [Jibrael (Gabriel)] at a second descent (i.e. another time).
He saw him on another descent.
Indeed he saw him a second time,
And verily he saw him yet another time
Certainly he saw it yet another time,
Indeed, he saw him in another descent
He certainly saw him (Gabriel) during his other ascent
And certainly he saw him in another descent,
And certainly he saw him descend a second time:
For indeed he saw him at a second descent,
عِندَ سِدْرَةِ ٱلْمُنتَهَىٰ ﴿١٤﴾
At the Lote Tree of the Utmost Boundary -
AAinda sidrati almuntaha
By the Lote-tree beyond which none can pass,
Near the lote-tree of the last boundary.
by the Lote-Tree of the Boundary
Nigh Unto the lote-tree at the boundary.
Near Sidrat-ul-Muntaha [lote-tree of the utmost boundary (beyond which none can pass)],
At the Lotus Tree of the Extremity.
by the lote-tree at the farthest boundary,
By the lote-tree of the utmost boundary,
by the Lote Tree of the Ultimate Boundary,
at the Lote Tree (Sidrat tree) of the ending
to the Lot-tree (in the seven heavens)
At the farthest lote-tree;
by the lote tree beyond which none may pass
Near the Lote-tree beyond which none may pass:
عِندَهَا جَنَّةُ ٱلْمَأْوَىٰٓ ﴿١٥﴾
Near it is the Garden of Refuge -
AAindaha jannatu almawa
Close to which is the Garden of Tranquility,
Close to which is the Everlasting Paradise.
nigh which is the Garden of the Refuge,
Nigh thereto is the Garden of Abode.
Near it is the Paradise of Abode.
Near which is the Garden of Repose.
near which is the Garden of Abode.
Nigh unto which is the Garden of Abode.
near which is the Garden of the Abode,
close to the Garden of Refuge.
near which is Paradise.
Near which is the garden, the place to be resorted to.
by the Garden of [Eternal] Repose,
Near it is the Garden of Abode.
إِذْ يَغْشَى ٱلسِّدْرَةَ مَا يَغْشَىٰ ﴿١٦﴾
When there covered the Lote Tree that which covered [it].
Ith yaghsha alssidrata ma yaghsha
When the Lote-tree was covered over with what it was covered over;
When the lote-tree was being enveloped, by whatever around it.
when there covered the Lote-Tree that which covered;
When that covered the lote-tree which covered it.
When that covered the lote-tree which did cover it!
As there covered the Lotus Tree what covered it.
(This was) when the lote-tree was covered with that which covered it.
When that which shroudeth did enshroud the lote-tree,
when there covered the Lote Tree what covered it.
When there comes to the Lote Tree, that which comes
When the tree was covered with a covering,
When that which covers covered the lote-tree;
when the lote tree was covered in mystic splendour.
Behold, the Lote-tree was shrouded (in mystery unspeakable!)
مَا زَاغَ ٱلْبَصَرُ وَمَا طَغَىٰ ﴿١٧﴾
The sight [of the Prophet] did not swerve, nor did it transgress [its limit].
Ma zagha albasaru wama tagha
Neither did sight falter nor exceed the bounds.
The sight did not shift, nor did it cross the limits.
his eye swerved not; nor swept astray.
The sight turned not aside, nor it exceeded.
The sight (of Prophet Muhammad SAW) turned not aside (right or left), nor it transgressed beyond (the) limit (ordained for it).
The sight did not waver, nor did it exceed.
His eye did not waver, nor did it stray,
The eye turned not aside nor yet was overbold.
His gaze did not swerve, nor did it overstep the bounds.
his eyes did not swerve, nor did they stray
(Muhammad's) eyes did not deceive him, nor did they lead him to falsehood.
The eye did not turn aside, nor did it exceed the limit.
His sight did not waver nor was it unduly bold.
(His) sight never swerved, nor did it go wrong!
لَقَدْ رَأَىٰ مِنْ ءَايَٰتِ رَبِّهِ ٱلْكُبْرَىٰٓ ﴿١٨﴾
He certainly saw of the greatest signs of his Lord.
Laqad raa min ayati rabbihi alkubra
Indeed he saw some of the greatest signs of His Lord.
Indeed he saw the supreme signs of his Lord.
Indeed, he saw one of the greatest signs of his Lord.
Assuredly he beheld of the sign of his Lord, the greatest.
Indeed he (Muhammad SAW) did see, of the Greatest Signs, of his Lord (Allah).
He saw some of the Great Signs of his Lord.
and he certainly saw some of the greatest Signs of His Lord.
Verily he saw one of the greater revelations of his Lord.
Certainly he saw some of the greatest signs of his Lord.
for indeed he saw one of the greatest signs of his Lord.
He certainly saw the greatest (signs) of the existence of his Lord.
Certainly he saw of the greatest signs of his Lord.
He saw some of the greatest signs of his Lord.
For truly did he see, of the Signs of his Lord, the Greatest!
أَفَرَءَيْتُمُ ٱللَّٰتَ وَٱلْعُزَّىٰ ﴿١٩﴾
So have you considered al-Lat and al-'Uzza?
Afaraaytumu allata waalAAuzza
Have you considered Lat and 'Uzza,
So did you observe the idols Lat and Uzza?
Have you considered El-Lat and El-'Uzza
Have ye then considered Al-Lat and AL-'uzza:
Have you then considered Al-Lat, and Al-'Uzza (two idols of the pagan Arabs).
Have you considered al-Lat and al-Uzza?
Have you ever thought about al-Lat and al-Uzza,
Have ye thought upon Al-Lat and Al-'Uzza
Have you considered Lat and ‘Uzza?
(Among the idols) have you considered allat and al'uzza,
(Can anything as such be considered true) of al-Lat, al-Uzza,
Have you then considered the Lat and the Uzza,
Have you really considered al-Lat and al-\"Uzza,
Have ye seen Lat. and 'Uzza,
وَمَنَوٰةَ ٱلثَّالِثَةَ ٱلْأُخْرَىٰٓ ﴿٢٠﴾
And Manat, the third - the other one?
Wamanata alththalithata alokhra
And Manat, the other third (of the pagan deities)?
And subsequently the third, the Manat?
and Manat the third, the other?
And Manat the other third?
And Manat (another idol of the pagan Arabs), the other third?
And Manat, the third one, the other?
and about the third deity, al-Manat?
And Manat, the third, the other?
and Manat, the third one?
and, another, the third manat?
and your third idol al-Manat (whom you considered as God's daughters)?
And Manat, the third, the last?
and the third one, Manat? --
And another, the third (goddess), Manat?
أَلَكُمُ ٱلذَّكَرُ وَلَهُ ٱلْأُنثَىٰ ﴿٢١﴾
Is the male for you and for Him the female?
