Listen to Full Surah
1
Revelation testified by Nature
۞ أَتَىٰۤ أَمۡرُ ٱللَّهِ فَلَا تَسۡتَعۡجِلُوهُۚ سُبۡحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا یُشۡرِكُونَ ١
God’s Judgement is coming, so do not ask to bring it on sooner. Glory be to Him! He is far above anything they join with Him
The Command of Allah has come, so don’t seek to hasten it. Glorified is He and above all that they associate as partners with (Him).
The affair of Allah cometh, so seek not to hasten it. Hallowed be He and Exalted above that which they associate
THE DECREE of GOD will surely come; so do not try to hasten it: Too glorious and high is He for what they associate with Him
The command of Allah has come (for you to see); there is no need to rush! He is Subhan and high above what they associate with Him.
Allah´s command is coming, so do not try to hasten it. Glory be to Him! He is exalted above anything they associate with Him.
Allah’s edict is coming! So do not seek to hasten it. Immaculate is He and exalted above [having] any partners that they ascribe [to Him]
God’s command (for the calamity to strike the unbelievers and their final destruction at the end of time) is bound to come, so (O unbelievers) do not wish it to be hastened (by asking the Messenger to bring it immediately in order only to deride and cast doubt on it). All-Glorified is He, and absolutely exalted above all that they associate with Him
The command of Allah (regarding the punishment to the disbelievers) has come, therefore you need not seek to expedite it before its appointed time; and He is beyond and far above (all the things) they associate (with Him)
God's command comes; so seek not to hasten it. Glory be to Him! High be He exalted above that they associate with Him
God’s command has come, so do not ask to rush it. He is flawless and is above what you associate (with Him).
Pretty soon you will find it is time to meet your Lord. Why are you in hurry to face your punishment [by jokingly asking Mohammad: “ why God does not send us his punishment ?”] Lord, the Glorious One, is above what disbeliever think to have a partner in His realm of creation
Inevitably the command of God will come. So do not seek to hasten it. Glory be to Him, and far is He above having the partners they ascribe to Him
Allah's command has come, dopl not rush it. Highly Exalted is He, and Most High above what they associate (with Him).
God's bidding will come; seek not then to hasten it on. Celebrated be His praises from what they join with Him
The command of Allah is arriving soon, therefore do not seek to hasten it; Purity and Supremacy are to Him, above all the partners (they ascribe)
Allah’s commandment has come therefore do not be in haste for it. Glory be unto Him and far exalted is He above all that they ascribe as partners to Him.
The sentence of God will surely come to be executed; wherefore do not hasten it. Praise be unto Him! And far be that from Him which they associate with Him
The Command of Allah will inevitably come to pass; seek not then to hasten it. Glorified and Exalted is He above all that which they join with Him
The Command of Allah will surely come; do not seek to hasten it. Highly exalted is He above that they associate with Him
THE doom of God cometh to pass. Then hasten it not. Glory be to Him! High let Him be exalted above the gods whom they join with Him
The Decree of Allah has (already) approached, so seek not to hasten it. Glory be to Him, and He became much Exalted in relation to what they assign as partners (to His Dominion)
Approached the command of God? Seek not to hasten it. Glory be to Him and exalted is He above partners they ascribe with God.
The command of Allah is on the way! Do not seek to hasten it. Glory to Him! He is exalted above having the partners that (the idolaters) ascribe to Him.
Allah’s commandment has come, so do not seek to hurry it on. Glory be to Him and Exalted be He above the shirk (associating other gods with Allah) that they practice!
Allah´s judgement has (all but) come; do not, then, call for its speedy advent. Holy is He, and far above their associating others with Him in His Divinity
Allah’s commandment will come to pass, so seek not to hasten it. Glory be to Him, and highly exalted be He above what they associate (with Him)
The commandment of Allah will come to pass so do not desire to hasten it. Glory be to Him and He is high above that which they associate (with Him as partners).
Allah's command is already issued! So, hasten it not. Glorified and highly exalted is He above what they worship besides Him
The promise of Allah has drawn (near), so do not hasten in seeking it. Holy is He and Exalted far above those objects, which the disbelievers set up as (His) peers
God's command will come, so do not hasten it. Glorified is He and High above the partners they have set up
The command of God will come, so do not hasten it. Be He glorified and exalted above the partners they set up
The command of God has come; so do not hasten it. Be He glorified and exalted above the partners they set up.
God's order/command came so do not hurry/rush/hasten Him , His praise/glory and (He is) high, mighty, exalted and dignified about what they share/make partners (with God)
GOD'S JUDGMENT is [bound to] come: do not, therefore, call for its speedy advent! Limitless is He in His glory and sublimely exalted above anything to which men may ascribe a share in His divinity
The Command of Allah has come up; so do not seek to hasten it. All Extolment be to Him and Supremely Exalted be He above whatever they associate (with Him)
The commandment of Allah will come to pass, so seek not ye to hasten it. Glorified and Exalted be He above all that they associate (with Him)
God's help will certainly support (the believers), so pagans do not (seek) to hasten it. God is too Glorious and Exalted to be considered equal to idols
Allah‘s command has (almost) come. So, do not demand that it should come sooner. Pure is He, and much higher than their ascribing partners to Him
The Commandment of Allâh will come to pass, thus, seek not to hasten it. Glorified is He and high above what they associate with Him.
Allah´s decree is here! But do not scramble towards it! Exalted is He! Far above all those they associate with Him
The Command of Allâh will come to pass, so don’t seek to hasten it. Glorified is He and High above what they associate with Him.
Allah's decree is inevitably coming to pass and so you Pagans need not reproach the Messenger for divine visitation in a sarcastic and insulting way. How foolish of you to cut off your last hope of forgiveness by wishing scornfully that it, be hastened on; glory be to Him and extolled are His glorious attributes; He is infinitely far beyond those whom they incorporate with Him
Allah’s inevitable judgement is coming, so don’t wish for it to come sooner. Glory be to Him; He is far above anything they associate with Him.
The command of Allah is at hand, so do not hasten it. Glorified and Exalted is He above what they associate ˹with Him in worship˺!
Allah´s command has come, so do not be in a hurry for it, glorified and exalted is He above what they assign as partners.
GOD‘S JUDGEMENT will surely come to pass: do not seek to hurry it on. Glory be to Him! Exalted be He above their idols
GOD's command has already been issued (and everything has already been written), so do not rush it. Be He glorified; the Most High, far above any idols they set up.
God's judgment is coming; do not try to hurry it. May He be exalted in His Glory! He is far above anything they associate with Him.
God’s judgment is coming; do not try to hurry it. May He be exalted in His Glory! He is far above anything they associate with Him.
Allah’s command has come, so do not hasten it. Glorified is Him; and exalted about what they are associating.
Allah's commandment has come, hence do not seek to hasten it. Glory be to Him and Exalted is He above every thing with which they associate Him.
God's judgement is bound to come; so do not seek to hurry it on. Limitless is He in His glory and sublimely exalted above anything people may associate with Him.
Allah's Command has come. Stop and think over these Messages and hasten not in comprehending the Qur'an. Glorified, Exalted He is, High above what people associate with Him
Allah's commandment has come, therefore do not desire to hasten it; glory be to Him, and highly exalted be He above what they associate (with Him)
The decree of ALLAH is at hand, so seek ye not to hasten it. Holy is HE and exalted far above all that which they associate with HIM
The Command of God is coming; so seek not to hasten it. Glory be to Him and exalted is He above the partners they ascribe
The Command of Allah (always) comes (true): You, then do not try to make it happen earlier: Glory to Him! And He is far above having (false) partners they ascribe to Him
The decree of God has come, so don’t rush it. He is Exalted, far beyond what they associate with Him.
The command of God has come, so do not rush it. Glory be to Him; exalted above what they associate
The command of Allah is coming, so be not impatient for it. Exalted is He and high above what they associate with Him
God's command will come; so seek not to hasten it. Glory be to Him and high is He from what they associate.
(Inevitable) cometh (to pass) the Command of God: seek ye not then to hasten it: Glory to Him, and far is He above having the partners they ascribe unto Him
(Inevitable) cometh (to pass) the Command of Allah: seek ye not then to hasten it: Glory to Him, and far is He above having the partners they ascribe unto Him
یُنَزِّلُ ٱلۡمَلَـٰۤىِٕكَةَ بِٱلرُّوحِ مِنۡ أَمۡرِهِۦ عَلَىٰ مَن یَشَاۤءُ مِنۡ عِبَادِهِۦۤ أَنۡ أَنذِرُوۤا۟ أَنَّهُۥ لَاۤ إِلَـٰهَ إِلَّاۤ أَنَا۠ فَٱتَّقُونِ ٢
He sends down angels with inspiration at His command, to whichever of His servants He chooses, to give [His] warning: ‘There is no god but Me, so beware of Me.’
He sends down the angels with the revelation of His Command to whom He wills of His servants (saying): “Warn (mankind) that there is no one worthy of worship but I, so fear Me.”
He sendeth down the angels with the spirit by His command upon whomsoever of his bondmen He willeth: warn that there is no god but I, wherefore fear Me
He sends the angels with revelation by His command, to any of His creatures as He please, (saying): "Warn that there is no god but I, so fear Me."
He reveals the knowledge of the reality to whom He wills among His servants with His forces (and says), “Warn with the truth that there is no deity/god, only Me! So beware of Me!”
He sends down angels with the Ruh of His command to any of His slaves He wills: ´Give warning that there is no god but Me, so have taqwa of Me!´
He sends down the angels with the Spirit of His command to whomever He wishes of His servants: ‘Warn [the people] that there is no god except Me; so be wary of Me.’
He sends down the angels with the Spirit (the life-giving Revelation) from His (absolutely pure, immaterial realm of) command upon whom He wills of His servants (saying): "Warn people that there is no deity save Me, so keep from disobedience to Me in reverence for Me and piety."
He sends down the angels with the revelation by His command to such of His servants as He will, (saying,) ` Warn the people that there is no other, cannot be and will never be One worthy of worship but I, therefore take (only) Me as a shield
He sends down the angels with the Spirit of His command upon whomsoever He will among His servants, saying: Give you warning that there is no God hut I; so fear you Me
He sends down the angels, by His command, with the revelation/spirit to whom He wants among His servants (saying:) “Warn that there is no god except Me, so be cautious of Me.”
God sends His angels down to reveal His message to any human being that He chooses to proclaim that: “There is no other Deity but God; be at awe with your God.”
He sends down His angels with inspiration by His command, to those of His servants as He pleases saying, “Warn that there is no god but I, so do your duty to Me.
He bestows the angels from on high with the Spirit by His command upon whom He wills of His servants: “Givepl warning that there is no god but Me, so be mindful of Me.”
He sends down the angels with the Spirit at His bidding upon whom He will of His servants (to say), 'Give warning that there is no god but Me; Me therefore do ye fear.
He sends down the angels with the soul of faith - the divine revelations - towards those among His bondmen He wills that, "There is no worship except for Me, therefore fear Me."
He sends down the angels with the spirit from His commandment unto whom He pleases from among His slaves [saying] that warn [them] that there is no deity except Me therefore revere Me.
He shall cause the angels to descend with a revelation by his command, unto such of his servants as He pleaseth, saying, preach that there is no God, except myself; therefore fear Me
He sends down the angels with the Spirit at His command upon whom He will of His servants, saying, "Give warning that there is no God but Me; therefore, fear (do your duty to) Me."
He sends down the angels with the Spirit (Gabriel) by His command to those of His worshipers whom He chooses, (saying:) 'Warn, there is no god except Me, therefore fear Me.
By his own behest will He cause the angels to descend with the Spirit on whom he pleaseth among his servants, bidding them, "Warn that there is no God but me; therefore fear me."
He sends down the angels with Ar-Ruh under His Command unto whom He thinks proper out of His Ibad (telling them in inspiration) that: “Warn (mankind) that it is so, (that) La ilaha illa Ana, so pay obedience to Me
He sends down the angels with the Spirit of His command on whom He wills of His servants to warn that there is no god but I, so be Godfearing of Me.
He sends His angels with inspiration of His command to any of His servants as He pleases: “Warn that no god is there except Me, so fear Me.”
He sends down His angels with inspiration of His Command to whom He pleases of His servants, saying: "Warn the people that there is no one else worthy of worship except Me, therefore fear Me."
He sends down this spirit (of prophecy) by His command through His angels on any of His servants whom He wills, (directing them): "Warn people that there is no deity but Me; so hold Me alone in fear."
He sends down angels with revelation by His command on whom He pleases of His servants saying: Give the warning that there is no God but Me, so keep your duty to Me
He sends down the angels with the spirit by His command on whom he wills of His servants (with the message) that, “Warn that there is no god but Me, so fear Me.”
He sends down the angels, on whom He pleases of His subjects, with the inspiration of His command: "Give the warning that there is no god but Me, and so fear Me."
He alone sends down the angels by His command with Revelation (which is the spirit of all the teachings of Din [Religion]) to those of His servants He likes: ‘Warn (the people) that there is no God except Me, so fear Me against all evils.
He sends down the Angels with the Spirit by His command upon whom He wishes of His servants: "That you shall warn that there is no god but I, so be aware of Me."
He sends down the angels with the Spirit by His command upon whom He wishes of His servants: "That you shall warn that there is no god except I, so be aware of Me.
He sends down the angels with the Spirit by His command upon whom He wishes of His servants: "That you shall warn that there is no god except I, so be aware of Me."
He descends the angels with the Soul/Spirit from His order/command on whom He wills/wants from His worshippers/slaves, that warn/give notice, that He is, no God except Me, so fear and obey Me
He causes the angels to descend with this divine inspiration, [bestowed] at His behest upon whomever He wills of His servants: "Warn [all human beings] that there is no deity save Me: be, therefore, conscious of Me!"
He (always) sends (i.e., He has been sending down) down the Angels with the Spirit of His Command upon whomever He decides among His bondmen, (saying), "Warn that there is no god except I; so be pious to Me."
He sendeth down the angels with the Spirit of His command unto whom He will of His bondmen, (saying): Warn mankind that there is no Allah save Me, so keep your duty unto Me
He sends the angels with the Spirit to carry His orders to whichever of His servants He wants so that they would warn people that He is the only God and that people must have fear of Him
He sends down the angels at His behest with the spirit, (that is, the revelation), upon whom He wills from among His servants: .Warn people that there is no god but Me. So, fear Me
He sends down the ‘Angels’ with the inspiration by His Commandment on whomsoever He wills of His servants, (telling them): "Warn that there is no god except Me. Thus, act piously toward me,” (or show honor and reverence for Me).
He sends the angels, and through them reveals His command to His servant _ whomever He chooses _ that there is no god except Me! So, fear Me
He sends down the Angels with the inspiration by His Command on whomsoever He wills of His servants, (telling them): ‘Warn that there is no god except Me. So act piously toward me’.
He sends down the angels with divinely inspired messages on whom He chooses of His worshippers as He will, enjoining them to inform people of the danger of polytheism and relate to them, thus: "There in no Ilah but I, and so entertain the profound reverence dutiful to Me"
He sends the angels with the Revelationa to his chosen servants to give warning, telling them: “There is no God but I, so fear Me.”
He sends down the angels with revelation by His command to whoever He wills of His servants, ˹stating:˺ “Warn ˹humanity˺ that there is no god ˹worthy of worship˺ except Me, so be mindful of Me ˹alone˺.”
He sends the angels with the revelation by His command to anyone He pleases of His servants: issue a warning that there is no god but I, so beware of Me.
By His will He sends down the angels with the Spirit to those among His servants whom He chooses, bidding them give warning: ‘There is no god but Me: therefore fear Me.‘
He sends down the angels with the revelations, carrying His commands, to whomever He chooses from among His servants: "You shall preach that there is no other god beside Me; You shall reverence Me."
He sends down the angels with the Spirit that is of His command, on any of His worshipers, He may will, [saying] "Warn all [humanity] that there is no deity other than Me. Therefore, be mindful of me!"
He sends down the angels with revelations by His command to whoever He may wish of His worshipers, saying, “Warn all that there is no deity other than Me. Therefore, be mindful of Me!”
He sends down the angels with the Spirit among His command, upon whoever He wills among His slaves: “Surely warn that there is no God except Me, so show the piety of Me.”
He sends down the angels with the inspiration of His commandment upon whomever of His servants He wills as to warn (people) that there is no God but I, so be in awe of Me.
He sends down angels with this divine inspiration, [bestowed] by His will on such of His servants as He pleases: 'Warn [mankind] that there is no deity other than Me: so fear Me.'
He sends down His angels with Revelation of His Command, to such of His servants as He Wills. Saying, "Proclaim that there is no one worthy of obedience but Me, so be mindful of My Laws."
He sends down the angels with the inspiration by His commandment on whom He pleases of His servants, saying: Give the warning that there is no god but Me, therefore be careful (of your duty) to Me
HE sends down the angels with revelation by HIS command on whomsoever of HIS servants HE pleases, saying, `Warn people that there is no god but I, so take ME alone for your protector.
He sends down angels with the Spirit from His Command to whomsoever He will among His servants, “Give warning that there is no god but I, so reverence Me!
He sends down the angels with Revelations of His Command, to those of His servants, (as and) whom He pleases, (saying): "Warn (men) that there is no god but I: So fear Me (by safeguarding against all evil)."
He sends down the angels with the spirit from His command, upon whom He wills of His servants, saying, “Warn that there is no god but Me, so fear Me.”
He sends down the angels with the Spirit by His command, upon whom He wills of His servants: 'Give warning that there is no god but Me, and fear Me.'
He sends down the angels, with the inspiration of His command, upon whom He wills of His servants, [telling them], "Warn that there is no deity except Me; so fear Me."
He sends down the angels with the spirit of His command upon whom He wills of His servants, 'Warn that there is no god but I, so fear Me.'
He doth send down His angels with inspiration of His Command, to such of His servants as He pleaseth, (saying): "Warn (Man) that there is no god but I: so do your duty unto Me."
He doth send down His angels with inspiration of His Command, to such of His servants as He pleaseth, (saying): "Warn (Man) that there is no god but I: so do your duty unto Me."
خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ بِٱلۡحَقِّۚ تَعَـٰلَىٰ عَمَّا یُشۡرِكُونَ ٣
He created the heavens and earth for a true purpose, and He is far above whatever they join with Him
He has created the heavens and the earth with truth. He is exalted above all they associate as partners (with Him).
He hath created the heavens and the earth with a purpose. Exalted is He above that which they associate
He created the heavens and the earth with reason. Too glorious and high is He for what they associate with Him
He created the heavens and the earth in Truth (with His Names)... He is high above what they associate with Him!
He created the heavens and the earth with truth. He is exalted above anything they associate with Him.
He created the heavens and the earth with reason. He is above having any partners that they ascribe [to Him]
He has created the heavens and the earth in truth (meaningfully and with definite purpose, and on solid foundations of truth). Absolutely exalted is He above all that they associate (with Him)
`He has created the heavens and the earth to suit the requirements of truth and wisdom. He is beyond and far above (all) the things they associate (with Him).
He created the heavens and the earth in truth; high be He exalted above that they associate With Him
He created the skies and the earth with truth. He is above what you associate (with Him).
God is the One Who has created the heavens and the earth to serve a purpose. He is too Perfect to have a partner
He has created the heavens and the earth. In truth He is far above having the partners they ascribe to Him
He created the heavens and the earth with truth. Most High is He above what they associate (with Him).
He created the heavens and the earth in truth! Exalted be He above that which they join with Him
He created the heavens and the earth with the truth; Supreme is He above their ascribing of partners (to Him)
He created the heavens and the earth by the truth. Far exalted is He above all that they ascribe as partners to Him.
He hath created the heavens and the earth to manifest his justice: Far be that from Him which they associate with him
He created the heavens and the earth with truth! Exalted is He above all that which they join with Him
He created the heavens and the earth with truth. Exalted is He above what they associate (with Him)
He hath created the Heavens and the Earth to set forth his truth; high let Him be exalted above the gods they join with Him
He has created the heavens and the earth under a just and sound purpose. He became Exalted above all they associate as partners (with Him)
He created the heavens and the earth with The Truth. Exalted is He above partners they ascribe.
He created the skies and Earth for just means. He is exalted above having the partners they ascribe to Him.
He has created the heavens and the earth to manifest the Truth; Exalted be He above the shirk that they practice
He created the heavens and the earth with Truth. Exalted is He above whatever they associate with Allah in His Divinity
He created the heavens and the earth with truth. Highly exalted be He above what they associate (with Him)
He created the skies and the earth in reality, He is high above that which they associate (with Him as partners).
He has created the heavens and the earth with the Truth and due Authority. He is far too high and exalted above what they worship besides Him
He alone has created the heavens and the earth with a decreed celestial order. He is Exalted far above those objects which the disbelievers set up as (His) peers
He created the heavens and the Earth with the truth. He is High above the partners they have set up
He has created the heavens and the earth with the truth. Be He exalted above the partners they set up.
He has created the heavens and the earth with the truth. Be He exalted above the partners they set up.
He created the skies/space and the earth/Planet Earth with the truth, (He is) high, mighty, exalted and dignified from what they share/make partners (with God)
He has created the heavens and the earth in accordance with [an inner] truth; sublimely exalted is He above anything to which men may ascribe a share in His divinity
He created the heavens and the earth with the truth. Supremely Exalted be He above whatever they associate (with Him)
He hath created the heavens and the earth with truth. High be He Exalted above all that they associate (with Him)
He has created the heavens and the earth for a genuine purpose. He is too Exalted to be considered equal to anything else
He created the heavens and the earth in the proper way. He is much higher than their ascribing partners to Him
He created the heavens and earth for genuine reason. High is He above what they associate with Him.
He created the heavens and the earth with a purpose. He is far above all (false gods) they associate with Him
He created the heavens and the earth for genuine reason. High is He above what they associate with Him.
He has created the heavens and the earth in accordance with reason and truth and for just ends. He is infinitely far beyond those they incorporate with Him
He created the Heavens and the Earth for a purpose; He is far above what they associate with Him.
He created the heavens and the earth for a purpose. Exalted is He above what they associate with Him ˹in worship˺!
He created the heavens and the earth in truth, exalted is He above what they assign as partners.
He created the heavens and the earth to manifest the Truth. Exalted be He above their idols
He created the heavens and the earth for a specific purpose. He is much too High, far above any idols they set up.
He has created heaven and earth in Truth. He is magnificently exalted above anything they associate with Him.
He has created heaven and Earth in Truth. He is magnificently exalted above anything they associate with Him.
He created the skies and the earth with the right. He is exalted about what they are associating.
He created the skies and the earth with the truth; Exalted is He above everything with which they associate Him.
He has created the heavens and the earth in truth; sublimely exalted is He above anything people may associate with Him.
He has created the heavens and the earth with Purpose. He is High, Exalted above all that they associate with Him
He created the heavens and the earth with the truth, highly exalted be He above what they associate (with Him)
HE has created the heavens and the earth in accordance with the requirements of wisdom. Exalted is HE far above all that they associate with Him
He created the heavens and the earth in truth. Exalted is He above the partners they ascribe
He has created the heavens and earth in Truth (for their truest reasons): He is far above having (any false) partners they ascribe to Him
He created the heavens and the earth with truth. He is far above what they associate with Him.
He created the heavens and the earth with justice. He is exalted above the associations they attribute
He created the heavens and earth in truth. High is He above what they associate with Him
He created the heavens and the earth with the truth, exalted is He from what they associate.
He has created the heavens and the earth for just ends: Far is He above having the partners they ascribe to Him
He has created the heavens and the earth for just ends: Far is He above having the partners they ascribe to Him
خَلَقَ ٱلۡإِنسَـٰنَ مِن نُّطۡفَةࣲ فَإِذَا هُوَ خَصِیمࣱ مُّبِینࣱ ٤
He created man from a drop of fluid, and yet man openly challenges Him
He has created human from semen, yet the he becomes an open opponent.
He hath created man from a drop, and Lo! he is a disputer open
Man He created from a drop of semen; and still he becomes an open contender
He created man from a single sperm... And behold, he has become defiant!
He created man from a drop of sperm and yet he is an open challenger!
He created man from a drop of [seminal] fluid, and, behold, he is an open contender
He has created human from (so slight a beginning as) a mere drop of seminal fluid; and yet, he turns into an open, fierce adversary (selfishly disputing against the truth)
He has created human being from a mere drop of fluid, (a small life germ) then look! what a perspicuous and sound debater he has turned out to be
He created man of a sperm-drop; and, behold, he is a manifest adversary
God created human being from fertilized egg (zygote), now he is an overt challenger!
He has created mankind from a tiny embryo; how funny of this insignificant creature to turn against his own soul and challenge his Creator
He has created the human being from a zygote, and behold, he becomes an open disputer
He created man from a sperm-drop, yet he becomes an evident adversary!
He created man from a clot; and yet, behold, he is an open opponent
He created man from a drop of fluid, yet he is an open quarreller
He created the human being from a drop of liquid but behold he has become a manifest contender [to his Lord].
He hath created man of seed; and yet behold, he is a professed disputer against the resurrection
He created man from a drop (of sperm); and yet, behold, he is an open opponent
He created mankind from a sperm drop, yet he is a clear adversary
Man hath He created from a moist germ; yet lo! man is an open caviller
He created the human being from Nutfah, and afterwards he (behaves as) one who indulges in all sorts of arguments and disputes
He created the human being from seminal fluid. That is when he is a clear adversary.
He has created humanity from a single cell; look how the same becomes a public disputant.
He created man from a drop of semen, yet he is an open contender
He created man out of a mere drop of fluid, and lo! he turned into an open wrangler
He created man from a small life-germ, and lo! he is an open contender
He created man from a sperm, even then he is an open disputant .
He (Allah) created man from tiny fertilized ovum. And, lo, he has become an open adversary
He alone has created man from a drop of vital fluid, yet he has become openly contentious (instead of becoming totally submissive to Allah)
He created man from a seed, but then he becomes clearly in opposition
He has created man from a seed, but then he becomes clearly in opposition.
He has created the human being from a seed, but then he becomes clearly in opposition.
He created the human/mankind from a drop/male's or female's secretion/little water, so then he (the human/mankind) is (a) clear/evident disputer/adversary
He creates man out of a [mere] drop of sperm: and lo! this same being shows himself endowed with the power to think and to argue
He created man of a sperm-drop; yet, (behold) how he is an evident adversary
He hath created man from a drop of fluid, yet behold! he is an open opponent
He created the human being from a drop of fluid but the human being openly disputes His Word
He created man from a drop, and soon he turned into a debating person, expressing himself openly
He created man from a minute quantity of semen, then behold, he becomes a manifest opponent.
He created man from a drop of fluid. Yet, man is now hostile and argumentative
He created man from a minute quantity of semen, then behold, he becomes a manifest opponent.
He created the Adamite from a constituent part of fluid that is emitted*, yet he -the Adamite- is more ready to argue than to obey. He brings forward reasons against Allah with a strong, capacious and argumentative mind
He created Humans from a drop of semen, so is that why humans are quarrelsome
He created humans from a sperm-drop, then—behold!—they openly challenge ˹Him˺.
He created man from a sperm, then he argues openly.
He created man from a little germ: yet is he openly contentious
He created the human from a tiny drop, then he turns into an ardent opponent.
He created the human being out of a fertilized ovum, and suddenly he is an open adversary.
He created the human being out of a fertilized ovum, and suddenly he is an open adversary.
He created the human from a sperm-drop, so behold he is an obvious opponent.
He created man out of semen, yet behold! He is an open adversary.
He creates man out of a drop of sperm; yet this same man is openly contentious.
He created the human being out of male and female gametes. They should be humble before their Creator's Messages instead of being contentious
He created man from a small seed and lo! he is an open contender
HE has created man from a mere drop of fluid, but lo ! he is an open disputer
He created man from a drop, and behold, he is a manifest adversary
He has created man from a drop of semen (sperm); And look this same (man) becomes an open challenger (about the creation)
He created man from a drop, and behold, he becomes a clear disputant.
He created the human being from a drop of fluid, yet he becomes an open adversary
He created man from a sperm-drop; then at once, he is a clear adversary
He created man from a sperm; then behold, he is a clear opponent.
He has created man from a sperm-drop; and behold this same (man) becomes an open disputer
He has created man from a sperm-drop; and behold this same (man) becomes an open disputer
وَٱلۡأَنۡعَـٰمَ خَلَقَهَاۖ لَكُمۡ فِیهَا دِفۡءࣱ وَمَنَـٰفِعُ وَمِنۡهَا تَأۡكُلُونَ ٥
And livestock––He created them too. You derive warmth and other benefits from them: you get food from them
And He has created the cattle for you; in them there is warmth (clothing), numerous benefits, and you eat some of them.
And the cattle! He hath created them. For you in them there is warmth and other profits and of them ye eat
He created the cattle from whom you get warm clothing and (other) advantages, and some you eat
He also created livestock... In them are warmth (energy and clothing) and other benefits for you... And from them you eat.
And He created livestock. There is warmth for you in them, and various uses and some you eat.
He created the cattle, in which there is warmth for you and [other] uses and some of them you eat
And the cattle He has created, from which you get warmth (of clothing) and other uses, and from them you get (food) to eat
And the cattle (too) He has created; they provide you with the things giving warmth and (various) other benefits, and through some of these (cattle) you obtain your food
And the cattle -- He created them for you; in them is warmth, and uses various, and of them you eat
And He created the livestock for you, in them there is warmth (from their skin) and other benefits, and you eat from them.
God is the One Who has created for you the cattle so that you eat their meat, wear their skin and take advantage of so many other benefit they offer you
And livestock has He created for you. From them you derive warmth and numerous other benefits, and of them you eat
And livestock—He created them for youpl. In them are warmth and benefits for you, and of them you eat.
The cattle too have we created for you; in them is warmth and profit, and from them do ye eat
And He created cattle; in them are warm clothing and uses for you, and you eat from them
And the cattle, He did create them. For you, in them there is warmth and sundry uses and from them [their meat] you do eat.
He hath likewise created the cattle for you: From them ye have wherewith to keep your selves warm, and other advantages; and of them do ye also eat
The cattle too have We created for you; in them is warmth (clothing) and profit (benefits, uses) and from them do you eat
And the cattle He created for you. In them, you have warmth and other uses, and of them you eat
And the cattle! for you hath He created them: in them ye have warm garments and gainful uses; and of them ye eat
And the cattle: He has created them; for you, in them, (there is) warmth (source of warm clothing) and (also other) benefits, and some of them you consume as food
And He created the flocks, for you in which there is warmth and profits and of them you eat
He has created herds for you. From them, you get warmth [from skins] and numerous other benefits, including what you eat.
He created cattle, which provide you clothing, food, and other benefits
He created the cattle. They are a source of clothing and food and also a variety of other benefits for you
And the cattle, He has created them for you. You have in them warm clothing and (other) advantages, and of them you eat
And He created the cattle for you, (you have) in their (skins) warm clothing and (other) uses, and (some) of them you eat.
And He created the cattle. You get from them warm clothing and other benefits. And from them you get meat to eat
And He alone has created for you the cattle. They are for you a source of warm clothing and (other) benefits. And you (also) eat some of them
And the livestock He created them for you, in them is warmth and benefits, and from them you eat
And the livestock He has created them for you, in them is warmth and benefits, and from them you eat
And the cattle He has created them for you, in them is warmth and benefits, and from them you eat.
And the camels/livestock, He created it for you, in it (is) warmth, and benefits/uses, and from it, you eat
And He creates cattle: you derive warmth from them, and [various other] uses; and from them you obtain food
And the cattle-He created them for you; in them is warmth and (various) uses (i.e., profits) and of them you eat
And the cattle hath He created, whence ye have warm clothing and uses, and whereof ye eat
He created cattle which provide you with clothes, food, and other benefits
He has created cattle in which there is warmth and other benefits for you; and from them you have food
The cattle, He has created them for you. You have in them warm clothing and (numerous) benefits, and of them you eat.
He created the cattle for you! Warmth and other benefits in them exist for you; you also eat their meat
As for the cattle, He has created them for you. You have in them warm clothing and (numerous) benefits and of them you eat.
And the cattle He created for you to advantage yourselves of their wool for warmth and you make use of them for other purposes, and they are reared to serve as food for alimentation
He created the livestock to provide you wool for warmth, meat for you to eat, and much more.
And He created the cattle for you as a source of warmth, food, and ˹many other˺ benefits.
And the cattle He created which provide warmth and benefits for you and you eat of them.
He created the beasts which give you warmth and food and other benefits
And He created the livestock for you, to provide you with warmth, and many other benefits, as well as food.
And he creates livestock for you to provide warmth and other benefits and to eat.
And He creates livestock for you to provide warmth and other benefits and to eat.
And the livestock, He created them for you. Within them are warmth and benefits, and from it you are eating.
And He created the cattle for you, therein is warmth and (other) advantages, and of them you eat.
He creates cattle which give you warmth and other benefits; and from them you obtain food.
And cattle He has created for you. From them you derive warmth, and numerous benefits, and from them you obtain food
And He created the cattle for you; you have in them warm clothing and (many) advantages, and of them do you eat
And the cattle too HE has created; and you find in them warmth and other uses; and of the flesh of some of them you eat
And cattle has He created for you, in which there is warmth and [other] uses, and whereof you eat
And He has created the cattle for you: You receive warmth (from the their skin), and many other benefits from them, and you eat from their (meat)
And the livestock, He created them for you. In them, there is warmth and other benefits. And from them, you eat.
And the livestock—He created them for you. In them are warmth and benefits for you, and of them you eat
And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat
And the cattle He created them for you; in them is warmth and benefits, and from them you eat.
And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat
And cattle He has created for you (men): from them ye derive warmth, and numerous benefits, and of their (meat) ye eat
وَلَكُمۡ فِیهَا جَمَالٌ حِینَ تُرِیحُونَ وَحِینَ تَسۡرَحُونَ ٦
you find beauty in them when you bring them home to rest and when you drive them out to pasture
And there is beauty in them for you when you bring them home in the evening and when you lead them to pasture in the morning.
And for you there is beauty in them as ye drive them at eventide and as ye drive them out to pasture
There is life and cheer for you as you drive them home in the evening, and lead them out in the morning to graze
And there is beauty for you in them when you bring them in (from pasture) in the evening and in the mornings when you let them out (to pasture).
And there is beauty in them for you in the evening when you bring them home and in the morning when you drive them out to graze.
There is in them a beauty for you when you bring them home for rest and when you drive them forth to pasture
And in them there is beauty for you when you drive them home (in the evening) and when you take them out to pasture (in the morning)
And in them there is for you provision of graceful beauty (and a matter of pride and honour), when you bring them home in the evening and when you drive them out to pasture in the morning
and there is beauty in them for you, when you bring them home to rest and when you drive them forth abroad to pasture
And there is beauty (and joy) for you in them when you return them (from pasture) and when you drive them out (to pasture).
How pleasant it is for you to bring them back to the stable at night and take them to the pastures next day
And you have a sense of pride in them, as you drive them home in the evening, and as you let them out to pasture in the morning
And there is beauty in them for you when you drive them home and when you drive them to pasture.
In them is there beauty for you when ye drive them home to rest, and when ye drive them forth to graze
And in them is your elegance, when you bring them home at evening, and when you leave them to graze
And in them there is a beauty for you when you bring [them home] in the evening and when you take them to pasture [in the morning].
And they are likewise a credit unto you, when ye drive them home in the evening, and when ye lead them forth to feed in the morning
In them there is beauty for you when you drive them home to rest, and when you drive them forth to pasture
In them there is beauty for you when you bring them home and when you lead them to pasture
And they beseem you well when ye fetch them home and when ye drive them forth to pasture
And for you in them is beauty (a pretty-loohead of state scene) when you leave them in open free breeze and when you leave them grazing (on green fertile land)
and in them is a beauty for you when you give them rest and when you drive forth flocks to pasture.
You admire their beauty as you drive them home [in the evening] and as you lead them forth [to pasture in the morning].
How pleasant they look to you when you bring them home in the evening and drive them to pasture in the morning
And you find beauty in them as you drive them to pasture in the morning and as you drive them back home in the evening
And therein is beauty for you, when you drive them back (home) and when you send them out (to pasture)
And there is a beautiful (sight) for you in them, when you bring them home (in the evening) and when you take them out (for pasture, in the morning).
And you feel good when you drive them back home, and when you send them out to pasture
And there is beauty in them (and also a joy—an aesthetic pleasure) for you when you drive (them back) in the evening from pasture, and when you drive (them) out in the morning (to graze)
And for you in them is beauty, when you relax and when you travel
And for you in them is beauty, when you relax and when you travel
And for you in them is beauty, when you relax and when you travel.
And for you in it (is) beauty/grace/loveliness when/where you come or go in the evening/rest , and when/where you go out/depart freely
and you find beauty in them when you drive them home in the evenings and when you take them out to pasture in the mornings
And wherein is comely (service) for you while you are bringing them home and while you are driving them to pasture
And wherein is beauty for you, when ye bring them home, and when ye take them out to pasture
How beautiful you find them when you bring them home and when you drive them out to graze
and in them there is a beautiful look for you when you drive them home in the evening and take them out to graze
There is beauty in them for you when you bring them home (in the evening), and as you lead them forth to pasture (in the morning).
In your cattle, you have a sense of an aesthetic grace; you herd them home at sundown; at dawn you bring them out to graze
There is beauty in them for you when you bring them home (in the evening), and as you lead them forth to pasture (in the morning).
And they afford you keen pleasure to the sense of sight when you drive them home and when you lead them to pasture
How beautiful they look when you bring them home in the evening and take them to the pastures in the morning.
They are also pleasing to you when you bring them home and when you take them out to graze.
And there is beauty in them for you when you bring them in and take them out to graze.
How pleasant they look when you bring them home to rest and when you lead them out to pasture
They also provide you with luxury during your leisure, and when you travel.
There is beauty in them for you, when you bring them home in the evenings and release them to pasture in the mornings.
There is beauty in them for you when you bring them home in the evenings and release them to pasture in the mornings.
And for you within them a beauty, when you are resting, and when you are sending them out.
And there is beauty in them for you when you drive them (home in the evening) , and when you send them forth to pasture (in the morning) .
And you find beauty in them when you drive them home in the evening and when you take them out to pasture in the morning.
And you find beauty in them when you drive them home in the evenings and when you take them out to pasture in the mornings
And there is beauty in them for you when you drive them back (to home), and when you send them forth (to pasture)
And in them there is ornament and dignity for you when you bring them home in the evening and when you drive them forth to pasture in the morning
And in them there is beauty for you, when you bring them home, and when you take them out to pasture
And you have a sense of pride and beauty in them while you drive them home in the evening, and as you take them out to the grazing land in the morning
And there is beauty in them for you when you herd them in the evening and drive them out to graze in the morning.
And there is beauty in them for you, when you bring them home, and when you drive them to pasture
And for you in them is [the enjoyment of] beauty when you bring them in [for the evening] and when you send them out [to pasture]
And there is beauty in them for you, when you bring them in and when you take them out.
And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning
And ye have a sense of pride and beauty in them as ye drive them home in the evening, and as ye lead them forth to pasture in the morning
وَتَحۡمِلُ أَثۡقَالَكُمۡ إِلَىٰ بَلَدࣲ لَّمۡ تَكُونُوا۟ بَـٰلِغِیهِ إِلَّا بِشِقِّ ٱلۡأَنفُسِۚ إِنَّ رَبَّكُمۡ لَرَءُوفࣱ رَّحِیمࣱ ٧
They carry your loads to lands you yourselves could not reach without great hardship––truly your Lord is kind and merciful––
And they carry your loads to a land where you could not reach except with great trouble to yourselves. Truly, your Lord is Kind, Merciful.
And they bear Your loads to a city Which ye could not reach except with travail of souls; verily your Lord is Kind, Merciful
They carry your burdens to lands so distant you could not have reached without much hardship. Indeed your Lord is compassionate and kind
They carry your loads and take you to many places that you cannot reach yourselves without difficulty! Indeed, your Rabb is the Ra’uf, the Rahim.
They carry your loads to lands you would never reach except with great difficulty. Your Lord is All-Gentle, Most Merciful.
And they bear your burdens to towns which you could not reach except by straining yourselves. Indeed your Lord is most kind and merciful
They carry your loads to many a land which (otherwise) you would be unable to reach except with great hardship to yourselves. Indeed your Lord is All-Pitying, All-Compassionate
And it is (these cattle) that carry your heavy loads to lands that you could never reach except by putting yourselves to great hardships. Indeed, your Lord is Most Compassionate, Ever Merciful
and they bear your loads unto a land that you never would reach, excepting with great distress. Surely your Lord is All-clement, All-compassionate
And they carry your heavy loads to a land that you were not able to reach except with (great) difficulty to yourselves. Indeed, your God is gentle and kind.
They carry your loads to the most difficult to reach places that otherwise you had to carry with the most pain. How kind and merciful of your Lord to have created them for you
And they carry your heavy loads to lands that you could not otherwise reach, except with souls distressed, for your Lord is indeed Most Kind, the Merciful Redeemer
And they carry your heavy burdens to a land you could not have reached without great hardship to yourselves; indeed, your Lord is truly Compassionate, Bestowing of mercy.
And they bear your heavy burdens to towns which ye could not otherwise reach, except with great wretchedness of soul;- verily, your Lord is kind and merciful
And they transport your loads to a town where you could not reach except utterly exhausted; indeed your Lord is Most Compassionate, Most Merciful
And they carry your loads to lands that you were not going to reach them except through hardship on the souls. Lo! Your Lord is indeed All-tender All-merciful.
And they carry your burdens to a distant country, at which ye could not otherwise arrive, unless with great difficulty to yourselves; for your Lord is compassionate and merciful
And they bear your heavy burdens to lands which you could not otherwise reach, except with souls distressed; - verily, your Lord is Kind and Merciful
They carry your loads to a land which you could not otherwise reach except by painful toil to oneself. Your Lord is the Clement, the Most Merciful
And they carry your burdens to lands which ye could not else reach but with travail of soul: truly your Lord is full of goodness, and merciful
And they hold (and carry) your loads to a place that you could not reach except under great burden and tiredness to yourselves. Surely, your Nourisher-Sustainer is indeed full of kindness, continuously Merciful
And they carry your lading to a land, being that which reaches you not but under adverse circumstances to yourselves. Truly, your Lord is Gentle, Compassionate.
They carry your heavy loads to lands that you could not otherwise reach except with great difficulty. Your Lord is indeed the Kindest, Most Merciful.
