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Surah The rising of the dead [Al-Qiyama] in English
لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ ﴿١﴾
I swear by the Day of Resurrection
La oqsimu biyawmi alqiyamati
I CALL TO WITNESS the Day of Resurrection,
I swear by the Day of Resurrection.
No! I swear by the Day of Resurrection.
I swear by the Day of Resurrection.
I swear by the Day of Resurrection;
I swear by the Day of Resurrection.
Nay, I swear by the Day of Resurrection;
Nay, I swear by the Day of Resurrection;
I swear by the Day of Resurrection!
No! I swear by the Day of Resurrection,
I swear by the Day of Resurrection
Nay! I swear by the day of resurrection.
By the Day of Resurrection,
I do call to witness the Resurrection Day;
وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ ﴿٢﴾
And I swear by the reproaching soul [to the certainty of resurrection].
Wala oqsimu bialnnafsi allawwamati
And I call the reprehensive soul to witness:
And by oath of the soul that reproaches itself.
No! I swear by the reproachful soul.
And I swear by the self-reproaching soul.
And I swear by the self-reproaching person (a believer).
And I swear by the blaming soul.
and nay, I swear by the self-reproaching soul!
Nay, I swear by the accusing soul (that this Scripture is true).
And I swear by the self-critical soul!
No! I swear by the reproachful soul!
and by the self accusing soul (that you will certainly be resurrected).
Nay! I swear by the self-accusing soul.
and by the self-reproaching soul!
And I do call to witness the self-reproaching spirit: (Eschew Evil).
أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ ﴿٣﴾
Does man think that We will not assemble his bones?
Ayahsabu alinsanu allan najmaAAa AAithamahu
Does man think We shall not put his bones together?
Does man assume that We will never assemble his bones?
What, does man reckon We shall not gather his bones?
Deemest man that We shall not assemble his bones?
Does man (a disbeliever) think that We shall not assemble his bones?
Does man think that We will not reassemble his bones?
Does man imagine that We will not be able to bring his bones together again?
Thinketh man that We shall not assemble his bones?
Does man suppose that We will not put together his bones [at resurrection]?
What, does the human think We shall never gather his bones?
Do men think that We shall never be able to assemble their bones?
Does man think that We shall not gather his bones?
Does man think that We cannot [resurrect him and] bring his bones together again?
Does man think that We cannot assemble his bones?
بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ ﴿٤﴾
Yes. [We are] Able [even] to proportion his fingertips.
Bala qadireena AAala an nusawwiya bananahu
Surely We are able to reform even his finger-tips.
Surely yes, why not? We can properly make all his phalanxes.
Yes indeed; We are able to shape again his fingers.
Yea! WE are Able to put together evenly his finger-tips.
Yes, We are Able to put together in perfect order the tips of his fingers.
Yes indeed; We are Able to reconstruct his fingertips.
Yes indeed; We have the power to remould even his finger-tips.
Yea, verily. We are Able to restore his very fingers!
Yes indeed, We are able to [re]shape [even] his fingertips!
Indeed yes, We are able to shape his fingerstips yet again!
We certainly have the power to restore them even the very tips of their finger.
Yea! We are able to make complete his very fingertips
Indeed, We have the power to restore his very finger tips!
Nay, We are able to put together in perfect order the very tips of his fingers.
بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ ﴿٥﴾
But man desires to continue in sin.
Bal yureedu alinsanu liyafjura amamahu
Yet man is sceptical of what is right before him.
In fact man wishes to commit evil in front of Him!
Nay, but man desires to continue on as a libertine,
Aye! man desireth that he may sin before him.
Nay! (Man denies Resurrection and Reckoning. So) he desires to continue committing sins.
But man wants to deny what is ahead of him.
But man desires to persist in his evil ways.
But man would fain deny what is before him.
Indeed, man desires to go on living viciously.