Alakumu alththakaru walahu alontha
Are there sons for you, and daughters for Him?
What! For you the son, and for Him the daughter?
What, have you males, and He females?
What!-Unto YOu the males and Unto Him the females?
Is it for you the males and for Him the females?
Are you to have the males, and He the females?
Shall you have the male issues, and He the female issues?
Are yours the males and His the females?
Are you to have males and He females?
What, have you males, and He females!
Do sons belong to you and daughters to God?
What! for you the males and for Him the females!
\"What! For you the males and for Him the females?\"
What! for you the male sex, and for Him, the female?
تِلْكَ إِذًۭا قِسْمَةٌۭ ضِيزَىٰٓ ﴿٢٢﴾
That, then, is an unjust division.
Tilka ithan qismatun deeza
This is certainly an unjust apportioning.
Then that is surely a very unjust distribution!
That were indeed an unjust division.
That indeed is a division unfair!
That indeed is a division most unfair!
What a bizarre distribution.
That is indeed an unfair division!
That indeed were an unfair division!
That, then, will be an unfair division!
That is indeed an unjust division.
This is an unfair distinction!
This indeed is an unjust division!
That indeed is an unfair division --
Behold, such would be indeed a division most unfair!
إِنْ هِىَ إِلَّآ أَسْمَآءٌۭ سَمَّيْتُمُوهَآ أَنتُمْ وَءَابَآؤُكُم مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَٰنٍ ۚ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ وَمَا تَهْوَى ٱلْأَنفُسُ ۖ وَلَقَدْ جَآءَهُم مِّن رَّبِّهِمُ ٱلْهُدَىٰٓ ﴿٢٣﴾
They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority. They follow not except assumption and what [their] souls desire, and there has already come to them from their Lord guidance.
In hiya illa asmaon sammaytumooha antum waabaokum ma anzala Allahu biha min sultanin in yattabiAAoona illa alththanna wama tahwa alanfusu walaqad jaahum min rabbihimu alhuda
These are only names which you and your fathers have invented. No authority was sent down by God for them. They only follow conjecture and wish-fulfilment, even though guidance had come to them already from their Lord.
They are nothing but some names that you have coined, you and your forefathers – Allah has not sent any proof for them; they follow only guesses and their own desires; whereas the guidance from their Lord has come to them.
They are naught but names yourselves have named, and your fathers; God has sent down no authority touching them. They follow only surmise, and what the souls desire; and yet guidance has come to them from their Lord.
They are but names which ye have named, ye and your fathers, for which Allah hath sent down no authority. They follow but their fancy, and that which pleaseth their souls; whereas assuredly there hath come Unto them from their Lord the guidance.
They are but names which you have named, you and your fathers, for which Allah has sent down no authority. They follow but a guess and that which they themselves desire, whereas there has surely come to them the Guidance from their Lord!
These are nothing but names, which you have devised, you and your ancestors, for which God sent down no authority. They follow nothing but assumptions, and what the ego desires, even though guidance has come to them from their Lord.
These are nothing but names that you and your forefathers have invented, for which Allah has sent down no authority. They are merely following their conjectures and their carnal desires although guidance has come to them from their Lord.
They are but names which ye have named, ye and your fathers, for which Allah hath revealed no warrant. They follow but a guess and that which (they) themselves desire. And now the guidance from their Lord hath come unto them.
These are but names, which you have coined—you and your fathers—for which Allah has not sent down any authority. They follow nothing but conjectures and the desires of the [lower] soul, while there has already come to them the guidance from their Lord.
They are but names, named by you and your fathers. Allah has not sent down any authority for them. They follow conjecture and their soul's desire, eventhough the guidance of their Lord has come to them.
These are only names given by yourselves and your fathers. God has not given them any authority. They, (unbelievers), only follow mere conjecture and the desires of their souls, even though guidance has already come to them from their Lord.
They are naught but names which you have named, you and your fathers; Allah has not sent for them any authority. They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord.
these are nothing but names which you yourselves have devised, you and your forefathers. God has sent down no authority for them. They follow nothing but conjecture and what their own selves desire, even though guidance has already come to them from their Lord!
These are nothing but names which ye have devised,- ye and your fathers,- for which Allah has sent down no authority (whatever). They follow nothing but conjecture and what their own souls desire!- Even though there has already come to them Guidance from their Lord!
أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ ﴿٢٤﴾
Or is there for man whatever he wishes?
Am lilinsani ma tamanna
Can ever man get what he desires?
What! Will man get whatever he dreams of?
Or shall man have whatever he fancies?
Shall man have whatsoever he wisheth for!
Or shall man have what he wishes?
Or is the human being to have whatever he desires?
Does man imagine that whatever he wishes for is right for him?
Or shall man have what he coveteth?
Shall man have whatever he yearns for?
Is the human to have whatever he fancies?
Can the human being have whatever he wishes?
Or shall man have what he wishes?
Shall man have whatever he craves?
Nay, shall man have (just) anything he hankers after?
فَلِلَّهِ ٱلْءَاخِرَةُ وَٱلْأُولَىٰ ﴿٢٥﴾
Rather, to Allah belongs the Hereafter and the first [life].
Falillahi alakhiratu waaloola
To God belong the End and the Beginning.
So (know that) Allah only is the Owner of all – the Hereafter and this world.
And to God belongs the First and the Last.
Allah's is the last and the first.
But to Allah belongs the last (Hereafter) and the first (the world).
To God belong the Last and the First.
To Allah belong both the Next World and the present.
But unto Allah belongeth the after (life), and the former.
Yet to Allah belong this world and the Hereafter.
To Allah belongs the Eternal life and the first life.
All that is in the life to come and all that is in this life belongs only to God.
Nay! for Allah is the hereafter and the former (life).
But it is to God that the Hereafter and this world belong.
But it is to Allah that the End and the Beginning (of all things) belong.
۞ وَكَم مِّن مَّلَكٍۢ فِى ٱلسَّمَٰوَٰتِ لَا تُغْنِى شَفَٰعَتُهُمْ شَيْـًٔا إِلَّا مِنۢ بَعْدِ أَن يَأْذَنَ ٱللَّهُ لِمَن يَشَآءُ وَيَرْضَىٰٓ ﴿٢٦﴾
And how many angels there are in the heavens whose intercession will not avail at all except [only] after Allah has permitted [it] to whom He wills and approves.
Wakam min malakin fee alssamawati la tughnee shafaAAatuhum shayan illa min baAAdi an yathana Allahu liman yashao wayarda
Many as the angels be in heaven their intercession will not avail in the least without God's permission for whomsoever He please and approve.
And many an angel is in the heavens, whose intercession does not benefit the least unless Allah gives permission for whomever He wills, and whom He likes.