They carry your heavy loads to far-off towns that you could not otherwise reach without painful toil; indeed your Lord is Kind and Merciful
and they carry your loads to many a place which you would be unable to reach without much hardship. Surely your Lord is Intensely Loving, Most Merciful
And they carry your heavy loads to regions which you could not reach but with distress to yourselves. Surely your Lord is Compassionate, Merciful
And they carry your heavy (things) to a land which you could not have reached but with hardship to yourselves, your Fosterer is certainly full of pity, Merciful.
And they carry your heavy loads to lands you could not reach but with much difficulty. Your Lord is indeed Kind, Merciful
And these (animals also) carry your loads to those distant cities (and remote areas) where you cannot reach (otherwise) without toiling hard. Surely, your Lord is Most Clement, Ever-Merciful
And they carry your loads to a place you would not have been able to reach except with great strain. Your Lord is Compassionate, Merciful
And they carry your loads to a land that you would not have been able to reach except with great strain. Your Lord is Compassionate, Merciful
And they carry your loads to a land that you would not have been able to reach except with great strain. Your Lord is Compassionate, Merciful.
And it loads/carries your loads/belonging (weights) to a country/land , you were not reaching it, except with the selves' difficulty/hardship, that your Lord (is) merciful/compassionate (E), merciful
And they carry your loads to [many] a place which [otherwise] you would be unable to reach without great hardship to yourselves. Verily, your Sustainer is most compassionate, a dispenser of grace
And they carry your heavy (burdens) to land you could not have reached excepting with arduous (effort) (Literally: arduous "effort upon yourselves). Surely your Lord is indeed Ever-Compassionate, Ever-Merciful
And they bear your loads for you unto a land ye could not reach save with great trouble to yourselves. Lo! your Lord is Full of Pity, Merciful
They carry your heavy loads to lands which you would not have been able to reach without great difficulty. Your Lord is certainly Compassionate and All-Merciful
And they carry your loads to a city where you were not able to reach without putting yourselves to arduous labor. Surely, your Lord is Very- Kind, Very-Merciful
They carry your (heavy) loads to a land that you are not capable of reaching it, but with great difficulties for yourselves. Indeed, your Lord is full of Compassion, Most Merciful.
They carry your burden from town to town, something you could not otherwise do except with the greatest of effort. Indeed, your Lord is the most Gracious and the most Merciful
They carry your (heavy) loads to a land that you are not capable of reaching it, but with great difficulties for yourselves. Indeed, your Lord is full of Compassion, Most Merciful.
And they carry your burdens to a land you could not have reached but with hardship and severe toil. Allah, your Creator, is indeed Raufun (Compassionate) and Rahimun (Merciful)
They carry your loads from one city to another, without them you would travel with great difficulty. Your Lord is Compassionate and Kind.
And they carry your loads to ˹distant˺ lands which you could not otherwise reach without great hardship. Surely your Lord is Ever Gracious, Most Merciful.
And they carry your burden to a land you could not have reached without personal exertion, for your Lord is lenient and merciful.
They carry your burdens to a land you could not otherwise reach except with painful toil. Surely kindly is your Lord, and compassionate
And they carry your loads to lands that you could not reach without a great hardship. Surely, your Lord is Compassionate, Most Merciful.
And they carry your cargoes to places that you would be unable to reach without great difficulties. Truly, your Lord is very compassionate, a purveyor of mercy!
And they carry your cargoes to places that you would be unable to reach without great difficulties. Truly, your Lord is the Compassionate, the Mercy Giver.
And they carry your heavy loads to a town you could not have reached except with the breath's exertion. Surely Your Lord is A Clement, Merciful.
And they carry your heavy loads unto a land that you could not reach except with distress of (your) self. Verily your Lord is Compassionate, Merciful.
And they carry your loads to distant lands, which you could not otherwise reach without much hardship to yourselves. Your Lord is certainly Most Compassionate, Merciful.
They carry your loads to places you could not reach without much hardship. Verily, your Lord is Compassionate, Merciful
And they carry your heavy loads to regions which you could not reach but with distress of the souls; most surely your Lord is Compassionate, Merciful
And they carry your loads to a land which you could not reach except with great hardship to yourselves. Surely, your Lord is compassionate, Merciful
And they bear your burdens to a land you would never reach, save with great hardship to yourselves. Truly your Lord is Kind, Merciful
And they carry your heavy loads to a land where you could not (possibly) go except with considerable pain to (your bodies and) selves: Truly, your Lord is Most Kind (Ra'uf), Most Merciful (Raheem)
They transport your loads to regions you couldn’t reach without considerable hardship. Your Lord is Kind and Merciful.
And they carry your loads to territory you could not have reached without great hardship. Your Lord is Clement and Merciful
And they carry your loads to a land you could not have reached except with difficulty to yourselves. Indeed, your Lord is Kind and Merciful
And they carry your heavy burdens to a land which you could not reach except with distress of the souls. Indeed, your Lord is surely pitying, compassionate.
And they carry your heavy loads to lands that ye could not (otherwise) reach except with souls distressed: for your Lord is indeed Most Kind, Most Merciful
And they carry your heavy loads to lands that ye could not (otherwise) reach except with souls distressed: for your Lord is indeed Most Kind, Most Merciful
وَٱلۡخَیۡلَ وَٱلۡبِغَالَ وَٱلۡحَمِیرَ لِتَرۡكَبُوهَا وَزِینَةࣰۚ وَیَخۡلُقُ مَا لَا تَعۡلَمُونَ ٨
horses, mules, and donkeys for you to ride and use for show, and other things you know nothing about
And (He has created) horses, mules, and donkeys so that you may ride them and as an adornment. And He has created (others about which) you have no knowledge.
And He hath created horses and mules and asses that ye may ride there on, and as an adornment; and He createth that which ye know not
He created horses, mules and donkeys for riding and for splendour. He created other things too which you do not know
And He (created) horses, mules and donkeys for you to ride on and enjoy... And He creates so much more that you do not know.
And horses, mules and donkeys both to ride and for adornment. And He creates other things you do not know.
And horses, mules and asses, for you to ride them, and for adornment, and He creates what you do not know
And horses, mules and donkeys (has He created for you) to ride, as well as for ornament (the loveliness they add to your world); and (besides all that you see and know of,) He creates what you have no knowledge of
And (He has created) horses, mules and donkeys that you may ride them and look graceful. And He will yet create (for you) things of which (today) you have no knowledge
And horses, and mules, and asses, for you to ride, and as an adornment; and He creates what you know not
And (He also created) horses, mules and donkeys for you to ride and as a frill. And He creates what you do not know.
God has created horses, mules and donkeys so that you ride them and use for your entertainment. God (besides the creatures that you know) has also created the creatures that you do not know about them [microscopic species, extraterrestrials, etc.]
And horses, mules, and donkeys are for you to ride and show, and He has created things of which you have no knowledge
And horses and mules and donkeys—that you may ride them, and as an adornment; and He creates what you do not know.
And horses too, and mules, and asses, for you to ride upon and for an ornament.- He creates also what ye know not of
And horses, and mules, and donkeys so that you may ride them, and for adornment; and He will create what you do not know *. (* All modern means of transport - by air, sea, land and even in space - evidence this.
And the horses and the mules and the donkeys [has He created for you] that you may ride on them and as an ornament [for you] and He creates what you know not.
And He hath also created horses, and mules, and asses, that ye may ride thereon, and for an ornament unto you; and He likewise createth other things which ye know not
And horses too, and mules, and asses, for you to ride upon and for an ornament. He has creates also that which you know not
(He has created for you) horses, mules, and donkeys, which you ride and as an adornment; and He creates what you do not know
And He hath given you horses, mules, and asses, that ye may ride them, and for your ornament: and things of which ye have no knowledge hath he created
And (He has also created) horses, mules and donkeys that you may ride thereon and (also) as an adornment. And he creates and will create what you know not
And He creates horses, mules and donkeys for you to ride and as an adornment. And He creates what you know not.
He has created horses, mules, and donkeys for you to ride and use for shows. He has created things about which you have no knowledge.
He has also created horses, mules, and donkeys for you to ride and put on show, and He has created other things which are beyond your knowledge
And He created horses and mules and asses for you to ride, and also for your adornment. And He creates many things (for you) that you do not even know about
And (He made) horses and mules and asses that you might ride upon them and as an ornament. And He creates what you know not
And (He created) horses and mules and asses that you may ride upon them and as an ornament and He creates that which you do not know.
And horses, mules and asses for you to ride upon and as assets, and He creates what you do not know
And (He is the One Who has created) horses, mules and donkeys so that you may ride them, and that they may serve as means of adornment (for you) as well, and He will (further) create (such ornamented means of conveyance) that you do not know (today)
And the horses, and mules, and donkeys, that you may ride them and as an adornment. And He creates what you do not know
And the horses and the mules and the donkeys, that you may ride them and as an adornment; and He creates what you do not know
And the horses and the mules and the donkeys, that you may ride them and as an adornment; and He creates what you do not know.
And the horses and the mules and the donkeys, (are) to ride it and decoration/beauty , and He creates what you do not know
And (it is He who creates] horses and mules and asses for you to ride, as well as for [their] beauty: and He will yet create things of which [today] you have no knowledge
And horses and mules and asses for you to ride, and as an adornment; and He creates what you do not know
And horses and mules and asses (hath He created) that ye may ride them, and for ornament. And He createth that which ye know not
He created horses, mules, and donkeys for you to ride and as a means of beauty. He has also created things that you do not know
And (He created) horses, mules and donkeys, so that you may ride on them, and they may give you a good look. And He creates what you do not know (as yet)
(He created) horses, mules, and donkeys for you to ride and as an adornment. He creates (other things) of which you have no knowledge.
The horse, the mule and the donkey are adornments, and also for you to ride. He creates other things about which you do not even know
(He created) horses, mules, and donkeys for you to ride and as an adornment. He creates (other things) of which you have no knowledge.
And horses, mules and asses did He create for you to ride and to use as an adornment, and He creates what is yet unknown to yo
He created the horse, the mule and the donkey for you to ride and they make you proud, and He created what you don’t yet know.
˹He also created˺ horses, mules, and donkeys for your transportation and adornment. And He creates what you do not know.
And the horses, the mules and the donkeys for you to ride and as an adornment, and He creates what you do not know.
Also horses, mules, and donkeys, for you to ride on or put on show; and He creates other things beyond your knowledge
And (He created) the horses, the mules, and the donkeys for you to ride, and for luxury. Additionally, He creates what you do not know.
And he creates horses, mules and donkeys for you to ride and as adornment. And He will continue to create what you do not know.
And He creates horses, mules, and donkeys for you to ride and as adornment. And He will continue to create what you do not know.
And the horses, and the mules, and the donkeys, to ride them, and for adornment. And He creates what you are not knowing.
And (He created) horses, and mules and donkeys that you may ride upon them, and for ornament, and He creates what you do not know.
And [He creates] horses, mules and asses for you to ride or put on show. And He creates other things of which you have no knowledge.
And He created horses, mules, and donkeys for you to ride and for joyful decor. And He will yet create things of which (today) you have no knowledge
And (He made) horses and mules and asses that you might ride upon them and as an ornament; and He creates what you do not know
And HE has created horses and mules and asses that you may ride them, and as a source of beauty. And HE will create what you do not yet know
And [He has created] horses, mules, and asses, that you may ride them, and as adornment, and He creates that which you know not
And (He has created) horses, mules, and donkeys, for you to ride and use for show; And He has created other things about which you do not have (any) knowledge
And horses, mules, and donkeys for you to ride and as adornment. And He creates what you don’t know.
And the horses, and the mules, and the donkeys—for you to ride, and for luxury. And He creates what you do not know
And [He created] the horses, mules and donkeys for you to ride and [as] adornment. And He creates that which you do not know
And horses and mules and asses for you to ride them and as an adornment. And He creates what you do not know.
And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of which ye have no knowledge
And (He has created) horses, mules, and donkeys, for you to ride and use for show; and He has created (other) things of which ye have no knowledge
وَعَلَى ٱللَّهِ قَصۡدُ ٱلسَّبِیلِ وَمِنۡهَا جَاۤىِٕرࣱۚ وَلَوۡ شَاۤءَ لَهَدَىٰكُمۡ أَجۡمَعِینَ ٩
God points out the right path, for some paths lead the wrong way: if He wished, He could guide you all
And upon Allah is (to show) the direction of the Right Way, but there are some of them (ways) that are crooked. And had He willed, He could have guided you all.
And upon Allah is the direction of the way, and thereof is some crooked; and had He willed He would have guided you all
To God leads the right path, though some deviate. If He willed He could guide you all to the right way
The path to the target leads to Allah! But there are some who deviate from it... Had Allah willed He could have guided all of you collectively to the reality!
The Way should lead to Allah, but there are those who deviate from it. If He had wished He could have guided every one of you.
With Allah rests guidance to the straight path, and some of them are devious, and had He wished He would have guided you all
With God (being your Creator) rests the goal of the way (to which He will guide and which you must follow). And some (ways) are crooked (misleading those who follow them). But if God had willed (to impose His guidance without granting people freedom of choice), He would surely have guided you all together (on His way)
And (because He is our Creator) upon Allah lies (the responsibility of) leading to the right path, for there are some (paths) deviating (from the right and moderate course and so they lead astray). And if He had (enforced) His will, He would have guided you all
God's it is to show the way; and some do swerve from it. If He willed, He would have guided you all together
And (showing) the right way is God’s responsibility, while (other ways away) from it are wrong. If He wanted, He would have guided all of you.
There are many alternative ways. God wants to show you the right path. If He willed, He would have forced you to the right path (but He wants us to exercise our freedom of choice.
And the way leads straight to God, but there are also ways which turn you away. If God had willed, He could have guided all of you
And it is upon Allah to point out the way, but some of them are crooked. And had He willed, He would surely have guided you all.
God's it is to show the path; from it some turn aside: but had He pleased He would have guided you one and all
And the middle path rightly leads to Allah - any other path is wayward; and had He willed He would have brought all of you upon guidance
And unto Allah [leads] the middle way but there are ways which are deviated but if He so willed He would have indeed guided you all altogether.
It appertaineth unto God, to instruct men in the right way; and there is who turneth aside from the same: But if He had pleased, He would certainly have directed you all
(Unto or For Allah) is the direction of the Straight Way; from it some turn aside (or are not straight): but had He pleased He would have led you all straight
It is for Allah to show the way. Some swerve from it, but had He willed, He would have guided all of you
Of God it is to point out "the Way." Some turn aside from it: but had He pleased, He had guided you all aright
And upon Allah is the responsibility (to tell you the) detailed description of the (Permanent) Path and (there is) one who deviates therefrom. And had He willed, indeed He would have guided you altogether
And with God is showing of the way yet some of them are ones who swerve. If He willed, He would have guided you one and all.
Unto Allah leads straight the way, but there are ways that divert. If Allah had willed, He could have guided all of you.
It is up to Allah to show the Right Way, when there exist some crooked ways. If Allah wanted He could have guided you all
It rests with Allah alone to show you the Right Way, even when there are many crooked ways. Had He so willed, He would have (perforce) guided you all aright
And upon Allah it rests to show the right way, and there are some deviating (ways). And if He pleases, He would guide you all aright
And on Allah (rests) the direction (towards the right) way and (some) of the (ways) turn aside and had He willed He would have guided all (of you). (R 1)
And upon Allah is the determination of the Path and the deviations from it. And if He had so willed He would have certainly guided you all
And the middle course reaches (the door of) Allah, and many crooked side tracks also (branch off) from it. And had He so willed, He would have guided all of you
And to God shall be the path, but some are mislead. And if He wished, He could have guided you all
And upon God the path is sought; and from it are deviations. And if He had wished, He could have guided you all
And upon God the path is sought; and from it are deviations. And if He had wished, He could have guided you all.
And on God (is) the path's/way's objective/direction , and from it, (there is) unjust/deviation , and if He willed/wanted He would have guided you all together
And [because He is your Creator,] it rests with God alone to show you the right path: yet there is [many a one] who swerves from it. However, had He so willed, He would have guided you all aright
And up to Allah is adoption of the (moderate) way; (i.e., it is up to Allah "i.e., He has the authority" to guide to the moderate way) and (some) of them are trespassing; and if He had (so) decided, He would have guided you all together
And Allah's is the direction of the way, and some (roads) go not straight. And had He willed He would have led you all aright
Some paths lead away from God but one must follow the path that leads to God. Had God wanted, He could have guided (all to the right path)
Undertaken by Allah is (to show) the right path, while there are some (paths) that are crooked. Had He so willed, He would have led all of you to the right path
Upon Allâh is the responsibility to show you the direction of the (right) way and there are some (ways) that deviate (from the truth). If Allâh had willed, He would have definitely guided you all (into all the truth).
The straight path leads to Allah. Other ways deviate from it. Had Allah willed, He could have guided them all (to the straight path)
Upon Allâh is the responsibility to show you the direction of the (right) way, and there are some (other ways) that deviate (from the truth). Had Allâh willed, He would have easily compelled all of you to walk on the path of truth.
It is Allah Who indicates to you the path to tread, the path of truth guiding into all truth with some deviating from righteousness. And had He willed, He would have guided you all to the one path leading directly to Him
Allah has signposted the straight path, thus making it distinct from the wrong paths; had He wished He could have guided all
It is upon Allah ˹alone˺ to ˹clearly˺ show the Straight Way. Other ways are deviant. Had He willed, He would have easily guided all of you.
And Allah directs the way, and some deviate from it, and had He willed, He would have guided all of you.
God alone points to the right path. Some turn aside but, had He pleased, He would have given you guidance all
GOD points out the paths, including the wrong ones. If He willed, He could have guided all of you.
It rests with God alone to show you the right path. However, many will deviate from it. Had he so willed it, he would have guided you all.
It rests with God alone to show you the right path. However, many will deviate from it. Had He so willed it, He would have guided you all.
And upon Allah the pathway’s endeavor, and from them are inequitable. And had He willed; He would have guided you all.
And upon Allah is to show the right way, and of them (the ways) are the deviating ones; and if He had willed He could have guided all of you.
It is God alone who points to the right path. Yet many may swerve from it. Had He so willed, He would have guided you all aright.
(You see that these animals serve you and follow their instinct.) Allah alone can show the Right Path, but there are ways that turn aside towards wrong. If Allah willed, He could have guided all of you. (He could have created you driven by your instinct without the ability to make choices)
And upon Allah it rests to show the right way, and there are some deviating (ways); and if He please He would certainly guide you all aright
And upon ALLAH rests the showing of the right way, and there are ways which deviate from the right course. And if HE had enforced HIS Will, HE would have guided you all
And it is for God to show the way, for some of them lead astray. Had He willed, He would have guided you all together
And to Allah leads Straight the Way, but there are ways (of the world) that turn away: If Allah had so willed, He could have guided all of you
Upon God is the direction of the way, though some of them are crooked. If He willed, He could’ve guided you all.
It is for God to point out the paths, but some of them are flawed. Had He willed, He could have guided you all
And upon Allah is the direction of the [right] way, and among the various paths are those deviating. And if He willed, He could have guided you all
And upon God is the direction of the way, and from it some turn aside; and had He willed, surely He would have guided you all together.
And unto God leads straight the Way, but there are ways that turn aside: if God had willed, He could have guided all of you
And unto Allah leads straight the Way, but there are ways that turn aside: if Allah had willed, He could have guided all of you
2
Nature upholds Unity
هُوَ ٱلَّذِیۤ أَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰۖ لَّكُم مِّنۡهُ شَرَابࣱ وَمِنۡهُ شَجَرࣱ فِیهِ تُسِیمُونَ ١٠
It is He who sends down water for you from the sky, from which comes a drink for you, and the shrubs that you feed to your animals
It is He Who sends down water (rain) from the sky, from it you drink and from it grows vegetation therein to pasture your cattle.
He it is who sendeth down from the heaven water for you, wherefrom is drinking and wherefrom are trees whereas ye pasture your herds
It is He who sends down water from the sky of which you drink, and which nourishes the plants you feed your cattle
HU sent down water for you from the sky... From it comes drink and from it comes foliage in which you pasture (animals).
It is He who sends down water from the sky. From it you drink and from it come the shrubs among which you graze your herds.
It is He who sends down water from the sky: from it you get your drink and from it are [sustained] the plants wherein you pasture your herds
He it is Who sends down from the sky water; you drink thereof, and thereof (drink) the shrubs on which you pasture your cattle
He it is Who poured down water from the clouds for you. It provides you with drink; it produces the plants on which you pasture (your herds of cattle)
It is He who sends down to you out of heaven water of which you have to drink, and of which trees, for you to pasture your herds
He is the One Who sends down rain from the sky for you to drink from it, and (to grow) vegetation from it that you graze (your livestock) in it.
He is the One Who sends down from the sky drinking water for you and by it grows vegetation for you and for your cattle
It is He who sends down rain from the sky. From it you drink, and out of it grows the vegetation from which you feed your livestock
It is He Who sent down to you from the sky water from which is a drink for you and from which are trees where you pasture.
He it is who sends down water from the sky, whence ye have drink, and whence the trees grow whereby ye feed your flocks
It is He Who sent down water from the sky - you drink from it, and from it are trees you use as pasture
He it is who sent down water from the heaven from it there is a drink for you and from it are trees with which you graze [your animals].
It is He who sendeth down from heaven rain water, whereof ye have to drink, and from which plants, whereon ye feed your cattle, receive their nourishment
He it is who sends down water from the sky, whence you have drink, and whence the trees grow whereby you feed your flocks
It is He who sends down water from heaven, which provides drink for you and brings forth trees on which your herds feed
It is He who sendeth down rain out of Heaven: from it is your drink; and from it are the plants by which ye pasture
He it is Who sent down (rain-) water from towards the sky; for you, therefrom is (the most vital and indispensable) drink and from it (grows the) vegetation (of every kind like grass, plants, trees and shrubs) in which you send your cattle to pasture
It is He Who caused water to descend from heaven for you to drink from it and from it, trees wherein you pasture your herds.
It is He who commands rain from the sky. From it you drink, and because of it exists vegetation on which your cattle feed.
It is He Who sends down water from the sky, which provides drinking water for you and brings forth fodder to pasture your cattle
He it is Who sends down water for you from the sky out of which you drink and out of which grow the plants on which you pasture your cattle
He it is who sends down water from the clouds for you; it gives drink, and by it (grow) the trees on which you feed
He it is Who sends down water from the sky for you, from it you drink and through it (grow) trees on which you feed your cattle,
He it is Who sends down water from the sky. You drink thereof, and therefrom you get the shrubbery upon which you let your cattle graze
He is the One Who has sent down for you water from the sky. (Some) of it is to drink and (some) of it is for plantation. (You grow with it plants, vegetation and pastures) wherein you take (your cattle) to graze
He is the One who sent down water from the sky for you, from it you drink, and from it emerge the trees that you wander around in
He is the One who has sent down water from the sky for you, from it you drink, and from it are woods in which you pasture
He is the One who has sent down water from the sky for you, from it you drink, and from it are woods in which you pasture.
He is who descended from the sky water , for you from it (is) a drink, and from it (are) trees in it you graze/put (to) pasture
It is He who sends down water from the skies; you drink thereof, and thereof [drink] the plants upon which you pasture your beasts
He is The One Who sends down to you from the heaven water of which you have drink, and of which (you have) trees, wherein you mark for (your herds) to graze
He it is Who sendeth down water from the sky, whence ye have drink, and whence are trees on which ye send your beasts to pasture
It is God who sends down water from the sky for you to drink and produces plants as pasture for your cattle
He is the One who sent down water from the heavens, of which you have your drink; and with it (you grow) plants on which you pasture your cattle
He is the One Who sends down water from the sky; from it you drink and from it (grows) the vegetation on which you feed your cattle.
He is the One Who sends rain down from the sky. That water you drink, and it grows trees from which you secure forage
He is the One Who sends down water from the sky: from which you drink and by which plants grow for your livestock to pasture;
He is It Who sends down the rain-water from the floor of the vault of heaven suitable to drink and instrumental in springing up vegetation for your cattle to feed
He sent water from the sky for you to drink and to grow the grasses on which cattle graze.
He is the One Who sends down rain from the sky, from which you drink and by which plants grow for your cattle to graze.
He is who sent water from the sky which produces drinking water and trees amongst which you let them graze.
It is He who sends down water from the sky, which provides you with your drink and brings forth the pasturage on which your cattle feed
He sends down from the sky water for your drink, and to grow trees for your benefit.
It is He who sends the rains from the skies; some you drink, and from it [grows] the shrubs on which you feed your cattle
It is He who sends the rains from the skies; some you drink, and from it [grows] the shrubs on which you feed your cattle
He is the one Who sends down for you from the sky water. From it for you is a drink, and from it trees within it you are pasturing.
He it is Who sends down water from the sky for you; from it you drink, and by it (grows) trees on which you pasture your cattle.
It is He who sends down water from the skies. From it you drink, and with it grow the plants on which you pasture your cattle.
He it is Who sends down water from the sky, from it you drink, and out of it grows the vegetation on which you feed your cattle
He it is Who sends down water from the cloud for you; it gives drink, and by it (grow) the trees upon which you pasture
HE it is who sends down water from the clouds; out of it you have your drink, and there grow from it trees on which you pasture your cattle
He it is Who sends down water from the sky, from which you have drink, and from which comes forth vegetation wherewith you pasture your cattle
It is He Who sends down water (the rain) from the sky: From it (the rain water) you drink, and out of it (grows) the vegetation with which you feed your cattle
It is He who sends down rain from the sky, from it you drink, and from it grows vegetation for your livestock to eat.
It is He Who sends down for you from the sky water. From it is drink, and with it grows vegetation for grazing
It is He who sends down rain from the sky; from it is drink and from it is foliage in which you pasture [animals]
He is the one who sends down water from the sky for you; from it is drink and from it trees in which you pasture;
It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle
It is He who sends down rain from the sky: from it ye drink, and out of it (grows) the vegetation on which ye feed your cattle
یُنۢبِتُ لَكُم بِهِ ٱلزَّرۡعَ وَٱلزَّیۡتُونَ وَٱلنَّخِیلَ وَٱلۡأَعۡنَـٰبَ وَمِن كُلِّ ٱلثَّمَرَ ٰتِۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّقَوۡمࣲ یَتَفَكَّرُونَ ١١
With it He grows for you grain, olives, palms, vines, and all kinds of other crops. There truly is a sign in this for those who reflect
With it He grows for you the crops, the olives, the date-palms, the grapes, and every kind of fruit. Surely, there is a sign in this for people who think.
He groweth for you thereby the corn and olives and date- palms and grapes and all kinds of fruit. Verily therein is a sign for a people who ponder
With which He makes crops grow, and olives, dates and grapes and fruits of every kind for you. In this is a sign for those who think
With it He causes to grow for you the crops, olives, dates and grapes of all types. Indeed, there is a sign in these for a people who think!
And by it He makes crops grow for you and olives and dates and grapes and fruit of every kind. There is certainly a Sign in that for people who reflect.
With it He makes the crops grow for you and olives, date palms, vines, and fruits of all kinds. There is indeed a sign in that for a people who reflect
With it He causes to grow for you the crops, the olives, the date-palms, the grapes, and all (other) kinds of fruit. Surely in this is a sign (manifesting the truth) for people who reflect
He thereby grows for you the crops (of corn) and olives and date-palms and vines and all kinds of other fruit. Surely, in that there is a sign for a people who reflect
and thereby He brings forth for you crops, and olives, and palms, and vines, and all manner of fruit. Surely in that is a sign for a people who reflect
He grows crops and olives and dates and grapes and all kinds of produce with it for you. Indeed, there is a sign in that for people who think.
Thus He grows for you crops, olives, date palms, grapes and all kinds of fruits. Those who use their brain for thinking and contemplate will find in it sufficient proof (for the existence, mercy and the greatness of God.
With it He produces for you corn, olives, date palms, grapes, and every kind of fruit. Indeed in this is a sign for those who give thought
With it He germinates for you vegetation and olives and date-palms and grapevines and of all products. Indeed, in that is a sign for people who reflect.
He makes the corn to grow, and the olives, and the palms, and the grapes, and some of every fruit;- verily, in that is a sign unto a people who reflect
With this water He produces for you crops, and olives, and dates, and grapes, and all kinds of fruit; indeed in this is a sign for people who ponder
With it He grows for you the crop and the olive and the palms and the grapes and of all types of produce. Lo! In that indeed is a sign for a people who reflect.
And by means thereof He causeth corn, and olives, and palm-trees, and grapes, and all kinds of fruits to spring forth for you. Surely herein is a sign of the divine power and wisdom unto people who consider
He makes the corn to grow, and the olives, and the palms, and the grapes, and all kinds of other fruit; - verily, herein is indeed a sign for a people who reflect
And thereby He brings forth crops and olives, palms and vines, and all the fruits. Surely, in this there is a sign for a nation who think
By it He causeth the corn, and the olives, and the palm-trees, and the grapes to spring forth for you, and all kinds of fruits: verily, in this are signs for those who ponder
He causes to grow for you therefrom (i.e., with the help of rain-water) the crops, and the olives, and the date-palms, and the grapes and all kinds of fruits. Verily, in this is indeed an evident sign (as Proof for the Existence and Oneness of the Creator and Sustainer Allah and many other facts of life and knowledge) for a nation who think
He caused crops to develop for you with it, and the olives and the date palms and the grapevines, and all kinds of fruits. Truly, in that is a sign for a folk who reflect.
With it He produces for you corn, olives, date palms, grapes, and every other kind of fruit. Truly, in this is a sign for those who ponder.
With it He grows for you crops, olives, date-palms, grapes, and every kind of fruit: surely there is a great sign in this for those who think
and by virtue of which He causes crops and olives and date-palms and grapes and all kinds of fruit to grow for you. Surely in this there is a great Sign for those who reflect
He causes to grow for you thereby herbage, and the olives, and the date-palms, and the grapes, and all the fruits. Surely there is a sign in this for a people who reflect
through it He causes vegetation to grow for you and (also) the olives and the date palms and the grapes and all (kinds) of fruits. There is certainly a sign in that for a people who reflect.
He causes the green cultivated fields, the olives, the palm trees, the grapes and all kinds of fruits to grow for you thereby. There is indeed a sign in this for a people who think
With the same water, He grows for you crops and olives and date-palms and grapes and all kinds of fruit. Indeed, there are signs in it for those who reflect and meditate
He brings forth with it vegetation and olives and palm trees and grapes and from all the fruits. In that are signs for a people who think
He brings forth with it the vegetation and the olives and the palm trees and the grapes, and of all the fruits; in that are signs for a people who think
He brings forth with it the vegetation and the olives and the palm trees and the grapes, and of all the fruits; in that are signs for a people who think.
He sprouts/grows for you with it the plants/crops and the olives and the palm trees and the grapes, and from all the fruits, that in that (is) a sign/evidence (E) to a nation thinking
[and] by virtue thereof He causes crops to grow for you, and olive trees, and date palms, and grapes, and all [other] kinds of fruit: in this, behold, there is a message indeed for people who think
Therewith He causes to grow for you plantation, and olives, and palms, and vineyards, and all (kinds of) products. Surely in that is, indeed, a sign for a people who meditate
Therewith He causeth crops to grow for you, and the olive and the date-palm and grapes and all kinds of fruit. Lo! herein is indeed a portent for people who reflect
(With this water) He causes corn, olives, palm-trees, vines, and all kinds of fruits to grow. In this there is evidence (of the existence of God) for the people of understanding
He causes the crops therewith to grow for you, and olives, and date palms, and grape vines, and all the fruits. Surely, in that, there is a sign for a people who ponder
He causes to grow for you thereby crops, olives, date-palms, grapes, and every kind of fruit. Certainly there is a sign (of Allâh's power & glory) in this for a people who ruminate on ( the Sovereignty of Allâh).
With that (water) He grows crops for you; and orchards of olives, dates and grapes and all kinds of fruit. Surely, there are signs in it for a people that ponder
With it He produces for you crops, olives, date-palms, grapes and every kind of fruit. Surely, in this there is a Sign (of Allâh's power & glory) for a people who persist in meditation.
And therewith He causes vegetal growth of corn, olives, palm-trees and grapes and of all kinds of fruits. Indeed, all this is emblematic of Almightiness; food for thought taken by those who are disposed to think
With rainwater He grows crops: olives, dates, grapes and every kind of fruit. In that are signs for those who reflect deeply.
With it He produces for you ˹various˺ crops, olives, palm trees, grapevines, and every type of fruit. Surely in this is a sign for those who reflect.
With it He makes grain grow for you and olives, palms and grapes and every kind of fruit; in that is a sign for people who reflect.
And with it He brings forth corn and olives, dates and grapes and fruits of every kind. Surely in this there is a sigh for people who can think
With it, He grows for you crops, olives, date palms, grapes, and all kinds of fruits. This is (sufficient) proof for people who think.
And he causes your crops to grow: olive trees, date-palm, grapes, and all other types of fruit. In that there is a message for people who think.
And He causes your crops to grow: olive trees, date-palm, grapes, and all other types of fruit. In that, there is a message for people who think.
He plants for you the vegetation by it, and the olives, and the date-palms, and the grapes, and from all the fruitage. Surely, within that is a verse for a kinfolk who think.
Therewith He causes to grow for you herbage, and the olives, and the palm trees, and the grapes, and of all the fruits. Verily there is a sign in this for a people who reflect.
And with it He causes crops to grow for you, and olive trees, and date-palms, and grapes, and all other kinds of fruit. Surely in this there is a sign for people who think.
Therewith He causes crops to grow for you, corn, olives, date palms, grapes, vineyards, and all kinds of fruit. This is indeed a convincing sign for those who reflect on the Universal order
He causes to grow for you thereby herbage, and the olives, and the palm trees, and the grapes, and of all the fruits; most surely there is a sign in this for a people who reflect
Therewith HE grows corn for you and the olive and the date-palm and the grapes and all manner of fruit. Surely, in that is a Sign for people who reflect
Therewith He causes the crops to grow for you, and olives, and date palms, and grapevines, and every kind of fruit. Truly in that is a sign for a people who reflect
With it (the rain), He causes for you the (many) crops to grow, the corn, the olives, the date-palms, the grapes, and every kind of fruit: Surely in this, there is a Sign for those who think
He produces crops, olives, date palms, grapes, and all kinds of fruits for you. In this, there is a sign for people who reflect.
And He produces for you grains with it, and olives, and date-palms, and grapes, and all kinds of fruits. Surely in that is a sign for people who think.
He causes to grow for you thereby the crops, olives, palm trees, grapevines, and from all the fruits. Indeed in that is a sign for a people who give thought
With it He causes to grow for you the corn, and the olives, and the palms, and the grapes, and of all the fruits; indeed, in that surely is a sign for people who think.
With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: verily in this is a sign for those who give thought
With it He produces for you corn, olives, date-palms, grapes and every kind of fruit: verily in this is a sign for those who give thought
وَسَخَّرَ لَكُمُ ٱلَّیۡلَ وَٱلنَّهَارَ وَٱلشَّمۡسَ وَٱلۡقَمَرَۖ وَٱلنُّجُومُ مُسَخَّرَ ٰتُۢ بِأَمۡرِهِۦۤۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّقَوۡمࣲ یَعۡقِلُونَ ١٢
By His command He has made the night and day, the sun, moon, and stars all of benefit to you. There truly are signs in this for those who use their reason
And He has subjected to you the night and the day, the sun and the moon; and the stars are subjected by His Command. Surely, there are signs in this for people who understand.
And He hath subiected for you the night and the day and the sun and the moon, and the stars are subjected by His command. Verily therein are signs for a people who understand
He harnessed the day and night for you, as also the sun, the moon and the stars, by His command. In this are signs for men who understand
And He subjects for you the night, the day, the Sun (source of energy) and the Moon (which stimulates your hormones and senses with its gravitational force)... And the stars are subjected by and in service to His command (the stars are also a manifestation of the meanings of the Names comprising their essence)... Indeed, there is a sign in this for a people who can use their intellect!
He has made night and day subservient to you, and the sun and moon and stars, all subject to His command. There are certainly Signs in that for people who use their intellect.
He disposed the night and the day for you, and the sun, the moon and the stars are disposed by His command. There are indeed signs in that for a people who apply reason
He has made the night and the day and the sun and the moon to be of service to you, and the stars are made subservient by His command. Surely in that are signs for people who reason and understand
And He has made subservient to you the night and the day and the sun and the moon. And (similarly) the stars (too) are made subservient to you by His command. Surely, in that there are many a sign for a people who make use of their understanding
And He subjected to you the night and day, and the sun and moon; and the stars are subjected by His command. Surely in that are signs for a people who understand
And He brought the night and the day and the sun and the moon and the stars under your control (and in your service), controlled by His command. Indeed, there are signs in that for people who understand.
God has put in your service the night and the day as well as the sun and the moon. The whole universe submits itself to His will. Here again, those who contemplate will find sufficient proofs
He has made subject to you the night and the day, the Sun and the Moon, and the stars are subjected to His command, indeed in this are signs for people who are wise
And He has subjected to you the night and the day and the sun and the moon. And the stars are subjected by His command. Indeed, in that are signs for people who reason.
And He subjected to you the night and the day, and the sun, and the moon, and the stars are subjected to His bidding. Verily, in that are signs to a people who have sense
And He subjected the night and the day for you - and the sun and the moon; and the stars are subjected to His command; indeed in this are signs for people of intellect
And He has subjugated for you the night and the day and the sun and the moon; and the stars are subjugated by His commandment. Lo! In that indeed are signs for a people who understand.
And He hath subjected the night and the day to your service; and the sun, and the moon, and the stars, which are compelled to serve by his command. Verily herein are signs unto people of understanding
And He subjected to you the night and the day, and the sun, and the moon, and the stars are subjected to His command. Verily, in these are signs to a people who have sense (sensibility or wisdom)
He has subjected to you the night, the day, the sun and the moon. The stars are subjected by His Command. Surely, in that there is a sign for a nation who understands
And He hath subjected to you the night and the day; the sun and the moon and the stars too are subjected to you by his behest; verily, in this are signs for those who understand
And He has controlled and regulated in your interest the night and the day, and the sun and the moon; and the stars remain controlled and regulated under His Command. Surely, in this are indeed proofs and signs for a nation who use intellect
And He caused to be subservient to you the nighttime and the daytime and the sun and the moon, and the stars, ones caused to be subservient by His command. Truly, in that are signs for a folk who are reasonable.
He has made subject to you the night and the day. The sun and moon and stars are under His command. Truly, in this are signs for those with wisdom.
He has subjected to your service the night and the day, the sun and the moon: and likewise the stars also serve you by His command: surely there are signs in this for people who use their common sense
He has subjected for you the night and the day and the sun and the moon and the stars have also been made subservient by His command. Surely there are Signs in this for those who use their reason
And He has made subservient for you the night and the day and the sun and the moon. And the stars are made subservient by His command. Surely there are signs in this for a people who understand
And He compelled the night and the day and the sun and the moon (to follow His laws) for your (service), and the stars (too) are compelled (to follow His laws) by His command. There are certainly signs in that for a people who understand.
And He has made the night, the day, the sun and the moon to work for you. And the stars are made subservient by His command. There are indeed signs in this for a people who ponder
And He (is the One Who) has subjected to your service the night and the day and the sun and the moon, and all the stars have also been made subservient to (the system according to) His strategy. Surely, there are signs in it for those who possess reason
And He committed for you the night and the day, and the sun and the moon, and the stars are committed by His command. In that are signs for a people who comprehend
And He has commissioned for you the night and the day, and the sun and the moon, and the stars are commissioned by His command. In that are signs for a people who comprehend
And He has commissioned for you the night and the day, and the sun and the moon, and the stars are commissioned by His command. In that are signs for a people who comprehend.
And He manipulated/subjugated for you, the night , and the daytime and the sun , and the moon , and the stars/planets (are) manipulated/subjugated with His order/command, that in that (are) signs/evidences (E) , to a nation reasoning/understanding
And He has made the night and the day and the sun and the moon subservient [to His laws, so that they be of use] to you; and all the stars are subservient to His command: in this, behold, there are messages indeed for people who use their reason
And He has subjected to you the night, and the daytime, and the sun, and the moon. And the stars are subjected to His Command. Surely in that are indeed signs for a people who consider
And He hath constrained the night and the day and the sun and the moon to be of service unto you, and the stars are made subservient by His command. Lo! herein indeed are portents for people who have sense
God has made the day and the night, the sun and the moon, and all the stars subservient to you by His command. In this there is evidence of the truth for people of understanding
He has subjugated for you the day and the night and the sun and the moon, and the stars (too) are subservient by His command. Surely, in that, there are signs for a people who understand
He has made subservient for you the night and the day, the sun and the moon while the stars are made subservient by His Command. Certainly there are signs (of Allâh’s power & glory) in this for a people who are capable of perceiving the intended meaning of (His sings).
For you He tamed the night and the day, as well as the sun and the moon! And by His command the stars are brought under control. Surely, there are signs in it for those who think
He has subdued to you the night and the day, the sun and the moon. And the stars have been made subservient by His Command. Surely, in this there are Signs (of Allâh’s power & glory) for a people who have a higher level of consciousness.
And He reduced for you the night and the day, the sun and the moon to a state of subservience, and He ordered the stars and the planets in subservience to your advantage and your end: signs emblematic of Omnipotence and Authority making a deep impression on the minds of those of sound intellect
He created the night and the day for your benefit; the sun, the moon and the stars all follow His command. In that are signs for those who understand.
And He has subjected for your benefit the day and the night, the sun and the moon. And the stars have been subjected by His command. Surely in this are signs for those who understand.
He made the night and day of service to you, and the sun, moon and stars are put into service by His command; in that are signs for people who understand.
He has pressed the night and the day, and the sun and the moon, into your service: the stars also serve you by His command. Surely in this there are signs for people who understand
And He commits, in your service, the night and the day, as well as the sun and the moon. Also, the stars are committed by His command. These are (sufficient) proofs for people who understand.
He has made the night and the day subservient to you and the sun, the moon and the stars subject to his laws. There are messages in that for people who comprehend!
He has made the night and the day subservient to you and the sun, the moon, and the stars subject to his laws. There are messages in that for people who comprehend!
And He subserviated for you the night and the day; and the sun, and the moon, and the stars are subservient with His command. Surely, within that is verses for a reasoning kinfolk.
And He (has) made the night and the day, and the sun and the moon subservient for you, and the stars have been made subservient by His command. Verily there are signs in this for a people who understand.
And He has made the night and the day and the sun and the moon to be subservient to you; and all the stars are subservient to His command. In this there are signs for people who use their reason.