Rather, the human desires to continue in his immorality,
In fact, people want to have eternal life in this world.
Nay! man desires to give the lie to what is before him.
Yet man wants to deny what is ahead of him:
But man wishes to do wrong (even) in the time in front of him.
يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ ﴿٦﴾
He asks, \"When is the Day of Resurrection?\"
Yasalu ayyana yawmu alqiyamati
He asks: \"When will the Day of Resurrection be?\"
He asks, “When will be the Day of Resurrection?”
asking, 'When shall be the Day of Resurrection?'
He asketh: when will the Day of Resurrection be?
He asks: \"When will be this Day of Resurrection?\"
He asks, “When is the Day of Resurrection?”
He asks: “When will the Day of Resurrection be?”
He asketh: When will be this Day of Resurrection?
He asks, ‘When will be this “day of resurrection”?!’
'When will the Day of Resurrection be' he asks,
He asks, \"When will be the Day of Judgment?\"
He asks: When is the day of resurrection?
he asks, \"When is this Day of Resurrection to be?\"
He questions: \"When is the Day of Resurrection?\"
فَإِذَا بَرِقَ ٱلْبَصَرُ ﴿٧﴾
So when vision is dazzled
Faitha bariqa albasaru
Yet when the eyes are dazzled,
So when the eyes will be blinded by light.
But when the sight is dazed
When, then, the sight shall be confounded.
So, when the sight shall be dazed,
When vision is dazzled.
When the sight is dazed,
But when sight is confounded
But when the eyes are dazzled,
but when the sight is dazed
When the eye is bewildered,
So when the sight becomes dazed,
But [on that Day], when mortal sight is confounded,
At length, when the sight is dazed,
وَخَسَفَ ٱلْقَمَرُ ﴿٨﴾
And the moon darkens
Wakhasafa alqamaru
The moon eclipsed,
And the moon will be eclipsed.
and the moon is eclipsed,
And the moon shall be ecliped.
And the moon will be eclipsed,
And the moon is eclipsed.
and the moon is eclipsed,
And the moon is eclipsed
the moon is eclipsed,
and the moon eclipsed,
the moon eclipsed.
And the moon becomes dark,
and the moon is eclipsed,
And the moon is buried in darkness.
وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ ﴿٩﴾
And the sun and the moon are joined,
WajumiAAa alshshamsu waalqamaru
And the sun and moon are conjoined,
And the sun and the moon will be united.
and the sun and moon are brought together,
And the sun and the moon shall be joined.
And the sun and moon will be joined together (by going one into the other or folded up or deprived of their light, etc.)
And the sun and the moon are joined together.
and the sun and the moon are joined together,
And sun and moon are united,
and the sun and the moon are brought together,
when the sun and moon are gathered together
and the sun and the moon are brought together,
And the sun and the moon are brought together,
when the sun and the moon are brought together,
And the sun and moon are joined together,-
يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ ﴿١٠﴾
Man will say on that Day, \"Where is the [place of] escape?\"
Yaqoolu alinsanu yawmaithin ayna almafarru
That day man will say: \"Where can I find escape?\"
On that day man will cry out, “Where shall I flee?”
upon that day man shall say, 'Whither to flee?'
On that Day shall man say: whither is the fleeing.
On that Day man will say: \"Where (is the refuge) to flee?\"
On that Day, man will say, “Where is the escape?”
on that Day will man say: “Whither the refuge?”
On that day man will cry: Whither to flee!
that day man will say, ‘Where is the escape [from this day]?’
on that Day the human will ask: 'To (which place) shall I flee'
people will say, \"Is there anywhere to run away?\"
Man shall say on that day: Whither to fly to?
on that Day man will ask, \"Where can I escape?\"
That Day will Man say: \"Where is the refuge?\"
كَلَّا لَا وَزَرَ ﴿١١﴾
No! There is no refuge.
Kalla la wazara
Never so, for there will be no escape.