How many an angel there is in the heavens whose intercession avails not anything, save after that God gives leave to whomsoever He wills and is well-pleased.
And many soever are angels in the heavens whose intercession shall not avail at all save after Allah hath given leave for whomsoever He listeth and pleaseth.
And there are many angels in the heavens, whose intercession will avail nothing except after Allah has given leave for whom He wills and pleases.
How many an angel is there in the heavens whose intercession avails nothing, except after God gives permission to whomever He wills, and approves?
Numerous are the angels in the heavens; yet their intercession shall be of no avail, except in regard to those whom He grants the leave of intercession and whose plea He is pleased to accept.
And how many angels are in the heavens whose intercession availeth naught save after Allah giveth leave to whom He chooseth and accepteth.
How many an angel there is in the heavens whose intercession is of not any avail, except after Allah permits whomever He wishes and approves of!
How many an angel is there in the heavens whose intercession shall not benefit until Allah gives permission to whom He will and is pleased.
There are many angels in the heavens whose intercession will be of no benefit unless God grants such permission to whichever of them He wants.
And how many an angel is there in the heavens whose intercession does not avail at all except after Allah has given permission to whom He pleases and chooses.
There may be countless angels in heaven, but their intercession will be of no avail until God has given permission to those whom he chooses and accepts.
How many-so-ever be the angels in the heavens, their intercession will avail nothing except after Allah has given leave for whom He pleases and that he is acceptable to Him.
إِنَّ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْءَاخِرَةِ لَيُسَمُّونَ ٱلْمَلَٰٓئِكَةَ تَسْمِيَةَ ٱلْأُنثَىٰ ﴿٢٧﴾
Indeed, those who do not believe in the Hereafter name the angels female names,
Inna allatheena la yuminoona bialakhirati layusammoona almalaikata tasmiyata alontha
Those who do not believe in the Hereafter give the angels names of females.
Indeed those who do not believe in the Hereafter, coin the names of angels like those of females.
Those who do not believe in the world to come name the angels with the names of females.
Verily those who believe not in the Hereafter name the angels with the names of females.
Verily, those who believe not in the Hereafter, name the angels with female names.
Those who do not believe in the Hereafter give the angels the names of females.
Those who do not believe in the Hereafter give angels the names of females,
Lo! it is those who disbelieve in the Hereafter who name the angels with the names of females.
Indeed those who do not believe in the Hereafter give female names to the angels.
Those who disbelieve in the Everlasting Life call the angels by female names.
Only those who do not believe in the life hereafter call the angels, females. They have no knowledge about it.
Most surely they who do not believe in the hereafter name the angels with female names.
Those who do not believe in the life to come call the angels by female names.
Those who believe not in the Hereafter, name the angels with female names.
وَمَا لَهُم بِهِۦ مِنْ عِلْمٍ ۖ إِن يَتَّبِعُونَ إِلَّا ٱلظَّنَّ ۖ وَإِنَّ ٱلظَّنَّ لَا يُغْنِى مِنَ ٱلْحَقِّ شَيْـًۭٔا ﴿٢٨﴾
And they have thereof no knowledge. They follow not except assumption, and indeed, assumption avails not against the truth at all.
Wama lahum bihi min AAilmin in yattabiAAoona illa alththanna wainna alththanna la yughnee mina alhaqqi shayan
Yet they have no knowledge of this, and follow nothing but conjecture, but conjecture cannot replace the truth.
And they do not have any knowledge of it; they just follow assumption; and indeed assumption does not serve any purpose in place of the Truth.
They have not any knowledge thereof; they follow only surmise, and surmise avails naught against truth.
And they have no knowledge thereof; they follow but a vain opinion, and verily a vain opinion attaineth not aught of the truth.
While they have no knowledge thereof. They follow but a guess, and verily, guess is no substitute for the truth.
They have no knowledge of that. They only follow assumptions, and assumptions are no substitute for the truth.
although they have no knowledge regarding that. They only follow their conjecture and conjecture can never take the place of the Truth.
And they have no knowledge thereof. They follow but a guess, and lo! a guess can never take the place of the truth.
They do not have any knowledge of that. They follow nothing but conjectures, and conjecture is no substitute for the truth.
Yet of this they have no knowledge, they follow mere conjecture, and conjecture does not help against truth.
They only follow mere conjecture which can never sufficiently replace the Truth.
And they have no knowledge of it; they do not follow anything but conjecture, and surely conjecture does not avail against the truth at all.
They have no knowledge to base this on. They merely indulge in guess-work which can never replace the truth.
But they have no knowledge therein. They follow nothing but conjecture; and conjecture avails nothing against Truth.
فَأَعْرِضْ عَن مَّن تَوَلَّىٰ عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا ٱلْحَيَوٰةَ ٱلدُّنْيَا ﴿٢٩﴾
So turn away from whoever turns his back on Our message and desires not except the worldly life.
FaaAArid AAan man tawalla AAan thikrina walam yurid illa alhayata alddunya
So you turn away from him who turns away from Our rememberance and wants nothing but the life of this world:
Therefore turn away from whoever has turned away from Our remembrance and has desired only the life of this world.
So turn thou from him who turns away from Our Remembrance, and desires only the present life.
Wherefore withdraw thou from him who turneth away from Our admonition and seeketh not but the life of the world.
Therefore withdraw (O Muhammad SAW) from him who turns away from Our Reminder (this Quran) and desires nothing but the life of this world.
So avoid him who has turned away from Our remembrance, and desires nothing but the present life.
So leave alone those who turn away from the remembrance of Us and who seek nothing but the life of the world –
Then withdraw (O Muhammad) from him who fleeth from Our remembrance and desireth but the life of the world.
So avoid those who turn away from Our remembrance and desire nothing but the life of the world.
So turn from those who turn away from Our Remembrance and only desire this present life.
(Muhammad), stay away from those who turn away from Our guidance and who do not desire anything except the worldly life.
Therefore turn aside from him who turns his back upon Our reminder and does not desire anything but this world's life.
So ignore those who turn away from Our revelation and seek nothing but the life of this world.
Therefore shun those who turn away from Our Message and desire nothing but the life of this world.
ذَٰلِكَ مَبْلَغُهُم مِّنَ ٱلْعِلْمِ ۚ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِۦ وَهُوَ أَعْلَمُ بِمَنِ ٱهْتَدَىٰ ﴿٣٠﴾
That is their sum of knowledge. Indeed, your Lord is most knowing of who strays from His way, and He is most knowing of who is guided.
Thalika mablaghuhum mina alAAilmi inna rabbaka huwa aAAlamu biman dalla AAan sabeelihi wahuwa aAAlamu bimani ihtada
This is the farthest limit of their knowledge. Surely your Lord alone knows best who has strayed away from the path and who has come to guidance.