He has committed in your service the night and the day, as well as the sun and the moon, and the stars are committed by His Command. These are sufficient signs for people who use their intellect
And He has made subservient for you the night and the day and the sun and the moon, and the stars are made subservient by His commandment; most surely there are signs in this for a people who ponder
And HE pressed into service for you the night and the day and the sun and the moon; and the stars too have been pressed into service by HIS command. Surely, in that are Signs for a people who use their understanding
He has made the night and the day subservient unto you, and the sun, and the moon, and the stars are subservient by His Command. Truly in that are signs for a people who understand
And He has made the Night and the Day for you; And (as He has made) the Sun and the Moon; And the Stars that obey His Command: Surely, in this there are Signs for those who understand
He has subdued for you the night and the day. The sun, the moon, and the stars, are subservient by His command. In that are signs for people who reason.
And He regulated for you the night and the day; and the sun, and the moon, and the stars are disposed by His command. Surely in that are signs for people who ponder
And He has subjected for you the night and day and the sun and moon, and the stars are subjected by His command. Indeed in that are signs for a people who reason
And He subjected for you the night and the day and the sun, and the moon and the stars are subjected by His command. Indeed, in that surely are signs for people who are intelligent.
He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: verily in this are Signs for men who are wise
He has made subject to you the Night and the Day; the sun and the moon; and the stars are in subjection by His Command: verily in this are Signs for men who are wise
وَمَا ذَرَأَ لَكُمۡ فِی ٱلۡأَرۡضِ مُخۡتَلِفًا أَلۡوَ ٰنُهُۥۤۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّقَوۡمࣲ یَذَّكَّرُونَ ١٣
He has made of benefit to you the many-coloured things He has multiplied on the earth. There truly are signs in this for those who take it to heart
And He has created for you on this earth of varying colors. Surely, there is a sign in this for people who remember.
And He hath subjected for you whatsoever He hath multiplied for you on the earth of various kinds. Verily therein is a sign for a people who receive admonition
And other things of different shades has He produced on the earth for you. In this are signs for those who reflect
And on the earth, (he subjects for you) his creation of various colors... Indeed, from this sign there are lessons to be taken for those who contemplate!
And also the things of varying colours He has created for you in the earth. There is certainly a Sign in that for people who pay heed.
And whatever He has created for you in the earth of diverse hues —there is indeed a sign in that for a people who take admonition
And whatsoever He has created for you on earth of varying colors (and diverse forms and qualities): surely in that is a sign for people who reflect and are mindful
And (consider over) that what He has created for you in the earth which is of varying colours and qualities. verily, in that is, of course, a sign for a people who take heed
And that which He has multiplied for you in the earth of diverse hues. Surely in that is a sign for a people who remember
And whatever (animals, plants, and other things) He created for you (to be in your service) in various colors on the earth. There is a sign in that for those who notice.
There are many lessons to be learned from so many colorful things that God has put on the earth
Also the things on this earth which He has multiplied in varying colors, indeed in this is a sign for people who praise God
And (He has subjected) whatever He has scattered for you in the earth of varying colors. Indeed, in that is a sign for people who constantly remember.
And what He has produced for you in the earth varying in hue, verily, in that is a sign for a people who are mindful
And the things He has created for you in the earth, of numerous colours; indeed in this is a sign for people who remember
And what He has disseminated for you in the earth with varying colors. Lo! In that indeed is a sign for a people who remember.
And He hath also given you dominion over whatever He hath created for you in the earth, distinguished by its different colour. Surely herein is a sign unto people who reflect
And what He has produced for you in the earth varying in hue (colours and qualities), verily, in that is a sign for a people who are mindful (aware. remembering, grateful)
And what He has multiplied for you in the earth is of various hues; surely, in that there is a sign for a nation who remember
And all of varied hues that He hath created for you over the earth: verily, in this are signs for those who remember
And whatever He made to grow for you on the earth: their colours are different. Surely, in this is indeed a sign for the nation who remind (realities to themselves, and remind others)
And whatever He made numerous for you in and on the earth of hues, ones that are at variance, truly, in that is a sign for a folk who recollect.
He has multiplied things on this earth in various hues. Truly, in this is a sign for people who take notice.
In the Earth He has created things of different colors: surely there is a sign in this for those who want to learn a lesson
And there are also Signs for those who take heed in the numerous things of various colours that He has created for you on earth
And what He has created for you in the earth is of varied hues. Surely there is a sign in this for a people who are mindful
And He has produced for you in the earth (things) differing in their colours. There is certainly a sign in that for a people who are mindful.
And what He has created on the earth are of different hues and colours. There is a sign in this for a people who reflect
And (of the animal world, vegetable world and minerals,) whatever He has created for you in the earth which have separate colours (genders, species, classes, characteristics and benefits, etc. —all have been subdued to your service). Verily, there is a sign in it for those who take advice
And what He has placed for you on Earth in various colors. In that are signs for a people who remember
And what He has placed for you on the earth in various colors.In that are signs for a people who remember
And what He has placed for you on the earth in various colors. In that are signs for a people who remember.
And what He created/seeded for you in the earth its colours (are) different, that in that (is) an evidence/sign (E) to a nation mentioning/remembering
And all the [beauty of] many hues-which He has created for you on earth: in this, behold, there is a message for people who (are willing to] take it to heart
And whatever He has propagated for you in the earth of different colors. Surely in that is indeed a sign for a people who constantly remember
And whatsoever He hath created for you in the earth of divers hues, lo! therein is indeed a portent for people who take heed
All that He has created for you on the earth are of different colors. In this there is evidence of the Truth for the people who take heed
And (He subjugated to you) whatever He created for you on the earth having varied colors. Surely, in that, there is a sign for a people who accept advice
Whatsoever He has created for you on this earth of various colors, there is indeed a sign (of Allâh's power & glory) for a people who celebrate the praise of their Lord and declare his indefinite glory.
(He created) many things of different kinds for you and dispersed them in the land. There are signs in it for any nation that pays attention
Whatsoever He has created for you on this earth of various colors, there is indeed a Sign (of Allâh's power & glory) for a people who celebrate the praise of their Lord and declare his glory.
Next comes all that He distributed to your necessity and advantage of objects of various glorious colours within and without the surface of the earth displaying collective beauty. This is indeed a great sign, breath-taking and highly impressive to those who keep Allah in mind and lift to Him their inward sight
He produced objects of many colours on the Earth for you; In that are signs for those who accept advice.
And ˹He subjected˺ for you whatever He has created on earth of varying colours. Surely in this is a sign for those who are mindful.
And what He has spread for you on earth in different colours; in that is a sign for people who remember.
On the earth He has fashioned for you objects of various hues: surely in this there is a sign for people who reflect
And (He created) for you on earth things of various colors. This is a (sufficient) proof for people who take heed.
And all the beautiful colors that He has made for you on earth- in that, there is a message for people who consider.
And all the beautiful colors that He has made for you on Earth- in that, there is a message for people who consider.
And whatsoever He produces for you in the earth different its colors. Surely, within that is a verse for a kinfolk who remember.
And (also) whatever He has produced for you on the earth of different colours; verily there is a sign in this for a people who take advice.
On the earth He has fashioned for you objects of various hues; surely in this there is a sign for people who take heed.
And all that He has created for you in the earth is of diverse colors and qualities. Therein is indeed a message for those who read the "Book of Nature"
And what He has created in the earth of varied hues most surely there is a sign in this for a people who are mindful
And the things of diverse hues that HE has created for you in the earth also serve your purpose. Surely, in that is a Sign for a people who take heed
And whatsoever He created for you on the earth of diverse hues—truly in this is a sign for a people who reflect
And on this earth, (are) the things that He has made many, in different colors (and qualities): Surely, there is a Sign in this for those who speak (and say) the Praises of Allah
Everything He scattered for you on earth is of diverse colors. In this, there is a sign for those who notice.
And whatsoever He created for you on earth is of diverse colors. Surely in that is a sign for people who are mindful
And [He has subjected] whatever He multiplied for you on the earth of varying colors. Indeed in that is a sign for a people who remember
And what He created for you in the earth, its colours are different. Indeed, in that surely is a sign for people who remember.
And the things on this earth which He has multiplied in varying colours (and qualities): verily in this is a sign for men who celebrate the praises of God (in gratitude)
And the things on this earth which He has multiplied in varying colours (and qualities): verily in this is a sign for men who celebrate the praises of Allah (in gratitude)
وَهُوَ ٱلَّذِی سَخَّرَ ٱلۡبَحۡرَ لِتَأۡكُلُوا۟ مِنۡهُ لَحۡمࣰا طَرِیࣰّا وَتَسۡتَخۡرِجُوا۟ مِنۡهُ حِلۡیَةࣰ تَلۡبَسُونَهَاۖ وَتَرَى ٱلۡفُلۡكَ مَوَاخِرَ فِیهِ وَلِتَبۡتَغُوا۟ مِن فَضۡلِهِۦ وَلَعَلَّكُمۡ تَشۡكُرُونَ ١٤
It is He who made the sea of benefit to you: you eat fresh fish from it and bring out jewellery to wear; you see the ships cutting through its waves so that you may go in search of His bounty and give thanks
And it is He Who has subjected the sea to you so that you may eat fresh tender meat (fish) from it, and that you may bring out ornaments to wear from it, and that you see the ships plough through it. (All these are done) so that you may seek His Bounty and you may give thanks (to Allah).
And He it is who hath subjected the sea that ye may eat thereout flesh fresh and bring forth therefrom ornaments that ye wear. And thou beholdest ships ploughing therein, and it is in order that ye may seek of His grace, and that haply ye may give thanks
It is He who has subdued the sea that you may eat fresh meat from it, and obtain ornaments to wear. You see the ships plough through it that you may seek of His bounties and, perhaps, be grateful
And it is HU who subjects the sea to your service, so that you may eat from it and extract ornaments from it to wear... You will see ships plowing through it... so that you may seek of His bounty and be of the thankful ones who evaluate.
It is He who made the sea subservient to you so that you can eat fresh flesh from it and bring out from it ornaments to wear. And you see the ships cleaving through it so that you can seek His bounty, and so that hopefully you will show thanks.
It is He who disposed the sea [for your benefit] that you may eat from it fresh meat, and obtain from it ornaments, which you wear —and you see the ships plowing through it— and that you may seek of His grace, and that you may give thanks
And He it is Who has made the sea to be of service (to you) so that you eat from it fresh meat, and draw out from it ornaments that you wear. And you see the ships plowing their course through it so that you may go forth in quest of His bounty and give thanks (to Him Who has created all this)
And He it is Who has made subservient (to you) the sea that you may eat of its fresh flesh (of fish), and may bring forth out of it (precious and beautiful things of) ornaments for your wear. And you see the ships cleaving through it. (They do so that you may journey with ease) and that you may seek of His bounty (in other ways) and that you may render thanks (to Him)
It is He who subjected to you the sea, that you may eat of it fresh flesh, and bring forth out of it ornaments for you to wear; and thou mayest see the ships cleaving through it; and that you may seek of His bounty, and so haply you will be thankful
He is the One Who brought the sea under control, so that you eat fresh meat from it, and you bring out jewelry from it that you wear. And you see the ships plowing through it so that you look for His bounty, and you may be thankful.
He is the One Who has put the sea in your disposition. You eat from it tender meat, find in it jewelry to wear and sail over it your ships. May you enjoy His blessings and be grateful to Him
It is He Who has made the sea subject to you, that you may eat of its flesh which is fresh and tender, and that you may extract from it ornaments to wear, and you see the ships in it that can plow the waves, that you may seek the bounty of God and that you may be grateful
And He is the One Who subjected the sea, that you may eat from it tender meat and extract from it ornaments that you wear. And you see the ships plowing through it, and (all this) so that you may seek of His bounties, and that you may give thanks.
He it is who has subjected the sea, that ye may eat fresh flesh therefrom; and ye bring forth from it ornaments which ye wear,- and thou mayest see the ships cleaving through it,- and that ye may search after His grace,- and haply ye may give thanks
And it is He Who subjected the sea for you, so you eat fresh meat from it, and extract ornaments from it which you wear; and you see ships ploughing through it and in order that you may seek His munificence and that you may give thanks
And He it is who has subjugated the sea so that you may eat fresh meat from it and obtain from it jewelry that you wear and you see the vessels cutting through the waves therein so that you may seek from His favor and so that perhaps you may offer gratitude.
It is He who hath subjected the sea unto you, that ye might eat fish thereout, and take from thence ornaments for you to wear: And thou seest the ships plowing the waves thereof, that ye may seek to enrich your selves of his abundance, by commerce; and that ye might give thanks
He it is who has subjected the sea, that you may eat fresh flesh there from; and you bring forth from it ornaments which you wear,- and you may see the ships cleaving through it, and that you may search after His Bounty, and per chance (or possibly) you
It is He who has subjected the sea to you, so that you eat of its soft flesh and bring up from it ornaments which you wear. And you see the ships plowingtheir course through it in order that you seek His bounty and give thanks
And He it is who hath subjected the sea to you, that ye may eat of its fresh fish, and take forth from it ornaments to wear - thou seest the ships ploughing its billows - and that ye may go in quest of his bounties, and that ye might give thanks
And He it is Who has controlled and regulated the sea and the ocean, that you may eat therefrom meat, fresh and tender; and you bring out of it ornaments which you put on. And you see the ships ploughing and sailing through it. And this (is so) that you may seek of His Bounty; and so that you may pay thanks (and become grateful)
And He it is Who caused the sea to be subservient to you so that you eat from it succulent flesh and pull out of it glitter to wear and thou seest the boats, ones that plow through the waves, that you be looking for His grace and so that perhaps you will give thanks.
He made the sea subject to you so you may eat fresh and tender meat and so you may derive ornaments from it to wear. You see the ships that plow the waves so you may seek the bounty of Allah and perhaps be grateful.
It is He Who has subjected the sea to your service, that you may eat fresh meat therefrom and that you may bring out of it ornaments to wear; and you see that ships plough their course through it. He has done all this so that you may seek His bounty and so that you may pay thanks to Him
And He it is Who has subjected the sea that you may eat fresh fish from it and bring forth ornaments from it that you can wear. And you see ships ploughing their course through it so that you may go forth seeking His Bounty and be grateful to Him
And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear. And thou seest the ships cleaving through it, so that you seek of His bounty and that you may give thanks
And He it is Who compelled the ocean (to follow His laws) that you may eat fresh flesh (of fish) from it and bring out form it ornaments (pearls) which you wear, and you see the ships cleaving (the water and sailing) in it, that you may seek of His grace and that you may be grateful (to Him).
And He it is Who has made the sea subservient so that you may eat fresh flesh from it and bring out of it jewels you wear. And you see the ships cut through it so that you might seek His bounty and be thankful
And He is the One Who has subjected the sea (rivers and oceans) as well (in addition to air and land) so that you may eat fresh (and favourite) seafood from there and may take out from them gems (etc.) that you wear as ornaments. And, (O man,) you see the vessels (and ships) that pierce through the water (of the rivers and oceans). And (all this has been managed) so that you may look for His bounty (i.e., sustenance, far and wide) and also that you may become thankful
And He is the One who committed the sea, that you may eat from it a tender meat, and that you may extract from it pearls that you wear. And you see the ships flowing through it, so that you may seek from His bounty, and that you may be thankful
And He is the One who has commissioned the sea, that you may eat from it a tender meat, and that you may extract from it pearls that you wear. And you see the ships flowing through it, so that you may seek from His bounty, and that you may be thankful
And He is the One who has commissioned the sea, that you may eat from it a tender meat, and that you may extract from it pearls that you wear. And you see the ships flowing through it, so that you may seek from His bounty, and that you may be thankful.
And He is who manipulated/subjugated the sea/ocean to eat from it soft/tender meat , and you bring out from it a jewel/ornament you wear/dress it, and you see the ships audibly cutting/shearing in it, and to wish/desire from His grace/favour, and maybe/perhaps you thank/be grateful
And He it is who has made the sea subservient [to His laws], so that you might eat fresh meat from it, and take from it gems which you may wear. And on that [very sea] one sees ships ploughing through the waves, so that you might [be able to] go forth in quest of some of His bounty, and thus have cause to be grateful [to Him]
And He is the One Who subjected the sea that you may eat of it fresh flesh and draw forth out of it ornaments for you to wear. And you see the ships plowing through it, and that you may seek of His Grace and that possibly you would thank (Him)
And He it is Who hath constrained the sea to be of service that ye eat fresh meat from thence, and bring forth from thence ornaments which ye wear. And thou seest the ships ploughing it that ye (mankind) may seek of His bounty and that haply ye may give thanks
It is God who put the oceans at your disposal so that you could find therein fresh fish for food and ornaments with which to deck yourselves with. You will find ships that sail for you so that you may travel in search of the bounties of God and give Him thanks
He is the One who has subjugated the sea, so that you may eat fresh meat from it, and may take out from it ornaments you wear, and you see the boats cleaving through it, and so that you may seek His bounty, and that you may be grateful
He is the One Who has made the sea subservient for you in order that you may eat tender (and tasty) meat from it, and may bring forth out of it ornaments to wear. You could see the ships cleaving through it in order that you may seek of His Bounty, and that you may give thanks.
He is the One Who subdued the sea, so that you acquire fresh meat (seafood) to eat, and extract pearls to wear. And you find ships ploughing through it. Thus you seek His blessings! So that you may be grateful
He is the One Who has made the sea subservient for you in order that you may eat tender (and tasty) flesh from it and bring forth out of it ornaments to wear. You could see the ships cleaving through it in order that you may seek of His Bounty and show gratitude.
It is He Who made the sea subservient to you to use as a source of aliment and ornaments. You eat of its fresh and tender meat -fish- and wear of its coral and pearls. And you see the ships cleaving its surface and ploughing its billowy waves. They help you accomplish your objects sought after of His bounty to the end that your bosoms may hopefully surge up and answer thanks
For your benefit He created the sea; from it you get fresh meat to eat, and extract jewellery that you wear. You see the ships sailing over the waves to seek His gifts, so you may be thankful.
And He is the One Who has subjected the sea, so from it you may eat tender seafood and extract ornaments to wear. And you see the ships ploughing their way through it, so you may seek His bounty and give thanks ˹to Him˺.
And He is who made the sea of service so that you eat fresh meat from it and extract from it jewellery which you wear. And you see the ship cut through it, so that you seek of His bounty and so that you would be grateful.
He it is who has subdued the ocean, so that you may eat from it fresh flesh and bring up from its depths ornaments to wear. Behold the ships ploughing their course through it. All this, that you may seek His bounty and may render thanks
And He committed the sea to serve you; you eat from it tender meat, and extract jewelry which you wear. And you see the ships roaming it for your commercial benefits, as you seek His bounties, that you may be appreciative.
And it is He who made the sea of benefit to you, so that you may eat from it fresh and tender meat and obtain ornaments which you may wear. You see ships cleaving through it, so that you may search for His abundant provision and so you may be grateful.
And it is He who made the sea of benefit to you so that you may eat from it fresh and tender meat and obtain ornaments which you may wear. You see ships cleaving through it so that you may search for His abundant provision, and so you may be grateful.
And He is the one who subserviated the sea for you, to eat from it, soft meat, and to exit out ornaments from it, you wear them. And you see the arks cleaving, through it and to seek from His bounty, and perhaps you may be thankful.
And He it is Who has made the sea subservient that you may eat fresh meat from it and bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you may seek of His bounty, and that you may be grateful.
It is He who has made the sea subservient to [His laws], so that you may eat fresh meat from it, and take from it gems which you may wear. You see the ships ploughing through the waves, so that you may be able to go forth in quest of His bounty, and that you may be grateful.
And He it is Who has made the sea subservient. You eat from it tender fresh meat and take from it gems which you may wear. And on that very sea you see the ships roaming through the waves so that you might seek of His bounty and be appreciative
And He it is Who has made the sea subservient that you may eat fresh flesh from it and bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you might seek of His bounty and that you may give thanks
And HE it is Who has subjected to you the sea that you may eat therefrom fresh flesh and may take forth articles which you wear as ornaments. And thou seest the ships ploughing through it, that you may journey thereby and that you may seek of HIS bounty in other ways and that you may be grateful
He it is Who made the sea subservient, that you may eat fresh meat therefrom, and extract from it ornaments that you wear. You see the ships plowing through it, and [this is so] that you may seek His Bounty, and that haply you may give thanks
And He, it is Who has made the sea subject (to His Command), so that you may eat the flesh (of the fish) from there that is fresh and tender, and so that you may extract from there ornaments (and pearls) to wear; And you see the ships in there that break the waves, so that you may find the bounty of Allah and that you may be grateful
It is He who made the sea subservient for you, that you may eat from it tender meat and extract ornaments to wear. You see ships plowing through it, so you may seek His bounty and give thanks.
And it is He who made the sea to serve you, that you may eat from it tender meat, and extract from it ornaments that you wear. And you see the ships plowing through it, as you seek His bounties, so that you may give thanks
And it is He who subjected the sea for you to eat from it tender meat and to extract from it ornaments which you wear. And you see the ships plowing through it, and [He subjected it] that you may seek of His bounty; and perhaps you will be grateful
And He is the one who has subjected the sea, that you may eat fresh meat from it; and you bring forth from it ornaments which you wear, and you see the ships cleaving through it, and that you may seek of His grace, and perhaps you may give thanks.
It is He Who has made the sea subject, that ye may eat thereof flesh that is fresh and tender, and that ye may extract therefrom ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the bounty of God and that ye may be grateful
It is He Who has made the sea subject, that ye may eat thereof flesh that is fresh and tender, and that ye may extract therefrom ornaments to wear; and thou seest the ships therein that plough the waves, that ye may seek (thus) of the bounty of Allah and that ye may be grateful
وَأَلۡقَىٰ فِی ٱلۡأَرۡضِ رَوَ ٰسِیَ أَن تَمِیدَ بِكُمۡ وَأَنۡهَـٰرࣰا وَسُبُلࣰا لَّعَلَّكُمۡ تَهۡتَدُونَ ١٥
He has made mountains stand firm on the earth, to prevent it shaking under you, and rivers and paths so that you may find your way
He has affixed mountains into the earth standing firm, lest it should shake with you. (He made) rivers and roads so that you may be guided
And He hath cast on the earth firm mountains lest it move away with you, and rivers and paths that haply ye may be directed
He placed stablisers in the earth so that while it revolves you live undisturbed, and rivers and tracks so that you may find your way
He formed firmly set mountains upon the earth so that you are not shaken (organs of set functions) and rivers (people who act as a source of knowledge) by which you may find your way and reach the reality and roads (comprehensions suitable to your demeanor).
He cast firmly embedded mountains on the earth so it would not move under you, and rivers and pathways so that hopefully you would be guided, and landmarks.
He cast in the earth firm mountains lest it should shake with you, and [made] streams and ways, so that you may be guide
And He has cast firm mountains on the earth lest it should shake with you (with its movement), and rivers, and roads, so that you may find your way
And He has placed firm mountains in the earth lest it shall quake and that they may be a source of benefit and provision of food for you, and (has made) rivers (flow on it), and many routes that you may take the right way to reach your goal
And He cast on the earth firm mountains, lest it shake with you, and rivers and ways; so haply you will be guided
And He placed firm mountains in the earth, that it does not shake you (as much), and rivers and roads so that you may find your way,
He has placed firm standing mountains on the earth to turn with you (everything on earth joins its turning around itself and round the sun as well as moving towards an unknown destiny.) See also the roads and the rivers that He has created and you use them to find your destination
And He has set up on the earth, mountains standing firm, lest it should shake with you, also rivers and roads, that you may guide yourselves
And He cast firm mountains into the earth lest it sway with you, and rivers and ways, that you may be guided.
And He has cast firm mountains on the earth lest it move with you; and rivers and roads; haply ye may be guided
And He placed mountains as anchors in the earth so that it may not shake along with you, and streams and roads for you to find course
And He has set in the earth mountains lest it oscillates with you [and He also set in it] rivers and pathways so that you may find guidance;
And He hath thrown upon the earth mountains firmly rooted, lest it should move with you, and also rivers, and paths, that ye might be directed
And He has cast firm mountains on the earth lest it shake with you; and rivers and roads; per chance (or possibly) you may be guided
He set firm mountains upon the earth lest it should shake with you; and rivers, and roads, in order that you are guided
And He hath thrown firm mountains on the earth, least it move with you; and rivers and paths for your guidance
And He has affixed into the earth firm mountains lest it may become unstable with you (while in motion), and (He arranged) rivers and tracks that you find the way (to your destinations and targets)
And He cast on to the earth firm mountains so that it not vibrate with you and rivers and roads so that perhaps you will be truly guided
He has firmly tied mountains onto the earth so that the earth will not tremble with you. There are rivers and roads so you may guide yourselves.
He has set mountains on the earth - lest it should move away with you. He also made rivers and roads so that you may find your way
And He has placed firm mountains on the earth lest it should move away from you, and has made rivers and tracks that you may find your way
And He has cast firm mountains in the earth lest it quake with you, and rivers and roads that you may go aright
And He has put in the earth mountains lest it should shake with you and (He has made) rivers and roads that you may find guidance (to their desired destination).
And He has cast firm anchors [mountains] in the earth lest it should shake with you. And rivers and roads, that you may find your way
And He is the One Who has created firm mountains in the earth (by allying various elements) lest it tremor whilst carrying you (revolving in its orbit), and rivers and (also natural) routes so that you may find way (to reach the destinations)
And He has cast into the Earth stabilizers so that it does not sway with you, and rivers, and paths, perhaps you will be guided
And He has cast onto the earth stabilizers so that it would not tumble with you, and rivers, and paths, perhaps you will be guided
And He has cast onto the earth stabilizers so that it would not tumble with you, and rivers, and paths, perhaps you will be guided.
And He threw in the earth/Planet Earth anchors/mountains that (E) it sways and leans/moves and unsettles with you, and rivers/waterways and ways/paths , maybe/perhaps you be guided
And he has placed firm mountains on earth, lest it sway with you, and rivers and paths, so that you might find your way
And He has cast in the earth anchorages (i.e., mountains) so that it should not reel with you, and rivers and ways that possibly you would be guided
And He hath cast into the earth firm hills that it quake not with you, and streams and roads that ye may find a way
God has fixed the mountains on earth lest you should be hurled away when it quakes. Therein He has also made rivers and roads so that you will find your way
And He placed mountains on the earth, lest it should shake with you, and rivers and tracks, so that you may find the right way
And He has set up on the earth firm hills lest it should quake with you, rivers and roads that you find your way,
He pitched mountains on the earth _ lest it sways; and He cut rivers and paths on it, so that you may find your way
And He has affixed into the earth firm hills lest it should quake with you, rivers and roads that you find your way,
And the earth He furnished with firm stays (mountains) placed in a certain setting, fixed as with an anchor to stabilize* it lest it should sway you from side to side or in all directions. And He furnished it with rivers and road-ways to use as a guide in your travels from one place to another
He placed the mountains firmly on the Earth, so it doesn’t shake beneath you, made the rivers and the tracks so you can find your way,
He has placed into the earth firm mountains, so it does not shake with you, as well as rivers, and pathways so you may find your way.
And He placed stabilisers on earth so it does not shake you up, and rivers and pathways for you to be guided.
He set upon the earth firm mountains lest it should move away with you; and rivers, and roads, that you may be rightly guided
And He placed stabilizers (mountains) on earth, lest it tumbles with you, as well as rivers and roads, that you may be guided.
And He has placed solid mountains on the earth, so that it does not shift with you, and rivers and pathways, so that you can find your way,
And He has placed solid mountains on the Earth so that it does not shift with you, and rivers and pathways, so that you can find your way
And he threw stabilizers mountains in it, lest it be shaken by you; and rivers, and pathways, perhaps you may guide.
And He has cast firm mountains in the earth that it does not quake with you, and streams and roads that you may be guided aright,
He has placed firm mountains on earth lest it should sway with you; and rivers and paths so that you may find your way
And He has placed firm mountains on earth, lest it sway with you, and rivers and paths, so that you may find your way. (21:31), (31:10). (Mountains are the most vivid evidence of the geological history of the earth. With the earth's interior still being almost a molten fluid, the earth crust cooled off becoming hard and mountains came into being like pegs as the crest shrank (78:7))
And He has cast great mountains in the earth lest it might be convulsed with you, and rivers and roads that you may go aright
And HE has placed in the earth firm mountains lest it quake with you and rivers and routes that you may find the way to your destination
And He cast firm mountains in the earth, lest it shake beneath you, and streams, and ways, that haply you may be guided
And He has placed the mountains standing firm on the earth, in case it should roll with you; And rivers and roads; So that you may guide yourselves
He set up mountains on the earth so it wouldn’t shake with you, and rivers and roads, so you may be guided.
And he cast mountains on the earth, lest it shifts with you; and rivers, and roads, so that you may be guided
And He has cast into the earth firmly set mountains, lest it shift with you, and [made] rivers and roads, that you may be guided
And He has cast firm mountains in the earth lest it move with you; and rivers and roads; perhaps you may be guided.
And He has set up on the earth mountains standing firm, lest it should shake with you; and rivers and roads; that ye may guide yourselves
And He has set up on the earth mountains standing firm, lest it should shake with you; and rivers and roads; that ye may guide yourselves
وَعَلَـٰمَـٰتࣲۚ وَبِٱلنَّجۡمِ هُمۡ یَهۡتَدُونَ ١٦
and landmarks and stars to guide people
and land-marks and the stars for your guidance.
And also landmarks; and by the stars they are guided
As well as many other signs, as by the stars (you) find direction
And much more signs! And He leads to the reality by the (Names comprising the essence of the) stars (the people of the reality, the Hadith: ‘My Companions are like the stars; whoever among them you follow, you will reach the truth’)...!
And they are guided by the stars.
—and the landmarks [as well], and by the stars they are guided
And (other) way-marks, and they (people) find their way by the stars
And (He has established many other) landmarks as well; (it is by these) and by the stars (too) that the people can follow the right direction
and waymarks; and by the stars they are guided
and (also) landmarks; and they find their way with the stars.
You also use the landmarks and the stars that He has created to find your way
And also landmarks. And by the stars you guide yourselves
And landmarks, and by the star they are guided.
And landmarks; and by the stars too are they guided
And landmarks; and they are guided by the star
and [He also set in it] landmarks; and by the star also they find guidance.
And He hath likewise ordained marks whereby men may know their way; and they are directed by the stars
And landmarks; and by the stars too are they guided
And waymarks; and by the star they are guided
And way marks. By the stars too are men guided
and land-marks (during the day) and with the help of the stars they guide themselves during the night
and landmarks. And they are truly guided by the stars.
There are landmarks and stars by which people guide themselves.
and likewise made landmarks and the stars for your guidance
and He has set other landmarks in the earth. And by the stars too do people find their way
And landmarks. And by the stars they find the right way
And (through) landmarks and through the stars they find guidance (to your desired destination).
And they find their way by landmarks and the stars
And set up landmarks (to navigate during the day). And (at night as well) people find (their) way by means of the stars
And landmarks, and by the stars they use to guide
And landmarks, and by the star they are guided
And landmarks, and by the star they are guided.
And signs/identification marks, and with the star/planets, they be guided
as well as [various other] means of orientation: for [it is] by the stars that men find their way
And way marks; and by the star they are guided
And landmarks (too), and by the star they find a way
The stars and other signs also help people to find their way
and He has set landmarks. And by the stars they find the right way
And landmarks. By the stars, they are (also) guided.
(There are) many indications! They make use of the stars, too, to navigate
And landmarks. By the stars, they can (also) find their way.
And other visible signs together with signs in the heavens -the stars- serving as guide-posts to guide people on land and at sea
and many other signposts, including the stars for guiding the travellers
Also by landmarks and stars do people find their way.
And as signposts, and by the stars they are guided.
by landmarks and the stars, too, they are directed
And landmarks, as well as the stars; to be used for navigation.
as well as other landmarks-- for it is by the stars that men are able to find their way.
as well as other landmarks-- for it is by the stars that men are able to find their way.
And landmarks, and by the stars they find guidance.
And landmarks (too) , and by the star they find the right way.
as well as landmarks. By the stars, too, are people guided.
And the natural landmarks as well as the stars to help people navigate
And landmarks; and by the stars they find the right way
And, HE has set up other marks; by them and by the stars they follow the right direction
and landmarks, and by the stars they are guided
And markers and sign-posts (upon the earth); And by the stars (so that men) guide themselves
And landmarks; and by the stars, they navigate.
And landmarks. And by the stars they guide themselves
And landmarks. And by the stars they are [also] guided
And landmarks; and by the stars they are guided.
And marks and sign-posts; and by the stars (men) guide themselves
And marks and sign-posts; and by the stars (men) guide themselves
أَفَمَن یَخۡلُقُ كَمَن لَّا یَخۡلُقُۚ أَفَلَا تَذَكَّرُونَ ١٧
Can He who creates be compared to one who cannot create? Why do you not take heed
Is then He, who has created all these, like the one who can not create? Why don’t you remember?
Is there one who createth like unto one who createth not? Will ye not then be admonished
So, could one who creates be like one who cannot? Will you not then contemplate
Is One who creates like One who does not create? Do you think and evaluate?
Is He who creates like him who does not create? So will you not pay heed?
Is He who creates like one who does not create? Will you not then take admonition
Is He then Who creates to be likened to him who does not create? Will you not reflect and be mindful
Can He then Who creates (out of nothing) be like those who can create nought? Will you not then take heed
Is He who creates as he who does not create? Will you not remember
So, is the one who creates like one who does not create? Do you not take notice?
Is then He Who creates equal to the one that creates nothing (like your boss, your loved ones, your wealth, Jesus, the saints that you have created, the idols that you have carved, etc. that you worship beside God?
Then is He Who creates like one who does not create? But will you not remember
Is One Who creates like one who does not create? Will you never remind yourselves?
Is He who creates like him who creates not?- are they then unmindful
So will He Who creates ever be like one who does not create? So do you not heed advice
Therefore is He who creates like the one who creates not? Will you then not remember?
Shall God therefore who createth, be as he who createth not? Do ye not therefore consider
Is He who creates like him who creates not? Will you then not remember (be mindful, aware)
Is He who creates as he who does not create? Will you not remember
Shall He then who hath created be as he who hath not created? Will ye not consider
Is then That Who creates is like that who does not create? Will you then not remind (realities) to yourselves and to others
Is, then, He Who creates as he who creates not? Will you not, then, recollect?
Is He who creates like the one who cannot create? Will you not consider?
Is then, He, Who has created all this, like one who cannot create? Why don’t you understand
Is then the One Who creates like the one who does not create? Will you not, then, take heed
Is He then Who creates like him who creates not? Do you not then mind
Then, is He Who creates, like one who does not create? Will you not then be mindful?
Is He then Who creates like the one who does not? Do you not then reflect
Can the Creator, Who creates (all that), be like the one who cannot create (anything)? Do you not then accept advice
Is the One who creates the same as one who does not create Will you not remembe
Is He who creates the same he who does not create? Will you not remember
Is He who creates the same as he who does not create? Will you not remember?
Is who creates as/like who does not create, so do you not mention/remember
IS, THEN, HE who creates comparable to any [being] that cannot create? Will you not, then, bethink yourselves
So, is He Who creates as he who does not create? Will you then not be mindful
Is He then Who createth as him who createth not? Will ye not then remember
Is the One who can create equal to the one who cannot create anything? Why, then, will you not consider
Is then the One who creates (everything) equal to one who does not create? Would you still pay no heed
Is He then Who creates like the one who creates not? Will you not then celebrate the praises of your Lord and declare his indefinite glory?
So then, can the One Who creates be equal to the one who does not? Do you, then, not pay attention
Is He then Who creates like the one who doesn’t creates? Will you not then celebrate the praise of your Lord and declare his glory?
Therefore, would He Who creates and brings things into existence out of nothingness be likened to him who simply can never create an entity of any kind! can you people not consider this matter and ponder My cause
So how can the One who creates be like the one who can’t create; why don’t you listen
Can the One Who creates be equal to those who do not? Will you not then be mindful?
Is then He who creates like he who does not create? Do you not reflect?
Is He, then, who has created, like him who cannot create? Will you, then, not ponder
Is One who creates like one who does not create? Would you now take heed?
So, then, is He who creates like one who does not create? Will you not, then, consider?
So, then, is He who creates like one who does not create? Will you not, then, consider?
So is He who creates, like him who does not create? So, will yourselves not be remembering?
Is He then Who creates as he who does not create Do you not then consider
Is He, then, who creates like one that cannot create? Will you not, then, think?
Is the One Who creates comparable to anyone that cannot create? Will you then not reflect
Is He then Who creates like him who does not create? Do you not then mind
Is HE, then, WHO creates like one who creates not? Will you not then take heed
Is He Who creates like one who creates not? Will you not, then, reflect
Is then He Who creates like (the false) one who does not create? Will you not take the warning (and guidance)
Can He who creates be like the one who does not create? Will you not reflect?
Is He who creates like him who does not create? Will you not take a lesson
Then is He who creates like one who does not create? So will you not be reminded
Then is He who creates like he who does not create? Then will you not remember?
Is then He Who creates like one that creates not? Will ye not receive admonition
Is then He Who creates like one that creates not? Will ye not receive admonition
وَإِن تَعُدُّوا۟ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَاۤۗ إِنَّ ٱللَّهَ لَغَفُورࣱ رَّحِیمࣱ ١٨
If you tried to count God’s blessings, you could never take them all in: He is truly most forgiving and most merciful
And if you want to count the Favors of Allah, you can not count them. Surely, Allah is Forgiving, Merciful.
And if ye would count the favours of Allah ye could not compute them verily Allah is Forgiving, Merciful
If you count the favours of God you will not be able to calculate. Assuredly God is forgiving and kind
If you were to count the blessings of Allah, you will not be able to enumerate them! Indeed, Allah is the Ghafur, the Rahim.
If you tried to number Allah´s blessings, you could never count them. Allah is Ever-Forgiving, Most Merciful.
If you enumerate Allah’s blessings, you will not be able to count them. Indeed Allah is all-forgiving, all-merciful
And should you attempt to count God’s blessings, you could not compute them. God is indeed All-Forgiving, All-Compassionate (Who continues to provide for His servants despite their sins and even their denial of Him)
If you count Allah's blessings and bounties (upon you, they are so many that) you will never be able to number them. Most surely, Allah is Great Protector, Ever Merciful
If you count God's blessing, you will never number it; surely God is All-forgiving, All-compassionate
And if you count God’s favors, you cannot count them. Indeed, God is forgiving and merciful.
Know that, your blessings are so many that you cannot count them! How Forgiving and Merciful is the Lord
If you tried to count the blessings of God, you would never be able to count them, indeed God is Oft-Forgiving, Mercifully Redeeming
And if youpl were to count the blessings of Allah, you would not be able to enumerate them. Indeed, Allah is certainly Oft-Forgiving, Bestowing of mercy.
But if ye would number the favours of God, ye cannot count them. Verily, God is forgiving, merciful
And if you enumerate the favours of Allah, you will never be able to count them; indeed Allah is Oft Forgiving, Most Merciful
And if you attempt to count the blessings of Allah, you cannot encompass them. Lo! Allah is indeed Oft-Forgiving All-merciful.
If ye attempt to reckon up the favours of God, ye shall not be able to compute their number: God is surely gracious, and merciful
But if you would number the favours of Allah, you cannot count them. Verily, Allah is Forgiving, Merciful
If you count the favors of Allah, you could not number them. Indeed, Allah is Forgiving and the Most Merciful
And if ye would reckon up the favours of God, ye could not count them. Aye! God is right Gracious, Merciful
And if you count the bounty of Allah you will not (be able to) count it. Truly, Allah is indeed Oft-Forgiving, continuously Merciful
And if you try to number the divine blessing of God, you will not be able to count it. Truly, God is Forgiving, Compassionate.
If you were to count the blessings of Allah, you would never be able to number them all. Allah is the Most Forgiving, the Most Merciful.
If you want to count the favors of Allah, you will never be able to number them; surely Allah is Forgiving, Merciful
For, were you to count the favours of Allah, you will not be able to count them. Surely Allah is Ever Forgiving, Most Merciful
And if you would count Allah’s favours, you would not be able to number them. Surely Allah is Forgiving, Merciful
And if you count the favours of Allah you will not be able to compute them. Allah is certainly Protectively Forgiving, Merciful.
And if you would count Allah's favours, you won't be able to do it. Allah is certainly indeed Forgiving, Merciful
And if you want to count the favours of Allah, you will not be able to number them all. Surely, Allah is Most Forgiving, Ever-Merciful
And if you count the blessings of God you will not be able to fathom them. God is Forgiving, Merciful
And if you count the blessings of God, you will not be able to number them. God is Forgiving, Merciful
And if you count the blessings of God, you will not be able to number them. God is Forgiving, Merciful.
And if you count God's blessing/goodness you do not compute it , that God (is) forgiving (E), merciful
For, should you try to count God's blessings, you could never compute them! Behold, God is indeed much-forgiving, a dispenser of grace
And in case you number the favor (s) of Allah, you will not enumerate them; surely Allah is indeed Ever-Forgiving, Ever-Merciful
And if ye would count the favour of Allah ye cannot reckon it. Lo! Allah is indeed Forgiving, Merciful
Even if you wanted to count up all of God's blessings, you would not be able to. God is All-forgiving and All-merciful
If you count the bounties of Allah, you cannot count them all. Surely, Allah is Most-Forgiving, Very-Merciful
If it happens that you (intend to) count the blessings of your Lord, you will not be able to compute them. Indeed, Allâh is Oft-Forgiving, Most Merciful.
If you count the blessings of Allah, you can never enumerate them all! Undoubtedly Allah is Forgiving, the most Merciful
If it happens that you (intend to) count the blessings of your Lord, you will never be able to compute them. Indeed, Allâh is Oft-Forgiving, Most Merciful.
And if you were to compute the divine favours you wear, you shall find them out of all count; Allah is indeed Ghafurun (Forgiving) and Rahimun
If you were to count the gifts of Allah; you would not be able to count them; Allah is the Forgiver, the Kind.
If you tried to count Allah’s blessings, you would never be able to number them. Surely Allah is All-Forgiving, Most Merciful.
And if you were to count the blessings of Allah you could not enumerate them, for Allah is forgiving and merciful.
If you reckoned up God‘s blessings, you could not count them. Surely God is forgiving and compassionate
If you count GOD's blessings, you cannot possibly encompass them. GOD is Forgiver, Most Merciful.