Never! There is no refuge!
No indeed; not a refuge!
By no means! NO refuge!
No! There is no refuge!
No indeed! There is no refuge.
No, there is no refuge.
Alas! No refuge!
No indeed! There will be no refuge!
No, there shall be no (place of) refuge.
Certainly not! There will be no place of refuge.
By no means! there shall be no place of refuge!
But there is nowhere to take refuge:
By no means! No place of safety!
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ ﴿١٢﴾
To your Lord, that Day, is the [place of] permanence.
Ila rabbika yawmaithin almustaqarru
With your Lord alone will be the retreat on that day.
On that day, the station is only towards your Lord.
Upon that day the recourse shall be to thy Lord.
Unto thy Lord that Day is the recourse.
Unto your Lord (Alone) will be the place of rest that Day.
To your Lord on that Day is the settlement.
With your Lord alone will be the retreat that Day.
Unto thy Lord is the recourse that day.
That day the [final] goal will be toward your Lord.
For on that Day the refuge shall be to your Lord.
The only place of refuge will be with God.
With your Lord alone shall on that day be the place of rest.
on that Day, to your Lord alone is the recourse.
Before thy Lord (alone), that Day will be the place of rest.
يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ ﴿١٣﴾
Man will be informed that Day of what he sent ahead and kept back.
Yunabbao alinsanu yawmaithin bima qaddama waakhkhara
Then man will be told what he had sent ahead (of good) and what he had left behind.
On that day, man will be informed of all what he sent ahead and left behind.
Upon that day man shall be told his former deeds and his latter;
To man will be declared on that Day that which he hath sent on and left behind.
On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).
On that Day man will be informed of everything he put forward, and everything he left behind.
On that Day will man be apprised of his deeds, both the earlier and the later.
On that day man is told the tale of that which he hath sent before and left behind.
That day man will be informed about what [works] he had sent ahead [to the scene of judgement] and [the legacy that he had] left behind.
On that Day the human shall be informed of his former and latter deeds.
On that day, people will be informed of all that they had done and all that they were supposed to do.
Man shall on that day be informed of what he sent before and (what he) put off.
On that Day, man will be told of all that he has sent before and what he has left behind.
That Day will Man be told (all) that he put forward, and all that he put back.
بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌۭ ﴿١٤﴾
Rather, man, against himself, will be a witness,
Bali alinsanu AAala nafsihi baseeratun
In fact man is a witness against himself,
In fact, man himself is keeping an eye on his state of affairs!
nay, man shall be a clear proof against himself,
Aye! man against himself shall be an enlightenment.
Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds].
And man will be evidence against himself.
But lo, man is well aware of himself,
Oh, but man is a telling witness against himself,
Indeed, man is a witness to himself,
He shall be a clear proof against himself,
In fact, people are well-aware of their own soul
Nay! man is evidence against himself,
Indeed, man shall be a witness against himself,
Nay, man will be evidence against himself,
وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ ﴿١٥﴾
Even if he presents his excuses.
Walaw alqa maAAatheerahu
Whatever the excuses he may offer.
And even if he presents all the excuses he has, none will be listened to.
even though he offer his excuses.
Although he may put forth his pleas.
Though he may put forth his excuses (to cover his evil deeds).
Even as he presents his excuses.
even though he might make up excuses.
Although he tender his excuses.
though he should offer excuses [to justify his failings].
even though he offers his excuses.
even though they make excuses.
Though he puts forth his excuses.
in spite of all the excuses he may offer.
Even though he were to put up his excuses.
لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ ﴿١٦﴾
Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.
La tuharrik bihi lisanaka litaAAjala bihi
Do not forestall (the revelation before its completion) by acting in haste.
O dear Prophet (Mohammed – peace and blessings be upon him), do not cause your tongue to move along with the Qur’an in order to learn it faster.
Move not thy tongue with it to hasten it;
Move not thy tongue therewith that thou mayest hasten therewith.