This is the extent of their knowledge; indeed your Lord well knows one who has strayed from His path, and He well knows one who has attained guidance.
That is their attainment of knowledge. Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided.
That is their highest point of knowledge. Verily thine Lord! it is He Who is the Best Knower of him who strayeth from His way, and He is the Best Knower of him who letteth himself be guided.
That is what they could reach of knowledge. Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance.
That is the extent of their knowledge. Your Lord knows best who has strayed from His path, and He knows best who has accepted guidance.
that being the utmost of their knowledge. Surely your Lord fully knows those who have strayed away from His Path and He also fully knows those who are rightly guided.
Such is their sum of knowledge. Lo! thy Lord is Best Aware of him who strayeth, and He is Best Aware of him whom goeth right.
That is the ultimate reach of their knowledge. Indeed your Lord knows best those who stray from His way, and He knows best those who are [rightly] guided.
That is all they have of knowledge. Your Lord knows best who has strayed from His Path, and those who are guided.
This is what the extent of their knowledge amounts to. Your Lord knows best who has gone astray from His path and who has been rightly guided.
That is their goal of knowledge; surely your Lord knows best him who goes astray from His path and He knows best him who follows the right direction.
That is the ultimate extent of their knowledge. Surely your Lord knows best those who stray from His path and He knows best those who follow His guidance.
That is as far as knowledge will reach them. Verily thy Lord knoweth best those who stray from His Path, and He knoweth best those who receive guidance.
وَلِلَّهِ مَا فِى ٱلسَّمَٰوَٰتِ وَمَا فِى ٱلْأَرْضِ لِيَجْزِىَ ٱلَّذِينَ أَسَٰٓـُٔوا۟ بِمَا عَمِلُوا۟ وَيَجْزِىَ ٱلَّذِينَ أَحْسَنُوا۟ بِٱلْحُسْنَى ﴿٣١﴾
And to Allah belongs whatever is in the heavens and whatever is in the earth - that He may recompense those who do evil with [the penalty of] what they have done and recompense those who do good with the best [reward] -
Walillahi ma fee alssamawati wama fee alardi liyajziya allatheena asaoo bima AAamiloo wayajziya allatheena ahsanoo bialhusna
To God belongs whatever is in the heavens and the earth, that He may requite those who do evil, in accordance with their deeds, and those who do good with good.
And to Allah only belongs all whatever is in the heavens and all whatever is in the earth, in order to repay those who do evil for what they have done, and give an excellent reward to those who do good.
To God belongs whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for what they have done, and recompense those who have done good with the reward most fair.
And Allah's is whatsoever is in the heavens and whatsoever is in the earth, that He may recompense those who do evil for that which they worked and reward those who do good with good.
And to Allah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise).
To God belongs whatever is in the heavens and whatever is on earth. He will repay those who do evil according to their deeds, and recompense those who do good with the best.
To Allah alone belongs whatever is in the heavens and whatever is in the earth. He will requite the evil-doers for their deeds and bestow a goodly reward on those who have done good,
And unto Allah belongeth whatsoever is in the heavens and whatsoever is in the earth, that He may reward those who do evil with that which they have done, and reward those who do good with goodness.
To Allah belongs whatever is in the heavens and whatever is in the earth, that He may requite those who do evil for what they have done, and reward those who do good with the best [of rewards].
To Allah belongs whatsoever is in the heavens and whatsoever is in the earth. He will recompense the evildoers according to their deeds, and recompense those who have done good with the finest reward
To God belongs whatever is in the heavens and the earth. In the end God will re-compense the evil doers for their deeds and reward the righteous ones for their deeds.
And Allah's is what is in the heavens and what is in the earth, that He may reward those who do evil according to what they do, and (that) He may reward those who do good with goodness.
Everything in the heavens and on the earth belongs to God and so He will requite those who do evil in accordance with their deeds and will reward those left with that which is best, for those who do good.
Yea, to Allah belongs all that is in the heavens and on earth: so that He rewards those who do evil, according to their deeds, and He rewards those who do good, with what is best.
ٱلَّذِينَ يَجْتَنِبُونَ كَبَٰٓئِرَ ٱلْإِثْمِ وَٱلْفَوَٰحِشَ إِلَّا ٱللَّمَمَ ۚ إِنَّ رَبَّكَ وَٰسِعُ ٱلْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ ٱلْأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌۭ فِى بُطُونِ أُمَّهَٰتِكُمْ ۖ فَلَا تُزَكُّوٓا۟ أَنفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ ٱتَّقَىٰٓ ﴿٣٢﴾
Those who avoid the major sins and immoralities, only [committing] slight ones. Indeed, your Lord is vast in forgiveness. He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers. So do not claim yourselves to be pure; He is most knowing of who fears Him.
Allatheena yajtaniboona kabaira alithmi waalfawahisha illa allamama inna rabbaka wasiAAu almaghfirati huwa aAAlamu bikum ith anshaakum mina alardi waith antum ajinnatun fee butooni ommahatikum fala tuzakkoo anfusakum huwa aAAlamu bimani ittaqa
As for those who avoid the greater sins and shameful acts, except minor trespasses, your Lord's forgiveness surely has great amplitude. He is fully knowledgeable of you as He produced you from the earth, and since you were a foetus in your mother's womb. So do not assert your goodness; he is better who takes heed and preserves himself.
Those who avoid the cardinal sins and lewdness, except that they approached it and refrained; indeed your Lord’s mercy is limitless; He knows you very well – since He has created you from clay, and when you were foetuses in your mothers’ wombs; therefore do not, on your own, claim yourselves to be clean; He well knows who are the pious.
Those who avoid the heinous sins and indecencies, save lesser offences surely thy Lord is wide in His forgiveness. Very well He knows you, when He produced you from the earth, and when you were yet unborn in your mothers' wombs; therefore hold not yourselves purified; God knows very well him who is godfearing.
They are those who avoid enormities of sin and abominations save the minor offences. Verily thy Lord is of vast for giveness: He is Best Knower of you when He produced you out Of the earth, and when ye were embryos in the bellies of your mothers. So justify not yourselves; He is the Best Knower of him who feareth Him.
Those who avoid great sins (see the Quran, Verses: 6:152, 153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers' wombs. So ascribe not purity to yourselves. He knows best him who fears Allah and keep his duty to Him [i.e. those who are Al-Muttaqun (pious - see V. 2:2)].