If you should ever try to count God's blessings, you could not count them, for God is truly forgiving and a purveyor of mercy
If you should ever try to count God’s blessings, you could not count them, for God is the Most Forgiving, the Mercy Giver
And if you count Allah’s graces, you will not enumerate them. Surely Allah is Forgiver, Merciful.
And if you count Allah's blessings, you are unable to number them. Verily Allah is Forgiving, Merciful.
Should you try to count God's blessings, you will never be able to compute them. God is indeed Much Forgiving, Merciful.
If you count Allah's Universal blessings, you cannot possibly reckon them. Allah is indeed Forgiving, Merciful. (His blessings encompass all Universe. He is the Absolver of imperfections. And He bestows means of physical and mental protection of humans as well as their individual and collective nourishment)
And if you would count Allah's favors, you will not be able to number them; most surely Allah is Forgiving, Merciful
And if you try to count the favours of ALLAH, you will not be able to number them. Surely, ALLAH is Most Forgiving, Merciful
And were you to count the blessings of God, you could not number them. Truly God is Forgiving, Merciful
And if you would try to count the Favors of Allah, you will never be able to number them: Truly, Allah is Often Forgiving (Ghafoor), Most Merciful (Aleem)
If you try to count God’s favors, you can never enumerate them. God is Forgiving and Merciful.
And if you tried to enumerate the favors of God, you will not be able to count them. God is Forgiving and Merciful
And if you should count the favors of Allah , you could not enumerate them. Indeed, Allah is Forgiving and Merciful
And if you would number the favours of God, you cannot count it. Indeed, God is forgiving, compassionate.
If ye would count up the favours of God, never would ye be able to number them: for God is Oft-Forgiving, Most Merciful
If ye would count up the favours of Allah, never would ye be able to number them: for Allah is Oft-Forgiving, Most Merciful
وَٱللَّهُ یَعۡلَمُ مَا تُسِرُّونَ وَمَا تُعۡلِنُونَ ١٩
He knows what you conceal and what you reveal
And Allah knows what you conceal and what you reveal.
And Allah knoweth that which ye keep secret and that which ye publish
God knows what you hide and disclose
Allah knows what you conceal and what you reveal.
Allah knows what you keep secret and what you make public.
Allah knows whatever you hide and whatever you disclose
God knows whatever you keep concealed and whatever you disclose
Allah knows all that you conceal and all that you profess and do openly
And God knows what you keep secret and what you publish
And God knows what you hide and what you disclose.
Know that God knows what you declare and what you keep as a secret
And God knows what you conceal and what you reveal
And Allah knows whatever you keep secret and whatever you make public.
God knows what ye keep secret, and what ye disclose
And Allah knows what you conceal and what you disclose
And Allah does know that which you conceal and that which you reveal.
and God knoweth that which ye conceal and that which ye publish
Allah knows what you keep secret (or hidden), and what you disclose (or proclaim)
Allah has knowledge of all that you hide and all that you reveal
And God knoweth what ye conceal, and what ye bring to light
And Allah Knows what you conceal and what you make evident
And God knows what you keep secret and what you speak openly.
Allah knows what you hide and what you reveal.
and Allah knows what you conceal and what you reveal
Allah knows all that you conceal and all that you disclose
And Allah knows what you conceal and what you do openly
And Allah knows that which you keep secret and that which you make public.
And Allah knows what you conceal and what you do openly
And Allah knows what you hide and what you show
And God knows what you hide and what you declare
And God knows what you conceal and what you reveal
And God knows what you conceal and what you reveal.
And God knows what you keep secret and what you publicize/announce
and God knows all that you keep secret as well as all that you bring into the open
And Allah knows whatever you keep secret and whatever you make public
And Allah knoweth that which ye keep hidden and that which ye proclaim
God knows all that you conceal or reveal
Allah knows what you conceal and what you reveal
Allâh knows perfectly well whatever you conceal and whatever you reveal.
Allah knows whatever you conceal, and whatever you reveal
Allâh has full knowledge of whatever you conceal and reveal.
And Allah is 'Alimun (Omniscient) of all that you converse secretly or whisper below your breath and of all that you suggest secretly to the mind, and He is well acquainted with all that the bosoms store of thoughts and feelings and with all that they forge, and He knows what you utter loudly and all that is being said
Allah knows what you hide and what you expose.
And Allah knows what you conceal and what you reveal.
And Allah knows what you conceal and what you disclose.
God has knowledge of what you conceal and what you reveal
And GOD knows whatever you conceal and whatever you declare.
And God knows all that you keep secret and all that you declare.
And God knows all that you keep secret and all that you declare.
And Allah knows what you are secreting and what you are announcing.
And Allah knows that which you conceal and that which you reveal.
God knows all that you keep secret and all that you bring into the open.
And Allah knows which of His blessings you keep hidden and which of them you bring into the open
And Allah knows what you conceal and what you do openly
And ALLAH knows what you keep hidden and what you disclose
And God knows what you hide and what you disclose
And Allah knows what you conceal (hide away), and (also) what you reveal
God knows what you conceal and what you reveal.
And God knows what you hide and what you disclose
And Allah knows what you conceal and what you declare
And God knows what you keep secret, and what you disclose.
And God doth know what ye conceal, and what ye reveal
And Allah doth know what ye conceal, and what ye reveal
وَٱلَّذِینَ یَدۡعُونَ مِن دُونِ ٱللَّهِ لَا یَخۡلُقُونَ شَیۡءࣰا وَهُمۡ یُخۡلَقُونَ ٢٠
Those they invoke beside God create nothing; they are themselves created
Those who invoke other than Allah, they have created nothing, and they themselves are created.
And those upon whom they call beside Allahls have not created aught, and are themselves created
, As for those they call besides God, they cannot create a thing, and have themselves been created
Those to whom they turn besides Allah cannot create anything, for they themselves are created.
Those you call on besides Allah do not create anything. They are themselves created.
Those whom they invoke besides Allah do not create anything and are themselves created
But those whom they invoke, apart from God, create nothing, rather they are themselves created
And the things whom they call upon apart from Allah can create nothing. Rather they are themselves created
And those they call upon, apart from God, created nothing, and themselves are created
And those whom they call on besides God do not create anything, and they themselves are created.
Know that the idols (carved from the stone or wood) that some worship, do not create nothing. On the contrary, they themselves are created
Those that they invoke besides God create nothing and are themselves created
Yet those they call upon apart from Allah create nothing, while they (themselves) are created.
And those on whom ye call beside God cannot create anything, for they are themselves created
And those whom they worship other than Allah, do not create anything but are themselves created
And those they call on besides Allah create nothing but they themselves are created.
But the idols which ye invoke, besides God, create nothing, but are themselves created
And those on whom you call beside Allah cannot create anything, for they are themselves created
But those whom you invoke, other than Allah do not create anything they are themselves created
While the gods whom they call on beside God, create nothing, but are themselves created
Those whom people invoke besides Allah, they do not create anything; rather, they have been created (by Allah)
And those whom you call to other than God, they created not anything but they are themselves created.
Those whom (the idolaters) invoke besides Allah create nothing; they themselves are created!
Those whom they invoke besides Allah have created nothing, but are themselves created
Those whom they call upon beside Allah have created nothing; rather, they themselves were created
And those whom they call on besides Allah created naught, while they are themselves created
And those whom they pray to, besides Allah, they do not create anything, while they are themselves created.
And those, whom they pray to besides Allah, have not created anything; they are themselves created
And the (idols) whom these (polytheists) worship besides Allah cannot create anything; they have rather been created themselves
As for those they call on besides God, they do not create anything, but are themselves created
As for those they call on besides God, they do not create a thing, but are themselves created
As for those they call on besides God, they do not create a thing, but are themselves created!
And those whom they call from other than God, they do not create a thing, and they, they are being created
Now those beings that some people invoke beside God cannot create anything, since they themselves are but created
And the ones they invoke apart from Allah do not create a thing and themselves are created
Those unto whom they cry beside Allah created naught, but are themselves created
Whatever (idols) they worship besides God can create nothing for they are themselves created
Those whom they invoke beside Allah do not create any thing; rather they are themselves created
Those to whom they cry, beside Allâh, created nothing, but are themselves created.
The others they pray to, besides Allah, create nothing. Rather, they are themselves created
Those whom they invoke, beside Allâh, created nothing, but are themselves created.
And those whom they invoke besides Him are incapable of creating an entity of any kind. On the contrary, they themselves have been created
The idols they worship besides Allah didn’t create anything; in fact, they are created;
But those ˹idols˺ they invoke besides Allah cannot create anything—they themselves are created.
And those they call besides Allah do not create anything and are themselves created.
Those that they invoke besides God create nothing: they are themselves created
As for the idols they set up beside GOD, they do not create anything; they themselves were created.
Now, those they call on beside God cannot create anything, since they themselves are created.
Now, those they call on besides God cannot create anything since they themselves are created.
And those who are being called without Allah are not creating a thing, and they are created.
And those they call on besides Allah do not create anything and they are themselves created.
Those beings that some people invoke beside God cannot create anything; they themselves are created.
Those whom they invoke besides Allah create nothing and are themselves created
And those whom they call on besides Allah have not created anything while they are themselves created
And those on whom they call besides ALLAH create not anything, but they are themselves created
And those whom they call upon apart from God create naught, and are themselves created
Those whom they call upon other than Allah create nothing and are themselves created
Those they call upon besides God create nothing, but are themselves created.
Those they invoke besides God create nothing, but are themselves created
And those they invoke other than Allah create nothing, and they [themselves] are created
And those whom they call on besides God create nothing, and they are created.
Those whom they invoke besides God create nothing and are themselves created
Those whom they invoke besides Allah create nothing and are themselves created
أَمۡوَ ٰتٌ غَیۡرُ أَحۡیَاۤءࣲۖ وَمَا یَشۡعُرُونَ أَیَّانَ یُبۡعَثُونَ ٢١
They are dead, not living. They do not know when they will be raised up
(They are) dead, lifeless, and they don’t know when they will be resurrected.
Dead are they, not alive; and they perceive not when they will be raised up
Dead, without life they are, and do not know when they will be raised
They are (living) dead, devoid of (the quality of) Hayy (the knowledge of the reality)... They are not conscious of when they will be resurrected (recreated with a new form).
They are dead, not alive, and they are not aware of when they will be raised.
They are dead, not living, and are not aware when they will be resurrected
Dead (they are), not living (nor can they give life, being themselves in need of it). And they do not know when they will be raised to life
They are dead, not alive. And they do not perceive when they shall be raised (to life again)
dead, not alive; and are not aware when they shall be raised
(They are) dead, not alive, and they do not realize when they will be raised.
Such idols are dead. They do not have any spirit. They have no idea when they will be resurrected
They are dead, lifeless, and they do not know when they will be raised up
(They are, in fact) dead, not alive, and they are unaware of when they will be resurrected.
Dead, not living, nor can they perceive! When shall they be raised
They are dead, not alive; and they do not know when will the people be raised
They are dead and not living nor are they aware of when they will be raised.
They are dead, and not living; neither do they understand when they shall be raised
Dead, not living, nor can they know when they shall be raised
They are dead, not living; and they do not know when they will be raised (to life)
Dead are they, lifeless! and they know not When they shall be raised
(They in their graves and their resting places are) dead people, quite different from the living-ones, and they sense not as to when they would be Resurrected
They are lifeless, not living. And they are not aware when they will be raised up.
Dead and lifeless, they do not know when they will be resurrected.
They are dead, not living; they do not even know when they will be raised to life again
they are dead, not living. They do not even know when they will be resurrected
Dead (are they), not living. And they know not when they will be raised
(They are) dead, not alive and they do not perceive when they will be raised.
They are dead — not living — and they know not when they shall be raised
(They) are non-living, inanimate objects which do not (even) sense when the people will be raised up
They are dead, not alive, and they will not know when they are resurrected
They are dead, not alive, and they do not perceive when they will be resurrected.
They are dead, not alive, and they do not perceive when they will be resurrected.
Deads other than alive, and they do not feel/know/sense when they are being sent/resurrected/revived
they are dead, not living, and they do not [even] know when they will be raised from the dead
Dead, not alive, (i.e. other than being alive) and in no way are they aware whence they will be made to rise again
(They are) dead, not living. And they know not when they will be raised
They are not living but are dead. They can not know when they will be raised
they are dead, having no life, and they do not know when they shall be raised again
(They are) dead, lifeless. They do not even know when they will be resurrected.
They are lifeless, not alive! They have no idea when they will be resurrected
(They are) dead, lifeless. They don’t even know when they ‘ll be resurrected.
Inanimate dumb idols and lifeless objects insensible to feeling and knowing, unaffected by anything specified. They do not perceive resurrection nor when shall their devotees be resurrected
they are dead, lifeless and unaware of when they will be resurrected.
They are dead, not alive—not even knowing when their followers will be resurrected.
They are dead, not alive, and they have no idea when they will be raised.
Dead, not living; nor do they know when they will be raised to life
They are dead, not alive, and they have no idea how or when they will be resurrected.
They are in fact dead, not living, and they do not [even] know when they will be resurrected.
They are, in fact, dead, not living, and they do not [even] know when they will be resurrected.
They are dead, not alive; and they are unaware when they will be raised.
(They are) dead, not alive, and they do not know when they will be raised.
They are dead, not living, and they do not know when they will be raised back to life.
(Powerless are the so-called saints, mystics and monks, whom you make holier and holier with the passage of time.) They are dead, disintegrated bodies, not living. They are not even aware when they will be raised. (And you still call upon them for help!
Dead (are they), not living, and they know not when they shall be raised
They are dead, not living; and they know not when they will be raised
[They are] dead, not living, and they are not aware of when they will be resurrected
(They are) dead, lifeless: And they do not know when they will be raised up (themselves)
They are dead, not alive, and they don’t perceive when they’ll be resurrected.
They are dead, not alive; and they do not know when they will be resurrected
They are, [in fact], dead, not alive, and they do not perceive when they will be resurrected
Dead, not living, and they do not perceive when they will be raised.
(They are things) dead, lifeless: nor do they know when they will be raised up
(They are things) dead, lifeless: nor do they know when they will be raised up
3
Denial due to Ignorance
إِلَـٰهُكُمۡ إِلَـٰهࣱ وَ ٰحِدࣱۚ فَٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ قُلُوبُهُم مُّنكِرَةࣱ وَهُم مُّسۡتَكۡبِرُونَ ٢٢
Your God is the One God. As for those who deny the life to come, their hearts refuse to admit the truth and they are arrogant
Your deity is One (Allah). As for those who don’t believe in the Hereafter, their hearts deny, and they are proud.
God of you all is One God; so those who believe not in the Hereafter-their hearts are perverse and they are stiff-necked
Your God is one God. But the hearts of those who believe not in the life to come are filled with denial, and they are puffed up with pride
That which you consider to be a God is the ONE possessor of Uluhiyyah! Those who do not believe in their eternal life to come, denial has covered their consciousness; they (those who dualistically associate their own presumed existence to the existence of Allah) are living with a strong sense of self (ego)!
Your God is One God. As for those who do not have iman in the Next World, their hearts are in denial and they are puffed up with pride.
Your God is the One God. Those who do not believe in the Hereafter, their hearts are amiss, and they are arrogant
Your God is the One God, but those who disbelieve in the Hereafter – their hearts are in denial (of this most evident and essential truth, and the many other truths based on it): they are (too) arrogant (to accept dependence on the Supreme Being, and answerability to Him)
Your God is One God. But as for those who do not believe in the Hereafter, their hearts are strangers (to the truth), and they are full of vanity
Your God is One God. And they who believe not in the world to come, their hearts deny, and they have waxed proud
Your god is the One god. Those who do not believe in the Hereafter, their hearts are deniers, and they are arrogant.
Know that your God is One God. It is in account of their arrogant that some People have chosen not to believe in the Hereafter
Your God is one God. As for those who do not believe in the hereafter, their hearts refuse, and they are arrogant
Yourpl God is one God. Therefore, those who do not believe in the Hereafter—their hearts are in denial and they act arrogantly.
Your God is one God, and those who believe not in the hereafter their hearts are given to denial, and they are big with pride
Your God is One God; so those who do not believe in the Hereafter - their hearts deny and they are proud
Your God is One Deity. As to those who do not believe in the hereafter, their hearts are in denial while they continue to be arrogant.
Your God is one God. As to those who believe not in the life to come, their hearts deny the plainest evidence, and they proudly reject the truth
Your God is one God, and those who believe not in the Hereafter their heart are given to denial, and they are inflated with pride
Your God is One God. Those who do not believe in the Everlasting Life their hearts disbelieve, and are puffed up with pride
Your God is the one God: and they who believe not in a future life, have hearts given to denial, and are men of pride:
Your ilah is One Ilah (God). So those who do not believe in the Hereafter: their hearts are those which deny and they are those who feel pride out of arrogance
Your God is One God. But for those who believe not in the world to come, their hearts are ones that know not and they are ones who grow arrogant.
Your God is One God. As for those who do not believe in the hereafter, their hearts refuse [to know], and they are arrogant.
Your God is One God; as for those who do not believe in the hereafter, they have faithless hearts and are puffed up with arrogance
Your God is the One God. But the hearts of those who do not believe in the Hereafter are steeped in rejection of the Truth, and they are given to arrogance
Your God is one God: so those who believe not in the Hereafter, their hearts refuse to know and they are proud
Your God is one God, so those who do not believe in the hereafter, their hearts do not recognize( this) and they consider themselves great.
The object of your worship is Allah, the One and Only! And those, who do not believe in the Hereafter, are defiant in their hearts, and arrogant
Your God is One God. So those who do not believe in the Hereafter are deniers at heart and are beliers and arrogant
Your god is One god. Those who do not believe in the Hereafter, their hearts are denying, and they are arrogant
Your god is One god. Those who do not believe in the Hereafter, their hearts are denying, and they are arrogant
Your god is One god. Those who do not believe in the Hereafter, their hearts are denying, and they are arrogant.
Your God (is) one God, so those who do not believe with the end (other life), their hearts/minds (are) defiant of God and His orders/obscene , and they are arrogant
Your God is the One God: but because of their false pride, the hearts of those who do not believe in the life to come refuse to admit this [truth]
Your God is One God. So, the ones who do not believe in the Hereafter, their hearts (are) denying and they are waxing proud
Your Allah is One Allah. But as for those who believe not in the Hereafter their hearts refuse to know, for they are proud
Your Lord is only One. The hearts of those who do not believe in the life hereafter dislike (the truth). They are puffed up with pride
Your God is One God. As for those who do not believe in the Hereafter, their hearts are defiant and they are arrogant
Your God is one God. But those who refuse to admit the truth of the ‘Hereafter’, their hearts in blind denial. And they are the ones who display an arrogant attitude towards Faith.
Your God is only One God. Those who do not believe in the life-to-come are arrogant. Their hearts are steeped in denial
Your god is One True God. But those who don’t acknowledge (the existence of) the Hereafter, their hearts are in blind denial. And they are the ones who display an arrogant attitude (towards Faith).
In point of fact, things all around point clearly to you people that your Ilah is absolutely One Eternal Ilah. Those who deny Him simply close their hearts' ears and their minds' eyes and exercise inordinate self esteem and pride got the better of their prudence
Your God is one God; those who don’t believe in the Hereafter have a heart that refuses to accept the truth, because they are arrogant
Your God is ˹only˺ One God. As for those who do not believe in the Hereafter, their hearts are in denial, and they are too proud.
Your god is one single god, and those who do not believe in the hereafter, their hearts are averse and they are arrogant.
Your God is one God. Those that deny the life to come have faithless hearts and are puffed up with pride
Your god is one god. As for those who do not believe in the Hereafter, their hearts are denying, and they are arrogant.
Your God is the One God, but, because of their arrogance, the hearts of those who do not believe in the Hereafter refuse to admit this [truth].
Your God is the One God, but because of their arrogance, the hearts of those who do not believe in the Hereafter refuse to admit this [truth].
Your God is one God. So, those who are not believing in the Hereafter, their cores are in denial, and they are arrogant.
Your God is One God. Hence, those who do not believe in the Hereafter, their hearts are repulsive, and they are arrogant.
Your God is the One God. Those who deny the life to come have hearts that persist in denying the truth. They are full of arrogance.
Your God is One God. Those who call upon others are practical deniers of the life to come, since they ignore the tough accountability that awaits them. They are too proud to submit to the Supreme Authority
Your Allah is one Allah; so (as for) those who do not believe in the hereafter, their hearts are ignorant and they are proud
Your God is One God. And as to those who believe not in the Hereafter, their hearts are strangers to truth and they are full of pride
Your God is one God. And those who believe not in the Hereafter, their hearts deny and they wax arrogant
Your God is One (Allah). As to those who do not believe in the Hereafter, their hearts do not want to know, and they are proud (and haughty)
Your God is one God. As for those who don’t believe in the Hereafter—their hearts are denying, and they are arrogant.
Your God is one God. As for those who do not believe in the Hereafter, their hearts are in denial, and they are arrogant
Your god is one God. But those who do not believe in the Hereafter - their hearts are disapproving, and they are arrogant
Your god is one god, and those who do not believe in the hereafter, their hearts deny and they are proud.
Your God is one God: as to those who believe not in the Hereafter, their hearts refuse to know, and they are arrogant
Your Allah is one Allah: as to those who believe not in the Hereafter, their hearts refuse to know, and they are arrogant
لَا جَرَمَ أَنَّ ٱللَّهَ یَعۡلَمُ مَا یُسِرُّونَ وَمَا یُعۡلِنُونَۚ إِنَّهُۥ لَا یُحِبُّ ٱلۡمُسۡتَكۡبِرِینَ ٢٣
There is no doubt that God knows what they conceal and what they reveal. He does not love the arrogant
No doubt that Allah knows what they conceal and what they reveal. Surely, He does not like the proud.
Undoubtedly Allah knoweth that which they keep secret and that which they publish; verily He loveth not the stiff- necked
Surely God knows what they hide and what they disclose. He certainly does not love the proud
Surely, Allah knows what you conceal and what you reveal... Indeed, he does not favor those who live with their egos.
There is no doubt that Allah knows what they keep secret and what they make public. He does not love people puffed up with pride.
Undoubtedly, Allah knows whatever they hide and whatever they disclose. Indeed He does not like the arrogant
Without doubt, God knows whatever they keep concealed and whatever they disclose; He does not love the arrogant
As a matter of fact, Allah knows what they conceal and all that they profess and do openly. Surely, He does not love such vain persons at all
Without a doubt God knows what they keep secret and what they publish; He loves not those that wax proud
Undoubtedly God knows what they hide and what they disclose, indeed He does not like the arrogant ones.
God definitely knows what the disbelievers say and what they hide in their hearts. God does not love the arrogant people
Undoubtedly, God knows what they conceal and what they reveal, indeed He does not love the arrogant
Without doubt, Allah knows whatever they keep secret and whatever they make public; indeed, He does not like those who act arrogantly.
Without a doubt God knows what ye keep secret and what ye disclose! Verily, He does not love those big with pride
Certainly Allah knows what they hide and what they disclose; indeed He does not like the proud
It is no wonder that Allah does know all that they conceal and all that they reveal. Truly, He does not love those who continue to be arrogant.
There is no doubt but God knoweth that which they conceal and that which they discover: Verily He loveth not the proud
Without a doubt Allah knows what you keep secret and what you disclose. Verily, He loves not those inflated with pride
Allah knows without doubt what they hide and what they make known. He does not love the proud
Beyond a doubt God knoweth what they conceal and what they manifest: - He truly loveth not the men of pride
No doubt that Allah knows what they conceal and what they keep evident. Certainly, He does not like those who feel proud out of arrogance
Without a doubt God knows what they keep secret and what they speak openly. Truly, He loves not the ones who grow arrogant.
Undoubtedly, Allah knows what they conceal and what they publicize. Truly, He does not love the arrogant.
Allah surely knows what they conceal and what they reveal; certainly He does not love the arrogant
Surely Allah knows all that they conceal and all that they disclose. He certainly does not love those who are steeped in arrogance
Undoubtedly Allah knows what they hide and what they manifest. Surely He loves not the proud
Allah assuredly knows that which they keep as secret and that which they make public. He certainly does not like those who consider themselves great.
Allah does indeed, without doubt, know what they hide and what they declare. He does not, indeed, love those who are arrogant
This is true and established that Allah knows all that they hide and all that they show. Surely, He does not like the defiers and arrogant
Certainly, God knows what they hide and what they reveal. He does not like the arrogant
Certainly, God knows what they hide and what they reveal. He does not like the arrogant
Certainly, God knows what they hide and what they reveal. He does not like the arrogant.
Undoutably/surely that God knows what they keep secret and what they publicize/announce , that He does not love/like the arrogant
Truly, God knows all that they keep secret as well as all that they bring into the open -[and,] behold, He does not love those who are given to arrogance
(There is) no question that Allah knows whatever they keep secret and whatever they make public; surely He does not love the ones waxing proud
Assuredly Allah knoweth that which they keep hidden and that which they proclaim. Lo! He loveth not the proud
God certainly knows whatever you conceal or reveal. He does not love the proud ones
Invariably, Allah knows what they conceal and what they reveal. Surely, He does not like the arrogant
Indubitably, Allâh knows perfectly well whatever they conceal and whatever they reveal. Certainly He demonstrates not his own love for the ones who are arrogant.
No doubt at all! Allah knows what they conceal, and what they reveal! He certainly, does not like the arrogant ones
Lo! Allâh has full knowledge of whatever they conceal and whatever they reveal. Verily, He doesn’t demonstrates His own love for those who are arrogant.
Allah is indeed fully cognizant of all that they converse secretly or whisper under their breath and of what they suggest secretly to the mind, and of all that they openly declare and of all that is being said. He detests the arrogant exercising inordinate self- esteem
Allah knows what they hide and what they reveal. He doesn’t like the arrogant.
Without a doubt, Allah knows what they conceal and what they reveal. He certainly does not like those who are too proud.
Without fail Allah knows what they conceal and what they disclose, and He does not love the arrogant.
God surely knows what they conceal and what they reveal. He does not love the proud
Absolutely, GOD knows everything they conceal and everything they declare. He does not love those who are arrogant.
Truly God knows all they conceal and all they declare. He does not love the arrogant.
Truly God knows all they conceal and all they declare. He does not love the arrogant.
Assuredly that Allah knows what they are secreting, and what they are announcing. Surely, He doesn't love the arrogant.
Undoubtedly Allah does know that which they conceal and that which they reveal. Verily He does not love the arrogant.
God surely knows what they keep secret and all that they bring into the open. He does not love those who are arrogant.
(They deceive people with fancy words and contrived rituals but) Allah knows their intentions and actions, and what they hide and what they proclaim. Verily, He loves not the arrogant
Truly Allah knows what they hide and what they manifest; surely He does not love the proud
Undoubtedly, ALLAH knows what they keep secret and what they disclose. Surely, HE loves not the proud
There is no doubt that God knows what they hide and what they disclose. Truly He loves not the arrogant
Without a doubt Allah knows what they hide, and (also) what they reveal: Surely, He does not love the proud (and haughty)
God knows what they conceal and what they reveal. He doesn’t love the arrogant.
Without a doubt, God knows what they conceal and what they reveal. He does not like the arrogant
Assuredly, Allah knows what they conceal and what they declare. Indeed, He does not like the arrogant
No doubt that God knows what they keep secret and what they disclose. Indeed, He does not love the proud.
Undoubtedly God doth know what they conceal, and what they reveal: verily He loveth not the arrogant
Undoubtedly Allah doth know what they conceal, and what they reveal: verily He loveth not the arrogant
وَإِذَا قِیلَ لَهُم مَّاذَاۤ أَنزَلَ رَبُّكُمۡ قَالُوۤا۟ أَسَـٰطِیرُ ٱلۡأَوَّلِینَ ٢٤
When they are asked, ‘What has your Lord sent down?’ they say, ‘Ancient fables.’
And when they are asked: “What is that your Lord has sent down?” They say: “Tales of the ancient people!”
And when it is said unto them: what is it that your Lord hath sent down? they say: fables of the ancient
For when they are asked: "What has your Lord sent down?" they say: "Tales of long ago."
When they are asked, “What has your Rabb revealed?” they said, “The myths of the past.”
When they are asked, ´What has your Lord sent down?´ they say, ´Myths and legends of previous peoples.´
When they are told, ‘What is it that your Lord has sent down?’ They say, ‘Myths of the ancients,’
When it is said to them: "What is it that your Lord (Who sustains, protects, and raises you) has sent down (on the Messenger)?" They say: "Fables of the ancients."
And when these (disbelievers) are asked, `What is (in your opinion) that which your Lord has sent down?' They say,` They are (mere) stories of the ancients.
And when it is said to them, 'What has your Lord sent down?' they say, 'Fairy-tales of the ancients.
And when they are told: “What did your Lord send down?” They say: “Stories of the earlier ones.”
when the disbelievers are asked what they are thinking about the Lord’s Revelations, they simply say: “These are nothing but good old mythologies!”
When it is said to them, “What is it that your Lord has revealed?” They say, “Tales of the ancients.
And when it is said to them, “What has your Lord sent down?” They say, “Legends of the ancients.”
And when it is said to them, 'What is it that your Lord has sent down?' they say, 'Old folks' tales!
And when it is said to them, "What has your Lord sent down?", they say, "The tales of former people."
And whenever it is said to them, “What is it that your Lord has sent down?”, They say, “Tales of the ancient.”
And when it is said unto them, what hath your Lord sent down unto Mohammed? They answer, fables of ancient times
And when it is said to them, "What is it that your Lord has revealed (sent down)?" they say, "Old folks´ tales!"
And if they are asked: 'What has your Lord revealed? ' they say: 'Tales of the ancients, fairytales!
For when it is said to them, "What is this your Lord hath sent down?" they say, "Fables of the ancients,"
And when it is said to them: “What is it that your Nourisher-Sustainer has sent down?” They said: “Written record produced by the earlier people!”
And when it is said to them: What is that your Lord caused to descend, they would say: Fables of the ancient ones!
When it is said to them, “What has your Lord revealed?” they say, “Tales of the ancients!”
When they are asked: "What is it, that your Lord has revealed?" They say: "Fictitious stories of the ancients!"
When they are asked: "What is it that your Lord has revealed?" They answer: "They are merely tales of olden times!"
And when it is said to them, What is it that your Lord has revealed? they say, Stories of the ancients
And when it is said to them, “What has your Fosterer sent down?” They say, “Stories of the ancient,”
And when they are asked, "What is it that your Lord has sent down?" They say, "Stories of the ancients."
And when they are asked: ‘What has your Lord sent down?’ they retort: ‘False fables of the people gone by (have been sent down).
And if they are told: "What has your Lord sent down" They Say: "Fairytales of old."
And if they are told: "What has your Lord sent down?" They say: "Fictional tales of old!
And if they are told: "What has your Lord sent down?" They say: "Fictional tales of old!"
And if (it) was said to them: "What (did) your Lord descend?" They said: "The firsts'/beginners' myths/baseless stories ."
and [who], whenever they are asked, "What is it that your Sustainer has bestowed from on high?"-are wont to answer, "Fables of ancient times!"
And when it is said to them, "What has your Lord sent down?" they say, "Myths of the earliest (people)."
And when it is said unto them: What hath your Lord revealed? they say: (Mere) fables of the men of old
When they are asked, "What has your Lord revealed to you?" they say, "Only ancient legends"
When it is said to them, .What has your Lord sent down?. They say, .It is nothing but the tales of the ancient people
When it is said unto them: "What is it that your Lord has revealed (unto ‘Muhammad’)?” They say: "Myths of the Ancients!"
When asked, ´What did your Lord reveal?´ they say, "(These are) tales of those gone by!"
When it is said unto them: ‘What is it that your Lord has revealed (to Muhammad)?’ They say: ‘Myths of the Ancients!’
And when they are asked if they knew what Allah has revealed, or if they were referred to some illustration from the Quran, they dismiss it contemptuously with the remark: "Fables of old"
When it is said to them, “What has your Lord revealed?” They say, “Stories of the ancient people.”
And when it is said to them, “What has your Lord revealed?” They say, “Ancient fables!”
And when they were asked what did your Lord reveal, they said: stories of old.
When they are asked: ‘What has your Lord revealed?‘ they say: ‘Fables of the ancients!‘
When they are asked, "What do you think of these revelations from your Lord," they say, "Tales from the past."
And whenever [the arrogant] are asked, "What has your Lord sent down?" They say, "Ancient legends!"
And whenever [the arrogant] are asked, “What has your Lord sent down?” They say, “Ancient legends!”
And if it is said to them, “What has your Lord sent down?” They say, “The formers’ Legends.”
And when they are asked: 'What has your Lord sent down ' They say: 'The legends of the ancients'.
Whenever they are asked, 'What has your Lord bestowed from on high?' they say: 'Fables of the ancients!'
And when it is said to them, "What has your Lord revealed?" They say, "Fables of ancient times!" (When the Qur'an is presented to them, their clergy claim that its Verses apply not to them, but only to Jews and Christians and the idolaters of Arabia)
And when it is said to them, what is it that your Lord has revealed? They say: Stories of the ancients
And when it is said to them, `What think ye of that which your Lord has sent down?' They say, `They are but mere stories of the ancients.
When it is said unto them, “What has your Lord sent down?” they say, “Fables of those of old!
And when it is said to them, "What is it that your Lord has revealed?" They say: "Stories of the old!"
When asked, “What did your Lord reveal?” They respond, “Myths of the ancients.”
And when it is said to them, 'What has your Lord sent down?' They say, 'Legends of the ancients.'
And when it is said to them, "What has your Lord sent down?" They say, "Legends of the former peoples,"
And when it is said to them, 'What has your Lord sent down? They say, 'Legends of the former people.'
When it is said to them, "What is it that your Lord has revealed?" they say, "Tales of the ancients!"
When it is said to them, "What is it that your Lord has revealed?" they say, "Tales of the ancients!"
لِیَحۡمِلُوۤا۟ أَوۡزَارَهُمۡ كَامِلَةࣰ یَوۡمَ ٱلۡقِیَـٰمَةِ وَمِنۡ أَوۡزَارِ ٱلَّذِینَ یُضِلُّونَهُم بِغَیۡرِ عِلۡمٍۗ أَلَا سَاۤءَ مَا یَزِرُونَ ٢٥
On the Day of Resurrection they will bear the full weight of their own burden, as well as some of the burden of those they misled with no true knowledge. How terrible their burden will be
They will bear their own burdens in full on the Day of Resurrection, and the burdens of those whom they have misguided without knowledge. Indeed it is evil that they will bear!
That they may bear their burthens in full on the Judgment- Day and also some of the burthens of those whom they have led astray without knowledge. Lo! vile is that which they shall bear
On the Day of Resurrection they will carry their own burden and some of the load of those they have led astray without any knowledge. Oh, how evil a burden they will carry
(They say this) that they may bear their own burdens in full on the day of Doomsday and (some of) the burdens of those whom they misguide without knowledge... Know with certainty, wretched is what they bear!
So on the Day of Rising they will carry the full weight of their own burdens and some of the burdens of those they misguided without knowledge. What an evil load they bear!
that they may bear their entire burdens on the Day of Resurrection, along with some of the burdens of those whom they lead astray without any knowledge. Look! Evil is what they bear
Hence, they will bear their own burdens (of sin) in full on the Day of Resurrection and some of the burdens of those whom they, being ignorant, caused to go astray. Look now! How evil is the burden they load upon themselves
(They say it) with the result that they will bear their own burdens in full on the Day of Resurrection and (also) a portion of the burdens of those (who are) without knowledge and whom they are leading astray (because of their ignorance). Look! how evil is the burden which they bear
That they may bear their loads complete on the Day of Resurrection, and some of the loads of those that they lead astray without any knowledge. O evil the load they bear
So, they carry their full burdens on the Resurrection Day, as well as some burdens of those whom they misguided without knowledge. Surely, what they carry is bad.
On the Day of Resurrection, they will be crushed by the weight of their own sins. Additionally, they have to carry the sins of those whom they misled in account of their ignorance. What a miserable load to carry
They will bear, on the Day of Accountability, their burdens in full, as well as the burdens of those without knowledge, whom they misled. Oh, how terrible the burdens are that they will bear
Let them carry their burdens, complete, on the Day of Resurrection, and some of the burdens of those they lead astray without knowledge. Undoubtedly, evil is what they bear.
Let them bear the burden of their sins entirely on the resurrection day, and some of the burdens of those whom they led astray without knowledge.- Aye! an ill burden shall they bear
In order to bear their full burdens on the Day of Resurrection, and some burdens of those whom they mislead with their ignorance; pay heed! What an evil burden they bear
So that they may carry their burdens in full on the day of resurrection and from the burdens of those that they misguide without knowledge. Alas, how evil is it that they carry!
Thus are they given up to error, that they may bear their own burdens without diminution on the day of resurrection, and also a part of the burdens of those whom they cause to err, without knowledge. Will it not be an evil burden which they shall bear
Let them bear the burden of their sins in full on the Day of Resurrection, and also some of the burdens of those whom they led astray without knowledge. Alas! How grievous is the burden they shall bear
They shall carry their sins completely on the Day of Resurrection, and some of the sins of those who were led astray by them without knowledge. Evil is that which they sin
That on the day of resurrection they may bear their own entire burden, and the burden of those whom they, in their ignorance, misled. Shall it not be a grievous burden for them
So that they may bear their own burdens in full on the Day of Resurrection and (also) of the burdens of those whom they misled without Knowledge. Behold! Evil it is which they shall bear (as the burdens)
They will carry their own heavy loads, that which is complete, on the Day of Resurrection, and of the heavy loads of whomever they cause to go astray without knowledge. How evil is what they will bear!
Let them bear, on the Day of Judgment, their own burdens in full and also some of the burdens of those without knowledge, whom they misled. How painful the burdens they will bear!
Let them bear their own burden in full and that of those whom they have misled in their ignorance. Alas! Evil is the responsibility they are taking
(They say so) that they may bear the full weight of their burdens on the Day of Resurrection and also of the burdens of those whom they misled on account of their ignorance. What a heavy burden are they undertaking to bear
That they may bear their burdens in full on the day of Resurrection, and also of the burdens of those whom they lead astray without knowledge. Ah! evil is what they bear
that they may bear their own burdens in full on the day of resurrection, along with the burdens of these whom they mislead without knowledge. Beware! evil is that which they will bear.
By saying so they are going to bear not only their own entire burdens on the day of Resurrection, but also of the burdens of those whom they led astray with misinformation. Is it not too bad what they bear
(They are making all these utterances) so that they may carry a full load (of their evildoings) on the Day of Resurrection, and also (carry) some of the load of those that they are misguiding due to (their) ignorance. Beware! It is an extremely evil load which they are carrying
They will carry their burdens in full on the Day of Resurrection, and also from the burdens of those whom they misguided without knowledge. Evil indeed is what they bear
They will carry their burdens in full on the Day of Resurrection, and also from the burdens of those whom they misguided without knowledge. Evil indeed is what they bear
They will carry their burdens in full on the Day of Resurrection, and also from the burdens of those whom they misguided without knowledge. Miserable indeed is their burden.
To carry/burden their sins/burdens complete (on) the Resurrection Day, and from the sins/burdens (of) those who they misguide them without knowledge. Is it not bad/evil/harmful what they sin/carry/bear
Hence, on Resurrection Day they shall bear the full weight of their own burdens, as well as some of the burdens of those ignorant ones whom they have led astray: oh, how evil the load with which they shall be burdened
That they may carry their encumbrances complete on the Day of the Resurrection and (some) of the encumbrances of the ones that they lead into error without (any) knowledge. Verily odious is that with which they encumber themselves
That they may bear their burdens undiminished on the Day of Resurrection, with somewhat of the burdens of those whom they mislead without knowledge. Ah! evil is that which they bear
Besides their own burdens, on the Day of Judgment ,they will have to carry on the burdens of those whom they have misled without knowledge. How evil that burden will be
Hence, they shall bear the full weight of their burdens on the Day of Judgment, and also some of the burdens of those whom they mislead without knowledge. Remember, evil is the burden they bear
They will bear their own burdens in full on the ‘Day of Resurrection’, and also the burdens of those whom they lead astray without knowledge. How dreadful is the burden that they will bear!
On the Day of Judgment, they shall carry the entire load of their own sins, as well as the sins of others __ the ones they led astray without knowing. Beware! Very heavy, indeed, is the burden they carry
They will bear their own burdens in full on the Day of Resurrection, and also the burdens of those whom they lead astray without knowledge. How dreadful is the burden that they will bear!
Such is the disposition of those who shall bear their burdensome lot at Judgment and the burden of their wrongs in full, in addition to the wrongs of those unlearned whom they misled. Evil indeed is the fate of those who are burdened with wrongs and evil indeed are the wrongs they bear
On Judgement Day they will carry the full burden, as well as the burden of those they misled naively. What a wretched burden they bear.
Let them bear their burdens in full on the Day of Judgment as well as some of the burdens of those they mislead without knowledge. Evil indeed is what they will bear!
So that they carry their burden in full on the day of resurrection and of the burden of those whom they lead astray without knowledge; bad is what they carry.
They shall bear the full brunt of their burdens on the Day of Resurrection, together with the burdens of those who in their ignorance were misled by them. Evil is that which they shall bear
They will be held responsible for their sins on the Day of Resurrection, all of them, in addition to sins of all those whom they misled by their ignorance. What a miserable load!
So, on the Day of Resurrection they will carry the full weight of their own burdens as well as some of the burdens of those ignorant whom they have misled. How heavy will be the weight of their burden!
So, on the Day of Resurrection, they will carry the full weight of their burdens as well as some of the burdens of those ignorant whom they have misled. How heavy will be the weight of their burden!
To carry their burdens completely on The Resurrection Day, and among the burdens of those whom they are straying (them), without a knowledge. Verily wicked is what they are bearing.
That they must bear their burdens entirely on the Day of Resurrection and (also) some of the burdens of those whom they lead astray without knowledge. Beware! Evil is it what they bear!
On the Day of Resurrection they shall bear the full weight of their burdens, as well as some of the burdens of those ignorant ones whom they have led astray. Evil is the burden they shall bear.
They shall bear their burdens undiminished on the Resurrection Day, with part of the burdens of those whom they misled without this revealed Knowledge. Ah, evil is what they bear
That they may bear their burdens entirely on the day of resurrection and also of the burdens of those whom they lead astray without knowledge; now surely evil is what they bear
The consequence will be that they shall bear their burdens in full on the Day of Resurrection, and also a portion of the burdens of those whom they lead astray without knowledge. Behold ! evil is that which the bear
[This is so], that on the Day of Resurrection they may bear their burdens completely, along with some of the burdens of those whom they lead astray without knowledge. Behold! Evil is that which they bear
On the Day of Judgment let them fully bear their own burdens, and also some of burdens of those that knew not, whom they misled. Alas, how painful (and heavy are) the burdens they will bear
On Resurrection Day, they will bear their burdens in full, along with some of the burdens of those they misled without knowledge. Alas, evil is what they bear!