Move not your tongue concerning (the Quran, O Muhammad SAW) to make haste therewith.
Do not wag your tongue with it, to hurry on with it.
(O Prophet), do not stir your tongue hastily (to commit the Revelation to memory).
Stir not thy tongue herewith to hasten it.
Do not move your tongue with it to hasten it.
Do not move your tongue with it (the Revelation) to hasten it.
(Muhammad), do not move your tongue too quickly to recite the Quran.
Do not move your tongue with it to make haste with it,
[Prophet], do not move your tongue too fast in your attempt to learn this revelation:
Move not thy tongue concerning the (Qur'an) to make haste therewith.
إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ ﴿١٧﴾
Indeed, upon Us is its collection [in your heart] and [to make possible] its recitation.
Inna AAalayna jamAAahu waquranahu
Surely its collection and recitation are Our responsibility.
Indeed assembling the Qur’an and reading it are upon Us.
Ours it is to gather it, and to recite it.
Verily upon us is the collecting thereof and the reciting thereof.
It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Quran),
Upon Us is its collection and its recitation.
Surely it is for Us to have you commit it to memory and to recite it.
Lo! upon Us (resteth) the putting together thereof and the reading thereof.
Indeed it is up to Us to put it together and to recite it.
It's gathering and reciting is upon Us.
We shall be responsible for its collection and its recitation.
Surely on Us (devolves) the collecting of it and the reciting of it.
We Ourself shall see to its collection and recital.
It is for Us to collect it and to promulgate it:
فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ ﴿١٨﴾
So when We have recited it [through Gabriel], then follow its recitation.
Faitha qaranahu faittabiAA quranahu
So, as We recite it, follow its reading.
So when We have read it, you should thereupon follow what is read.
So, when We recite it, follow thou its recitation.
Wherefore when We reciteit, follow thou the reciting thereof.
And when We have recited it to you [O Muhammad SAW through Jibrael (Gabriel)], then follow you its (the Quran's) recital.
Then, when We have recited it, follow its recitation.
And so when We recite it, follow its recitation attentively;
And when We read it, follow thou the reading;
And when We have recited it, follow its recitation.
When We recite it, follow its recitation.
When We recite it, follow its recitation (by Us).
Therefore when We have recited it, follow its recitation.
When We have recited it, follow its words attentively;
But when We have promulgated it, follow thou its recital (as promulgated):
ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ ﴿١٩﴾
Then upon Us is its clarification [to you].
Thumma inna AAalayna bayanahu
The exposition of its meaning surely rests on Us.
Then indeed, to explain its details to you is upon Us.
Then Ours it is to explain it.
And thereafter verily upon us is is the expounding thereof.
Then it is for Us (Allah) to make it clear to you,
Then upon Us is its explanation.
then it will be for Us to explain it.
Then lo! upon Us (resteth) the explanation thereof.
Then, its exposition [also] lies with Us.
It's explanation is upon Us.
We shall be responsible for its explanation.
Again on Us (devolves) the explaining of it.
and then, it will be for Us to make its meaning clear.
Nay more, it is for Us to explain it (and make it clear):
كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ ﴿٢٠﴾
No! But you love the immediate
Kalla bal tuhibboona alAAajilata
But no. You love this transient life,
None except you, O disbelievers – you love what you have, the fleeting one.
No indeed; but you love the hasty world,
By no means! Verily ye love the Herein.
Not [as you think, that you (mankind) will not be resurrected and recompensed for your deeds], but (you men) love the present life of this world,
Alas, you love the fleeting life.
Nay; the truth is that you love ardently (the good of this world) that can be obtained hastily,
Nay, but ye do love the fleeting Now
No! Indeed, you love this transitory life
Yet you love this hasty world
Human beings certainly do not want to pay much attention to the Quran. In fact, they love the worldly life
Nay! But you love the present life,
Truly, you love immediate gain
Nay, (ye men!) but ye love the fleeting life,
وَتَذَرُونَ ٱلْءَاخِرَةَ ﴿٢١﴾
And leave the Hereafter.