Those who avoid gross sins and indecencies—except for minor lapses—your Lord is of Vast Forgiveness. He knows you well, ever since He created you from the earth, and ever since you were embryos in your mothers’ wombs. So do not acclaim your own virtue; He is fully aware of the righteous.
on those who avoid grave sins and shameful deeds, even if they may sometimes stumble into lesser offences. Surely your Lord is abounding in His Forgiveness. Very well is He aware of you since He produced you from the earth, and while you were still in your mothers' wombs and not yet born. So do not boastfully claim yourselves to be purified. He fully knows those that are truly Godfearing.
Those who avoid enormities of sin and abominations, save the unwilled offences - (for them) lo! thy Lord is of vast mercy. He is Best Aware of you (from the time) when He created you from the earth, and when ye were hidden in the bellies of your mothers. Therefor ascribe not purity unto yourselves. He is Best Aware of him who wardeth off (evil).
Those who avoid major sins and indecencies, apart from [minor and occasional] lapses. Indeed your Lord is expansive in [His] forgiveness. He knows you best since [the time] He produced you from the earth and since you were foetuses in the bellies of your mothers. So do not flaunt your piety: He knows best those who are Godwary.
those who avoid the major sin and indecencies except the small sins, indeed your Lord is of immense forgiveness and He is more knowledgeable of you when He created you from the earth and when you were still unborn in your mothers' wombs. Do not praise yourself. Allah knows the cautious.
Those who stay away from grave sins and indecency (should know that) for their trivial sins your Lord's forgiveness is vast. He knows best about you. When He created you from the earth and when you were embryos in your mother's wombs. Do not consider yourselves very great. God knows best who is the most righteous person.
Those who keep aloof from the great sins and the indecencies but the passing idea; surely your Lord is liberal in forgiving. He knows you best when He brings you forth from the earth and when you are embryos in the wombs of your mothers; therefore do not attribute purity to your souls; He knows him best who guards (against evil).
As for those who refrain from committing grave sins and indecent acts, though they may commit minor offences, your Lord is unstinting in His forgiveness. He knows you when He brings you out of the earth, and when you were embryos in the wombs of your mothers; so do not make claims to be pure. He knows best who is truly righteous.
Those who avoid great sins and shameful deeds, only (falling into) small faults,- verily thy Lord is ample in forgiveness. He knows you well when He brings you out of the earth, And when ye are hidden in your mothers' wombs. Therefore justify not yourselves: He knows best who it is that guards against evil.
أَفَرَءَيْتَ ٱلَّذِى تَوَلَّىٰ ﴿٣٣﴾
Have you seen the one who turned away
Afaraayta allathee tawalla
Have you seen him who turns his back,
So did you observe him who turned away?
Hast thou considered him who turns his back
Observedest thou him who turned away?
Did you (O Muhammad SAW) observe him who turned away (from Islam).
Have you considered him who turned away?
(O Prophet), did you see him who turned away (from the Path of Allah),
Didst thou (O Muhammad) observe him who turned away,
Did you see him who turned away,
Have you considered he who turns his back,
(Muhammad), have you ever seen the one who has turned away (from guidance),
Have you then seen him who turns his back?
Have you [Prophet] considered the man who turned away,
Seest thou one who turns back,
وَأَعْطَىٰ قَلِيلًۭا وَأَكْدَىٰٓ ﴿٣٤﴾
And gave a little and [then] refrained?
WaaAAta qaleelan waakda
Who gives but little, and is niggardly?
And he gave a little, then refrained?
and gives a little, and then grudgingly?
And gave little, and then stopped?
And gave a little, then stopped (giving)?
And gave a little, and held back?
who gave a little, and then stopped?
And gave a little, then was grudging?
gave a little and held off?
and gives a little, grudgingly?
and grudgingly spends very little for the cause of God?
And gives a little and (then) withholds.
who at first gave a little, then later held back?
Gives a little, then hardens (his heart)?
أَعِندَهُۥ عِلْمُ ٱلْغَيْبِ فَهُوَ يَرَىٰٓ ﴿٣٥﴾
Does he have knowledge of the unseen, so he sees?
aAAindahu AAilmu alghaybi fahuwa yara
Has he knowledge of the Unknown that he perceives everything?
Does he have knowledge of the hidden, so he can foresee?
Does he possess the knowledge of the Unseen, and therefore he sees?
Is with him knowledge of the unseen so that he seeth?
Is with him the knowledge of the unseen so that he sees?
Does he possess knowledge of the unseen, and can therefore foresee?
Does he have any knowledge of the world beyond the ken of sense-perception, and therefore, clearly sees (the Truth)?
Hath he knowledge of the Unseen so that he seeth?
Does he have the knowledge of the Unseen so that he sees?
Or, does he possess knowledge of the Unseen, and can therefore see?
Does he possess the knowledge of the unseen, thus, he sees (all things)?
Has he the knowledge of the unseen so that he can see?
Has he knowledge of the unseen, so that he sees?
What! Has he knowledge of the Unseen so that he can see?
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَىٰ ﴿٣٦﴾
Or has he not been informed of what was in the scriptures of Moses
Am lam yunabba bima fee suhufi moosa
Has he not heard what is contained in the Book of Moses,
Did not the news reach him, of that which is mentioned in the Books of Moosa?
Or has he not been told of what is in the scrolls of Moses,
Hath he not been told of that which is in the writs of Musa.
Or is he not informed with what is in the Pages (Scripture) of Musa (Moses),
Or was he not informed of what is in the Scrolls of Moses?
Has he not been informed of what is in the Scrolls of Moses,
Or hath he not had news of what is in the books of Moses
Has he not been informed of what is in the scriptures of Moses,
Or, has he not been told of that which is in the Scrolls of Moses
Has not he been informed of the contents of the Book of Moses
Or, has he not been informed of what is in the scriptures of Musa?
Has he not been made acquainted with what was written in the scriptures of Moses?
Nay, is he not acquainted with what is in the Books of Moses-
وَإِبْرَٰهِيمَ ٱلَّذِى وَفَّىٰٓ ﴿٣٧﴾
And [of] Abraham, who fulfilled [his obligations] -
Waibraheema allathee waffa
And of Abraham who fulfilled his trust? --
And of Ibrahim, who was most obedient?
and Abraham, he who paid his debt in full?
And of Ibrahim who faithfully fulfilled?
And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (what Allah ordered him to do or convey),
And of Abraham, who fulfilled?
and of Abraham, who lived up to the trust?
And Abraham who paid his debt:
and of Abraham, who fulfilled [his summons]:
and Abraham, who paid his debt in full?
and about Abraham who fulfilled his duty (to God)?
And (of) Ibrahim who fulfilled (the commandments):
And with Abraham who kept his word:
And of Abraham who fulfilled his engagements?-
أَلَّا تَزِرُ وَازِرَةٌۭ وِزْرَ أُخْرَىٰ ﴿٣٨﴾
That no bearer of burdens will bear the burden of another
Alla taziru waziratun wizra okhra
That no one who carries a burden bears another's load;
That no burdened soul bears another soul’s burden?