So let them carry their loads complete on the Day of Resurrection, and some of the loads of those they misguided without knowledge. Evil is what they carry
That they may bear their own burdens in full on the Day of Resurrection and some of the burdens of those whom they misguide without knowledge. Unquestionably, evil is that which they bear
That they may bear their burdens entirely on the Day of Resurrection, and of the burdens of those whom they led astray without knowledge. Lo, evil is what they will bear.
Let them bear, on the Day of Judgment, their own burdens in full, and also (something) of the burdens of those without knowledge, whom they misled. Alas, how grievous the burdens they will bear
Let them bear, on the Day of Judgment, their own burdens in full, and also (something) of the burdens of those without knowledge, whom they misled. Alas, how grievous the burdens they will bear
4
Wicked meet Disgrace
قَدۡ مَكَرَ ٱلَّذِینَ مِن قَبۡلِهِمۡ فَأَتَى ٱللَّهُ بُنۡیَـٰنَهُم مِّنَ ٱلۡقَوَاعِدِ فَخَرَّ عَلَیۡهِمُ ٱلسَّقۡفُ مِن فَوۡقِهِمۡ وَأَتَىٰهُمُ ٱلۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُونَ ٢٦
Those who went before them also schemed, but God attacked the very foundations of what they built. The roof fell down on them: punishment came on them from unimagined directions
Indeed those before them also plotted, but Allah struck their buildings from the foundations, the roof fell upon them from above, and the punishment came to them from where they did not even perceive.
Surely there plotted those before them, but Allah came upon their structures from the foundations, so the roof fell down upon them from above them and the torment came upon them whence they perceived not
Those who have gone before them had also conspired; then God uprooted their structure from its foundation; the roof fell over them from above, and punishment came upon them from somewhere they did not suspect
Those before them schemed... Allah came to their buildings from their foundations! The roof fell upon them from above them and suffering came to them from where they did not perceive (it came and emerged from an unexpected place)!
Those before them also plotted, and Allah came at their building from the foundations and the roof caved in on top of them. The punishment came at them from where they did not expect.
Those who were before them [had also] schemed. Then Allah razed their edifice from the foundations and the roof collapsed upon them from above and the punishment overtook them whence they were not aware
Those before them (like them, persistent in unbelief, wrongdoing and evil) schemed (against the Messengers and the Divine Message they brought), so God struck what they built at its foundations, and the roof fell in upon them from above, and the doom came upon them without their perceiving whence it came
Their predecessors did (also) hatch schemes (against the Prophets), Allah struck at the very root of their foundations, so that the roof fell down from above them and the punishment came upon them from quarters they did not perceive
Those that were before them contrived; then God came upon their building from the foundations, and the roof fell down on them from over them, and the chastisement came upon them from whence they were not aware
Those before them had plotted, then God struck their buildings from the foundations, and then the roof fell down on them from above them, and the punishment came to them from somewhere they did not realize.
Others like them tried to plan evil things in the past. God responded by destroying the edifice of their evil plans at the foundation, causing the roof to fall on them. They did not even realized how they were struck
Those before them also plotted, but God took their structures from their foundations, and the roof fell down on them from above, and the punishment seized them from directions they did not perceive
Those before them did scheme, but Allah struck at the very foundations of their building, so the roof collapsed upon them from above them, and the punishment came upon them from where they were unaware.
Those who were before them devised a stratagem, but God brought their building off its foundations, and the roof fell over them, and the torment came to them, from whence they could not perceive
Indeed those before them had plotted, so Allah seized the foundations of their building, therefore the roof fell down upon them from a height, and the punishment came upon them from a place they did not know
Those before them did make their scheme but Allah fell upon their structure from the foundations and the roof fell on them from above them and the punishment came at them from where they were unaware.
Their predecessors devised plots heretofore; but God came unto their building, to overthrow it from the foundations: And the roof fell on them from above, and a punishment came upon them, from whence they did not expect
Those who were before them plotted, but Allah struck at the foundations of their building, and the roof fell on them from above, and the torment came to them, from whence they could not perceive
Those who have gone before them also plotted. Then, Allah came upon their building from the foundations, and the roof fell down on them from above them.And the punishment overtook them from where they did not know
They who were before them did plot of old. But God attacked their building at its foundation the roof fell on them from above; and, whence they looked not for it, punishment overtook them
Indeed, plotted those who (went) before them; so Allah came to their structure via the foundations, so the roof (of their structure) fell down over them, from above them. And the torment overtook them from (the directions, places and sources) which they do not perceive
Surely, those who were before them planned, then, God approached their structures from the foundations and the roof fell down upon them from above and the punishment approached them from where they are not aware.
Those before them also plotted, but Allah ripped their structures from their foundations. The roof fell down on them from above. The wrath seized them from directions they did not perceive.
Those before them also plotted against the Truth, but Allah shook their edifice through its foundation, and its roof caved in on them; and the torment came at them from where they did not even suspect
Surely many people before them had plotted in a similar manner to (vanquish the Truth), but Allah uprooted the whole structure of their plot from its foundations so that the roof fell in upon them, and the chastisement (of Allah) visited them from unknown directions
Those before them plotted, so Allah demolished their building from the foundations, so the roof fell down on them from above them, and the chastisement came to them from whence they perceived not
Those before them had (also) planned, so Allah brought (down) their building from the (very) foundations so that the roof fell down on them from above them and the punishment came to them from directions they did not perceive.
Those before them plotted. But Allah struck their edifice at its foundations, so that the roof fell down on them from above them. And the punishment came to them from whence they knew not
No doubt, those who lived before them (also) devised plots, but Allah knocked down the edifice (of their deceptive plots) from its foundations, and the roof caved in upon them, and the torment came at them from whence they least expected
Those before them have schemed, but God came to their buildings from the foundation, thus the roof fell on top of them, and the retribution came to them from where they did not know
Those before them had schemed, so God came to their buildings from the foundation, thus the roof fell on top of them; and the retribution came to them from where they did not know
Those before them had schemed, so God came to their buildings from the foundation, thus the roof fell on top of them; and the retribution came to them from where they did not know.
Those from before them had cheated/deceived/schemed, so God came (and) destroyed their buildings/structures from the foundations/bases, so the roof/ceiling fell down on them from above them, and the torture came to them from where/when they do not feel/know/sense
Those who lived before them did, too, devise many a blasphemy -whereupon God visited with destruction all that they had ever built, [striking] at its very foundations, so that the roof fell in upon them from above and suffering befell them without their having perceived whence it came
The ones that were before them did already scheme; then Allah came upon their structure from the foundations, so the roof collapsed upon them from above them, and the torment came upon them from where they were not aware
Those before them plotted, so Allah struck at the foundations of their building, and then the roof fell down upon them from above them, and the doom came on them whence they knew not
Those who went before them had also devised evil plans. God demolished their houses, destroying their very foundations. Their ceilings toppled on their heads and torment struck them from a direction which they had never expected
Those (too) who were before them made plots. Then (the command of) Allah came upon their buildings (uprooting them) from the foundations. So roofs fell down upon them from above, and the chastisement came to them from where they could not even imagine
Verily, those before them made evil plans, so Allâh struck at the foundations of their building, causing the roof to fall down upon them, from above them, and the divine retribution came to them from a direction which they had never anticipated.
Before them, too, people tried deception and trickery. Allah finished off their edifice from its very foundation. The roof caved in upon them. Punishment came to them from where they least expected
Verily, those before them devised evil schemes, so Allâh struck at the foundations of their building, causing the roof to fall down upon them, and the (divine) retribution came to them from a direction which they had never anticipated.
Potent was the cunning of their predecessors that it justified Allah's retributive punishment. He struck them at the roots of their foundation and their roofs collapsed over their heads and they were unexpectedly reduced to a useless form
Previously people had plotted, so Allah’s punishment came and uprooted them from their foundations, and the roof fell from above them and the punishment came from where they least expected.
Indeed, those before them had plotted, but Allah struck at the ˹very˺ foundation of their structure, so the roof collapsed on top of them, and the torment came upon them from where they did not expect.
Those before them schemed, then Allah shook their building from its foundations and the roof fell on them from above and the punishment reached them from where they did not realise.
Those who had gone before them also schemed. But God smote their edifice at its foundations, and its roof collapsed upon their heads. The scourge overtook them whence they did not perceive
Others like them have schemed in the past, and consequently, GOD destroyed their building at the foundation, causing the roof to fall on them. The retribution struck them when they least expected.
Those who lived before them also schemed and God destroyed their structure from its foundation and the roof fell on top of them. Suffering came at them suddenly from an unexpected source.
Those who lived before them also schemed, and God destroyed their structure from its foundation, and the roof fell on top of them. Suffering came at them suddenly from an unexpected source.
Already those before them were guiled, so Allah came to their buildings from the foundations, so the roof collapsed upon them from above them. And the torment came at them from where they do not feel.
Indeed, those who were before them (also) devised plans. So (the wrath of Allah) struck at the foundations of their buildings, and then the roof fell on them from above them, and the (Divine) punishment came to them from whence they never perceived.
Those who lived before them also schemed. But God struck their edifice at its foundation, and its roof fell in upon them from above, and suffering befell them from where they did not perceive.
Those who lived before them, had also plotted (against the Divine Laws) - whereupon Allah struck at the very foundations of all they had built and contrived. Such that the roof caved in upon them from above them. And the doom befell them from directions that they had perceived not
Those before them did indeed devise plans, but Allah demolished their building from the foundations, so the roof fell down on them from above them, and the punishment came to them from whence they did not perceive
Those who were before them also devised plans, but ALLAH came upon their structure from the very foundations, so that the roof fell down upon them from above them, and the punishment came upon them from where they knew not
Those before them also plotted. Then God came upon their building from the foundations, and the roof fell down upon them from above, and the punishment came upon them whence they were not aware
Those before them also plotted (against Allah): But Allah took (away) their structures from their foundation, and the roof fell down upon them (right) from above them; And the punishment caught up with them from directions they did not (even) think
Those before them also plotted, but God undermined their foundations, and the roof collapsed upon them from above. The punishment came upon them from where they didn’t perceive.
Those before them also schemed, but God took their structures from the foundations, and the roof caved in on them. The punishment came at them from where they did not perceive
Those before them had already plotted, but Allah came at their building from the foundations, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive
Verily, those who were before them plotted, but God came at their building from the foundations, so the roof fell down upon them from above them, and the punishment came to them from where they did not perceive.
Those before them did also plot (against God's Way): but God took their structures from their foundations, and the roof fell down on them from above; and the Wrath seized them from directions they did not perceive
Those before them did also plot (against Allah's Way): but Allah took their structures from their foundations, and the roof fell down on them from above; and the Wrath seized them from directions they did not perceive
ثُمَّ یَوۡمَ ٱلۡقِیَـٰمَةِ یُخۡزِیهِمۡ وَیَقُولُ أَیۡنَ شُرَكَاۤءِیَ ٱلَّذِینَ كُنتُمۡ تُشَـٰۤقُّونَ فِیهِمۡۚ قَالَ ٱلَّذِینَ أُوتُوا۟ ٱلۡعِلۡمَ إِنَّ ٱلۡخِزۡیَ ٱلۡیَوۡمَ وَٱلسُّوۤءَ عَلَى ٱلۡكَـٰفِرِینَ ٢٧
In the end, on the Day of Resurrection, He will shame them, saying, ‘Where are these “partners” of Mine on whose account you opposed [Me]?’ Those given knowledge will say, ‘Shame and misery on the disbelievers today!’
Then, on the Day of Resurrection, He will disgrace them and say: “Where are those partners whom you used to associate with (Allah), about whom you used to disagree and dispute (with the believers)?” Those who have been given the knowledge (about the punishment of Allah) will say: “Surely! Today disgrace and misery are upon the disbelievers,
Then on the Judgment-Day He will humiliate them and say: where are My associates regarding whom ye have been causing cleavage? Those who have been vouchsafed knowledge will say: verily the humiliation to-day and ill-hap are upon the infidels
On the Day of Resurrection He will disgrace them and ask: "Where are My compeers for whom you contended?" Those endowed with knowledge will say: "Shame and evil surely are for unbelievers today."
Then during the Doomsday He will disgrace them and say, “Where are my ‘partners’ for whom you opposed Me?” Those to whom knowledge is given will say, “Disgrace and dishonor, this day, is for those who deny the knowledge of the reality.”
Then on the Day of Rising He will disgrace them, and say, ´Where are My partner gods for whose sake you became so hostile?´ Those given knowledge will say, ´Today there is disgrace and evil for the kafirun.´
Then He will disgrace them on the Day of Resurrection, and say, ‘Where are My partners for whose sake you used to defy [Allah]?’ Those who were given knowledge will say, ‘Indeed today disgrace and distress pursue the faithless.’
Then on the Day of Resurrection He will disgrace them and will say: "Where are (those beings whom you claimed) as partners with Me and for whose sake you used to oppose (the believers), defying and disobeying (My guidance)?" Those who (in their lifetime) were endowed with the Knowledge declare: "Disgrace and evil are, this day, on the unbelievers:"
(That is not all,) then on the Day of Resurrection He will disgrace them and will say, `Where are My (so called) partners (associated with Me by you), for whose sake you used to oppose (My Prophets and the believers in truth).' At that time those who have been given the knowledge would say, `Surely, this day disgrace and calamity shall be the lot of the disbelievers.
Then on the Day of Resurrection He will degrade them, saying, 'Where are My associates concerning which you made a breach together?' Those that were given the knowledge will say, 'Degradation today and evil are on the unbelievers
Then He humiliates them on the Resurrection Day and says: “Where are My (so called) partners, those you used to oppose (the believers) in them?” Those who were given knowledge say: “Indeed today the humiliation and the misery are upon the disbelievers.”
God, on the Day of Resurrection will disgrace them and ask: “Where are those partners of Mine that you had invented for Me?” Those who were blessed with knowledge will say: “This is the Day that shame and misery will catch up with the disbelievers.”
Then, on the Day of Accountability, He will cover them with shame and say, “Where are My partners that you used to confide?” Those endued with knowledge will say, “This day, the unbelievers are indeed covered with shame and misery
Then, on the Day of Resurrection, He disgraces them and says, “Where are My associates for whose sake you used to oppose (the believers)? Those who were given knowledge said, “Today disgrace and misery are indeed upon the deniers
Then on the resurrection day He will put them to shame, and say, 'Where are your associates whom ye divided into parties about?' Those to whom knowledge is brought will say, 'Verily, disgrace today, and evil are upon the misbelievers!
Then on the Day of Resurrection He will disgrace them and proclaim, "Where are My partners, concerning whom you disputed"; the people of knowledge will say, "All disgrace and evil is upon the disbelievers this day."
And then on the day of resurrection He will humiliate them and He will say, “Where are my partners that you used to dispute about them?” Those who are given knowledge will say, “Lo! The humiliation today and the woe is on the disbelievers.”
Also on the day of resurrection He will cover them with shame; and will say, where are my companions, concerning whom ye disputed? Those unto whom knowledge shall have been given, shall answer, this day shall shame and misery fall upon the unbelievers
Then on the Day of Resurrection He will put them to shame, and say, "Where are My associates about whom you were divided into parties?" Those endowed with knowledge will say, "Verily, to-day disgrace, and evil cover the disbelievers
He will degrade them on the Day of Resurrection. He will say: 'Where are My partners, for whose sake you opposed? ' And those to whom knowledge has been given will say: 'Degradation today and evil are on the unbelievers
On the day of resurrection, too, will He shame them. He will say, "Where are the gods ye associated with me, the subjects of your disputes?" They to whom "the knowledge" hath been given will say, Verily, this day shall shame and evil fall upon the infidels
Then, on the Day of Resurrection, He will disgrace them and will say: “Where are My (so called) ‘partners’ — those you used to remain involved in them?” Those endowed with knowledge said: “Surely the disgrace and evil this Day (falls) over the disbelievers.
Again, on the Day of Resurrection He will cover them with shame and will say: Where are My ascribed associates with whom you had been making a breach with them? Those who were given the knowledge will say: Truly, degradation this Day and evil upon the ones who are ungrateful.
On the Day of Resurrection, He will disgrace them. He will say, “Where are My partners for whom you were in opposition?” The knowledgeable will say, “Indeed, this day the unbelievers are covered with shame and misery.
Then on the Day of Judgment He will humiliate them and say: "Where are those deities you associated with Me concerning whom you used to dispute with the true believers?" Those who have been given knowledge will say: "Today there will be shame and sorrow for the unbelievers,"
And again, on the Day of Resurrection, He will bring them to disgrace, and say: "Tell Me, now, where are those to whom you ascribed a share in My Divinity, and for whose sake you disputed (with the upholders of the Truth)?" Those who were endowed with knowledge (in the world) will say: "Surely today humiliation and misery shall be the lot of the unbelievers"
Then on the Resurrection day he will bring them to disgrace and say: Where are My partners, for whose sake you became hostile? Those who are given the knowledge will say: Surely disgrace this day and evil are upon the disbelievers
Then on the day of resurrection He will disgrace them and say, “Where are those whom you associated with Me as partners, due to whom you were in opposition?” Those who are given knowledge will say, “This day disgrace and evil are upon the infidels,”
Then on the Resurrection Day He will disgrace them and ask, "Where are they whom you worshipped besides Me, and for whose sake you caused discord?" Those who are endowed with knowledge will say, "Indeed, the disgrace and the evil, this day, shall be upon those who had suppressed the Truth."
Then He will humiliate them on the Day of Resurrection and say: ‘Where are those that you set up as peers to Me, and in whose favour you disputed (with the believers)?’ Those endowed with knowledge will say: ‘Today (all types of) humiliation and destruction will surely befall the disbelievers
Then, on the Day of Resurrection He will humiliate them, and Say: "Where are My partners whom you used to dispute regarding them" Those who have received the knowledge said: "The humiliation today and misery is upon the rejecters."
Then, on the Day of Resurrection He will humiliate them, and say: "Where are My partners regarding whom you used to dispute?" Those who have received the knowledge said: "The humiliation today and the misery are upon the rejecters.
Then, on the Day of Resurrection He will humiliate them, and say: "Where are My partners regarding whom you used to dispute?" Those who have received the knowledge said: "The humiliation today and the misery are upon the rejecters."
Then (on) the Resurrection Day He shames/scandalizes/disgraces them, and he says: "Where (are) my partners those who you were making animosity/revolting/disobe ying in (because of) them?" Those who were given the knowledge said: "That the shame/scandal/disgrace, today , and the bad/evil/harm (is) on the disbelievers."
And then, on Resurrection Day, He will cover them [all] with ignominy, and will say: "Where, now, are those beings to whom you ascribed a share in My divinity, [and] for whose sake you cut yourselves off [from My guidance]?" [Whereupon] those who [in their lifetime] were endowed with knowledge will say: "Verily, ignominy and misery [have fallen] this day upon those who have been denying the truth
Thereafter, on the Day of the Resurrection He will disgrace them and He will say, "Where are My associates concerning which you used to oppose (the believers)?" The ones that were brought (the) knowledge will say, "Surely disgrace today and the odious (reward) will be on the disbelievers."
Then on the Day of Resurrection He will disgrace them and will say: Where are My partners, for whose sake ye opposed (My guidance)? Those who have been given knowledge will say: Disgrace this day and evil are upon the disbelievers
God will humiliate them on the Day of Judgment and ask them, "Where are the idols which you had considered equal to Me and which were the cause of hostility and animosity among you?" The people who were given knowledge will say, "It is the unbelievers who face disgrace and trouble on this day."
Then, on the Day of Judgment, He will put them to disgrace and will say, .Where are My partners for whose sake you used to quarrel (with the believers)?. Those endowed with knowledge will say, .Today, the disgrace and the evil (chastisement) has to befall the unbelievers
Then, on the ‘Day of Resurrection’, He will humiliate them and will say: "Where are My partners for whom you used to argue with (the ‘Monotheistic Believers’)?” Those who have spiritual gift of knowledge will say: “Verily, ignominy and misery have covered this day those who lack do Faith in Allâh,
He will disgrace them on the Day of Judgment and will say to them, "Now, where are the ones you had appointed as My partners? On their behalf, you used to argue! And those with knowledge will cry out, "Surely, today, only shame and disgrace are for the unbelievers!"
Then, on the Day of Resurrection, He will humiliate them and say: ‘Where are My partners for whom you used to argue with (the Monotheistic Believers)?’ Those who have spiritual gift of knowledge will say: ‘Verily, ignominy and misery have covered this day those who are spiritually dead and blind.
And at Judgement they shall be put to shame and be asked about the whereabouts of those whom they once presumed divine and contended in their favour with opposing arguments against Allah's Omnipotence and Authority There and then shall the learned say: "This is the Day when disgrace and torment are laid upon those who presumed upon Providence"
On Judgement Day they will be disgraced and it will be asked: “Where are my associates that you used to disagree about?” The people given knowledge will say, “The evil and shame of this Day is on the disbelievers.”
Then on the Day of Judgment He will humiliate them and say, “Where are My ˹so-called˺ associate-gods for whose sake you used to oppose ˹the believers˺?” Those gifted with knowledge will say, “Surely disgrace and misery today are upon the disbelievers.”
Then on the day of resurrection He will humiliate them and say: where are My associates on whose behalf you were in opposition? Those with knowledge will say: today disgrace and troubles is upon those who rejected (the truth).
Then, on the Day of Resurrection He will hold them up to shame, and He will say: ‘Where are your idols now, the theme of your disputes?‘ And those endowed with knowledge will say: ‘Shame and sorrow shall this day smite the unbelievers.‘
Then, on the Day of Resurrection, He will disgrace them and ask, "Where are My partners that you had set up beside Me, and had opposed Me for their sake?" Those blessed with knowledge will say, "Today, the shame and misery have befallen the disbelievers."
On the Day of Resurrection He will disgrace them and say, "Where are those associates, for whose sake you denied Me and became so hostile? Those given knowledge will say, "Truly, disgrace and desolation have come today on the unbelievers,
On the Day of Resurrection, He will disgrace them and say, “Where are those associates, for whose sake you denied Me and became so hostile? Those who were given knowledge will say, “Truly, disgrace and desolation have come today on the unbelievers,
Then, on The Resurrection Day, He will disgrace them, and say, “Where are my associates those who you were opposing within them?” Those who were given the knowledge said, “Surely the disgrace Today and the badness are upon the infidels.”
Then on the Day of Resurrection He will disgrace them and say: 'Where are My associates for whose sake you have been disputing ' Those who have been given the knowledge will say: 'Verily, the disgrace and scandal are this day upon the unbelievers.
Then, on the Day of Resurrection He will cover them with ignominy, and say: 'Where are those alleged partners of Mine concerning whom you have engaged in dispute?' Those who are endowed with knowledge will say: 'Ignominy and misery shall this day befall the unbelievers,
On the Resurrection Day He will cover them with shame and say, "Where are My 'partners' for whose sake you opposed My Guidance?" Men and women blessed with knowledge will say, " This Day, indeed, are the rejecters covered with shame and misery."
Then on the resurrection day He will bring them to disgrace and say: Where are the associates you gave Me, for whose sake you became hostile? Those who are given the knowledge will say: Surely the disgrace and the evil are this day upon the unbelievers
The on the Day of Resurrection HE will humiliate them and will say, `Where are my partners for whose sake you used to oppose My Prophets?' Those endowed with knowledge will say, `This day humiliation and affliction will surely befall the disbelievers.
Then on the Day of Resurrection He will disgrace them and say, “Where are My partners on whose account you were defiant?” Those who were given knowledge will say, “Surely, this day, disgrace and evil are upon the disbelievers”
Then, on the Day of Judgment (the Resurrection), He (Allah) will cover them with shame, and say: "Where are My 'partners' about whom you used to argue (with the believers)?” Those blessed with knowledge will say: "Truly, this Day, the disbelievers are covered with shame and misery—
Then, on the Day of Resurrection, He will humiliate them and question, “Where are My ‘partners’ concerning whom you used to dispute?” Those knowledgeable will say, “Today, disgrace and misery are upon the unbelievers.”
Then, on the Day of Resurrection, He will disgrace them, and say, 'Where are My associates for whose sake you used to dispute?' Those who were given knowledge will say, 'Today shame and misery are upon the disbelievers.'
Then on the Day of Resurrection He will disgrace them and say, "Where are My 'partners' for whom you used to oppose [the believers]?" Those who were given knowledge will say, "Indeed disgrace, this Day, and evil are upon the disbelievers"
Then on the Day of Resurrection He will disgrace them and will say, 'Where are My associates, those whom you were splitting concerning them?' Those who were given knowledge will say, 'Indeed, disgrace today, and evil are upon the disbelievers.'
Then, on the Day of Judgment, He will cover them with shame, and say: "Where are My 'partners' concerning whom ye used to dispute (with the godly)?" Those endued with knowledge will say: "This Day, indeed, are the Unbelievers covered with sham e and misery,
Then, on the Day of Judgment, He will cover them with shame, and say: "Where are My 'partners' concerning whom ye used to dispute (with the godly)?" Those endued with knowledge will say: "This Day, indeed, are the Unbelievers covered with shame and misery,
ٱلَّذِینَ تَتَوَفَّىٰهُمُ ٱلۡمَلَـٰۤىِٕكَةُ ظَالِمِیۤ أَنفُسِهِمۡۖ فَأَلۡقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعۡمَلُ مِن سُوۤءِۭۚ بَلَىٰۤۚ إِنَّ ٱللَّهَ عَلِیمُۢ بِمَا كُنتُمۡ تَعۡمَلُونَ ٢٨
Those whose lives the angels take while they are wronging themselves will show submission: ‘We were doing no evil.’ ‘Yes you were: God knows fully everything that you have done
those whom the angels cause to die while they wronged themselves.” Then they will make false submission (saying): “We were not doing any evil.” (The angels will reply): “Yes! Surely, Allah is the All-Knower of what you used to do.
Those whom the angels cause to die while they are wronging them selves, and then they proffer submission: we have not been working any evil. Yea! verily Allah is the Knower of that which ye have been working
They whose souls are drawn out by the angels while they are sinning, shall offer submission: "We did no evil." But God knows well what you did
Those who the angels take in death while they are wronging themselves (in a state of duality) will say in submission, “We were not doing anything wrong”... “No! Indeed, Allah is Aleem over what you do.”
As for those the angels take in death while they are wronging themselves, they will offer their submission: ´We did not do any evil.´ Oh yes you did! Allah knows what you were doing.
—Those whom the angels take away while they are wronging themselves. Thereat they submit: ‘We were not doing any evil!’ ‘Yes, indeed Allah knows best what you used to do
Those whose souls the angels take while they are still wronging themselves (by falsely associating partners with God, and committing evils). (When they see the punishment), they offer full submission, (saying in an attempt to excuse themselves): "We did not (mean to) do any evil." (But they are answered:) "No! Surely God has full knowledge of what you were doing (and your intentions therein)
Those whom the angels cause to die while they are (still engrossed) in doing wrong to themselves; (when they are on the point of death) they will offer submission (saying), `We used to do no evil.' (The angels will say,) `It is not as you say. Surely, Allah knows well all that you have been doing
whom the angels take while still they are wronging themselves.' Then they will offer surrender: 'We were doing nothing evil. 'Nay; but surety God has knowledge of the things you did
Those whom the angels take their lives while wronging themselves, then they offer submission (and say:) “We were not doing any bad (deed).” Yes, indeed God knows well what you were doing.
These are the same people who will be put to death by the angels at the height of wrongdoing. They will have nothing to say in their defense except: “We did not do anything wrong!” No way! God knows exactly what you have done
“Those whose lives the angels take in a state of doing wrong to their souls.” They will then offer submission and they will say, “We meant no harm.” No, but indeed God knows all that you did
whom the angels take at death while they are unjust to themselves.” Then they offered submission: “We were doing no evil.” Yes! Indeed, Allah is All-Knowing of what youpl used to do.
Those whom the angels took away were wronging themselves; then they offered peace: 'We have done no evil.' - 'Yea! verily, God knows what ye did
Those whose souls the angels remove whilst they were wronging themselves; so now they will plead "We never used to do any wrong"; "Yes you did, why not? Indeed Allah well knows what you used to do."
They whose souls are taken by the angels while they are doing wrong to their own souls and they offer peace [saying] we did not use to do any evil. Nay! Allah indeed knows well about all that you used to do.
They whom the angels shall cause to die, having dealt unjustly with their own souls, shall offer to make their peace in the article of death, saying, we have done no evil. But the angels shall reply, yea; verily God well knoweth that which ye have wrought
"Those whom the angels take away while they are wronging their own souls." Then will they offer peace and surrender, saying "We have done no evil (knowingly)." (The reply will be) "Nay! Surely Allah knows what you used to do
whom the angels take while they were still harming themselves. ' Then they will offer submission, saying: 'We have done no evil! ' No, surely Allah knows what you have done
The sinners against their own souls whom the angels shall cause to die will proffer the submission, "No evil have we done." Nay! God knoweth what ye have wrought
Those whom the angels cause to die while they are those who transgress against their souls, (then while leaving this world and becoming a witness to death) they offered submission (to Islam) saying: “We did not use to commit any evil!” Nay! Surely Allah is All-Aware what you used to do
Those whom the angels call to themselves while they are ones who are unjust to themselves. Then, they will give a proposal of surrender: We had not been doing any evil. Yea! Truly, God is Knowing of what you had been doing.
They are those who were injuring their own souls when they were taken by angels. Then they would submit [saying], “We did no evil.” Nonsense! Truly, Allah knows all that you did.
those whom the angels cause to die while they were still engaged in doing injustice to their own souls. At the time of death they offer submission, saying: "We were not doing anything wrong." The angels will reply: "O Yea! How dare you deny! Certainly Allah is aware of what you were doing
the same unbelievers who, when the angels seize them and cause them to die while they are engaged in wrong-doing, they will proffer their submission saying: "We were engaged in no evil." (The angels will answer them): "Surely Allah knows well all that you did
Whom the angels cause to die, while they are unjust to themselves. Then would they offer submission: We did not do any evil. Nay! Surely Allah knows what you did
whom the angels take back (cause to die) while they are unjust to themselves. They would then put (forward) submission (saying), “We did not do any evil.” Why not! Allah is certainly the Knower of what you used to do,
Those that the angels caused to die while they indulged in deeds, which were ultimately injurious to their own selves. Then they would submit, "We didn't do anything bad." Aye! Allah does indeed know what you did
Those whom the angels cause to die, whilst they are (constantly) doing wrong to their own souls.’ They will display obedience and submission (on the Day of Resurrection and say:) ‘We were not given to doing any evil (in the world).’ No indeed! Allah surely has thorough knowledge of what you used to do
Those whom the Angels take while they had wronged their souls: "Amnesty, we did not do any evil!" "Alas, God is aware of what you had done."
Those whom their lives are terminated by the angels, while they had wronged themselves: "Amnesty, we have not done any evil!" "Alas, God is aware of what you have done.
Those whom their lives are terminated by the angels, while they had wronged themselves: "Amnesty, we have not done any evil!" "Alas, God is aware of what you have done."
Those who the angels make them die, (while) unjust/oppressive (to) themselves, so they threw the submission/surrender (and said): "We were not making/doing/working from the bad/evil/harm/corruption." Yes/certainly that God (is) knowledgeable with what you were making/doing/working
those whom the angels have gathered in death while they were still sinning against themselves!" Then will they [who are thus arraigned] proffer their submission, [saying:] "We did not [mean to] do any evil! [But they will be answered:] "Yea, verily, God has full knowledge of all that you were doing
(The disbelievers are the ones) whom the Angels take up while they are unjust to themselves. So they will cast forth full submissiveness. "In no way were we doing anything odious." Yes indeed, (yet) surely Allah is Ever-Knowing of whatever you were doing
Whom the angels cause to die while they are wronging themselves. Then will they make full submission (saying): We used not to do any wrong. Nay! Surely Allah is Knower of what ye used to do
The unjust, who will be seized by the angels, will submit themselves, obey, and say, "We were not evil-doers." But God certainly knows what they had been doing
the ones to whom the angels brought death while they were (still) wronging themselves. Then, they will resort to submission, (yet will say), .We used to do nothing wrong. (They will be answered) Why not? Allah knows well what you used to do
Those whom the ‘Angels’ cause to die, while they are still acting wrongfully to their own selves." Then they would offer submission (saying): "We used not to do any evil." (The ‘Angels’ will say): "Nay! Indeed, Allâh is All- Knowing of what you are accustomed to do.
The angels shall proceed to seize their souls. They __ those who had harmed themselves __ will attempt to strike peace, and will say, "We were not doing anything evil!" .... (Really)? .... "Of course, you were! Allah knows very well what you used to do!"
As for those whom the Angels cause to die while they are still acting wrongfully to their own selves, they will offer submission (saying): "We did not use to do any evil’. (The Angels will say): "Nay! Indeed, Allâh has full knowledge of what you are accustomed to do.
It is these who persist in doing wrong and continue firmly in the state of disbelief in Allah until the encounter with the angels of death who disembody their souls. There and then they express their willingness to submit to Allah and learn at last acceptance of their lot and claim they never did wrong. But the angels say to them: "But you did, and Allah is indeed 'Alimun of all you did"
Those whose souls were taken by the angels when they were wronging themselves will fall into submission, saying: “We did no evil.” Indeed, Allah knows well what you did.
Those whose souls the angels seize while they wrong themselves will then offer ˹full˺ submission ˹and say falsely,˺ “We did not do any evil.” ˹The angels will say,˺ “No! Surely Allah fully knows what you used to do.
Those whom the angels take away whilst they wronged themselves, and they offer peace, saying: we didn´t do anything wrong, but no, Allah knows what you did.
Those whom the angels will claim back while steeped in sin will offer their submission, saying: ‘We have done no wrong!‘ ‘Indeed! God well knows what you have done
The angels put them to death in a state of wronging their souls. That is when they finally submit, and say, "We did not do anything wrong!" Yes indeed. GOD is fully aware of everything you have done.
those who are wronging themselves while the angels gather them in death!" Then, the schemers will offer peace: "We did not do anything wrong!" [But they will hear an answer] "Yes you did, because God knows well what you were doing!
those who are wronging themselves while the angels gather them in death!” Then, the schemers will offer peace: “We did not do anything wrong!” [But they will hear an answer] “Yes, you did, because God knows well what you were doing!
Those whom the angels decease (them) oppressing themselves, so they cast the surrender: “We were not working the bad.” Yes, surely Allah is Knowledgeable with what you were working on.”
Those whom the angels take their lives while they are unjust to themselves. Then they would offer submission, (falsely saying:) 'We used not to commit any evil act'. 'Nay; Allah is definitely aware of what you used to do'.
those whom the angels have gathered in death while they are still wronging themselves.' These will then offer their submission, saying: 'We have done no wrong!' [They will be answered]: 'Yes, indeed. God has full knowledge of all that you were doing!
Namely, those whose lives the angels take while they were doing wrong to their own "Self". They finally would offer submission and say, "We did not mean to do wrong." "Yes indeed! Allah is Knower of all you were doing!"
Those whom the angels cause to die while they are unjust to themselves. Then would they offer submission: We used not to do any evil. Aye! surely Allah knows what you did
Those on whom the angels cause to die while they are wronging their souls, will offer submission pleading, `We use not to do any evil.' It will be said to them, `Nay, surely, ALLAH knows well what you used to do
those whom the angels took while they were wronging themselves. Then they will offer submission, “We were not doing any evil.” Nay, but God knows best that which you were doing
"Those (disbelievers) whose lives the angels take in a state of doing wrong to their own souls." Then, would they offer submission (and say), "We did no evil (knowingly)." (The angels will reply), "Yes, truly Allah knows all that you did
Those whose souls the angels take while they wronged themselves, will offer their submission: “We were not doing any wrong!”. Yet, God has full knowledge of what you used to do.
Those wronging their souls while the angels are taking them away—they will propose peace: 'We did no wrong.' Yes you did. God is aware of what you used to do.'
The ones whom the angels take in death [while] wronging themselves, and [who] then offer submission, [saying], "We were not doing any evil." But, yes! Indeed, Allah is Knowing of what you used to do
Those whom the angels cause to die wronging themselves, then they offered the peace: 'We have done no evil.' Nay, indeed, God knows what you used to do.
"(Namely) those whose lives the angels take in a state of wrong-doing to their own souls." Then would they offer submission (with the pretence), "We did no evil (knowingly)." (The angels will reply), "Nay, but verily God knoweth all that ye di d
"(Namely) those whose lives the angels take in a state of wrong-doing to their own souls." Then would they offer submission (with the pretence), "We did no evil (knowingly)." (The angels will reply), "Nay, but verily Allah knoweth all that ye did
فَٱدۡخُلُوۤا۟ أَبۡوَ ٰبَ جَهَنَّمَ خَـٰلِدِینَ فِیهَاۖ فَلَبِئۡسَ مَثۡوَى ٱلۡمُتَكَبِّرِینَ ٢٩
so enter the gates of Hell. There you will remain- the home of the arrogant is evil indeed.’
So enter the gates of hell to abide in it.” Indeed, what an evil abode for the arrogant.
Wherefore enter the portals of Hell as abiders therein. Vile is the abode of the arrogan
So enter the gates of Hell, and dwell there for ever. How dreadful a dwelling for the haughty
“So, enter the gates of Hell as eternal dwellers therein! How wretched is the residence of the egoistic – arrogant!”
´Enter the gates of Hell, remaining in it timelessly, for ever. How evil is the abode of the arrogant!´
Enter the gates of hell to remain in it [forever]. Evil is the [final] abode of the arrogant.’
"So, go in through the gates of Hell to abide therein." How evil, indeed, is the dwelling of the arrogant (those too haughty to accept God’s guidance)
`Therefore enter the gates of Gehenna to abide therein.' Evil indeed is the abode of those whose hearts are full of vanity and pride
So enter the gates of Gehenna, there to dwell forever.' Evil is the lodging of those that wax proud
So, enter the gates of hell, remaining in there forever. Accommodation of the arrogant ones is certainly miserable.
“Enter the gates of Hell and live there forever.” What a miserable place the arrogant ones have to end in
“So enter the gates of hell, to dwell therein forever. Terrible indeed is the abode of the arrogant.
Thus enter the gates of Hell, abiding therein.” And how miserable is the dwelling of the arrogant!
Wherefore enter ye the doors of hell, to dwell therein for aye; for ill is the resort of the proud.
"So now enter the gates of hell, remaining in it for ever"; so what an evil destination for the arrogant
So enter the doors of hell to abide therein forever. And how evil is the resting place of the arrogant.
Wherefore enter the gates of hell, therein to remain for ever; and miserable shall be the abode of the proud
"So enter you the doors of hell, to dwell therein; ill, indeed, is the resort of the arrogant."
Enter the gates of Gehenna (Hell) to be in it for ever. Evil is the lodging of the proud
Enter ye therefore the gates of Hell to remain therein for ever: and horrid the abiding place of the haughty ones
So (now) enter the gates of Hell (becoming) settlers therein. So, surely, evil is the abode for the proud and arrogant people
So enter the doors of hell—ones who will dwell in it forever; and, certainly, it will be a miserable place of lodging. It is for the ones who increase in pride!
Enter the gates of Hell and dwell therein. Truly awful is the abode of the arrogant.”
Now go ahead and enter the gates of Hell, there you will abide forever." In fact, very awful will be the abode of the arrogant
Go now, and enter the gate of Hell, and abide in it for ever." Evil indeed is the abode of the arrogant
So enter the gates of hell, to abide therein. Evil indeed is the dwelling-place of the proud
so enter the gates of hell. They will stay therein. So evil is the home of those who consider themselves great.
Enter then the gates of Hell, to be there forever! And the dwelling place of the arrogant people is certainly bad
So, enter the gates of Hell. You are its permanent residents. So how evil is the abode of the arrogant
"So enter the gates of Hell, in it you shall reside; such is the abode of the arrogant."
"So enter the gates of Hell, in it you shall reside; such is the abode of the arrogant.
So enter the gates of Hell, in it you shall reside; such is the abode of the arrogant.
So enter Hell's doors/entrances, immortally/eternally in it, so how bad (E) (is) the arrogant's home/dwelling
Hence, enter the gates of hell, therein to abide!" And evil, indeed, shall be the state of all who are given to false pride
So enter the gates of Hell, eternally (abiding) therein. Then odious indeed is the lodging of those who were proud
So enter the gates of hell, to dwell therein for ever. Woeful indeed will be the lodging of the arrogant
They will be commanded to enter hell to live therein forever. How terrible will be the place of the proud ones
Hence, enter the gates of Jahannam to live in it forever. So evil is the abode of the arrogant
Thus, enter the gates of ‘Gehenna’, to abide therein. Gloomy indeed is the abode of the arrogant.”
"Now, enter hell through its gates, to live there forever!" Surely, wretched is the abode for the haughty
So enter the gates of Gehenna, to abide therein. Evil indeed is the abode of the arrogant.”
"And now", they add, "make entry through the gates of Hell wherein you will have passed through nature to eternal suffering. Evil indeed is the abode of the arrogant whose pride got the better of their prudence"
So go through the gates of Hell to live there forever, a wretched place for the arrogant
So enter the gates of Hell, to stay there forever. Indeed, what an evil home for the arrogant!”
So enter the gates of hell to remain there, and bad is the home of the arrogant.
Enter the gates of Hell, wherein shall you abide for ever.‘ Evil is the abode of the arrogant
Therefore, enter the gates of Hell, wherein you abide forever. What a miserable destiny for the arrogant ones.
Now enter the gates of Hell to remain there forever! How evil, will be the abode of the arrogant."
Now enter the gates of Hell to remain there forever! How evil will be the abode of the arrogant.”
So, enter Gohanam’s doors (Hell), immortals therein. So wicked is the arrogant’ dwell.
Therefore, enter through the gates of Hell, to abide therein. Thus, indeed, evil is the abode of the arrogant.
Enter the gates of hell, where you shall abide.' Evil indeed is the abode of the arrogant!
Therefore, enter the gates of Hell, to abide therein." A miserable abode for those who do wrong and take pride in it
Therefore enter the gates of hell, to abide therein; so certainly evil is the dwelling place of the proud
`So enter the gates of Hell, to abide therein. Evil indeed is the abode of the arrogant.