Watatharoona alakhirata
And neglect the Hereafter.
And you have forsaken the Hereafter.
and leave be the Hereafter.
And leave the Hereafter.
And leave (neglect) the Hereafter.
And you disregard the Hereafter.
and are oblivious of the Hereafter.
And neglect the Hereafter.
and forsake the Hereafter.
and are heedless of the Everlasting Life.
and neglect the life to come.
And neglect the hereafter.
and neglect the Hereafter.
And leave alone the Hereafter.
وُجُوهٌۭ يَوْمَئِذٍۢ نَّاضِرَةٌ ﴿٢٢﴾
[Some] faces, that Day, will be radiant,
Wujoohun yawmaithin nadiratun
How many faces will be refulgent on that Day,
On that day, some faces will shine with freshness.
Upon that day faces shall be radiant,
Countenances on that Day shall be resplendent,
Some faces that Day shall be Nadirah (shining and radiant).
Faces on that Day will be radiant.
Some faces on that Day will be fresh and resplendent,
That day will faces be resplendent,
Some faces will be fresh on that day,
On that Day there shall be radiant faces,
On the Day of Judgment some faces will be bright,
(Some) faces on that day shall be bright,
Some faces will be radiant on that Day,
Some faces, that Day, will beam (in brightness and beauty);-
إِلَىٰ رَبِّهَا نَاظِرَةٌۭ ﴿٢٣﴾
Looking at their Lord.
Ila rabbiha nathiratun
Waiting for their Lord.
Looking toward their Lord.
gazing upon their Lord;
Looking toward their Lord.
Looking at their Lord (Allah);
Looking towards their Lord.
and will be looking towards their Lord;
Looking toward their Lord;
looking to their Lord,
gazing towards their Lord.
and look forward to receiving mercy from their Lord.
Looking to their Lord.
looking towards their Lord;
Looking towards their Lord;
وَوُجُوهٌۭ يَوْمَئِذٍۭ بَاسِرَةٌۭ ﴿٢٤﴾
And [some] faces, that Day, will be contorted,
Wawujoohun yawmaithin basiratun
And how many faces on that Day will be woe-begone
And on that day some faces will be ghastly.
and upon that day faces shall be scowling,
And countenances on that Day shall be scowling.
And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),
And faces on that Day will be gloomy.
and some faces on that Day will be gloomy,
And that day will other faces be despondent,
and some faces will be scowling on that day,
And on that Day there shall be scowling faces,
Others will be despondent,
And (other) faces on that day shall be gloomy,
and some faces will on that Day be gloomy,
And some faces, that Day, will be sad and dismal,
تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌۭ ﴿٢٥﴾
Expecting that there will be done to them [something] backbreaking.
Tathunnu an yufAAala biha faqiratun
Fearing that a great disaster is going to befall them.
Knowing that they will be subjected to a torment that breaks the backs.
thou mightest think the Calamity has been wreaked on them.
Imagining that there will befall them a waiste-breaking calomity.
Thinking that some calamity was about to fall on them;
Realizing that a back-breaker has befallen them.
believing that a crushing calamity is about to strike them.
Thou wilt know that some great disaster is about to fall on them.
knowing that they will be dealt out a punishment breaking the spine.
so they might think the Calamity had been inflicted upon them.
certain of facing a great calamity.
Knowing that there will be made to befall them some great calamity.
dreading some great affliction.
In the thought that some back-breaking calamity was about to be inflicted on them;
كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ ﴿٢٦﴾
No! When the soul has reached the collar bones
Kalla itha balaghati alttaraqiya
Never so, for when life withdraws into the clavicula,
Yes indeed, when the soul will reach up to the throat.