That no soul laden bears the load of another,
To wit, that a burthened soul shall not bear the burthen of another.
That no burdened person (with sins) shall bear the burden (sins) of another.
That no soul bears the burdens of another soul.
“That no bearer of a burden shall bear the burden of another,
That no laden one shall bear another's load,
that no bearer shall bear another’s burden,
That no soul shall bear another's burden,
Certainly no one will bear the responsibility of the sins of another,
That no bearer of burden shall bear the burden of another-
that no soul shall bear the burden of another;
Namely, that no bearer of burdens can bear the burden of another;
وَأَن لَّيْسَ لِلْإِنسَٰنِ إِلَّا مَا سَعَىٰ ﴿٣٩﴾
And that there is not for man except that [good] for which he strives
Waan laysa lilinsani illa ma saAAa
That a man receives but only that for which he strives;
And that man will not obtain anything except what he strove for?
and that a man shall have to his account only as he has laboured,
And that for man shall be naught save that wherefor he endeavoureth.
And that man can have nothing but what he does (good or bad).
And that the human being attains only what he strives for.
and that man shall have nothing but what he has striven for,
And that man hath only that for which he maketh effort,
that nothing belongs to man except what he strives for,
and that everyone shall have in his account only that which he worked for,
nor can man achieve anything without hard labor.
And that man shall have nothing but what he strives for-
and that man shall have only that for which he strives;
That man can have nothing but what he strives for;
وَأَنَّ سَعْيَهُۥ سَوْفَ يُرَىٰ ﴿٤٠﴾
And that his effort is going to be seen -
Waanna saAAyahu sawfa yura
That his endeavours will be judged,
And that his effort will soon be scrutinised?
and that his labouring shall surely be seen,
And that his endeavour shall be presently observed.
And that his deeds will be seen,
And that his efforts will be witnessed.
and that (the result of) his striving shall soon be seen,
And that his effort will be seen.
and that he will soon be shown his endeavour,
and that his work is surely seen
He will certainly see the result of his labor
And that his striving shall soon be seen-
and that [the fruit of] his striving shall soon be seen;
That (the fruit of) his striving will soon come in sight:
ثُمَّ يُجْزَىٰهُ ٱلْجَزَآءَ ٱلْأَوْفَىٰ ﴿٤١﴾
Then he will be recompensed for it with the fullest recompense
Thumma yujzahu aljazaa alawfa
And only then will he receive his recompense in full;
Then he will be fully repaid for it?
then he shall be recompensed for it with the fullest recompense,
Thereafter he shall be recompensed therefor with the fullest recompense.
Then he will be recompensed with a full and the best recompense.
Then he will be rewarded for it the fullest reward.
and that he shall then be fully recompensed,
And afterward he will be repaid for it with fullest payment;
then he will be rewarded for it with the fullest reward;
then, he shall be recompensed for it in full repayment
and will be fully recompensed for his deeds.
Then shall he be rewarded for it with the fullest reward-
and in the end he will be repaid for it in full;
Then will he be rewarded with a reward complete;
وَأَنَّ إِلَىٰ رَبِّكَ ٱلْمُنتَهَىٰ ﴿٤٢﴾
And that to your Lord is the finality
Waanna ila rabbika almuntaha
And that to your Lord is your returning;
And that the end is only towards your Lord?
and that the final end is unto thy Lord,
And that Unto thy Lord is the goal.
And that to your Lord (Allah) is the End (Return of everything).
And that to your Lord is the finality.
and that the final end is with your Lord,
And that thy Lord, He is the goal;
that the terminus is toward your Lord,
and that the final return is to your Lord,
To your Lord will all things eventually return.
And that to your Lord is the goal-
that all things in the end shall return to God;
That to thy Lord is the final Goal;
وَأَنَّهُۥ هُوَ أَضْحَكَ وَأَبْكَىٰ ﴿٤٣﴾
And that it is He who makes [one] laugh and weep
Waannahu huwa adhaka waabka
That it is He who makes you happy and morose,
And that it is He Who made (you) laugh and made (you) cry?
and that it is He who makes to laugh, and that makes to weep,
And that it is He Who causeth to laugh and causeth to weep.
And that it is He (Allah) Who makes (whom He wills) laugh, and makes (whom He wills) weep;
And that it is He who causes laughter and weeping.
and that He it is Who causes people to laugh and to cry,
And that He it is who maketh laugh, and maketh weep,
that it is He who makes [men] laugh, and weep,
that it is He who causes to laugh and causes to weep.
It is He who causes laughter and weeping.
And that He it is Who makes (men) laugh and makes (them) weep;
that it is He who brings laughter and tears;
That it is He Who granteth Laughter and Tears;
وَأَنَّهُۥ هُوَ أَمَاتَ وَأَحْيَا ﴿٤٤﴾
And that it is He who causes death and gives life
Waannahu huwa amata waahya
And He who ordains death and life;
And that it is He Who gave death and gave life?
and that it is He who makes to die, and that makes to live,
And that it is He Who causeth to die and causeth to live.
And that it is He (Allah) Who causes death and gives life;
And that it is He who gives death and life.
and that He it is Who causes death and grants life,
And that He it is Who giveth death and giveth life;
that it is He who brings death and gives life,
and that it is He who causes to die, and causes to live
It is He who causes death and gives life.
And that He it is Who causes death and gives life-
that it is He who causes death and gives life;
That it is He Who granteth Death and Life;
وَأَنَّهُۥ خَلَقَ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰ ﴿٤٥﴾
And that He creates the two mates - the male and female -
Waannahu khalaqa alzzawjayni alththakara waalontha
That He created pairs, male and female,
And that it is He Who has created the two pairs, male and female?
and that He Himself created the two kinds, male and female,
And that He createth the pair, the male and the female.
And that He (Allah) creates the pairs, male and female,
And that it is He who created the two kinds—the male and the female.
and He it is Who created the two kinds, the male and the female,
And that He createth the two spouses, the male and the female,
that it is He who created the mates, the male and the female,
and that it is He who created pairs, the male and the female,
It is He who has created spouses, male and female,
And that He created pairs, the male and the female
and that He Himself created the two sexes: male and female,
That He did create in pairs,- male and female,
مِن نُّطْفَةٍ إِذَا تُمْنَىٰ ﴿٤٦﴾
From a sperm-drop when it is emitted
Min nutfatin itha tumna
From a drop of semen when emitted;
From a drop of liquid, when it is added?
of a sperm-drop, when it was cast forth,
From seed when it is emitted.