So enter the gates of Hell, to abide therein. Evil indeed is the abode of the arrogant
“So enter the gates of Hell, to live in there. And indeed, so really evil is the home of the proud."
So, enter the gates of Hell, to reside therein eternally. What a terrible abode for the arrogant!
Enter the gates of Hell, to dwell therein forever. Miserable is the residence of the arrogant
So enter the gates of Hell to abide eternally therein, and how wretched is the residence of the arrogant
So enter the doors of Hell, to dwell therein forever; so surely evil is the dwelling place of the proud.
"So enter the gates of Hell, to dwell therein. Thus evil indeed is the abode of the arrogant."
"So enter the gates of Hell, to dwell therein. Thus evil indeed is the abode of the arrogant."
۞ وَقِیلَ لِلَّذِینَ ٱتَّقَوۡا۟ مَاذَاۤ أَنزَلَ رَبُّكُمۡۚ قَالُوا۟ خَیۡرࣰاۗ لِّلَّذِینَ أَحۡسَنُوا۟ فِی هَـٰذِهِ ٱلدُّنۡیَا حَسَنَةࣱۚ وَلَدَارُ ٱلۡءَاخِرَةِ خَیۡرࣱۚ وَلَنِعۡمَ دَارُ ٱلۡمُتَّقِینَ ٣٠
But when the righteous are asked, ‘What has your Lord sent down?’ they will say, ‘All that is good.’ There is a reward in this present world for those who do good, but their home in the Hereafter is far better: the home of the righteous is excellent
And (when) the pious people are asked: “What (is it that) your Lord has sent down?” They say: “(That which is) good.” There is good for those who do good in this world and the home of the Hereafter will be even better. Excellent indeed will be the home (Paradise) of the pious.
And when it is said unto those who fear: what is it that your Lord hath sent down? They say: that which is better. For those who do good is good in this world, and the dwelling of the Hereafter is better. Excellent is the dwelling of the God-fearing
When those who took heed for themselves would be asked: "What did your Lord send down?" They will answer: "The best." For those who do good there is good in the world, but certainly the abode of the next is better. How excellent the home of the virtuous
And it will be said to those who protected themselves from Allah, “What has your Rabb revealed?”... They said, “Good”... There are good things for those who engage in good deeds in this world... But the home of the life to come is surely better... How excellent is the home of those who protect themselves!
When those who have taqwa of Allah are asked, ´What has your Lord sent down?´ their reply is, ´Good!´ There is good in this world for those who do good, and the abode of the Next World is even better. How wonderful is the abode of those who have taqwa:
But to those who were Godwary it will be said, ‘What is it that your Lord has sent down?’ They will say, ‘Good.’ For those who do good in this world there will be a good [reward], and the abode of the Hereafter is better, and the abode of the Godwary is surely excellent
Whereas it is said to those who keep from disobedience to God in reverence for Him and piety: "What is it that your Lord sends down (on the Messenger)?" They answer: "That which is purely good and to our benefit (in both worlds)." For those devoted to doing good in this world, aware that God is seeing them, there is good, and the abode of the Hereafter is indeed better. How excellent, indeed, is the abode of the God-revering, pious
And (when) it is said to those who guarded against evil, `What (do you think) is that which your Lord has revealed?' They said, `The best.' There is a good reward in this world for those who do good but the abode of the Hereafter they shall have is indeed far better. How excellent is the abode of those who become secure against evil
And it shall be said to the godfearing, 'What has your Lord sent down?' They will say, 'Good! For those who do good in this world good; and surely the abode of the world to come is better; excellent is the abode of the godfearing -
And those who were cautious (of God) are told: “What did your Lord send down?” They say: “Good.” For those who do good in this world there is a good (reward), and the home of the Hereafter is certainly better. And the home of those who are cautious (of God) is certainly excellent.
As for those who respect the Lord, when their opinions are asked about the Lord’s Revelations, they will reply: “Indeed the best.” The pious ones will have the best (peace & contentment) in this life and a wonderful place to live in the Hereafter. What a blessed place reserved for the righteous people
To the righteous it is said, “What is it that your Lord has revealed?” They will say, “All that is good.” To those who do right, there is good in the present, and the home of the hereafter, and that is better and more excellent indeed, the home of the righteous are
And it was said to those who were mindful (of God), “What did your Lord send down?” They said, “(All that is) good.” To those who have excelled in doing good in this Earlier (Life) is goodness, and the Home of the Hereafter is even better. And indeed, how excellent is the home of the people who are mindful (of God):
And it will be said to those who fear God, 'What is it that your Lord has sent down?' They will say, 'The best,' for those who do good, good in this world; but certainly the abode of the next is best, and surely pleasant is the abode of those who fear
And it was said to the pious, "What has your Lord sent down?" They said, "Goodness"; for those who did good in this world is goodness, and the final home is the best; and indeed what an excellent final home for the pious
And it is said to those who safeguard their own souls, “What is it that your Lord has sent down?” They say, “Nothing but good.” As for those who act in excellence in this life lies an excellent reward [for them] and truly home of the hereafter is better and truly how good is the home of those who revere Allah.
And it shall be said unto those who shall fear God, what hath your Lord sent down? They shall answer, good: Unto those who do right shall be given an excellent reward in this world; but the dwelling of the next life shall be better; and happy shall be the dwelling of the pious
And it will be said to those who fear Allah (the righteous), "What is it that your Lord has revealed (sent down)?" They will say, "All that is good." For those who do good, there is good in this world; but certainly the abode of the H
It is said to the cautious: 'What has your Lord revealed? ' They will reply: 'Good! ' For those who did good in this world is goodness; indeed the lodging in the Everlasting Life is better an excellent dwelling for the cautious
But to those who have feared God it shall be said, "What is this that your Lord hath awarded?" They shall say, "That which is best. To those who do good, a good reward in this present world; but better the mansion of the next, and right pleasant the abode of the God-fearing!"
And (when) it was said to those who obeyed in righteousness: “What is that which your Nourisher-Sustainer sent down?” They said: “Good and positive (to those who have Faith).” For those who did good in perfection in this world (is a reward which is) excellent, and (their) home in the Hereafter is the best. And, indeed, ideal is the home of Al-Muttaqun —
And when it was said to those who were Godfearing: What is it that your Lord caused to descend? They will say: Good or for those who did good in the present, there is benevolence. And the abode of the world to come is better. And how excellent will be the abode of the ones who are Godfearing!
[On the Day of Judgment], it will be said to the righteous, “What did your Lord reveal?” They will say, “All that is good.” For those who do good, there is goodness in this world, and the home of the hereafter is even better. Excellent indeed is the home of the righteous.
On the other hand when the righteous people are asked: " What is it that your Lord has revealed?" They say: "That which is the best." Good is the reward for such righteous people in this world and the home of the hereafter will be even better. How splendid will be the home for the righteou
And when the God-fearing are asked: "What has your Lord revealed?" they answer: "Something excellent!" Good fortune in this world awaits those who do good; and certainly the abode of the Hereafter is even better for them. How excellent is the abode of the God-fearing
And it is said to those who guard against evil: What has your Lord revealed? They say, Good. For those who do good in this world is good. And certainly the abode of the Hereafter is better. And excellent indeed is the abode of those who keep their duty -
And (when) it is said to those who guard (against evil), “What has your Fosterer sent down?” They say, “Good.” For those who do good in this world is good, and the home of the hereafter will be better, and the home of those who guard (against evil) is excellent,
And those who fear Allah are asked, "What is it that your Lord has sent down?" They say, "That which is good." There is goodness for those who do good deeds in this world. And certainly the abode of the Hereafter is better. And excellent certainly is the abode of those who fear Allah
And (when) the Godfearing are asked: ‘What has your Lord sent down?’ they say: ‘All good (for here and the Hereafter has been sent down).’ There is good for those who do good in this world (too), and certainly the abode of the Hereafter is even better. And how excellent is the abode of those who are Godfearing
And it was said to those who were righteous: "What has your Lord sent down" They said: "All goodness." For those who have done good in this world there is good, and the Hereafter is even better. Excellent indeed is the home of the righteous
And it was said to those who were righteous: "What has your Lord sent down?" They said: "All goodness." For those who have done good in this world there is good; and the Hereafter is goodness. Excellent indeed is the home of the righteous
And it was said to those who were righteous: "What has your Lord sent down?" They said: "All goodness." For those who have done good in this world there is good; and the Hereafter is goodness. Excellent indeed is the home of the righteous.
And (it) was said to those who feared and obeyed: "What (did) your Lord descend?" They said: "Goodness/honour to those who did good in this the present world a goodness, and the house/home (of) the last (other life is) best , and blessed/praised (E) (is) the fearing and obeying's house/home."
But [when] those who are conscious of God are asked, "What is it that your Sustainer has bestowed from on high?" -they answer, "Goodness supreme!" Good fortune awaits, in this world, all who persevere in doing good; but their ultimate state will be far better still: for, how excellent indeed will be the state of the God-conscious [in the life to come]
And it will be said to the ones who were pious, "What has your Lord sent down?" They will say, "Most Charitable!" (i.e., He has sent down the best) For the ones who do fair (deeds) in this present (life) (Literally: this lowly "life", i.e., the life of this world) is a fair (reward), and, indeed, the Residence of the Hereafter is more charitable, and favorable indeed is the Residence of the pious
And it is said unto those who ward off (evil): What hath your Lord revealed? They say: Good. For those who do good in this world there is a good (reward) and the home of the Hereafter will be better. Pleasant indeed will be the home of those who ward off (evil)
The pious ones will be asked, "What did your Lord reveal to you?" They will reply, "He revealed only good." The share of the righteous ones is virtue in this world and greater virtue in the life to come. How blessed will be the dwelling of the pious ones
And (on the other hand,) it is said to the God-fearing, .What has your Lord sent down?. They say, .(He has sent down) excellent (discourse). For those who do good, there is good (end) in this world, and indeed the abode of the Hereafter is much better. Excellent is the abode of the God- fearing
And when It will be said unto those who acted piously: "What is it that your Lord has revealed (unto ‘Muhammad’)?” they say: "That which is good." For those who pursue righteousness, there is a good (reward) in this ‘worldly life’. Indeed, the home of the ‘Hereafter’ is better. Excellent indeed is the abode of the Pious (or those who show honor and reverence for Allâh/ or those who guard themselves against falling into sin and temptation).
And when the righteous are asked, "What has your Lord revealed?" They say, "Excellent!" For those who do good deeds, there are advantages in this life and their abode in the life-to-come is far superior! What an exquisite home exists for the pious
And (when) it will be said unto those who acted piously: "What is it that your Lord has revealed (to Muhammad)?” they say: "That which is good." For those who pursue righteousness and perfection in Faith, there is a good (reward) in this worldly life. Indeed, the home of the Hereafter is far better. Excellent indeed is the abode of the Pious.
So would those who entertained the profound reverence dutiful to Allah be asked if they knew what Allah, their Creator, has revealed! "All that is truthful and virtuous", they say, "and all that was imparted to us of knowledge, wisdom and spiritual light". These and such persons whose deeds were imprinted with wisdom and piety in life below shall reap the fruits of their piety. Allah bestows on them His prevenient and efficacious grace here and His efficacious grace is far better for them Hereafter, and how excellent and supreme is the heavenly abode of the God-fearing
When the devoutly pious are asked: “What did your Lord send down?” They answer, “He has revealed the best”. Those who do good in this world will get the reward; their home in the Hereafter will be even better. And how excellent is the home of the pious.
And ˹when˺ it is said to those mindful ˹of Allah˺, “What has your Lord revealed?” They say, “All the best!” For those who do good in this world, there is goodness. But far better is the ˹eternal˺ Home of the Hereafter. How excellent indeed is the home of the righteous:
And it will be said to those who bewared (of Allah), what did your Lord reveal, they will say: that which is good. There is good for those who did good in this world, and the abode of the hereafter is (even) better, and blessed is the home of those who beware.
But when the God-fearing are asked: ‘What has your Lord revealed?‘ they will reply: ‘That which is best.‘ Good is the reward of those that do good works in this present life: but better is the abode of the life to come. Blessed is the abode of the God-fearing
As for the righteous, when they are asked, "What do you think of these revelations from your Lord," they say, "Good." For those who lead a righteous life, happiness; and the abode of the Hereafter is even better. What a blissful abode for the righteous.
Those who are mindful of God were asked, "What has your Lord sent down?" They say, "Absolute goodness!" There is good in this word for those who do good, and the next world is even better. How wonderful is the abode of those who are ever mindful of God
Those who are mindful of God were asked, “What has your Lord sent down?” They said, “Absolute goodness.” There is good in this word for those who strived to perfect their benevolent deeds, and the next world is even better. How wonderful is the abode of those who are ever mindful of God
And it was said for those who showed piety, “What has your Lord sent down?” They said, “Goodness.” For those who excelled in this Dunya (world) an excellence, and The Hereafter Home is a goodness. And gracious is the pious’ home.
And (when) those who keep from evil are asked: 'What has your Lord sent down ' They say: 'Good! ' Goodness is for those who do 'good' in this world; and certainly the abode of the Hereafter is better, and excellent indeed is the abode of the pious.
But when the God-fearing are asked: 'What has your Lord revealed?' they say: 'All that is good.' For those who do good in this world, good reward [is assured]; but far better is their abode in the hereafter. Blessed is the dwelling place of the God- fearing.
And to those who walk aright, it is said, "What has your Lord sent down?" They say, "All that is good." (The Qur'an impels people to do good to others). For those who do good to others in this world, is a goodly return here, and the home of the Hereafter will be better. Pleasant indeed will be the home of those who walk aright
And it is said to those who guard (against evil): What is it that your Lord has revealed? They say, Good. For those who do good in this world is good, and certainly the abode of the hereafter is better; and certainly most excellent is the abode of those who guard (against evil)
And when it is said to the righteous, `What say ye of that which your Lord has revealed?' They say, `The best.' For those who do good, there is good in this world, and the home of the Hereafter is even better. Excellent indeed is the abode of the righteous
And it will be said unto those who are reverent, “What has your Lord sent down?” They will say, “Goodness.” For those who are virtuous in this world, there shall be good, and the Abode of the Hereafter is better. Excellent indeed is the abode of the reverent
(When) it is said to the righteous, "What is it that your Lord has revealed?” They say: "All that is good;" To those who do good, there is good in this world, and the home of the Hereafter is even better and really wonderful is the home of the righteous
The righteous will be asked, “What did your Lord reveal?” They will reply, “The best.” For those who do good in this life, there is goodness, and the home of the Hereafter is even better. How wonderful is the residence of the righteous!
And it will be said to those who maintained piety, 'What has your Lord revealed?' They will say, 'Goodness.' To those who do good in this world is goodness, and the Home of the Hereafter is even better. How wonderful is the residence of the pious
And it will be said to those who feared Allah , "What did your Lord send down?" They will say, "[That which is] good." For those who do good in this world is good; and the home of the Hereafter is better. And how excellent is the home of the righteous
And it will be said to those who fear, 'What has your Lord sent down?' They will say, 'Good.' For those who do good in this world is good; and the home of the hereafter is better. And surely excellent is the home of those who fear.
To the righteous (when) it is said, "What is it that your Lord has revealed?" they say, "All that is good." To those who do good, there is good in this world, and the Home of the Hereafter is even better and excellent indeed is the Home of the righteous,
To the righteous (when) it is said, "What is it that your Lord has revealed?" they say, "All that is good." To those who do good, there is good in this world, and the Home of the Hereafter is even better and excellent indeed is the Home of the righteous,
جَنَّـٰتُ عَدۡنࣲ یَدۡخُلُونَهَا تَجۡرِی مِن تَحۡتِهَا ٱلۡأَنۡهَـٰرُۖ لَهُمۡ فِیهَا مَا یَشَاۤءُونَۚ كَذَ ٰلِكَ یَجۡزِی ٱللَّهُ ٱلۡمُتَّقِینَ ٣١
They will enter perpetual Gardens graced with flowing streams. There they will have everything they wish. This is the way God rewards the righteous
Gardens of Eden (Paradise) which they will enter, rivers flow from beneath them, they will have all that they wish in it. Thus Allah will reward the pious,
Gardens Everlasting which they shall enter, whereunder rivers flow; theirs therein shall be whatsoever they list; Thus Allah recompenseth the God-fearing
They will enter perennial gardens with streams of water and all they wish. Thus will the pious and devout be rewarded
(The home of those who protect themselves is) Paradises of Eden... They will enter Paradises underneath which rivers flow... There they shall have everything they desire... Thus Allah recompenses the people of protection!
Gardens of Eden which they enter, with rivers flowing under them, where they have whatever they desire. That is how Allah repays those who have taqwa:
the Gardens of Eden, which they will enter, with streams running in them. There they will have whatever they wish, and thus does Allah reward the Godwar
Gardens of perpetual bliss which they will enter, through which rivers flow. Therein they will have whatever they may desire. Thus does God reward the God-revering, pious –
(These abodes) they shall enter (are) Gardens of Eternity, served with running streams (to keep them green and flourishing). They shall have therein all that they desire. That is how Allah rewards those who become secure against evil
Gardens of Eden they shall enter, underneath which rivers flow, wherein they shall have all they will. So God recompenses the godfearing
They enter in eternal gardens which rivers flow through them. They have whatever they want in it. That is how God rewards those who are cautious (of Him).
God rewards the righteous people by lodging them in the gardens of Eden under which the rivers flow and let all their wishes come true
Gardens of eternity which they will enter. Beneath them rivers flow. They will have there all that they wish. This is how God rewards the righteous
Gardens of Perpetuity which they enter, beneath which rivers flow; therein they have whatever they desire. Thus Allah rewards the mindfulpl (of Him):
Gardens of Eden which they shall enter, beneath them rivers flow; therein shall they have what they please;- thus does God reward those who fear Him
Everlasting Gardens of Eden which they will enter, beneath which rivers flow - in it they will get whatever they wish; this is how Allah rewards the pious
Gardens of eternal felicity wherein they will enter, beneath it the rivers flow and therein for them is all that they desire. Thus does Allah reward those who revere Him.
Namely, gardens of eternal abode, into which they shall enter; rivers shall flow beneath the same; therein shall they enjoy whatever they wish. Thus will God recompense the pious
Gardens of Eternity which they shall enter, beneath which rivers flow; therein shall they have what they please; - thus does Allah reward those who fear Him (or repel evil)
They shall enter the Gardens of Eden, under which rivers flow, and there they shall have all they desire. So Allah recompenses the cautious
Gardens of Eden into which they shall enter; rivers shall flow beneath their shades; all they wish for shall they find therein! Thus God rewardeth those who fear Him
Gardens, everlasting; they will enter therein, flow underneath them rivers; for them, therein (is all) which they wish for. Thus does Allah reward Al-Muttaqun
Gardens of Eden which they will enter beneath which rivers run. They have in them all that they will. Thus, God gives recompense to the ones who are Godfearing.
[It is] Gardens of Eden, which they will enter. Beneath them, rivers will flow. They will have therein all that they wish. Thus does Allah reward the righteous!
- Gardens of Eden will they enter, beneath which rivers flow, having therein all that they wish to have. Thus shall Allah reward the righteous
everlasting gardens that they shall enter; the gardens beneath which rivers shall flow, and where they shall have whatever they desire! Thus does Allah reward the God-fearing
Gardens of perpetuity which they enter, wherein flow rivers: they have therein what they please. Thus does Allah reward those who keep their duty
everlasting gardens, they will enter therein, rivers flowing from beneath them, for them therein, there will be whatever they will (for).Thus does Allah reward those who guard (against evil),
They shall enter gardens of perpetuity, having rivers flowing beneath them. They shall have, in them, what they please. Thus does Allah reward those who fear Him
There are Gardens of Eternity which they will enter with streams flowing under them. Therein will be (available) whatever they will long for. That is how Allah rewards the Godfearing
The gardens of Eden, which they will enter, with rivers flowing beneath, in it they will have what they wish. It is such that God rewards the righteous
Gardens of delight; which they will enter, with rivers flowing beneath them, in it they will have what they wish. It is such that God rewards the righteous
Gardens of delight; which they will enter, with rivers flowing beneath them, in it they will have what they wish. It is such that God rewards the righteous.
Treed gardens/paradises (as) eternal residence, they enter it, the rivers/waterways flows/runs from below/beneath it , for them in it what they will/want, as/like that God reimburses the fearing and obeying
Gardens of perpetual bliss will they enter - [gardens] through which running waters flow - having therein all that they might desire. Thus will God reward those who are conscious of Him
Gardens of Adn (Eden) they will enter, from beneath which rivers run, wherein they will have whatever they decide on. Thus Allah recompenses the pious
Gardens of Eden which they enter, underneath which rivers flow, wherein they have what they will. Thus Allah repayeth those who ward off (evil)
They will be admitted into the gardens of Eden wherein steams flow and they will have therein whatever they want. This is how God will reward the pious ones
the eternal gardens they enter, with rivers flowing beneath them. For them there is what they desire. That is how Allah rewards the God-fearing
They will be admitted into the ‘Gardens of Eden’, underneath which rivers flow. They will have therein whatever they desire. This is how Allâh rewards the ‘Pious’ (or those who show honor and reverence for Allâh/ or those who guard themselves against falling into temptation or sin) ,
An eternal paradise! Rivers run right through it! There, anything they desire shall be theirs. That is how Allah rewards the pious
They will be admitted into the Gardens of Eden, underneath which rivers flow. They will have therein whatsoever they desire. This is how Allâh rewards the Pious:
It is the Gardens of Eden wherein they enter into the joy of Allah, their Creator, and experience the pleasure afforded by the rivers running directly beneath. Therein they will have whatever object of desire from which pleasure or satisfaction is expected and any wish they express in words or in thought will be instantly fulfilled, for thus does Allah reward those who entertain the profound reverence dutiful to Him
They will enter gardens of eternity with rivers flowing beneath them; they will have whatever they desire; that is how Allah rewards the pious.
the Gardens of Eternity which they will enter, under which rivers flow. In it they will have whatever they desire. This is how Allah rewards the righteous—
The gardens of Eden which they will enter; rivers flow through it and they have there whatever they wish. This is how Allah rewards those who beware (of Him).
The Gardens of Eden they shall enter, wherein brooks will roll at their feet; and wherein shall they have all that they desire. Thus shall God recompense the God-fearing
The gardens of Eden are reserved for them, wherein rivers flow. They have anything they wish therein. GOD thus rewards the righteous.
They will enter Gardens of Eden. Running waters flow and there they will have all things they wish. This is how God will reward those who are mindful of Him.
They will enter Gardens of Eden! Running waters flow, and there they will have all things they wish. This is how God will reward those who are mindful of Him.
Eden paradises, which they will enter them, beneath which the rivers are running, they have therein whatever they are wishing. Thus, Allah recompenses the pious.
Gardens of Eternity they shall enter, therein beneath (the trees of) which rivers flow, wherein they will have whatever they desire for. Thus Allah rewards the pious.
The Gardens of Eden they will enter; through which running waters flow. There they shall have everything they desire. Thus shall God reward the God-fearing;
The Gardens of Eden they will enter, underneath which rivers flow, wherein they will have whatever they wish. This is how Allah rewards the upright
The gardens of perpetuity, they shall enter them, rivers flowing beneath them; they shall have in them what they please. Thus does Allah reward those who guard (against evil)
Gardens of Eternity, which they will enter; through them flow streams. They will have therein what they wish for. Thus does ALLAH reward the righteous
They shall enter the Gardens of Eden with rivers running below. Therein shall they have whatsoever they will. Thus does God recompense the reverent
Gardens of Eternity that they will enter: Beneath them flow (pleasant) rivers: They will have all that they wish in there: Thus Allah rewards the righteous—
They will enter the Gardens of Eternity, beneath which rivers flow, having everything they desire. Thus does God reward the righteous.
The Gardens of Perpetuity, which they will enter, beneath which rivers flow, where they will have whatever they desire. Thus God rewards the pious
Gardens of perpetual residence, which they will enter, beneath which rivers flow. They will have therein whatever they wish. Thus does Allah reward the righteous
Gardens of Eden which they shall enter, beneath them rivers flow; therein they shall have what they will. Thus God rewards those who fear.
Gardens of Eternity which they will enter: beneath them flow (pleasant) rivers: they will have therein all that they wish: thus doth God reward the righteous,
Gardens of Eternity which they will enter: beneath them flow (pleasant) rivers: they will have therein all that they wish: thus doth Allah reward the righteous,
ٱلَّذِینَ تَتَوَفَّىٰهُمُ ٱلۡمَلَـٰۤىِٕكَةُ طَیِّبِینَ یَقُولُونَ سَلَـٰمٌ عَلَیۡكُمُ ٱدۡخُلُوا۟ ٱلۡجَنَّةَ بِمَا كُنتُمۡ تَعۡمَلُونَ ٣٢
those whose lives the angels take in a state of goodness. They will say to them, ‘Peace be upon you. Enter the Garden as a reward for what you have done.’
those whose lives the angels take while they are pious saying (to them): “Peace be on you, enter Paradise because of what you used to do.”
Those whom the angels cause to die while they are clean, saying peace be upon you! enter the Garden for that which ye have working
When the angels receive the souls of those who are blameless they will say: "Peace on you. Enter Paradise as recompense for what you did."
The angels will say, “Assalamu alaikum” to those with pure faith who they took in death (separated from their body)! Enter Paradise as the outcome of what you did!”
those the angels take in a virtuous state. They say, ´Peace be upon you! Enter the Garden for what you did.´
—those whom the angels take away while they are pure. They say [to them], ‘Peace be to you! Enter paradise because of what you used to do.’
Those whose souls the angels take whilst they are in a pious state (free of evil, and worshipping none but God alone), saying: "Peace be upon you! Enter Paradise for what you have been doing."
Those (are happy indeed) whom the angels cause to die while they are pure saying, `Peace be upon you! Enter Paradise because of that (noble deeds) you have been doing.
whom the angels take while they are goodly, saying, 'Peace be on you! Enter Paradise for that you were doing.
They (the angels) say to those whom the angels take their lives while being good: “Peace (and well-being) upon you, enter the garden for what you were doing.”
These are the people whose souls have been taken away when they were pure. The angels will say: “Peace with you, enter Paradise as a reward for your good deeds.”
Those whose lives the angels take in a state of innocence saying, “Peace be on you. Enter the garden, because of that which you did.
those whom the angels take up (at death) while they are goodly, saying, “Peace be upon you; enter the Garden (of Paradise) on account of what you used to do.”
To those whom the angels take off in a goodly state they shall say, 'Peace be upon you! enter ye into Paradise for that which ye have done.
Those whose souls the angels remove in a state of purity, saying, "Peace be upon you - enter Paradise, the reward of your deeds."
It is they whose souls are taken by the angels in a state of purity, they will say [to them], “Peace be unto you. Enter the garden because of what you used to do.”
Unto the righteous whom the angels shall cause to die, they shall say, peace be upon you; enter ye into paradise, as a reward for that which ye have wrought
To those whom the angels take away in a goodly state (those who die righteous) they shall say, "Peace be upon you! Enter you into the Garden (Paradise) for that which you have done."
whom the angels take while they are goodly, saying: 'Peace be on you. Enter Paradise for what you were doing.
To whom, as righteous persons, the angels shall say, when they receive their souls, "Peace be on you! Enter Paradise as the meed of your labours."
Those whom the angels cause to die while they are those who are pure and pious, the (angels) say: “Salamun ‘Alaikum (peace be on you). Enter you the Paradise because of that which you used to do (in your worldly life).”
Those whom the angels call to themselves while they are ones who are good. They say to them: Peace be unto you! Enter the Garden because of what you had been doing.
[The righteous are] those whose lives are in a state of purity when the angels take them. [The angels] say, “Peace to you; enter Paradise because of what you did.”
- such pious people the angels cause to die, saying: "Peace be upon you! Enter the paradise because of the good deeds you have done."
those whose souls the angels seize while they are in a state of purity, saying: "Peace be upon you. Enter Paradise as a reward for your deeds."
Whom the angels cause to die in purity, saying: Peace be to you! enter the Garden for what you did
those whom the angels take back(cause to die while they are good),saying, “Peace be on you, enter the garden because of that which you used to do.”
Those that the angels caused to die while they did good deeds, the angels saying to them, "Peace upon you! Enter the garden as a reward for what you did."
The angels take their lives whilst they are pure, clean, pleased and contented (due to obedience and piety. The angels tell them the moment they take their lives:) ‘Peace be upon you! Enter Paradise due to (the pious deeds) that you used to do.
Those whom the Angels take, while they had been good, they will Say: "Peace be upon you, enter Paradise because of that which you have done."
Those whom their lives are terminated by the angels, while they had been good, they will say: "Peace be upon you, enter the Paradise because of that which you have done.
Those whom their lives are terminated by the angels, while they had been good, they will say: "Peace be upon you, enter Paradise because of that which you have done."
Those whom the angels make them die pure , they say: "A greeting/peace/security on you, enter the Paradise because (of) what you were making/doing/working."
those whom the angels gather in death while they are in a state of inner purity, greeting them thus: "Peace be upon you! Enter paradise by virtue of what you were doing [in life]!"
Whom the Angels take up while they are goodly. They say, "Peace be on you! Enter the Garden for whatever you were doing."
Those whom the angels cause to die (when they are) good. They say: Peace be unto you! Enter the Garden because of what ye used to do
They will be received by the angels of mercy with the greeting, "Peace be with you. Enter Paradise as a reward for your good deeds."
the ones to whom angels bring death while they are pure (in beliefs and deeds). They (angels) say, .Peace on you! Enter Paradise for the deeds you have been doing
those whom the ‘Angels’ cause to die while they are in state of inner purity, saying: "Peace be upon you. Enter ‘Al-Jannah’ for what you used to do."
The angels will take possession of their souls in a state of purity and will say to them, "Peace upon you! Enter the paradise as a reward for what you used to do!"
Those whom the Angels cause to die while they are in state of inner purity, saying: ’Peace be upon you. Enter Al-Jannah for what you used to do."
It is these whose hearts reflect the image of religious and spiritual virtues at the moment they encounter the angels of death who disembody their souls. They -the angels- greet them with the expressions of good will: "Peace be upon you. Make entry into Paradise which is the reward commensurate with your deeds."
The ones whose souls were taken by the angels while they were in the state of purity; they will be greeted with: “Peace be on you; enter Paradise for what you use to do in the world.
those whose souls the angels take while they are virtuous, saying ˹to them˺, “Peace be upon you! Enter Paradise for what you used to do.”
Those whom the angels take away whilst they are good, saying: peace be with you, enter the garden on account of what you used to do.
whom the angels will claim, in all their virtue, saying: ‘Peace be on you. Come into Paradise, the reward of your labours.‘
The angels terminate their lives in a state of righteousness, saying, "Peace be upon you. Enter Paradise (now) as a reward for your works."
Those who are gathered in death by the angels, being good, will be greeted with "Peace be upon you! Enter paradise by virtue of what you have done"
Those who are gathered in death by the angels, being good, will be greeted with “Peace be upon you! Enter paradise by what you have done”
Those whom the angels decease them, Good. They (The angels) are saying, “Peace be upon you enter, The Paradise, with what you were working.”
Those whom the angels cause to die (while from polytheism and sin) are clean, saying (to them) : 'Peace be upon you! Enter the Paradise because of what you used to do'.
those whom the angels gather in death while they are in a state of purity, saying: 'Peace be upon you! Enter paradise by virtue of what you were doing [in life].'
(The upright are contented even as they depart from the world.) Angels cause them to die saying, "Peace unto you! Enter the Garden now because of what you used to do."
Those whom the angels cause to die in a good state, saying: Peace be on you: enter the garden for what you did
Those whom the angels cause to die while they are pure, they say to them, `Peace be unto you. Enter Heaven because of what you used to do.
those whom the angels take while they are in a state of goodness. They will say, “Peace be upon you! Enter the Garden for that which you used to do.
Those (righteous ones) whose lives the angels take in a state of purity, saying (to them), "Peace be on you; You enter the Garden, because of what you did (in your life)."
When the angels receive the souls of the good-natured, they will say, “Peace be upon you. Enter Paradise due to your deeds.”
Those who are in a wholesome state when the angels take them—will say, 'Peace be upon you; enter Paradise, for what you used to do.'
The ones whom the angels take in death, [being] good and pure; [the angels] will say, "Peace be upon you. Enter Paradise for what you used to do."
Those whom the angels cause to die good. They say: 'Peace be on you. Enter the Garden for what you used to do.'
(Namely) those whose lives the angels take in a state of purity, saying (to them), "Peace be on you; enter ye the Garden, because of (the good) which ye did (in the world)."
(Namely) those whose lives the angels take in a state of purity, saying (to them), "Peace be on you; enter ye the Garden, because of (the good) which ye did (in the world)."
هَلۡ یَنظُرُونَ إِلَّاۤ أَن تَأۡتِیَهُمُ ٱلۡمَلَـٰۤىِٕكَةُ أَوۡ یَأۡتِیَ أَمۡرُ رَبِّكَۚ كَذَ ٰلِكَ فَعَلَ ٱلَّذِینَ مِن قَبۡلِهِمۡۚ وَمَا ظَلَمَهُمُ ٱللَّهُ وَلَـٰكِن كَانُوۤا۟ أَنفُسَهُمۡ یَظۡلِمُونَ ٣٣
Are the disbelievers waiting for the angels to come to them, or your Lord’s Judgement? Those who went before them did the same. God did not wrong them; they wronged themselves
Do they (the disbelievers) wait for the angels to come to them (to take souls at death), or command of your Lord to come? So did those before them. And Allah did not wrong them, but they used to wrong themselves.
Await they aught but that the angels should come unto them or the command of thy Lord should come Likewise did those before them. Allah wronged them not, but they were wont to wrong themselves
What! Do the (unbelievers) expect that the angels should descend, or the sentence of your Lord come to pass? So had the people done before them; yet God did not wrong them, they wronged themselves
(In order to believe) do they wait for the angels (physical death) or for the command (a suffering) of their Rabb to come? Thus did those before them! And Allah did not do wrong to them, but they had been wronging themselves.
What are they waiting for but the angels to come to them or your Lord´s command to come? That is like what those before them did. Allah did not wrong them; rather they wronged themselves.
Do they await anything but that the angels should come to them, or your Lord’s edict should come? Those who were before them had acted likewise; Allah did not wrong them, but they used to wrong themselves
Are they (the unbelievers and/or those who associate partners with God) but waiting for the angels to come to them (to take their souls or bring them a disaster), or for your Lord’s command (to judge them and open Hell for them)? Even so did those before them. God did not wrong them but they did wrong themselves
These (disbelievers) only wait for the angels to descend upon them (with the punishment), or that the decisive decree of your Lord should come to pass. Their predecessors acted in a (wrong) way as they do. Allah did not deal with them unjustly but they have been doing injustice to themselves
Do they look for aught but that the angels shall come to them, or thy Lord's command shall come? So did those before them, and God wronged them not, but themselves they wronged
Do they (the disbelievers) wait for anything except that the angels come to them or your Lord’s command comes (for their punishment)? That is how those before them acted. God did not wrong them, but they used to wrong themselves.
What are the disbelievers waiting for? For the angels to appear to them or the Lord’s judgment against them? The disbelievers before them behaved exactly like them. God did not do any injustice to them; they were the ones who were unjust to themselves
Do they wait until the angels come to them, or there comes the command of your Lord, as those who went before them did? But God wronged them not. No, they wronged their own selves
Are they but waiting for the angels to come to them, or for the command of your Lord to come? Those before them did likewise. And Allah did not do them any injustice, but to themselves they used to do injustice.
Do they expect other than that the angels should come to take them off, or that thy Lord's bidding should come?- thus did those before them; God did not wrong them; but it was themselves they wronged
So what are they waiting for, except that the angels come upon them or that your Lord’s punishment comes? Those before them did exactly this; and Allah did not oppress them at all, but it is they who used to wrong themselves
What else are they waiting for except that the angels come to them or that the commandment of your Lord comes. Thus those who were before them acted and Allah did not wrong them but they wronged their own souls.
Do the unbelievers expect any other than that the angels come unto them, to part their souls from their bodies; or that the sentence of thy Lord come to be executed on them? So did they act who were before them; and God was not unjust towards them in that He destroyed them; but they dealt unjustly with their own souls
Do they expect other than that the angels should come to take them away, or that your Lord´s command should come to pass? Even so did those before them; Allah did not wrong them; but it was themselves they wronged
Are they looking for the angels to come down or the order of your Lord to come? As such did those who have gone before them. Allah did not wrong them, but they wronged themselves
What can the infidels expect but that the angels of death come upon them, or that a sentence of thy Lord take effect? Thus did they who flourished before them. God was not unjust to them, but to their ownselves were they unjust
What do they wait for except that the angels may come to them or may approach them the Decree of your Nourisher-Sustainer? Thus acted those before them. And Allah wronged them not, rather they used to transgress against their ownselves
Look they not on but that the angels approach them or the command of thy Lord approach? Thus, accomplished those before them. And God did not wrong them. Rather, they had been doing wrong to themselves.
Do (the unbelievers) wait until the angels come to them or some command from their Lord comes to them? So did those who went before them, but Allah did not cheat them. They cheated their own souls.
Are these unbelievers waiting for the angels to come down to take their lives or the commandment of your Lord to come to pass for their doom? So did those who went before them. It was not Allah who was unjust to them, but they were unjust to themselves
(O Muhammad), are they waiting for anything else than that the angels should appear before them, or that your Lord´s judgement should come? Many before them acted with similar temerity. And then what happened with them was not Allah´s wrong-doing; they rather wronged themselves
Await they aught but that the angels should come to them or that thy Lord’s command should come to pass. Thus did those before them. And Allah wronged them not, but they wronged themselves
Do they wait for anything else, except that the angels should come to them or the command of your Fosterer should come to pass? Thus, those before them (also) did, and Allah was not unjust to them but they were unjust to themselves.
They do not wait for anything but that the angels should come to them or that the Commandment of your Lord should come to pass. This is what those before them did. And Allah oppressed them not, but they oppressed themselves
And what else are they waiting for except that the angels should come to them, or there should reach the command (of torment) from your Lord? Those before them (also) did the same. And Allah did not do them any wrong, but they themselves used to wrong their own souls
Are they waiting for the Angels to come for them, or a command from your Lord It was exactly the same as what those before them did. God did not wrong them, but it was their own selves that they wronged
Are they waiting for the angels to come for them, or a command from your Lord? It was exactly the same as what those before them did. God did not wrong them, but it was their own souls that they wronged
Are they waiting for the angels to come for them, or a command from your Lord? It was exactly the same as what those before them did. God did not wrong them, but it was their own souls that they wronged.
Do they wait/watch except that the angels or your Lord's order/command comes ? As/like that those from before them made/did, and God did not cause injustice/oppression to them, and but they were themselves causing injustice/oppression
ARE THEY [who deny the truth] but waiting for the angels to appear unto them, or for God's judgment to become manifest? Even thus did behave those [stubborn sinners] who lived before their time; and [when they were destroyed,] it was not God who wronged them, but it was they who had wronged themselves
Do they look for anything except that the Angels should come up to them or your Lord's Command should come up? Thus did the ones before them perform; and in no way did Allah do them an injustice, but to themselves they were doing an injustice
Await they aught say that the angels should come unto them or thy Lord's command should come to pass? Even so did those before them. Allah wronged them not, but they did wrong themselves
Are they (the disbelievers) waiting for the angels and the decree of your Lord to be fulfilled before they believe? The people who lived before them had also done the same thing. God did not do injustice to them, but they wronged themselves
They (the unbelievers) are waiting for nothing but that the angels should come to them, or comes the command of your Lord. Similar was the reaction of those who were before them. Allah did not wrong them; rather they were doing wrong to themselves
Do they await but that the ‘Angels’ should come to them or the command of your Lord should come to pass? This is what they did (also) those who were before them. Allâh wronged them not, but they used to wrong their own selves.
Are they (evildoers) waiting for the angels to visit them? Or for Allah´s decree to come crashing down on them? Other folks before them did just that! Allah did not victimize them wrongfully. Rather, they used to treat their own selves unjustly
Do they await but that the Angels should come to them or the command of your Lord should come to pass? This is what they did (also) those who were before them. And Allâh has not wronged them, but they used to wrong their own selves (when they voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims)
Do they -the infidels- purpose to wait until some fitting event presents itself and they distinctly perceive the angels or experience the execution of Allah's decree of retributive punishment! Thus much did their predecessors behave and it was not Allah Who did them injustice but it was they who wronged themselves
Are you waiting for the angels or Your Lord’s command to come down? Those before them did the same. Allah didn’t wrong them, but they wronged themselves.
Are they only awaiting the coming of the angels or the command of your Lord ˹O Prophet˺? So were those before them. And Allah never wronged them, but it was they who wronged themselves.
Do they wait that the angels will come to them or the command of your Lord will come? This is what those before them did, and Allah did not wrong them but they wronged themselves.
Are they only waiting for the angels to come down or for the fulfilment of your Lord‘s will? Those who had gone before them also waited. God did not wrong them, but they wronged their own souls
Are they waiting for the angels to come to them, or until your Lord's judgment comes to pass? Those before them did the same thing. GOD is not the One who wronged them; they are the ones who wronged their own souls.
Are the [unbelievers] expecting that the angels will appear or that God's judgment will be manifested? Those who lived before them behaved in the same way. God did not wrong them. They wronged themselves.
Are they [the unbelievers] expecting that the angels will appear or that God’s judgment will be manifested? Those who lived before them behaved in the same way. God did not wrong them. They wronged themselves.
Are they waiting except that the angels should come to them, or your Lord’s command should come? Thus, those before them were done. And Allah did not oppress them, but themselves they were oppressing.
Do they expect aught but the angels (of death) come to them, or the decree of your Lord comes (to pass) Thus did those before them. And Allah was not unjust to them, but they were unjust to themselves.
Are they [who disbelieve] awaiting anything but for the angels to appear before them, or for your Lord's command to come? Those before them did the same. It was not God who wronged them, but it was they who wronged themselves.
(Whereas those who violate human rights, wrong their own "Self.") Are they waiting for the angels to visit them, or that your Lord's Command comes to pass (and calls them to Requital)? Similar has been the attitude of those before them. Allah wronged them not, but they wronged themselves
They do not wait aught but that the angels should come to them or that the commandment of your Lord should come to pass. Thus did those before them; and Allah was not unjust to them, but they were unjust to themselves
What do these disbelievers wait for except that the angels should come upon them or that the decree of thy Lord should come to pass? So did those who were before them. ALLAH did not wrong them, but they used to wrong themselves
Do they await aught but that the angels should come upon them, or that the Command of thy Lord should come? Those before them did likewise. And God wronged them not, but they wronged themselves
Do the (ungodly) wait until the angels come to them, or there comes the Command from your Lord (for their death)? Like this (also) did those who went before them. And Allah did not wrong them: But! They wronged themselves (and their souls)
Are they waiting for the angels to come to them, or for your Lord’s command to arrive? This is what those before them did. God didn’t wrong them, but they wronged themselves.