No indeed; when it reaches the clavicles
By no means! When it cometh up to he collar-bone.
Nay, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit),
Indeed, when it has reached the breast-bones.
Nay; when a man's soul reaches up to the throat,
Nay, but when the life cometh up to the throat
No indeed! When it reaches up to the collar bones
But, when (the soul) reaches the collar bone
Some people, certainly, do not believe in it, but when a person's soul reaches up to his throat
Nay! When it comes up to the throat,
But when [man's soul] reaches the throat,
Yea, when (the soul) reaches to the collar-bone (in its exit),
وَقِيلَ مَنْ ۜ رَاقٍۢ ﴿٢٧﴾
And it is said, \"Who will cure [him]?\"
Waqeela man raqin
And it is asked: \"Is there any reciter of charms and amulets?\"
And they will say, “Is there any one – any magician?”
and it is said, 'Who is an enchanter?'
And it is cried. who can charm?
And it will be said: \"Who can cure him and save him from death?\"
And it is said, “Who is the healer?”
and it is said: “Is there any enchanter who can step forward and help (by his chanting)?”
And men say: Where is the wizard (who can save him now)?
and it is said, ‘Who will take him up?’
and it is said: 'Who is a healing chanter'
and the angels say, \"Who will take away his soul,
And it is said: Who will be a magician?
and when it is asked: \"Could any magician save him now?\";
And there will be a cry, \"Who is a magician (to restore him)?\"
وَظَنَّ أَنَّهُ ٱلْفِرَاقُ ﴿٢٨﴾
And the dying one is certain that it is the [time of] separation
Wathanna annahu alfiraqu
He will then realise it is the parting,
And he will realise that this is the parting.
and he thinks that it is the parting
And he bethinketh that it is the time of parting.
And he (the dying person) will conclude that it was (the time) of departing (death);
And He realizes that it is the parting.
and he realises that the hour of parting is come,
And he knoweth that it is the parting;
and he knows that it is the [time of] parting,
and when he thinks it is the time of departure
(the angels of mercy or the angels of wrath,)\" then, he will realize that it is time to leave this world.
And he is sure that it is the (hour of) parting
and he knows that it is the time of parting;
And he will conclude that it was (the Time) of Parting;
وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ ﴿٢٩﴾
And the leg is wound about the leg,
Wailtaffati alssaqu bialssaqi
And anguish will be heaped upon anguish:
And one shin will curl up with the other shin.
and leg is intertwined with leg,
And one shank is entangled with the other shank.
And leg will be joined with another leg (shrouded)
And leg is entwined with leg.
and calf is inter-twined with calf.
And agony is heaped on agony;
and each shank clasps the other shank,
and when leg is intertwined with leg,
When legs are twisted around each other,
And affliction is combined with affliction;
when his legs are brought together [when affliction is combined with affliction];
And one leg will be joined with another:
إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ ﴿٣٠﴾
To your Lord, that Day, will be the procession.
Ila rabbika yawmaithin almasaqu
To your Lord then will be the driving.
On that day, the herding will be only towards your Lord.
upon that day unto thy Lord shall be the driving.
Unto thy Lord that Day is the drive.
The drive will be, on that Day, to your Lord (Allah)!
To your Lord on that Day is the drive.
On that Day you will be driven to your Lord.
Unto thy Lord that day will be the driving.
that day he shall be driven toward your Lord.
upon that Day the driving shall be to your Lord.
that will be the time to be driven to one's Lord.
To your Lord on that day shall be the driving.
on that Day he will be driven towards your Lord!
That Day the Drive will be (all) to thy Lord!
فَلَا صَدَّقَ وَلَا صَلَّىٰ ﴿٣١﴾
And the disbeliever had not believed, nor had he prayed.
Fala saddaqa wala salla
For he neither believed nor prayed,
Neither did he believe it to be true, nor did he offer the prayer.