From Nutfah (drops of semen male and female discharges) when it is emitted;
From a sperm drop, when emitted.
from a drop of sperm when it was emitted,
From a drop (of seed) when it is poured forth;
from a drop of [seminal] fluid when emitted;
from an ejaculated drop (of sperm),
from a discharged living germ
From the small seed when it is adapted
from an ejected drop of sperm;
From a seed when lodged (in its place);
وَأَنَّ عَلَيْهِ ٱلنَّشْأَةَ ٱلْأُخْرَىٰ ﴿٤٧﴾
And that [incumbent] upon Him is the next creation
Waanna AAalayhi alnnashata alokhra
That the second creation is incumbent on Him;
And that only upon Him is the next revival?
and that upon Him rests the second growth,
And that upon Him is another bringing forth.
And that upon Him (Allah) is another bringing forth (Resurrection);
And that upon Him is the next existence.
and that it is for Him to grant the second life,
And that He hath ordained the second bringing forth;
that with Him lies the second genesis,
and that upon Him is the second creation
and on Him depends the life hereafter.
And that on Him is the bringing forth a second time;
and that He will bring about the Second Creation;
That He hath promised a Second Creation (Raising of the Dead);
وَأَنَّهُۥ هُوَ أَغْنَىٰ وَأَقْنَىٰ ﴿٤٨﴾
And that it is He who enriches and suffices
Waannahu huwa aghna waaqna
That it is He who makes you rich and contented;
And that it is He Who has given wealth and contentment?
and that it is He who gives wealth and riches,
And that it is He Who enricheth and preserveth property.
And that it is He (Allah) Who gives much or a little (or gives wealth and contentment),
And that it is He who enriches and impoverishes.
that He it is Who bestowed wealth and riches,
And that He it is Who enricheth and contenteth;
that it is He who enriches and grants possessions,
and that it is He who gives riches and causes to hoard,
It is He who grants people temporary and durable wealth.
And that He it is Who enriches and gives to hold;
that it is He who gives wealth and possessions;
That it is He Who giveth wealth and satisfaction;
وَأَنَّهُۥ هُوَ رَبُّ ٱلشِّعْرَىٰ ﴿٤٩﴾
And that it is He who is the Lord of Sirius
Waannahu huwa rabbu alshshiAAra
That He is the Lord of Sirius;
And that He only is the Lord of the star Sirius?
and that it is He who is the Lord of Sirius,
And that it is He Who is the Lord of Sirius.
And that He (Allah) is the Lord of Sirius (the star which the pagan Arabs used to worship);
And that it is He who is the Lord of Sirius.
that He is the Lord of Sirius,
And that He it is Who is the Lord of Sirius;
that it is He who is the Lord of Sirius;
and that He is the Lord of (the star) Sirius,
It is He who is the Lord of Sirius.
And that He is the Lord of the Sirius;
that He is the Lord of Sirius.
That He is the Lord of Sirius (the Mighty Star);
وَأَنَّهُۥٓ أَهْلَكَ عَادًا ٱلْأُولَىٰ ﴿٥٠﴾
And that He destroyed the first [people of] 'Aad
Waannahu ahlaka AAadan aloola
That it was He who destroyed the 'Ad of old,
And that it is He Who earlier destroyed the tribe of Aad?
and that He destroyed Ad, the ancient,
And that He destroyed the former 'A-ad.
And that it is He (Allah) Who destroyed the former 'Ad (people),
And that it is He who destroyed the first Aad.
that He it is Who destroyed the ancient 'Ad,
And that He destroyed the former (tribe of) A'ad,
that it is He who destroyed the former ‘Ad,
that it was He that destroyed ancient Aad
It is He who utterly destroyed the ancient tribes of Ad,
And that He did destroy the Ad of old
It was He who totally destroyed the former 'Ad
And that it is He Who destroyed the (powerful) ancient 'Ad (people),
وَثَمُودَا۟ فَمَآ أَبْقَىٰ ﴿٥١﴾
And Thamud - and He did not spare [them] -
Wathamooda fama abqa
And Thamud, and did not leave them,
And destroyed the tribe of Thamud, not sparing anyone?
and Thamood, and He did not spare them,
And that Thamud! He left not.
And Thamud (people). He spared none of them.
And Thamood, sparing no one.
and Thamud, leaving no trace of them,
And (the tribe of) Thamud He spared not;
and Thamud, sparing none [of them];
and Thamood, sparing no one,
Thamud,
And Samood, so He spared not
and Thamud tribes,
And the Thamud nor gave them a lease of perpetual life.
وَقَوْمَ نُوحٍۢ مِّن قَبْلُ ۖ إِنَّهُمْ كَانُوا۟ هُمْ أَظْلَمَ وَأَطْغَىٰ ﴿٥٢﴾
And the people of Noah before. Indeed, it was they who were [even] more unjust and oppressing.
Waqawma noohin min qablu innahum kanoo hum athlama waatgha
Like the people of Noah before them, who were surely oppressors and rebellious;
And before them, the people of Nooh? Indeed they were more unjust and more rebellious than these!
and the people of Noah before -- certainly they did exceeding evil, and were insolent
And also the people of Nuh aforetime. Verily they were even greater wrong-doers and more contumacious.
And the people of Nuh (Noah) aforetime, verily, they were more unjust and more rebellious and transgressing [in disobeying Allah and His Messenger Nuh (Noah)].
And the people of Noah before that; for they were most unjust and most oppressive.
and that He it is Who destroyed the people of Noah before for they were much given to iniquity and transgression.
And the folk of Noah aforetime, Lo! they were more unjust and more rebellious;
and the people of Noah before that; indeed they were more unjust and rebellious;
and before them the nation of Noah, they exceeded in evil and were insolent.
and the people of Noah; they were the most unjust and rebellious people.
And the people of Nuh before; surely they were most unjust and inordinate;
and before them the people of Noah who were even more unjust and insolent;
And before them, the people of Noah, for that they were (all) most unjust and most insolent transgressors,
وَٱلْمُؤْتَفِكَةَ أَهْوَىٰ ﴿٥٣﴾
And the overturned towns He hurled down
Waalmutafikata ahwa
And He overthrew the Cities of the Plain,
And that it is He Who threw down the upturned townships?
and the Subverted City He also overthrew,
And the subverted cities He overthrew.
And He destroyed the overthrown cities [of Sodom to which Prophet Lout (Lot) was sent].
And He toppled the ruined cities.
And He brought perdition upon the subverted cities
And Al-Mu'tafikah He destroyed
and He overthrew the town that was overturned,
He plunged the villages
It is He who turned upside down the people of Lot
And the overthrown cities did He overthrow,
and He overthrew the subverted cities [of Sodom and Gomorrah]
And He destroyed the Overthrown Cities (of Sodom and Gomorrah).