Are they but waiting for the angels to come to them, or for the command of your Lord to arrive? Those before them did likewise. God did not wrong them, but they used to wrong their own souls
Do the disbelievers await [anything] except that the angels should come to them or there comes the command of your Lord? Thus did those do before them. And Allah wronged them not, but they had been wronging themselves
Do they wait except that the angels should come to them or your Lord's command should come? Thus did those who were before them; God did not wrong them; but they were wronging themselves.
Do the (ungodly) wait until the angels come to them, or there comes the Command of thy Lord (for their doom)? So did those who went before them. But God wronged them not: nay, they wronged their own souls
Do the (ungodly) wait until the angels come to them, or there comes the Command of thy Lord (for their doom)? So did those who went before them. But Allah wronged them not: nay, they wronged their own souls
فَأَصَابَهُمۡ سَیِّءَاتُ مَا عَمِلُوا۟ وَحَاقَ بِهِم مَّا كَانُوا۟ بِهِۦ یَسۡتَهۡزِءُونَ ٣٤
So the evil they had done hit them and they were surrounded by the very thing they had mocked
Then, the evil results of what they did overtook them, and surrounded them by that they used to mock at.
Then there be-fell them the vices of that which they had worked, and there surrounded them that whereat they had been mocking
The evil they perpetrated overtook them, and what they mocked has turned upon them
So they were struck by the outcome of what they did and they were enveloped by the thing they ridiculed.
The evil actions they did assailed them. They were engulfed by what they mocked.
So the evils of what they had earned visited them, and they were besieged by what they used to deride
Then the evil consequences of what they used to do fell upon them, and that which they were mocking overwhelmed them
So that the evil consequences of their deeds afflicted them. And (that punishment) which they used to look down upon encompassed them
So the evil things that they wrought. smote them, and they were encompassed by that they mocked at
So, the bad result of what they did happened to them, and they were surrounded by what they used to ridicule.
It was their own wrongdoings which caught up with them and the very things they were mocking at came back to haunt them
But the harmful results of their deeds overtook them, and the very punishment at which they mocked captured them
So the evils of what they had done afflicted them, and they became surrounded by what they used to ridicule.
And the evil which they had done befell them, and that environed them at which they used to mock
So the evils of their deeds struck them, and what they used to mock at surrounded them
So the evils of what they did overtook them and they were besieged by that which they used to mock at.
The evils of that which they committed, reached them; and the divine judgment which they scoffed at, fell upon them
So that the evil which they had done smote them, and that which they mocked surrounded (imprisoned, restricted, hemmed them in)
so the evil things which they did coiled around them, and they were encompassed by that they mocked
And the ill which they had done recoiled upon them, and that which they had scoffed at encompassed them round about
So reached them the evil effects of what they did and surrounded them that which they used to mock at and ridicule
Then, their evil deeds lit on them for what their hands did. And surrounded them is what they had been ridiculing.
The evil results of their deeds overwhelmed them, and that which they had scoffed surrounded them.
At the end, the evil results of their deeds overtook them, and the very scourge at which they mocked, hemmed them in
The evil consequences of their misdeeds overtook them and what they mocked at overwhelmed them
So the evil of what they did afflicted them, and that which they mocked encompassed them
So the evil (consequences) of what they did afflicted them and that which they used to mock at, surrounded them. vil (consequences) of what they did afflicted them and that which they used to mock at, surrounded them.
So the bad things they did shall afflict them and the things they mocked at shall besiege them
So the punishments that came upon them were due to the acts that they had perpetrated, and the same (chastisement) they used to make fun of engulfed them
Thus, the evil of their work afflicted them, and they were surrounded by that which they used to make fun of
Thus is was, that the evil of their work has afflicted them, and they will be surrounded by that which they used to mock
Thus it was, that the evil of their work has afflicted them, and they will be surrounded by that which they used to mock.
So sins/crimes (of) what they made/did struck/hit them , and what they were with it mocking/making fun (of) surrounded/afflicted with them
for all the evil that they had done fell [back] upon them, and they were overwhelmed by the very thing which they had been wont to deride
So the odious (deeds) that they did afflicted them, and that which they used to mock (Or: they were mocking) redounded on them
So that the evils of what they did smote them, and that which they used to mock surrounded them
The evil consequences of their deeds afflicted them and they were surrounded by what they had mocked
So, the evils of what they did overtook them, and they were encircled by the very thing they used to ridicule
The evil of what they did overtook them, and that at which they used to scoff encompassed them.
The evil of their own deeds struck them down. Their acts of ridiculing and mocking (the truth) engulfed them
The evil of what they did overtook them, and that at which they used to mock encompassed them.
By consequence, did the evil line of conduct to which they committed themselves and the evil deeds they conferred on themselves spring back and recoil on them, and they were beset on all sides by the same material and immaterial things they had turned in to ridicule
The evil they had done caught up with them, and all they used to mock will engulf them as punishment.
Then the evil ˹consequences˺ of their deeds overtook them, and they were overwhelmed by what they used to ridicule.
Then their bad deeds caught up with them and what they used to make fun of overcame them.
the evil which they did recoiled upon them, and the scourge at which they scoffed encompassed them
They have incurred the consequences of their evil works, and the very things they ridiculed came back to haunt them.
They were struck by the consequences of the evil they had done, and they were overtaken by the very thing they used to ridicule.
They were struck by the consequences of the evil they had done, and they were overtaken by the very thing they used to ridicule.
So it was inflicting them, the badness of what they worked, and banded with them what they were ridiculing with it.
So the evil (consequences) of what they did afflicted them and that which they used to ridicule encompassed them.
The evil consequences of their misdeeds overtook them, and they were overwhelmed by the very thing they used to deride.
All the evil that they had done fell back upon them, and the very thing they used to mock, surrounded them
So the evil (consequences) of what they did shall afflict them and that which they mocked shall encompass them
So the evil consequences of what they did overtook them and that which they used to mock at encompassed them
Thus they were stricken by the evil deeds they had done, and were beset by that which they used to mock
Then the evil results of their actions came upon them, and that very (anger of Allah) at which they had mocked surrounded them
The consequences of their deeds overtook them, and the very things they used to ridicule engulfed them.
So the evils of their deeds assailed them, and what they used to ridicule engulfed them
So they were struck by the evil consequences of what they did and were enveloped by what they used to ridicule
And the evil of what they did befell them, and what they used to mock at surrounded them.
But the evil results of their deeds overtook them, and that very (Wrath) at which they had scoffed hemmed them in
But the evil results of their deeds overtook them, and that very (Wrath) at which they had scoffed hemmed them in
5
Prophets raised to explain
وَقَالَ ٱلَّذِینَ أَشۡرَكُوا۟ لَوۡ شَاۤءَ ٱللَّهُ مَا عَبَدۡنَا مِن دُونِهِۦ مِن شَیۡءࣲ نَّحۡنُ وَلَاۤ ءَابَاۤؤُنَا وَلَا حَرَّمۡنَا مِن دُونِهِۦ مِن شَیۡءࣲۚ كَذَ ٰلِكَ فَعَلَ ٱلَّذِینَ مِن قَبۡلِهِمۡۚ فَهَلۡ عَلَى ٱلرُّسُلِ إِلَّا ٱلۡبَلَـٰغُ ٱلۡمُبِینُ ٣٥
Those who worshipped others alongside God say, ‘If God had willed, we would not have worshipped anything but Him, nor would our fathers. We would not have declared anything forbidden without His sanction.’ Those before them said the same. Are the messengers obliged to do anything other than deliver [their message] clearly
And those who join others in worship (with Allah) say: “If Allah had willed, neither we would have worshipped anything other than Him, nor our forefathers, nor we would have forbidden anything without (command from) Him.” So did those who were before them. Then are the Messengers charged with anything but to convey the clear message?
And those who associate say: had God willed we would not have worshipped aught beside Him, neither we nor our fathers, nor we would have forbidden aught without Him. Like-wise did those before them. Naught is then on the apostles except a preaching plain
The idolaters say: "If God had willed we would not have worshipped anything apart from Him, nor would our fathers have done, nor would we have forbidden any thing without His (leave)." So had the people done before them. Therefore it is binding on the prophets to convey the message in clearest terms
The dualists said, “Had Allah willed neither we nor our fathers would have worshipped things other than Him and we would not have forbidden anything other than what He says”... Thus did those before them... What can the duty of Rasuls be other than clear notification?
The idolaters say, ´If Allah had willed we would not have worshipped anything apart from Him, neither we nor our fathers, nor would we have forbidden anything without His say.´ Those before them said the same. Are the Messengers responsible for anything but clear transmission?
The polytheists say, ‘Had Allah wished, we would not have worshiped anything besides Him —neither we, nor our fathers— nor would we have held anything holy besides Him.’ Those who were before them had acted likewise. Is the apostles’ duty anything but to communicate in clear terms
Those who associate partners with God say: "Had God so willed, we would not have worshipped anything other than Him, neither we nor our forefathers; nor would we have declared anything unlawful without (a commandment from) Him." Even so did those who lived before them (and associated partners with God like them). But, then, is any duty laid upon the Messengers except to convey the Message clearly
Those who associated partners (with Allah) said (also), `Had Allah so willed, neither we nor our fathers would have worshipped anything apart from Him, nor would we have forbidden anything without (sanction from) Him.' Their predecessors acted as they do. But there is no other responsibility upon the Messengers except the delivery (of the Message) in plain terms
The idolators say, 'If God had willed we would not have served; apart from Him, anything, neither we nor our fathers, nor would we have forbidden, apart from Him, anything.' So did those before them; yet is aught for the Messengers, but to deliver the manifest Message
And those who associated (partners with God) said: “If God wanted, we and our fathers would not have served anything other than Him, and we would not have forbidden anything other than His (prohibitions).” That is how those before them acted. Are the messengers responsible for anything other than clearly delivering (the message)?
The idol worshippers say: “If God wanted, neither we nor our forefathers would have never worshipped anything but the Lord. Nor would we have declared anything that God has made lawful as unlawful.” Such excuses were also presented by the people who were living before them. Do they not realize that the only mission of the prophets is to deliver the message (and that God has given the mankind the freedom to accept the message or to disregard it and that God has decided not to make people to believe by force?
The worshippers of false gods say, “If God had so willed, we would not have worshipped anything but Him, neither we nor our parents, nor would we have created prohibitions other than His,” as did those who went before them say. But what is the mission of messengers except to convey the message clearly
And those who had associated (others with Allah) said, “Had Allah willed, we would never have worshiped anything apart from Him—neither us, nor our forefathers, nor would we have prohibited anything without (permission from) Him.” Those before them did likewise. So are the messengers responsible for anything but evident proclamation?
And those who associated (others with God) said, 'Had God pleased we had not served aught beside Him, neither we nor our fathers; nor had we prohibited aught without Him;' - thus did those before them: but have messengers aught to do but to deliver their message plainly
And the polytheists said, "Had Allah willed, we would not have worshipped anything besides Him - neither we nor our forefathers - and nor would we have forbidden anything, whilst being disassociated with Him"; those before them did exactly this; so what is (incumbent) upon the Noble Messengers, except to plainly convey (the message)
And those who ascribed partners to Allah said, “If Allah had willed we would not have worshipped aught besides Him, neither us nor our fathers, neither had we prohibited anything without his commandment. Thus did those before them act but is there anything on the messengers except the clear conveyance [of message]?
The idolaters say, if God had pleased, we had not worshipped any thing besides Him, neither had our fathers: Neither had we forbidden any thing, without Him. So did they who were before them. But is the duty of the apostles any other, than public preaching
And the idolaters (those who associated others with Allah) said, "Had Allah pleased we had not served aught beside Him, neither we nor our fathers; nor had we forbidden aught without His permission". Even so did those before them. Are the messe
The idolaters say: 'Had Allah willed, neither we nor our fathers would have worshipped anything other than Him, nor would we have forbidden anything without Him', as such did those before them. Yet what should Messengers do but give a clear deliverance
They who have joined other gods with God say, "Had He pleased, neither we nor our fathers had worshipped aught but him; nor should we, apart from him, have forbidden aught." Thus acted they who were before them. Yet is the duty of the apostles other than public preaching
And those who assigned partners (to Allah) said: “Had Allah (so) willed we would have not worshipped besides Him any thing, (neither) we and nor our fathers. And we would not have declared haram any thing other than His (prohibitions as available in His Al-Kitab)." Thus behaved those who went before them. Then is there on the Messengers (any responsibility) except (clearly conveying) the Message
And those who ascribed partners with God said: If God willed neither would we have worshiped other than Him anything, we nor our fathers, nor would we have held sacred anything other than what He forbade. Thus, accomplished those who were before them. Then, what is upon the Messengers, but the delivering of the clear message?
The worshipers of false gods say, “If Allah had willed, we would not have worshiped anything but Him. That goes for ourselves and our forefathers. Also, we would not have made up any rules in addition to His.” Those who went before them said the same thing. What is the mission of the messengers, however, except to preach the plain truth?
The pagans say: "If Allah wanted, neither we nor our forefathers would have worshipped any one else but Him, nor made anything unlawful without His will." Such excuses were put forward also by those who went before them. Yet Messengers have no more responsibility than to convey the Message clearly
Those who associate others with Allah in His Divinity say: "Were Allah to will so, neither we nor our forefathers would have worshipped any other than Him, nor would we have prohibited anything without His command." Their predecessors proffered similar excuses. Do the Messengers have any other duty but to plainly convey the Message
And the idolaters say: Had Allah pleased, we had not served aught but Him, (neither) we nor our fathers, nor had we prohibited aught without (order from) Him. Thus did those before them. But have the messengers any duty except a plain delivery (of the message)
And those who associate partners (with Allah) say, “Had Allah willed we would not have served (worshipped) anything besides Him, we and our fathers; and we would not have made anything unlawful, besides Him*.” Those before them (also) did like that, so what (else is incumbent) on the messengers except clear conveyance (of the message)? * In addition to His making certain things unlawful.
And they who worship others besides Allah say, "Had Allah so willed, we would not have worshipped anything besides Him. Nor would our fathers do it. And we would not have prohibited anything without His Command." This is what those before them did. Are the Messengers then responsible for anything but the plain and clear conveyance of the divine Message?h
And those who set up peers with Allah say: ‘Had Allah so willed, we would not have worshipped anything apart from Him, neither we nor our fathers. Nor would we have forbidden anything without His (command).’ Those before them (also) did the same. Are the Messengers responsible for anything in addition to clearly conveying (the message and commandments of Allah)
And those who set up partners said: "If God had wished it, we would not have served anything besides Him; neither us nor our fathers; nor would we have forbidden anything without Him." Those before them did the exact same thing; so are the messengers required to do anything but deliver with clarit
And those who were polytheists said: "If God had wished, we would not have served a thing other than Him; neither us nor our fathers; nor would we have made unlawful anything other than from Him." Those before them did exactly the same thing; so are the messengers required to do anything except deliver with clarity
And those who were polytheists said: "If God had wished, we would not have served a thing other than Him; neither us nor our fathers; nor would we have made forbidden anything other than from Him." Those before them did exactly the same thing; so are the messengers required to do anything except deliver with clarity?
And those who shared/made partners (with God) said: "If God willed/wanted, we would not have worshipped from other than Him from a thing, us and nor our fathers, and nor forbade/prohibited from other than Him from a thing." As/like that those from before them made/did, so is there on the messengers except the information/communication the clear/evident
Now they who ascribe divinity to aught beside God say, "Had God so willed, we would not have worshipped aught but Him - neither we nor our forefathers; nor would we have declared aught as forbidden without a commandment from Him." Even thus did speak those [sinners] who lived before their time; but, then, are the apostles bound to do more than clearly deliver the message [entrusted to them]
And the ones who have associated (others with Allah) have said, "If Allah had so decided, in no way would we have worshiped, apart from Him, anything, neither we nor our fathers; and in no way would we have prohibited, apart from Him, anything (whatsoever)." Thus did the ones before them perform. So are the Messengers (entrusted) with anything except (to deliver) the evident proclamation
And the idolaters say: Had Allah willed, we had not worshipped aught beside Him, we and our fathers, nor had we forbidden aught without (command from) Him. Even so did those before them. Are the messengers charged with aught save plain conveyance (of the message)
The pagans had said, "Had God wanted we would not have worshipped anything other than Him, nor would our fathers. We would not have forbidden anything without (a command from) Him." The same thing was said by the people who lived before them. Are the Messengers expected to do more than just preach
The polytheists said, .If Allah had so willed, we would have not worshipped anything other than Him - neither we nor our forefathers - nor would we have made anything unlawful without (a command from) Him. Similar was the reaction of those who were before them. Therefore, the messengers‘ obligation is no more than to convey the message clearly
Those who associate others with Allâh say: "If Allâh had willed, neither we nor our fathers would have worshiped anything other than Him, nor would we have prohibited anything without (a command from) Him." This is what they did (also) those who were before them. Thus, are the ‘Messengers’ responsible for anything but to convey clearly the ‘Message’ (of their Lord to the people)?
Those guilty of ´shirk´ (ascribing partners to Allah) said, "Unless Allah had so willed, we would not worship anyone else besides Him. Nor would our ancestors. We could not have sanctified anything else other than Him." Those others before them said that too! Is there any (obligation) upon the messengers, except to convey the message distinctly
Those who associate others with Allâh say: ‘Had Allâh willed, neither we nor our forefathers would have worshiped anything other than Him, nor would we have prohibited anything without (a command from) Him." This is what they did (also) those who were before them. So, are the Messengers responsible for anything but to convey clearly the Message (of their Lord to the people)?
And to excuse their infidelity which it is not possible to justify, the idolaters insolently say: "Had Allah willed, neither we nor our fathers would have worshipped besides Him other gods, nor would we have enforced taboos other than those decreed by Him" Thus much acted their predecessors. But is the Messenger really responsible for any act or a duty other than relating the divine message and the elucidation of its text
The idolaters will say, “If Allah wished we wouldn’t have worshipped anyone beside Him; neither our forefathers nor we would have made anything unlawful without His permission.” That’s how those gone before them behaved; what else can the messengers do except give clear warning?
The polytheists argue, “Had Allah willed, neither we nor our forefathers would have worshipped anything other than Him, nor prohibited anything without His command.” So did those before them. Is not the messengers’ duty only to deliver ˹the message˺ clearly?
And the idolaters say: if Allah willed we would not have served anything besides Him, neither us nor our fathers, and we would not have sanctified anything besides Him. This is what those before them did, so are the messengers tasked with anything but to convey clearly?
The idolaters say: ‘Had God pleased, we would not have worshipped any besides Him, neither we or our forefathers; nor would we have declared anything unlawful without His sanction.‘ Such also was the pleas of those who had gone before them. Yet what should apostles do but give veritable warning
The idol worshipers say, "Had GOD willed, we would not worship any idols besides Him, nor would our parents. Nor would we prohibit anything besides His prohibitions." Those before them have done the same. Can the messengers do anything but deliver the complete message?
Now the very ones who associate deities with God say, "Had God willed it so, we would have worshipped Him alone, and we would never have declared anything as forbidden unless he had commanded us to do so". This is just what those who lived before them did. Are the messengers required to do more than deliver the message clearly?
Now the very ones who associate deities with God say, “Had God willed it so, we would have worshipped Him alone, and we would never have declared anything as forbidden unless he had commanded us to do so.” This is just what those who lived before them did. Are the messengers required to do more than delivering the message?
And those who associated said, “If Allah willed, we would not have worshiped without Him, of a thing neither of us, nor our parents, nor would we have forbidden without Him, of a thing.” Thus, those before them did. So is there upon the messengers except the obvious notification?
And those who associate (other gods with Allah) say: 'If Allah had willed, we would not have worshipped aught besides Him, neither we nor our fathers, nor would we have prohibited anything without (command from) Him. ' Thus did those before them. Is aught for the Messengers, but to deliver the manifest message
Those who associate partners with God say, 'Had God so willed, neither we nor our forefathers would have worshipped any other than Him, nor would we have declared anything forbidden without a commandment from Him.' Those before them said the same. Are the messengers bound to do anything other than to clearly deliver the message?
Now the idolaters say, "If Allah had so willed, we would not have worshiped or served anyone but Him, we and our forefathers. Nor had we forbidden things outside His Command." Thus did those before them. But, are the Messengers responsible for other than conveying the Message clearly
And they who give associates (to Allah) say: If Allah had pleased, we would not have served anything besides Allah, (neither) we nor our fathers, nor would we have prohibited anything without (order from) Him. Thus did those before them; is then aught incumbent upon the messengers except a plain delivery (of the message)
And the idolaters say, `If ALLAH had so willed, we should not have worshiped anything beside HIM, neither we nor our fathers, nor should we have forbidden anything without command from HIM.' So did those who opposed the truth before them. Are the Messengers responsible for anything except the plain delivery of the Message
Those who ascribe partners unto God say, “Had God willed, we would not have worshipped aught apart from Him—neither us nor our fathers—nor would we have considered sacred aught apart from Him.” Those before them did likewise. Is aught incumbent upon the Messenger save the clear proclamation
The worshippers of false gods say: "If Allah had so willed then we would not have worshipped anybody but Him— Neither we and nor our fathers— Nor would we have forbade anything other than His (things which He forbids)." Like this did those who went before them. But what is the duty of messengers (from Allah) except to teach the Clear Message
Those who associate others argue, “If God had willed, we wouldn’t have worshiped anything other than Him, neither us nor our ancestors, nor would we have prohibited anything without His sanction.” Those before them did the same. Are the messengers’ duty anything other than the clear conveyance of the message?
The idolaters say, 'Had God willed, we would not have worshiped anything besides Him, neither us, nor our ancestors, nor would we have prohibited anything besides His prohibitions.' Those before them did likewise. Are the messengers responsible for anything but clear communication
And those who associate others with Allah say, "If Allah had willed, we would not have worshipped anything other than Him, neither we nor our fathers, nor would we have forbidden anything through other than Him." Thus did those do before them. So is there upon the messengers except [the duty of] clear notification
And those who associated partners said, 'Had God willed, we would not have served anything besides Him, neither we nor our fathers; nor would we have forbidden anything besides Him.' Thus did those who were before them. Then is there upon the messengers except the clear communication?
The worshippers of false gods say: "If God had so willed, we should not have worshipped aught but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of apostles but to preach the Clear Message
The worshippers of false gods say: "If Allah had so willed, we should not have worshipped aught but Him - neither we nor our fathers,- nor should we have prescribed prohibitions other than His." So did those who went before them. But what is the mission of messengers but to preach the Clear Message
وَلَقَدۡ بَعَثۡنَا فِی كُلِّ أُمَّةࣲ رَّسُولًا أَنِ ٱعۡبُدُوا۟ ٱللَّهَ وَٱجۡتَنِبُوا۟ ٱلطَّـٰغُوتَۖ فَمِنۡهُم مَّنۡ هَدَى ٱللَّهُ وَمِنۡهُم مَّنۡ حَقَّتۡ عَلَیۡهِ ٱلضَّلَـٰلَةُۚ فَسِیرُوا۟ فِی ٱلۡأَرۡضِ فَٱنظُرُوا۟ كَیۡفَ كَانَ عَـٰقِبَةُ ٱلۡمُكَذِّبِینَ ٣٦
We sent a messenger to every community, saying, ‘Worship God and shun false gods.’ Among them were some God guided; misguidance took hold of others. So travel through the earth and see what was the fate of those who denied the truth
And surely, We have sent in every nation a Messenger (saying): “You worship Allah, and avoid false deities.” Then, there were some whom Allah has guided and there were some upon whom the straying was justified. So travel through the land and see what the end of those who denied (the truth) was.
And assuredly We have raised in every community an apostle saying: worship Allah and avoid the devil. Then of them were some whom Allah guided, and of them were some upon whom the straying was justified. Wherefore travel about on the earth, and look on what wise hath been the end of the disbelievers
To every community We have sent an apostle. (saying:) "Worship God, and keep away from all other deities." Thus some of them were guided by God, and ruin was justified on some. Travel over the earth and see what befell those who accused (the apostles) of lies
Indeed, we have disclosed a Rasul within every community saying, “Serve Allah and beware Taghut!”... Some of them, Allah guided... And upon some of them, error (misguidance) was decreed... So travel the earth and see the end of those who denied.
We sent a Messenger among every people saying: ´Worship Allah and keep clear of all false gods.´ Among them were some whom Allah guided but others received the misguidance they deserved. Travel about the earth and see the final fate of the deniers.
Certainly We raised an apostle in every nation [to preach:] ‘Worship Allah, and keep away from the Rebels.’ Then among them were some whom Allah guided, and among them were some who deserved to be in error. So travel over the land and then observe how was the fate of the deniers
And certainly, We have raised within every community a Messenger (to convey the primordial Message): Worship God alone, and keep away from false deities and powers of evil (who institute patterns of faith and rule in defiance of God). Among them (past generations) were people whom God guided, just as there were among them those for whom straying was their just due. Go about, then, on the earth and look! How was the outcome for those who denied (God’s manifest signs and His Messengers)
And We raised a Messenger among every community (teaching,) `Worship Allah and shun the transgressor (- satan).' Thus there were some among them whom Allah guided and there were some among them who were condemned to be lost. So travel in the land and behold how evil was the end of those who cried lies (to the truth)
Indeed, We sent forth among every nation a Messenger,; saying: 'Serve you God, and eschew idols.' Then some. of them God guided, and some were justly disposed to error. So journey in the land, and behold how was the end of them that cried lies
We have certainly raised a messenger among every group of people (saying:) “Serve God and avoid the rebellious ones.” God guided some of them, and some of them deserved misguidance. So, travel throughout the earth and see what the end of those who denied was.
I have sent a Messenger to each nation to say: “Worship God and avoid alternative way of lives (exemplified in worshipping the idols in any form and shape.)” Once the way was clearly presented, some people deserved the Lord’s mercy and were guided by God, while the others chose the alternative ways. Roam the earth and see what happened to those who rejected the message
For We surely sent among every people a messenger who said, “Serve God, and avoid harm.” Of the people were some whom God guided, and some on whom error became inevitable. So travel through the earth and see what the end of those who rejected the message was
For very truly, in every community We sent a messenger: “Worshippl Allah and avoid false masters.” So some of them Allah has guided, and some of them have deserved misguidance. So journey through the earth and look what the outcome was for the disbelievers.
We have sent in every nation an apostle (to say), 'Serve ye God, and avoid Taghut!' and amongst them are some whom God has guided, and amongst them are some for whom error is due;- go ye about then on the earth, and behold how was the end of those who called (the apostles) liars
And indeed We sent to every nation a Noble Messenger (proclaiming) that "Worship Allah and beware of the devil"; therefore Allah guided some of them, and error proved true upon some of them; therefore travel in the land and see what sort of fate befell the deniers
We have indeed sent in every nation a messenger [saying] that worship Allah and stay away from Taghoot. But among them are those whom Allah guided and among them are those upon whom the sentence of misguidance has been passed. Therefore travel in the land and see how was the ending of the beliers.
We have heretofore raised up in every nation an apostle to admonish them, saying, worship God, and avoid Taghut. And of them there were some whom God directed, and there were others of them who were decreed to go astray. Wherefore go through the earth, O tribe of Koreish, and see what hath been the end of those who accused their apostles of imposture
Verily, We have sent to every nation a Messenger, proclaiming, "Serve you Allah, and avoid Taghut (false gods)." And amongst them are some whom Allah has guided, and amongst them are some for whom error has become established. So travel through
We sent a Messenger to every nation, saying: 'Worship Allah and avoid the idols. ' Amongst them were some whom Allah guided, and some justly disposed to error. Travel in the land and see what was the end of those who belied (the Revelation and the prophets)
And to every people have we sent an apostle saying: - Worship God and turn away from Taghout. Some of them there were whom God guided, and there were others decreed to err. But go through the land and see what hath been the end of those who treated my apostles as liars
And verily, indeed We raised among every Ummah (community), a Messenger (proclaiming) that: “Pay obedience to Allah and keep away from Taghut. Then of them (are some) whom Allah guided (to His Al-Kitab) and of them (is) that on whom ignorance imposed (itself). So travel through the land, then mark how was the final end of those who belied (the statements in Al-Kitab)
And, certainly, We raised up in every community a Messenger saying that: Worship God and avoid false deities. Then, of them were some whom God guided and of them were some upon whom their fallacy was realized. So journey through the earth; then, look on how had been the Ultimate End of the ones who deny.
We certainly sent a messenger to every people: “Serve Allah, and avoid evil.” Of the people, some were guided by Allah, and some were in inevitable trespass. Travel across the earth and see what became of those who rejected [the message].
No doubt We raised in every nation a Messenger, saying: "Serve Allah and keep away from Taghut (Satanic forces)." After that, Allah guided some of them while deviation proved true against the others. So travel through the earth and see what was the end of those who denied Our Message
We raised a Messenger in every community (to tell them): "Serve Allah and shun the Evil One." Thereafter Allah guided some of them while others were overtaken by error. Go about the earth, then, and observe what was the end of those who rejected the Messengers, calling them liars
And certainly We raised in every nation a messenger, saying: Serve Allah and shun the devil. Then of them was he whom Allah guided, and of them was he whose remaining in error was justly due. So travel in the land, then see what was the end of the rejectors
And We had raised a messenger in every community (saying) that, “Serve Allah and keep away from false deities.” So among them were (some people) whom Allah guided and among them were (others) on whom error became due. So travel in the earth and see, how the end of those who denied was (brought about).
And certainly We raised in every community a Messenger saying, "Worship Allah and shun whatever is worshipped other than Allah." So there were some, among them, whom Allah guided and there were others who were destined to be misguided. Travel in the land then, and see what the end of those who rejected the divine Message was
And indeed We raised a Messenger amongst every people (saying): ‘(O people,) worship Allah and keep away from Taghut (i.e., Satan and idol-worship).’ Then some amongst them were those whom Allah guided, and there were others amongst them for whom misguidance proved (appropriate). So travel through the land and see what was the end of those who belied (the truth)
And We have sent a messenger to every nation: "You shall serve God and avoid evil." Some of them were guided by God, and some of them deserved to be misguided. So travel in the land, and see how the punishment was of those who denied
And We have sent a messenger to every nation: "You shall serve God and avoid evil." Some of them were guided by God, and some of them deserved to be misguided. So travel the earth, and see how the punishment was of those who denied
And We have sent a messenger to every nation: "You shall serve God and avoid evil." Some of them were guided by God, and some of them deserved to be misguided. So travel the earth, and see how the punishment was of those who denied.
And We had sent in every nation a messenger: "That worship God and avoid/distance (yourselves from) the every thing worshipped other than God/idols ." So from them who God guided, and from them who the misguidance became certain/deserved on him, so walk/move in the earth/Planet Earth, so see/wonder about how was the liars'/deniers' end/turn (result)
And indeed, within every community have We raised up an apostle [entrusted with this message]: "Worship God, and shun the powers of evil!" And among those [past generations] were people whom God graced with His guidance, just as there was among them [many a one] who inevitably fell prey to grievous error: go, then, about the earth and behold what happened in the end to those who gave the lie to the truth
And indeed We have already sent forth in every nation a Messenger (saying), "Worship Allah and avoid the Taghut." (i.e., false gods) Then (some) of them Allah guided; and errancy came true against (some of) them. So travel in the earth, then look into how was the end of the beliers
And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods. Then some of them (there were) whom Allah guided, and some of them (there were) upon whom error had just hold. Do but travel in the land and see the nature of the consequence for the deniers
To every nation We sent a Messenger who told its people, "Worship God and stay away from satan." Some of them were guided by God and others were doomed to go astray. Travel through the land and see how terrible was the end for those who rejected the truth
We did raise a messenger among every people, with the message: .Worship Allah and stay away from the Rebel (the Satan). Then, there were some among them whom Allah guided, and there were others against whom deviation (from the right path) was established. So, travel on earth and see how was the fate of those who rejected (the prophets)
Indeed, We have sent to every community a ‘Messenger’ (saying): “Worship (& venerate) Allâh (Alone), and avoid (idolizing) the mythological deities.” Then of them were some whom Allâh guided, of them were some upon whom deception was rightfully justified. Thus, travel through the earth and then observe the dreadful outcome of those who refused to acknowledge (the truth of Allâh's Oneness)!
Surely We raised into every people, messengers who exhorted them to worship Allah and to avoid false gods. Among the people were those whom Allah guided, while waywardness became the lot of others. Move about in the land and observe the demise of those who denied
Indeed, We have sent to every community a Messenger (saying): ‘Worship Allâh (in the way He wants us to you to worship Him) and avoid (idolizing) the false deities’. Then of them were some whom Allâh enlightens their path, while others were tempted to deviate from the path of truth. Now, therefore, travel through the land and then observe the (dreadful) end of those who are spiritually blind.
And to every nation did We send a Messenger to say to them: " Worship Allah alone and adore Him with appropriate acts and rites and avoid at any cost worshipping anything else irrespective of his or its attribute, be it a human or an idol." And so, among them -the people- there were those whom Allah had guided to His path of righteousness and others who thrived on disobedience and verified Allah's justifiable ordination to their loss in the maze of error
Indeed to every community We sent messengers who taught: “Worship Allah and turn away from idols.” Some Allah guided, whilst others remained misguided. Travel around the Earth and see the punishment of the deniers.
We surely sent a messenger to every community, saying, “Worship Allah and shun false gods.” But some of them were guided by Allah, while others were destined to stray. So travel throughout the land and see the fate of the deniers!
And We sent amongst every community a messenger saying: serve Allah and shun the idols. Then amongst them are those whom Allah guides and among them are those for whom error comes true, so travel on the earth, then see what the outcome was like for the deniers.
We raised an apostle in each community: ‘Serve God and keep away from false gods.‘ Among them were some to whom God gave guidance, and among them were some doomed to go astray. Roam the world and see what was the fate of the disbelievers
We have sent a messenger to every community, saying, "You shall worship GOD, and avoid idolatry." Subsequently, some were guided by GOD, while others were committed to straying. Roam the earth and note the consequences for the rejectors.
We sent a messenger to every nation, saying: "Worship God, and shun the powers of evil!" Some of them were guided by God, but others deserved to be misguided. Travel around the world and see what happened eventually to those who denied the truth.
We sent a messenger to every nation, saying: “Worship God, and shun the powers of evil!” Some of them were guided by God, but others deserved to be misguided. Travel around the world and see what happened eventually to those who denied the truth.
And already We missioned a messenger in every community: “That worship Allah and avoid the false god.” So, from them who Allah guided, and from them who the straying was truthed upon him. So, walk on the earth, so observe how it was the falsifiers consequence.
And verily We have appointed a messenger in every nation (to say) : 'Serve Allah and shun false gods. ' Then, of them were some whom Allah guided, and there were others against whom error was due. Hence, travel in the earth, then see what was the end of the rejecters.
Indeed, We have raised a messenger in every community, [who said to them]: 'Worship God and shun the Evil One.' Among them were some whom God graced with His guidance, while others were inevitably doomed by their error. Go, then, about the earth and observe what was the end of those who denied the truth.
And verily, We have raised in every nation a Messenger, saying, "Serve Allah alone and shun false gods in any form." Then Allah guided some of the people (since they adopted the right approach (4:88)). And error took hold of others (who fell into arrogance or blind following (18:29)). Do take lessons from history as you travel in the earth, and see the consequence of the deniers
And certainly We raised in every nation a messenger saying: Serve Allah and shun the Shaitan. So there were some of them whom Allah guided and there were others against whom error was due; therefore travel in the land, then see what was the end of the rejecters
And WE did raise among every people a Messenger with the teaching, `Worship ALLAH and shun the Evil one.' Then among them were some whom ALLAH guided and among them were some who became deserving of ruin. So travel through the earth and see what was the end of those who treated the prophets as liars
We indeed sent a messenger unto every community, “Worship God, and shun false deities!” Then among them were those whom God guided; and among them were those who were deserving of error. So journey upon the earth and behold how the deniers fared in the end
And We surely sent from every people a messenger (with the Command), "Serve Allah, and avoid evil:" From the people were some whom Allah guided, and some for whom error could not be avoided. So travel through the earth, and see what was the end of those who rejected (the Faith and the Truth)
We sent a messenger to every community, saying, “Worship God and shun false gods.” Among them were those whom God guided, while others deserved misguidance. So, travel through the earth and observe the end of the deniers.
To every community We sent a messenger: 'Worship God, and avoid idolatry.' Some of them God guided, while others deserved misguidance. So travel through the earth, and see what the fate of the deniers was
And We certainly sent into every nation a messenger, [saying], "Worship Allah and avoid Taghut." And among them were those whom Allah guided, and among them were those upon whom error was [deservedly] decreed. So proceed through the earth and observe how was the end of the deniers
And surely, certainly, We raised in every nation a messenger, 'Serve God, and avoid idols.' Then of them were those whom God guided, and of them were those upon whom error is due; so travel in the earth and see how was the end of the deniers.
For We assuredly sent amongst every People an apostle, (with the Command), "Serve God, and eschew Evil": of the People were some whom God guided, and some on whom error became inevitably (established). So travel through the earth, and see what was the end of those who denied (the Truth)
For We assuredly sent amongst every People a messenger, (with the Command), "Serve Allah, and eschew Evil": of the People were some whom Allah guided, and some on whom error became inevitably (established). So travel through the earth, and see what was the end of those who denied (the Truth)
إِن تَحۡرِصۡ عَلَىٰ هُدَىٰهُمۡ فَإِنَّ ٱللَّهَ لَا یَهۡدِی مَن یُضِلُّۖ وَمَا لَهُم مِّن نَّـٰصِرِینَ ٣٧
Though you [Prophet] may be eager to guide them, God does not guide those who misguide [others], nor will they have anyone to help them
If you (O Muhammad) desire for their guidance, then surely Allah does not guide whom He lets to go astray. They will have no helpers.
If thou art solicitous for their guidance, then verily Allah guideth not whomsoever He sendeth astray, and for them there are no helpers
Even if you are eager to guide them, God does not surely guide those who have gone astray: They will have no one to help them
Even if you strive with ambition for their guidance, Allah does not guide those who He leads astray! They will have no helpers.
However eager you are for them to be guided, Allah will not guide those whom He misguides. They will have no helpers.
If you are eager for them to be guided, indeed Allah does not guide those who mislead [others], and they will have no helpers
Though you long ardently for them (all humankind) to be rightly guided, God surely does not guide those whom He has led astray (as their just due). And they have no helpers (to defend them against God)
(Prophet!) if you are solicitous of their guidance, then (know that) Allah never guides those who lead (others) astray (knowingly), and they shall have no helpers (to protect them against the evil consequences of their deeds)
Though thou art ever so eager to guide them, God guides not those whom He leads astray; they have no helpers
Although you are eager for their guidance, indeed God does not guide those whom He misguides, and there is no helper for them.
It will be a wishful thinking of yours that God guide those who have chosen to reject the message. None can help them
You anticipate their guidance, but God does not guide those He leaves to stray, and there are none to help them
(Even) if yousg are concerned about their guidance, (still) Allah surely does not guide whomever He leads astray, and they will have no helpers.
If thou art ever so eager for their guidance, verily, God guides not those who go astray, nor have they any helpers
If you (O dear Prophet Mohammed - peace and blessings be upon him) desire for their guidance, then indeed Allah does not guide one whom He misleads, and they do not have any aides
Even if you are keen for their guidance, truly Allah guides not whom He causes to go astray and there are no helpers for them.
If thou, O prophet, dost earnestly wish for their direction; verily God will not direct him whom He hath resolved to lead into error; neither shall they have any helpers
If you are eager for their guidance, verily, Allah guides not those who go astray (or mislead), nor have they any helpers
Though you are ever so eager to guide them, Allah will not guide those who mislead (others). There shall be none to help them
If thou art anxious for their guidance, know that God will not guide him whom He would lead astray, neither shall they have any helpers
If you (on your end) covet their guidance, then verily, Allah guides not whom He allows to go astray. And (there are) not for them, out of the helpers
If thou be eager for their guidance, then, truly, God will not guide whom He causes to go astray. And they will have no ones who help.
You may be concerned about their guidance. Realize that Allah does not guide those He leaves astray. No one is there to help them.
No matter how eager you may be for their guidance, you should know that Allah does not guide those whom He let go astray and such people will have no helpers
(O Muhammad), howsoever eager you may be to show them the Right Way, Allah does not bestow His guidance on those whom He lets go astray; and in fact none will be able to help them
If thou desirest their guidance, yet Allah will not guide him who leads astray, or have they any helpers
(Even) if you excessively desire for their guidance, (even) then Allah certainly does not guide him whom He leaves to stray and for them there are no helpers.
Even if you are anxious for their guidance, Allah does not indeed guide him who willfully goes astray. And there shall be none to help them
If you ardently desire them to take the path of guidance then (let not your sanctified disposition be overburdened), for indeed Allah does not guide him whom He holds strayed, nor do they have any helpers
If you are concerned for their guidance, God does not guide whom He misleads. And they will have no victors
If you are concerned for their guidance, God does not guide whom He misguides; and they will have no supporters
If you are concerned for their guidance, God does not guide whom He misguides; and they will have no supporters.
If you held onto stingily and desire strongly (are careful) on their guidance, so that God does not guide who misguides, and none from victoriors/saviors (are) for them
[As for those who are bent on denying the truth-] though thou be ever so eager to show them the right way, [know that,] verily, God does not bestow His guidance upon any whom He judges to have gone astray; and such shall have none to succour them [on Resurrection Day]
In case you are eager for their guidance, (yet) surely Allah does not guide the ones whom He leads into error, and in no way do they have any vindicators
Even if thou (O Muhammad) desirest their right guidance, still Allah assuredly will not guide him who misleadeth. Such have no helpers
(Muhammad), even though you have a strong desire to guide them, be sure that God will not guide those who have gone astray and no one will be able to help them
If you are keen for their guidance, then, (remember that) Allah does not lead those to the right path whom He lets go astray, and for them there are no helpers
(Even) if you strive hard for them to receive spiritual insight, indeed, Allâh will not illuminate the path of those whom He makes go astray, and they will have no helpers.