For he confirmed it not, and did not pray,
He neither believed nor prayed,
So he (the disbeliever) neither believed (in this Quran, in the Message of Muhammad SAW) nor prayed!
He neither believed nor prayed.
But he did not verify the Truth, nor did he observe Prayer;
For he neither trusted, nor prayed.
He neither confirmed [the messages of Allah], nor did he pray,
Because, he neither believed nor prayed;
The human being does not want to believe the Truth, nor does he want to pray.
So he did not accept the truth, nor did he pray,
He neither believed nor prayed,
So he gave nothing in charity, nor did he pray!-
وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ ﴿٣٢﴾
But [instead], he denied and turned away.
Walakin kaththaba watawalla
But only disavowed and turned away;
But he denied and turned away.
but he cried it lies, and he turned away,
But he belied and turned away.
But on the contrary, he belied (this Quran and the Message of Muhammad SAW) and turned away!
But he denied and turned away.
on the contrary, he gave the lie to the Truth and turned his back upon it,
But he denied and flouted.
but denied [them] and turned away,
he belied the truth and turned away;
He rejects the faith, turns away
But called the truth a lie and turned back,
but rejected the Truth and turned away!
But on the contrary, he rejected Truth and turned away!
ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ ﴿٣٣﴾
And then he went to his people, swaggering [in pride].
Thumma thahaba ila ahlihi yatamatta
Then he strutted back to his people.
Then he went back to his home in pride.
then he went to his household arrogantly.
Then he departed Unto his house hold conceitedly.
Then he walked in full pride to his family admiring himself!
Then he went to his family, full of pride.
then he went back to his kinsfolk, elated with pride.
Then went he to his folk with glee.
and went back swaggering to his family.
then went arrogantly to his household.
and haughtily goes to his people.
Then he went to his followers, walking away in haughtiness.
Then he went off to his people, swaggering.
Then did he stalk to his family in full conceit!
أَوْلَىٰ لَكَ فَأَوْلَىٰ ﴿٣٤﴾
Woe to you, and woe!
Awla laka faawla
Alas the woe for you, alas!
Your ruin has come close, still closer.
Nearer to thee and nearer
Woe Unto thee; woe!
Woe to you [O man (disbeliever)]! And then (again) woe to you!
Woe to you; and woe.
This (attitude) is worthy of you, altogether worthy;
Nearer unto thee and nearer,
So, woe to you! Woe to you!
Near to you and nearer,
Woe to you!
Nearer to you (is destruction) and nearer,
Woe to you, [O man!], yes, woe to you.
Woe to thee, (O men!), yea, woe!
ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ ﴿٣٥﴾
Then woe to you, and woe!
Thumma awla laka faawla
Alas, the woe for you!
Again your ruin has come close, still closer.
then nearer to thee and nearer!
Again, woe Unto thee, woe!
Again, woe to you [O man (disbeliever)]! And then (again) woe to you!
Then again: Woe to you; and woe.
again, it is worthy of you, altogether worthy.
Again nearer unto thee and nearer (is the doom).
Again, woe to you! Woe to you!
then nearer to you and nearer!
Woe to you!
Again (consider how) nearer to you and nearer.
Again, woe to you, [O man!], yes, woe to you!
Again, Woe to thee, (O men!), yea, woe!
أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى ﴿٣٦﴾
Does man think that he will be left neglected?
Ayahsabu alinsanu an yutraka sudan
Does man think that he will be left alone to himself, free?
Does man assume that he will be let loose?
What, does man reckon he shall be left to roam at will?
Deemest man that he is to be left uncontrolled?
Does man think that he will be left Suda [neglected without being punished or rewarded for the obligatory duties enjoined by his Lord (Allah) on him]?
Does man think that he will be left without purpose?
Does man think that he will be left alone, unquestioned?
Thinketh man that he is to be left aimless?
Does man suppose that he has been abandoned to futility?