فَغَشَّىٰهَا مَا غَشَّىٰ ﴿٥٤﴾
And covered them by that which He covered.
Faghashshaha ma ghashsha
So that they were covered over by what they were covered over.
So they were covered with whatever covered them?
so that there covered it that which covered.
Then covered them with that which covered them.
So there covered them that which did cover (i.e. torment with stones).
And covered them with whatever covered them.
and caused them to be covered with that which He covered them with.
So that there covered them that which did cover.
covering it with what covered it.
so that there came upon them that which came.
and covered them with torment.
So there covered them that which covered.
and then covered them from sight forever.
So that (ruins unknown) have covered them up.
فَبِأَىِّ ءَالَآءِ رَبِّكَ تَتَمَارَىٰ ﴿٥٥﴾
Then which of the favors of your Lord do you doubt?
Fabiayyi alai rabbika tatamara
How many favours of your Lord will you then deny?
So O listener! Which favour of your Lord will you doubt?
Then which of thy Lord's bounties disputest thou?
Which then of thy Lord's benefits wilt thou doubt?
Then which of the Graces of your Lord (O man!) will you doubt.
So which of your Lord's marvels can you deny?
So, which of your Lord's bounties will you doubt?”
Concerning which then, of the bounties of thy Lord, canst thou dispute?
Then which of the bounties of your Lord will you dispute?
So which then of your Lord's favors do you dispute?
About which of the bounties of your Lord can they persistently dispute?
Which of your Lord's benefits will you then dispute about?
On which then of your Lord's signs do you cast doubt?
Then which of the gifts of thy Lord, (O man,) wilt thou dispute about?
هَٰذَا نَذِيرٌۭ مِّنَ ٱلنُّذُرِ ٱلْأُولَىٰٓ ﴿٥٦﴾
This [Prophet] is a warner like the former warners.
Hatha natheerun mina alnnuthuri aloola
He who warns you is one of the warners of old.
He (Prophet Mohammed – peace and blessings be upon him) is a Herald of Warning, like the former Heralds of Warning.
This is a warner, of the warners of old.
This is a warner of the warners of old.
This (Muhammad SAW) is a warner (Messenger) of the (series of) warners (Messengers) of old.
This is a warning, just like the first warnings.
This is a warning among the warnings of yore.
This is a warner of the warners of old.
This is a warner, [in the tradition] of the warners of old.
This is a warner from the warners of ancient times.
This is a (Prophet) like that of the ancient warners (Prophets).
This is a warner of the warners of old.
This is a warning just like those of former times.
This is a Warner, of the (series of) Warners of old!
أَزِفَتِ ٱلْءَازِفَةُ ﴿٥٧﴾
The Approaching Day has approached.
Azifati alazifatu
What is to come is imminent.
The approaching event has come near.
The Imminent is imminent;
There hath approached the approaching Hour.
The Day of Resurrection draws near,
The inevitable is imminent.
The imminent Hour has drawn near,
The threatened Hour is nigh.
The Imminent [Hour] is near at hand.
The Imminent is near at hand;
The Day of Judgment is drawing nearer.
The near event draws nigh.
The Hour that was to come draws ever nearer.
The (Judgment) ever approaching draws nigh:
لَيْسَ لَهَا مِن دُونِ ٱللَّهِ كَاشِفَةٌ ﴿٥٨﴾
Of it, [from those] besides Allah, there is no remover.
Laysa laha min dooni Allahi kashifatun
There is no one to unveil it apart from God.
None except Allah can avert it.
apart from God none can disclose it.
None, except Allah, can avert it.
None besides Allah can avert it, (or advance it, or delay it).
None besides God can unveil it.
and none but Allah can avert it.
None beside Allah can disclose it.
There is none who may unveil it besides Allah.
none except Allah can disclose it.
No one besides God can rescue a soul from hardship.
There shall be none besides Allah to remove it.
None but God can avert it.
No (soul) but Allah can lay it bare.
أَفَمِنْ هَٰذَا ٱلْحَدِيثِ تَعْجَبُونَ ﴿٥٩﴾
Then at this statement do you wonder?
Afamin hatha alhadeethi taAAjaboona
Are you astonished at this news,
So are you surprised at this fact?
Do you then marvel at this discourse,
At this discourse then marvel ye?
Do you then wonder at this recital (the Quran)?
Do you marvel at this discourse?
Will you, then, wonder at this?
Marvel ye then at this statement,
Will you then wonder at this discourse,
Do you marvel then at this discourse (the Koran)?
Does this statement seem strange to them
Do you then wonder at this announcement?
Do you then find these tidings strange?
Do ye then wonder at this recital?
وَتَضْحَكُونَ وَلَا تَبْكُونَ ﴿٦٠﴾
And you laugh and do not weep
Watadhakoona wala tabkoona
And keep laughing and do not weep,
And you laugh, and do not weep!
and do you laugh, and do you not weep,
And laugh and not weep?
And you laugh at it and weep not,
And laugh, and do not weep?
Will you laugh at it rather than weep?
And laugh and not weep,
and laugh and not weep,
Or do you laugh, and do you not weep
and do they laugh instead of weeping,
And will you laugh and not weep?
Why do you laugh rather than weep?
And will ye laugh and not weep,-
وَأَنتُمْ سَٰمِدُونَ ﴿٦١﴾
While you are proudly sporting?
Waantum samidoona
Indulging in pleasantries?
And you are lost in play!
while you make merry?
And ye are behaving proudly.
Wasting your (precious) lifetime in pastime and amusements (singing, etc.).
Lost in your frivolity?
Will you occupy yourselves simply in merriment?
While ye amuse yourselves?
while you remain heedless?!
while you are thoughtless?
indulging in carelessly idle games?
While you are indulging in varieties.
Will you remain proudly heedless?
Wasting your time in vanities?
فَٱسْجُدُوا۟ لِلَّهِ وَٱعْبُدُوا۟ ۩ ﴿٦٢﴾
So prostrate to Allah and worship [Him].
Faosjudoo lillahi waoAAbudoo
Bow instead in adoration before God and worship Him.
Therefore prostrate for Allah, and worship Him. (Command of Prostration # 12)
So bow yourselves before God, and serve Him!
So prostrate yourselves before Allah and worship.
So fall you down in prostration to Allah, and worship Him (Alone).
So bow down to God, and worship!
Prostrate yourselves before Allah, and serve Him.
Rather prostrate yourselves before Allah and serve Him.
So prostrate yourselves to Allah and worship Him!
Rather, prostrate to Allah and worship Him.
So prostrate yourselves before God and worship him.
So make obeisance to Allah and serve (Him).
Prostrate yourselves before God, and worship Him alone!
But fall ye down in prostration to Allah, and adore (Him)!