Does the human think he will be left to roam at will?
For you, the human being of such behavior, will certainly deserve it.
Does man think that he is to be left to wander without an aim?
Does man, then, think that he is to be left to himself, to go about at will?
Does man think that he will be left uncontrolled, (without purpose)?
أَلَمْ يَكُ نُطْفَةًۭ مِّن مَّنِىٍّۢ يُمْنَىٰ ﴿٣٧﴾
Had he not been a sperm from semen emitted?
Alam yaku nutfatan min manayyin yumna
Was he not an emitted drop of semen,
Was he not just a drop of the semen that is discharged?
Was he not a sperm-drop spilled?
Was he not a sperm of emission emitted?
Was he not a Nutfah (mixed male and female discharge of semen) poured forth?
Was he not a drop of ejaculated semen?
Was he not a drop of ejaculated semen,
Was he not a drop of fluid which gushed forth?
Was he not a drop of emitted semen,
What, was he not an ejaculated drop (of sperm)?
Does the human being think that he will be left uncontrolled?
Was he not a small seed in the seminal elements,
Was he not once a drop of ejaculated semen,
Was he not a drop of sperm emitted (in lowly form)?
ثُمَّ كَانَ عَلَقَةًۭ فَخَلَقَ فَسَوَّىٰ ﴿٣٨﴾
Then he was a clinging clot, and [Allah] created [his form] and proportioned [him]
Thumma kana AAalaqatan fakhalaqa fasawwa
Then formed into an embryo? Then He fashioned, shaped and proportioned
He then became a clot – so Allah created him, then made him proper.
Then he was a blood-clot, and He created and formed,
Then he became a clot; then He created him and formed him.
Then he became an 'Alaqa (a clot); then (Allah) shaped and fashioned (him) in due proportion.
Then he became a clot. And He created and proportioned?
then he became a clot, and then Allah made it into a living body and proportioned its parts,
Then he became a clot; then (Allah) shaped and fashioned
and then a clinging mass? Whereat He created and proportioned [him],
Then he was a clot of blood, then He created and formed him
Was he not once just a drop of discharged sperm.
Then he was a clot of blood, so He created (him) then made (him) perfect.
which then became a leech-like clot; then God shaped and fashioned him in due proportion,
Then did he become a leech-like clot; then did (Allah) make and fashion (him) in due proportion.
فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ ﴿٣٩﴾
And made of him two mates, the male and the female.
FajaAAala minhu alzzawjayni alththakara waalontha
And assigned it sexes, male and female.
So created from him a pair, the male and female.
and He made of him two kinds, male and female.
And made of him the two sexes, male and female.
And made him in two sexes, male and female.
And made of him the two sexes, the male and the female?
and then He made of him a pair, male and female?
And made of him a pair, the male and female.
and made of him the two sexes, male and female.
and made from him two kinds, male and female.
Was he not turned into a clot of blood? God then formed him and gave him proper shape. From the human being, God made males and females in pairs.
Then He made of him two kinds, the male and the female.
fashioning out of him the two sexes, the male and the female?
And of him He made two sexes, male and female.
أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْۦِىَ ٱلْمَوْتَىٰ ﴿٤٠﴾
Is not that [Creator] Able to give life to the dead?
Alaysa thalika biqadirin AAala an yuhyiya almawta
Cannot such as He bring the dead to life?
So will He, Who has done all this, not be able to revive the dead?
What, is He not able to quicken the dead?
Is not That One then Able to quicken the dead?
Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).
Is He not Able to revive the dead?
Does He, then, not have the power to bring back the dead to life?
Is not He (Who doeth so) Able to bring the dead to life?
Is not [someone like] that able to revive the dead?
What, is He then unable to revive the dead?
Does He then not have the power to bring the dead back to life?
Is not He able to give life to the dead?
Then is He not able to bring the dead back to life?
Has not He, (the same), the power to give life to the dead?