You may desire guidance for them, but Allah does not show the way to anyone He has already led astray. They have no allies
(Even) if you strive hard to lead them down the path of truth, then Allâh will not enlighten the path of those whom He allows to go astray. And they will have no helpers.
In fact, if you O Muhammad are anxious for their guidance to Allah's path of righteousness, you had better realize that He does not guide those who thrive on disobedience and come within the measure of His wrath, nor shall they find those who afford them help
Though you are keen to guide them, Allah will not guide the one He’s allowed to stray, and they will have no Helpers
Even though you ˹O Prophet˺ are keen on their guidance, Allah certainly does not guide those He leaves to stray, and they will have no helpers.
You may desire their guidance, but Allah does not guide those who lead astray, and they have no helpers.
Strive as you may to guide them, God will not guide those whom He confounds; there shall be none to help them
No matter how hard you try to guide them, GOD does not guide the ones He had committed to straying. Thus, no one can help them.
However eager you are for them to be guided, God does not confer his guidance on any whom He judges to have gone astray, and they will have none to help them.
However eager you are for them to be guided, God does not confer his guidance on any whom He judges to have gone astray, and they will have none to help them.
If you are eager upon their guidance, then Allah does not guide those whoever He strays. And none for them from supporters.
(O' Prophet!) Even if you desire for their guidance, yet verily Allah does not guide those whom He leads astray, nor shall they have any helpers.
However eager you may be to show them the right way, [know that] God does not bestow His guidance upon any whom He judges to have gone astray. They shall have none to support them.
(O Messenger) In your compassion you desire everyone to have the right guidance, but Allah never intervenes to guide those who choose straying. And, such have no helpers
If you desire for their guidance, yet surely Allah does not guide him who leads astray, nor shall they have any helpers
If thou art solicitous of their guidance, then know that ALLAH surely guides not those who lead others astray. And for such there are no helpers
Though thou eagerly desire that they be guided, verily God guides not those who lead astray, and they shall have no helpers
If you (O Prophet!) are eager for their guidance, then surely, Allah guides not those whom He leaves to stray (away from the Path), and there will be no one to help them
Despite your concern for their guidance, God doesn’t guide those He allows to go astray, and they will have no helpers.
Even though you may be concerned about their guidance, God does not guide those who misguide. And they will have no saviors
[Even] if you should strive for their guidance, [O Muhammad], indeed, Allah does not guide those He sends astray, and they will have no helpers
If you are eager for their guidance, then indeed, God does not guide those who He leads astray, and they have no helpers.
If thou art anxious for their guidance, yet God guideth not such as He leaves to stray, and there is none to help them
If thou art anxious for their guidance, yet Allah guideth not such as He leaves to stray, and there is none to help them
وَأَقۡسَمُوا۟ بِٱللَّهِ جَهۡدَ أَیۡمَـٰنِهِمۡ لَا یَبۡعَثُ ٱللَّهُ مَن یَمُوتُۚ بَلَىٰ وَعۡدًا عَلَیۡهِ حَقࣰّا وَلَـٰكِنَّ أَكۡثَرَ ٱلنَّاسِ لَا یَعۡلَمُونَ ٣٨
They have sworn by God with their strongest oaths that He will not raise the dead to life. But He will- it is His binding promise, though most people do not realize it
And they swear their strongest oaths by Allah: “Allah will never raise the dead who dies (to life).” Yes, (He will raise them up), it is a Promise upon Him in truth, but most of mankind don’t know.
And they swear by God the most solemn of oaths that God would not raise him who dieth. Yea! it is a promise on Him incumbent but most of mankind know not
They swear emphatically in the name of God that God will not raise the dead. On the contrary, it is a promise incumbent on Him, though most men do not understand
They swore by Allah their strongest oath saying, “Allah will not resurrect one who dies”... No, it is a true promise upon Him (the one who dies will be resurrected immediately after his death as one who has tasted death)! But the majority of the people do not know.
They swear by Allah with their most earnest oaths that Allah will not raise up those who die, when, on the contrary, it is a binding promise on Him; but most people do not know it.
They swear by Allah with solemn oaths that Allah will not resurrect those who die. Yes indeed, it is a promise binding upon Him, but most people do not know
And by God they swear their most solemn oaths, "God will never raise from the dead anyone who has died!" No! but it is a promise (that He has laid) upon Himself in truth, but most people do not know (being ignorant and lacking desire for knowledge of the truth)
And they have sworn by Allah their most earnest oaths that Allah will not raise the dead to life. Why not? It is a promise binding (in accordance with His will) upon Him. (He has guaranteed it,) but most people do not know (this true fact)
have sworn by God the most earnest oaths God will never raise up him who dies; nay, it is a promise binding upon Him, but most men know not
They solemnly swear by God that God does not raise anyone who dies. Yes (He will), that is a true promise (binding) on Him, but most people do not know.
They insist and swear by the Lord that God will never raise the one who is already dead. Never mind them. The fact of the matter is that God has promised it and when the Lord promises, He delivers; what a shame that most people do not get it
They swear their strongest oaths by God, that God will not raise up those who die. No, but it is a promise binding on Him in truth, but most among humanity realize it not
And they have sworn by Allah their most solemn oaths that Allah does not resurrect whoever dies. Yes indeed, it is a promise binding on Him, but the majority of mankind does not know.
They swear by their most strenuous oath, 'God will not raise up him who dies.' - Yea! a promise binding on him true!- but most men do not know
And they swore by Allah most vehemently in their oaths that, "Allah will not raise up the dead"; yes He will, why not? A true promise obligatory upon Him, but most men do not know
And they swear by Allah their most solemn oath [that] Allah will not raise the one who dies. Nay it is a binding promise on Him but most people do not know.
And they swear most solemnly by God, saying, God will not raise the dead. Yea; the promise thereof is true: But the greater part of men know it not
They swear by their strongest oath, "Allah will not raise up him who dies."- Nay! But it is a promise binding on Him in truth. But most know not
They solemnly swear by Allah that Allah will never raise the dead to life. No, surely the promise of Allah is binding upon Him, though most people do not know
And they swear by God with their most sacred oath that "God will never raise him who once is dead." Nay, but on Him is a promise binding, though most men know it not,
And they swore to Allah their strongest oaths, (that) Allah does not Resurrect that who dies. Nay! A promise binding on Him (must be) true, but the majority of mankind do not know —
And they swore by God their most earnest oaths: God will not raise up him who dies. Yea! It is a promised obligation upon Him—except most of humanity knows not—
They swear their most solemn oath by Allah that Allah will not raise the dead. Nonsense! That is a truthful promise from Him. Most people do not realize it.
They solemnly swear their strongest oaths by Allah: "Allah will never raise the dead to life." Why not? It is a promise which He has made binding on Himself, though most among mankind may not know it
They swear most solemnly in the name of Allah and say: "Allah shall not raise to life any who dies." (Yes, He will do so); that is a promise by which He is bound, even though most people do not know that
And they swear by Allah their most energetic oaths: Allah will not raise up him who dies. Yea! it is a promise binding on Him, quite true, but most people know not
And they swear by Allah their strongest oaths, “Allah will not raise him who dies.” Why not? It is a promise binding on Him but the majority of mankind does not know.
And they swear by Allah most solemnly that Allah will not raise anyone who dies. Yea! It is a promise binding on Him, but most people know it not
And they swear by Allah most earnestly that Allah will not resurrect him who dies. No indeed! The true promise is a bountiful obligation upon Him, but most people do not know
And they swore by God, in their strongest oaths, that God will not resurrect whoever dies. No, it is a promise of truth upon Him, but most people do not know
And they swore by God, in their strongest oaths, that God will not resurrect he who dies. No, it is a promise of truth upon Him, but most of the people do not know.
And they swore by God, in their strongest oaths, that God will not resurrect he who dies. No, it is a promise of truth upon Him, but most of the people do not know.
And they swore/made oath by God their rights'/oaths' utmost , (that) God does not send/resurrect/revive who dies, yes/certainly a promise on Him truth , and but most of the people do not know
As it is, they swear by God with their most solemn oaths, "Never will God raise from the dead anyone who has died!" Yea indeed! [This very thing has God promised] by a promise which He has willed upon Himself; but most people know it not
And they have sworn by Allah the most earnest oaths (that) Allah will not make him who dies to rise again. Yes indeed, it is a promise truly (binding) upon Him; but most of mankind do not know
And they swear by Allah their most binding oaths (that) Allah will not raise up him who dieth. Nay, but it is a promise (binding) upon Him in truth, but most of mankind know not
They strongly swear by God that God will not bring the dead to life. God's promise (of the Resurrection) will certainly come true but many people do not know
They swore by Allah on solemn oaths: .Allah will not resurrect those who die. Why not? It is a promise on His part, which is due to come true, but most of the people do not know
They swear by Allâh their most vigorous oaths (that) Allâh will not resurrect the one who dies. Yea! (It is absolutely) a true promise (binding) upon Him, but most of the people do lake the knowledge (of Allâh’s power & glory).
They swear by Allah a lot, claiming emphatically that Allah will not bring the dead back to life. On the contrary, though most people do not understand, this is the promise incumbent upon Him
They swear by Allâh with their most vigorous oaths (that) Allâh will not resurrect the one who dies. Yea! (It is absolutely) a true promise (binding) upon Him. But most of them don’t posses enough knowledge of the Truth.
And they -the Pagans- make a solemn declaration with an appeal to Allah -if there be any- or to one of their false gods, -and they are many- that Allah shall never resurrect anyone once he is dead. But indeed He shall. This is a divine promise and the promise of Allah is truth personified but most people do not realize this fact
They swear their strongest oath that Allah will not raise them from the dead, but it is a true promise, He shall fulfil it – but most people don’t realise.
They swear by Allah their most solemn oaths that Allah will never raise the dead to life. Yes ˹He will˺! It is a true promise binding on Him, but most people do not know.
And they swear their utmost oaths by Allah that Allah will not raise the dead, but no, it is a binding promise upon Him, but most people don´t know.
They solemnly swear by God that God will never raise the dead to life. But that is a promise that shall be justly fulfilled, though most may not know it
They swore solemnly by GOD: "GOD will not resurrect the dead." Absolutely, such is His inviolable promise, but most people do not know.
And so they swear by God, vowing most solemnly, "God will never raise the dead to life again!" But He will, for it is a binding promise that He will fulfill, but most people do not know
And so they swear by God, vowing most solemnly, “God will never raise the dead to life again!” But He will, for it is a binding promise that He will fulfill, but most people do not know
And they swore by Allah with their most effort oaths, “Allah is not arising whoever dies.” Yes, it is a promise upon Him truly, (to arise who dies) but most people are not knowing.
And they swore by Allah with their most earnest oaths (that) Allah will not raise up him who dies. Yea! It (raising the dead) is a promise binding on Him in truth, but most people do not know.
They most solemnly swear by God that God never raises the dead to life. Yes indeed! That is a promise to which He has bound Himself, even though most people do not know it.
They most strongly swear by Allah that He will not raise the dead. Nay, but it is a promise binding upon Him in truth, but most people do not make use of whatever they know
And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies. Yea! it is a promise binding on Him, quite true, but most people do not know
And they swear by ALLAH their strongest oaths, that ALLAH will not raise up those who die. Nay, HE will certainly raise them up. This is a true promise the fulfillment of which is binding on HIM but most men know not
And they swear by God their most solemn oaths [that] God will not resurrect those who die. Nay, but it is a promise binding upon Him, though most of mankind know not
And they swear their strongest promise by Allah, that Allah will not raise up those who die: Yes! (He will raise them and) it is a promise (to be made real) from Him in Truth: But most men do not realize it
They swear their strongest oaths by God that God won’t resurrect the dead. Yet, it’s absolutely a true promise from Him, though most people don’t know.
And they swear by God with their most solemn oaths, 'God will not resurrect anyone who dies.' Yes indeed, it is a promise binding on Him, but most people do not know
And they swear by Allah their strongest oaths [that] Allah will not resurrect one who dies. But yes - [it is] a true promise [binding] upon Him, but most of the people do not know
And they swore with God the utmost of their oaths, 'God will not raise he who dies,' Nay, a promise upon Him in truth, but most of mankind do not know.
They swear their strongest oaths by God, that God will not raise up those who die: Nay, but it is a promise (binding) on Him in truth: but most among mankind realise it not
They swear their strongest oaths by Allah, that Allah will not raise up those who die: Nay, but it is a promise (binding) on Him in truth: but most among mankind realise it not
لِیُبَیِّنَ لَهُمُ ٱلَّذِی یَخۡتَلِفُونَ فِیهِ وَلِیَعۡلَمَ ٱلَّذِینَ كَفَرُوۤا۟ أَنَّهُمۡ كَانُوا۟ كَـٰذِبِینَ ٣٩
in order to make clear for them what they have differed about and so that the disbelievers may realize that what they said was false
(He will fulfill) in order to illustrate for them that they differ in it, and those who disbelieved may know that they were liars.
This will be in order that he may manifest unto them that wherein they differ, and that those who disbelieved should come to know that they had been liars
For (they fear) He might make what they differed about plain to them, and that the infidels may realise that they were liars
(He will resurrect all who taste death) so that He clarifies to them the thing over which they differ and so those who deny the knowledge of the reality will know that they are liars.
It is so that He can make clear to them the things they differed about and so that those who were kafir will know that they were liars.
That He may clarify for them what they differ about, and that the faithless may know that they were liars
(He will indeed fulfill that promise and resurrect them,) so that He will make clear to people the truth about what they differ on, and so that those who disbelieve will know that they were liars
(It is a fact that He will raise the dead to life) so that He may make plain to them the things over which they were at variance (in the present life), and so that the disbelievers may know that they were truly liars
so that He may make clear to them that whereon they were at variance, and that the unbelievers may know that they were truly liars
So that He clarifies for them what they disagree about, and so that those who disbelieve know that indeed they were liars.
After having resurrecting everyone, God will point out what everyone has been doing (in his worldly life.) Thus it will be revealed what kind of the liars the disbelievers were
In order that He may show them the truth of that which they differ, and that the rejecters of truth may realize that they only have falsehood
(This is) to clarify for them what they differ over, and so that those who have denied know that they were liars.
To explain to them that which they disputed about, and that those who misbelieved may know that they are liars
In order that He may make clear to them the matter in which they differed, and the disbelievers may realise that they were liars
So that He may make clear to them that in which they differ and so that those who disbelieve will know that they indeed were liars.
He will raise them that He may clearly shew them the truth concerning which they now disagree, and that the unbelievers may know that they are liars
(It is) To explain to them that which they disputed about, and that those who disbelieved may know that they are liars
This is in order that He may make clear to them that which they differed upon, and in order that those who disbelieve might know that they were indeed lying
That He may clear up to them the subject of their disputes, and that the infidels may know that they are liars
in order that He may make manifest to them that wherein they differ; and that those who have disbelieved (in Resurrection and Accountability) may realise that they had been liars
in order to make manifest for them about what they are at variance in it and so that those who were ungrateful know that they had been ones who lie.
He will make known to them the truth of the matters about which they argued. Those who rejected the truth will realize that they were in error.
It will be fulfilled so that He may manifest to them the Truth about which they differ, and so that the rejecters of Truth may know that they were indeed liars
(That is bound to happen in order that) He may make clear to them the reality regarding the matters on which they differ and that the unbelievers may realize that they were liars
So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars
(He will raise them) that He might make clear to them that in which they disagreed and that those who did not believe might know that they were liars.
Allah will raise the dead so that He might make matters, in which they differ, clear to them, and that those who suppress the Truth might know that they were liars
(The dead will be raised up again) so that He makes evident (the truth) wherein they disagree, and that the disbelievers may realize that they alone are in fact liars
So that He will make clear for them that in which they have disputed, and so that those who have rejected will know that they were liars
So that He will clarify for them that in which they have disputed, and so that those who have rejected will know that they were liars
So that He will clarify for them that in which they have disputed, and so that those who have rejected will know that they were liars.
To clarify/show/explain for them what they differ/disagree/dispute in it, and (for) those who disbelieved to know that they were lying/denying/falsifying
[He will resurrect them] to the end that He might make clear unto them all whereon they [now] hold divergent views, and that they who are bent on denying the truth [of resurrection] might come to know that they were liars
So that He may make evident to them wherein they differ, and that the ones who disbelieved may know that they were liars
That He may explain unto them that wherein they differ, and that those who disbelieved may know that they were liars
(Through the resurrection) God wants to make a clear distinction between right and wrong and make the unbelievers know that they were liars
(He will resurrect all of them,) so that He discloses for them what they have been disputing about, and so that those who disbelieve may know that they were liars
( The fact is that He will resurrect them) so that He may make clear to them (the truth) of that wherein they differ, and that those who do lack Faith in Allâh will come to know that they are lairs.
(Allah will fulfill His promise) in order to clarify the matter for those who dispute, and so that the unbelievers would realize that, for sure, they are the liars
(The fact is that He will raise them up) so that He may make clear to them (the truth) of that wherein they differ, and that those who persist in disbelief will come to know that they were lairs.
It is an act of mercy to both the guilty and the innocent- that Allah resurrects the dead and restores them to life to illucidate to them the strained points upon which the whole unreasoning turned and the points which were once in the heat of. dispute so that the infidels who denied Him and/or His statutes realize how unjust they were to themselves and to others to justify their falsehood and assert it as true
It is to explain to them the truth of what they differed in, and to show the disbelievers they were the liars.
˹He will do that˺ to make clear to them what they disagreed on, and for the disbelievers to know that they were liars.
So that He explains to them what they differed in and so that those who rejected (the truth) will know that they were liars.
so that He will resolve for them their differences, and that the unbelievers will know that they were lying
He will then point out to everyone all the things they had disputed, and will let those who disbelieved know that they were liars.
[On that day] He will make clear to them the things they differed about and the unbelievers will know that they were lying.
[On that day] He will make clear to them the things they differed about, and the unbelievers will know that they were lying.
To demonstrate for them which they are differing within it, and let the disbelievers know that they were liars.
(They will be raised up) so that He may make clear to them that which they differed about, and that those who disbelieved might know that they (themselves) were liars.
[Thus] He will make clear to them the reality of matters over which they differ, and the unbelievers will know that they were liars.
He will then make them understand wherein they differ, and the rejecters will realize that they were liars
So that He might make manifest to them that about which they differ, and that those who disbelieve might know that they were liars
HE will surely raise them up that HE may make clear to them that wherein they differed, and that those who disbelieved may realize that they were liars
[This is so] that He might make clear unto them that wherein they differed, and that those who disbelieved might know that truly they were liars
(They must be raised up) so that He may clarify to them the Truth where they differed, and that the rejecters of Truth may realize that they had really (given in to) falsehood
This serves to clarify the matters they dispute and make those who disbelieve realize that they were liars.
To clarify for them what they differed about, and for the faithless to know that they were liars
[It is] so He will make clear to them [the truth of] that wherein they differ and so those who have disbelieved may know that they were liars
To explain to them that which they disagree about, and that those who disbelieved may know that they are liars.
(They must be raised up), in order that He may manifest to them the truth of that wherein they differ, and that the rejecters of Truth may realise that they had indeed (surrendered to) Falsehood
(They must be raised up), in order that He may manifest to them the truth of that wherein they differ, and that the rejecters of Truth may realise that they had indeed (surrendered to) Falsehood
إِنَّمَا قَوۡلُنَا لِشَیۡءٍ إِذَاۤ أَرَدۡنَـٰهُ أَن نَّقُولَ لَهُۥ كُن فَیَكُونُ ٤٠
When We will something to happen, all that We say is, ‘Be,’ and it is
When We intend to do a thing which We want, We only say to it: “Be!” and it is.
Our only saying unto a thing, when We intend it, is that We say unto it: be, and it becometh
Yet when We will a thing We have only to say: "Be", and it is
“Indeed, Our word to a thing when We intend it to be, is to say ‘Be,’ and it is.”
Our Word to a thing when We desire it is just to say to it ´Be!´ and it is.
All that We say to a thing, when We will it, is to say to it ‘Be!’ and it is
(Raising the dead to life, like giving them life in the first place, is easy for Us:) Our word for a thing when We will it is simply Our saying to it, "Be!" and it is
Our word to a thing when We intend it (to come into being) is only that We say to it, `Be' and it comes to be
The only words We say to a thing, when We desire it, is that We say to it 'Be,' and it is
Indeed, Our word for anything when We want it, is that We say for it: “Be” and it will be.
As to how powerful the Lord is, to have something done, I simply say: “Be” and it is immediately created
Because anything We wish, We need only say the word: “Be”. And it is
Indeed, Our only saying to anything, once We have wanted it, is to say to it, “Be,” and so it is.
We only say unto a thing we wish,' BE,' and it is
And Our command for anything to occur, when We will it, is that We only say to it, "Be" - and it thereupon happens
Our word of commandment for anything that We will it to happen is for Us to say to it, “Be” and it is.
Verily our speech unto any thing, when We will the same, is, that we only say unto it, be; and it is
We only say unto a thing We intend, the Word, "BE," and it is
When We decree a thing, We only say: 'Be, ' and it is
Our word to a thing when we will it, is but to say, "Be," and it is
Verily, Our Word unto a thing when We intended it (is only) that We say unto it: "Be!" And it comes into being
Our saying to a thing when We wanted it is that We say to it: Be! Then, it is!
To anything We have willed, We only say the word, “Be!” and it is.
As for its possibility, when We intend to do anything which We want, We need only say, "Be," and it is
(As for the possibility of resurrection, bear in mind that) whenever We do will something, We have to do no more than say: "Be", and it is
Our word for a thing, when We intend it, is only that We say to it, Be; and it is
Our saying for anything when We intend it is that We say to it only, “Be,” so it is.
When We intend a thing, We just say "Be" and it is
Our command for a thing is but only this much that when We intend (to bring) it (into existence), We say to it: ‘Be,’ and it becomes
It is Our saying to a thing if We want it, to say to it: "Be," and it is
Indeed, Our saying to a thing, if We wanted it, is that We say to it: 'Be,' and it is
Indeed, Our saying to a thing, if We wanted it, is that We say to it: 'Be,' and it is.
Truly/indeed Our saying/word to a thing if We willed/wanted/intended it (is) that We say to it: "Be." So it becomes
Whenever We will anything to be, We but say unto it Our word "Be" -and it is
Surely Our only Saying to a thing when We have willed it, is that We say to it, "Be!" so it is
And Our word unto a thing, when We intend it, is only that We say unto it: Be! and it is
When We want to bring something into existence, Our command is, "Exist," and it comes into existence
Whenever We intend to do something, We do no more than say to it, .Be,. and it comes to be
Our Word to a thing when We destine it to come into being is only that We say unto it: "Be," consequently, there it is.”
Indeed, when We intend for anything to happen, We need only to express and say to it, ´Be´ and it happens
Whenever We decree a thing, We only say: "Be" and there it is.
Indeed, all it takes when We will to bring anything into existence is simply to say to it: "Be" and it is
Whenever We wish something to happen We say, “Be”, and it becomes.
If We ever will something ˹to exist˺, all We say is: “Be!” And it is!
For whenever We want something, We say to it: Be, then it is.
When We decree a thing, We need only say: ‘Be,‘ and it is
To have anything done, we simply say to it, "Be," and it is.
Whenever We will anything to be, we simply say, "Be!" and it is.
Whenever We wish anything to be, we simply say, “Be!” and it is.
It is only our say for a thing when We wanted it, “Be,” so it is.
Verily, only Our word for a thing, when We intend it, is that We say: 'Be! ', and it is.
Whenever We will anything to be, We need only say, Be' — and it is.
Whenever We Will anything to be, We say unto it Our Word "Be" and it is. (The moment We pass a Decree in the World of Command, it goes into action)
Our word for a thing when We intend it, is only that We say to it, Be, and it is
Our word concerning a thing, when WE will it, it is only that WE say to it, `Be,' and it is
And Our Word unto a thing, when We desire it, is only to say to it, “Be!” and it is
Verily, to anything that We have willed (to be), We only say the word, "Be", and it is
When We decree something, We only say to it, “Be,” and it becomes.
When We intend for something to happen, We say to it, 'Be,' and it becomes
Indeed, Our word to a thing when We intend it is but that We say to it, "Be," and it is
Our only word to a thing, when We desire it, is that We say to it 'Be' and it is.
For to anything which We have willed, We but say the word, "Be", and it is
For to anything which We have willed, We but say the word, "Be", and it is
6
Opponents' Doom
وَٱلَّذِینَ هَاجَرُوا۟ فِی ٱللَّهِ مِنۢ بَعۡدِ مَا ظُلِمُوا۟ لَنُبَوِّئَنَّهُمۡ فِی ٱلدُّنۡیَا حَسَنَةࣰۖ وَلَأَجۡرُ ٱلۡءَاخِرَةِ أَكۡبَرُۚ لَوۡ كَانُوا۟ یَعۡلَمُونَ ٤١
As for those who emi-grated in God’s cause after being wronged, We shall give them a good home in this world, but the reward of the Hereafter will be far greater, if they only knew it
And for those who migrated for the cause of Allah after persecution, We will certainly give them good residence in this world, and indeed the reward of the Hereafter will be greater, if they but knew!
And those who have emigrated for the sake of Allah after they had been wronged. We shall surely settle them well in the world and the hire of the Hereafter is greater: if they but know
Those who left their homes in the cause of God after having been oppressed, will be given by Us a better place in the world, and if they knew, the guerdon of the next would be greate
As for those who migrate to Allah after being wronged, surely We will settle them in a good place in this world... But the reward of the life to come is definitely greater. If only they knew!
As for those who make hijra for Allah´s sake after being wronged, We shall give them good lodging in this world, and the reward of the Next World is greater still if they only knew
Those who migrate for the sake of Allah after they have been wronged, We will surely settle them in a good place in the world, and the reward of the Hereafter is surely greater, had they known
Those who emigrate (to another land) for God’s cause after they have been oppressed on account of their faith, We will surely give them goodly residence in the world, and their reward in the Hereafter is certainly greater. If only they (all people) knew (how great that reward is)
We will certainly provide a goodly abode in this world for those who emigrated (from their homes) in the cause of Allah after they were dealt with unjustly. And truly the reward (that they shall have) in the Hereafter is greater still. If the disbelievers but knew (it would have been much better for them)
And those that emigrated in God's cause after they were wronged -- We shall surely lodge them in this world in a goodly lodging, and the wage of the world to come is greater, did they but know
And those who migrated for God after they were wronged, We shall provide them well in this world, and reward of the Hereafter is certainly greater, if they knew,
Let those who emigrated in the cause of God (in account of being persecuted), that their reward will be a good life in this world and, of course, their reward of the Hereafter is even greater (as it is everlasting;) if they only knew
To those who leave their homes in the cause of God after suffering oppression, We will surely give an excellent home in the present, but truly the reward of the hereafter will be greater, if they only knew
And those who emigrated for Allah after they had been dealt with unjustly—We will surely settle them in a good place in the Earlier (Life), and the reward of the Hereafter is truly greater, if they only knew.
But those who fled for God's sake, after they were wronged, we will surely establish them in this world with good things; but the hire of the future, life is greater, if ye did but know
And to those who migrated in Allah's cause after being oppressed, We shall indeed give them a good place in the world, and indeed the reward of the Hereafter is extremely great; if only the people knew
But those who migrate in the way of Allah after that they were wronged, We will most certainly give them a goodly abode in this life but the reward of the hereafter is most certainly greater if only they knew.
As for those who have fled their country for the sake of God, after they had been unjustly persecuted; We will surely provide them an excellent habitation in this world, but the reward of the next life shall be greater; if they knew it
But those who fled their homes for Allah´s sake, after they were wronged (oppressed), We will surely establish them in this world with good things; but truly the reward of the Hereafter is greater, if you did but know
And those who after they have been wronged emigrated for the Cause of Allah, We will lodge them with a good (life) in this world, but greater still is the wage of the Everlasting Life, if they but knew
And as to those who when oppressed have fled their country for the sake of God, we will surely provide them a goodly abode in this world, but greater the reward of the next life, did they but know i
And those who emigrated in (the Cause of) Allah after what they were wronged (or persecuted), surely We will establish them in the earth in a very good way and indeed, the reward of the Hereafter will be greater, if they had been knowing
As for those who emigrated for God after they were wronged, We will, certainly, have a place of settlement for them with benevolence in the present. And the compensation of the world to come will be greater, if they had been knowing.
Some people will leave their homes in the cause of Allah. After their suffering, We will surely give them a good home in this world. The reward of the hereafter will be even better. If they only knew!
For those who migrated for the sake of Allah after persecution, We will certainly provide them a good abode in this life and the reward of the hereafter will be much greater, if they but knew what a happy end await
As for those who have forsaken their homes for the sake of Allah after enduring persecution, We shall certainly grant them a good abode in this world; and surely the reward of the Hereafter is much greater. If they could but know (what an excellent end awaits
And those who flee for Allah’s sake after they are oppressed, We shall certainly give them a good abode in the world; and the reward of the Hereafter is much greater. Did they but know
And those who migrated in (the cause of) Allah after the injustice that was done to them, We will definitely settle them well in this world and the reward of the hereafter will be greater, if (only) they knew,
And those who migrate for Allah's sake after they are oppressed, We will certainly resettle them in a good position in this world. And the reward of the Hereafter is certainly much greater, if they but know
And those who emigrated after they had been subjected to (different kinds of) torture and brutality, We will certainly provide them with a better abode in this (very) world. And the reward in the Hereafter is certainly greater. Would that they knew (this secret)
And those who have emigrated for God, after they were oppressed, We will grant them good in the world, and the reward of the Hereafter will be greater, if they knew
And those who have emigrated for God, after they were oppressed, We will grant them good in the world, and the reward of the Hereafter will be greater, if only they knew
And those who have emigrated for God, after they were oppressed, We will grant them good in the world, and the reward of the Hereafter will be greater, if only they knew.
And those who emigrated in (to) God from after what they were caused injustice to/oppressed, We return/reestablish them (E) in the present world a goodness, and the end's (other life's) reward/wage (E) (is) greater/bigger , if they were knowing
NOW as for those who forsake the domain of evil in the cause of God, after having suffered wrong [on account of their faith] - We shall most certainly grant them a station of good fortune in this world: but their reward in the life to come will be far greater yet. If they [who deny the truth] could but understan
And the ones who emigrated in (the cause of) Allah even after they were done an injustice, indeed We will definitely locate them in the present life (Literally: the lowly life, i.e., the life of this world) a fair (location), and indeed the reward of the Hereafter is greater, if they did (only) know
And those who became fugitives for the cause of Allah after they had been oppressed, We verily shall give them goodly lodging in the world, and surely the reward of the Hereafter is greater, if they but knew
God settles those who leave their homes for His cause after having suffered injustice, in a prosperous dwelling in this life and greater rewards will be theirs in the life to come. Would that they knew this
Those who have migrated for the sake of Allah after they were oppressed, We shall give them a good place in the world, 6 and of course, the reward of the Hereafter is much greater, if they only knew
As for those who emigrated for (serving) the cause of Allâh after being oppressed, We shall definitely give them goodly lodging in this ‘worldly life’, and certainly the reward of ‘Hereafter’ is far greater, if they but knew.
Allah will provide nicer homes to those who __ because they are oppressed for the sake of Allah __ leave their homes and emigrate. This (He will do) in this life, and the reward in the afterlife is far superior! If only they realize
As for those who emigrated for the cause of Allâh after being oppressed, We shall definitely give them goodly lodging in this worldly life. But the reward of Hereafter is far greater, If only they knew.
And those who fled their homes and homeland by reason of persecution and emigrated to where they could best serve Allah's cause shall be the recipients of His mercy and blessings. We will confer on them Our prevenient and efficacious grace here; the efficacious grace promised Hereafter is indeed far greater if only they knew
Those who migrated for Allah’s sake after facing persecution will soon settle in a pleasant place. But the reward of the Hereafter will be greatest, if they knew.
As for those who emigrated in ˹the cause of˺ Allah after being persecuted, We will surely bless them with a good home in this world. But the reward of the Hereafter is far better, if only they knew.
And those who migrate for Allah after having been wronged, We will arrange for them good in this world and the reward of the hereafter will be greater, if they only knew.
As for those who after persecution fled their homes in the cause of God, We will reward them well in this nether life: yet better still is the reward of the life to come, if they but knew it
Those who emigrated for the sake of GOD, because they were persecuted, we will surely make it up to them generously in this life, and the recompense of the Hereafter is even greater, if they only knew.
As for those who emigrated for God's sake after being persecuted, We will bless them with good fortune in this world, but their life in the Hereafter will be even greater still, if they only knew!
As for those who emigrated for God’s sake after being persecuted, We will bless them with good fortune in this world, but their life in the Hereafter will be even greater if they only knew!
And Those who emigrated in Allah, after being oppressed, We will good settle on them in The Dunya (this world), an excellence; and the Hereafter wage is bigger, if they are knowing.
And those who migrated in Allah's cause after they had been oppressed, undoubtedly We will give them a good abode in this world, and certainly the reward in the Hereafter is much greater, if they know (this)
As for those who forsake their homes for the sake of God after having suffered injustice, We shall most certainly give them a fine abode in this life; yet better still is their reward in the life to come, if they but knew it.
Those who emigrate in the Cause of Allah because they were oppressed, We shall give them good lodging in the world, and surely the reward of the Hereafter is greater, if they knew
And those who fly for Allah's sake after they are oppressed, We will most certainly give them a good abode in the world, and the reward of the hereafter is certainly much greater, did they but know
And as to those who leave their homes for the sake of ALLAH after they are wronged, WE will surely give them a goodly abode in this world; and truly the reward of the Hereafter is greater; if they but knew
And those who emigrate for the sake of God, after having been wronged, We shall surely settle them in a good place in this world—and the reward of the Hereafter is greater, if they but knew
And to those who emigrated (and left) their homes in the cause of Allah, after suffering oppression— We will surely give a goodly home in this world; But the reward of the Hereafter will be truly greater, if they only realized
Those who emigrate for the sake of God after being oppressed, We will establish them in this world in a favorable place. But the reward of the Hereafter is even greater, if only they knew.
Those who emigrate for God's sake after being persecuted, We will settle them in a good place in this world; but the reward of the Hereafter is greater, if they only knew
And those who emigrated for [the cause of] Allah after they had been wronged - We will surely settle them in this world in a good place; but the reward of the Hereafter is greater, if only they could know
And those who emigrated in the way of God, after what they were wronged, We will surely, definitely give them good lodging in the world; and surely the reward of the hereafter is greater, if they know.
To those who leave their homes in the cause of God, after suffering oppression,- We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If they only realised (this)
To those who leave their homes in the cause of Allah, after suffering oppression,- We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If they only realised (this)
ٱلَّذِینَ صَبَرُوا۟ وَعَلَىٰ رَبِّهِمۡ یَتَوَكَّلُونَ ٤٢
They are the ones who are steadfast and put their trust in their Lord
(They are) those who remained patient (in this world), and put their trust in their Lord.
They are those who bear with patience, and in their Lord they trust
(For) those who persevere and place their trust in their Lord
They are those who endured patiently and placed their trust in their Rabb.
— those who are steadfast and put their trust in their Lord.
—Those who are patient and put their trust in their Lord
Those (they are) who have persevered in patience (through all adversities), and it is in their Lord that they put their trust
These are those (emigrants) who patiently persevered and put their trust in their Lord (alone)
even such men as are patient, and put their trust in their Lord
those who persevered and they put their trust in their Lord.
Such is the reward of those who choose the patience and in God they put their trust
They are those who persevere in patience and put their trust in their Lord
Those are the ones who endured patiently, and in their Lord they place their trust.
Those who are patient, and upon their Lord rely
Those who patiently endured and who rely only upon Allah
They who are steadfast in patience and in their Lord, they put their trust.
They who persevere patiently, and put their trust in their Lord, shall not fail of happiness in this life and in that which is to come
Those who are patient, and put their trust (or reliance) upon their Lord
such are those who are patient, and put their trust in their Lord
They who bear ills with patience and put their trust in the Lord
(They will be) those who remained patient; and in their Nourisher-Sustainer they put their trust
Those who endured patiently, they put their trust in their Lord.
[They are] those who are patient and put their faith in their Lord.
those who bear ills with patience and put their trust in their Lord
those who remain steadfast and put their trust in their Lord
Those who are steadfast and on their Lord they rely
those who were patient and had put their trust in their Fosterer.
Those that are patient and have trust in their Lord
Those who remain steadfast and put their trust in their Lord
Those who are patient, and put their trust in their Lord
Those who are patient, and put their trust in their Lord
Those who are patient, and put their trust in their Lord.
Those who were patient, and on their Lord they rely/depend/surrender to
those who, having attained to patience in adversity, in their Sustainer place their trust
(Such are) the ones who have endured patiently and have put their trust in their Lord
Such as are steadfast and put their trust in Allah
(It is they) who have exercised patience and trust in their Lord
- those who kept patient, and who place trust in their Lord.
(They are) the ones who persist in patience and constancy, and depend on their Lord with full trust.
(It is for) those who are patient, and place their trust in their Lord
(Those are) the ones who cling to patience and depend on their Lord with full trust.
These are the votaries who possessed their souls in patience purposed to fulfill their obligation to Allah and satisfy their conscience and their hearts, and in Him they put their trust
These are patient people who trust their Lord
˹It is˺ they who have patiently endured, and in their Lord they put their trust.
Those who were patient and relied on their Lord.
those who bore ills with patience and put their trust in their Lord
This is because they steadfastly persevere, and in their Lord they trust.
They who, have been patient in hard times and placed their trust in their Lord.
They who have been patient in hard times and placed their trust in their Lord.
Those who are patient, and upon their Lord, they are relying.
Those who endured patiently and on their Lord did they rely.
[Such reward is granted to] those who, having been patient in adversity, place their trust in their Lord.
They have been steadfast, and have put their trust in their Sustainer
Those who are patient and on their Lord do they rely
Those who are steadfast and put their trust in their Lord
those who are patient and trust in their Lord
Those (are the people) who remain constant with patience, and put their trust on their Lord
Those who endure patiently and place their trust in their Lord.
Those who endure patiently, and in their Lord they put their trust
[They are] those who endured patiently and upon their Lord relied
Those who are patient, and upon their Lord they rely.
(They are) those who persevere in patience, and put their trust on their Lord
(They are) those who persevere in patience, and put their trust on their Lord
وَمَاۤ أَرۡسَلۡنَا مِن قَبۡلِكَ إِلَّا رِجَالࣰا نُّوحِیۤ إِلَیۡهِمۡۖ فَسۡءَلُوۤا۟ أَهۡلَ ٱلذِّكۡرِ إِن كُنتُمۡ لَا تَعۡلَمُونَ ٤٣
[Prophet], all the messengers We sent before you were simply men to whom We had given the Revelation: you [people] can ask those who have knowledge if you do not know
We have not send (Messengers) before you (O Muhammad) but men, whom We have sent revelation. So ask those who knows the Scripture (learned people of the Torah and the Gospel), if you don’t know,
And We sent not before thee any but men unto whom We Revealed; so ask ye the people of the Admonition if ye know not
We sent before you none (as apostles) but men, to whom We sent revelations. In case you are unaware, enquire of those who are keepers of the Oracles of God
And We did not disclose others before you with our revelation except for men... If you do not know, then ask those who have knowledge about the past.
We have only ever sent before you men who were given Revelation — ask the People of the Reminder if you do not know — who brought Clear Signs and Revealed Books.
We did not send [any apostles] before you except as men to whom We revealed —ask the People of the Reminder if you do not know—
We did not send before you (O Muhammad) any but men to whom We revealed – and if you (O people) do not know, then ask the people of expert knowledge (those who have knowledge of the Divine Revelations) —
And we sent not (as Messengers) before you but they were men to whom We revealed (Our teachings). So ask the people of the Reminder (-the Qur'an), if you do not know
We sent not any before thee, except men to whom We revealed: 'Question the people of the Remembrance, if it should be that you do not know -
And We did not send (messengers) before you except men whom We revealed to them. So, ask the people of the reminder (people of the book) if you do not know.
Any Prophet sent before you was a human being armed with My Revelations. If you have any doubt about it (and think that the Prophet of God must be an angel or something,) ask those who know the Scripture
And before you, the messengers We sent were also merely human beings, but We granted them inspiration. If you do not understand this, ask those who have the message
And never did We send as messengers before yousg except men to whom We reveal. So askpl the people of the Reminder if you do not know.
And we have not sent before thee any but men whom we inspire,- ask ye those who have the Reminder, if ye know not yourselves,
And We did not send before you except men, towards whom We sent divine revelations - so O people, ask the people of knowledge if you do not know. (* All the Prophets were men.
And We did not send anyone before you except men unto whom We sent Our inspiration so ask the people of remembrance if you do not know.
We have not sent any before thee, as our apostles, other than men, unto whom We spake by revelation. Inquire therefore of those who have the custody of the scriptures, if ye know not this to be truth
And We have not sent before you any but men, whom We inspired - Ask you those who possess the Reminder (or the Message), if you know not yourselves
We never sent but men before you to whom We revealed, ask the people of the Remembrance, if you do not know
None have we sent before thee but men inspired ask of those who have Books of Monition, if ye know it not
And We sent not before you but (only) male-adults — We send inspirations to them: So ask Ahl-az-Zikr if you do not know
And We sent not before thee but men to whom We reveal revelation. So ask the People of Remembrance if you had not been knowing.
Before you [Prophet Muhammed], We also sent other messengers who were only men to whom We granted inspiration. If you don’t realize this, ask those who possess the message [of the Bible].
The Messengers We sent before you, O Muhammad, and to whom We revealed Our Message, were also human beings. You (O people of Mecca), may ask those who have the Reminder (The people of the Book), if you don’t know this fact yourself
(O Muhammad), whenever We raised any Messengers before you, they were no other than human beings; (except that) to them We sent revelation. So ask those who possess knowledge if you do not know
And We sent not before thee any but men to whom We sent revelation -- so ask the followers of the Reminder if you know not -
And We did not send before you, (messengers) other than men, to whom We had communicated. So ask the people who remember, if you do not know,
And We did not send before you any but men to whom We revealed our Verses/signs. Ask the people of the divine Reminder/Book if you do not know.
And before you also, We sent only men as Messengers towards whom We sent Our Revelations. So if you yourselves do not know (anything), then ask the People of remembrance
And We did not send any except men before you whom We inspired, so ask the people who received the Reminder if you do not know
And We did not send any except men before you whom We inspired, so ask the people who have received the Reminder if you do not know
And We did not send any except men before you whom We inspired, so ask the people who have received the reminder if you do not know.
And We did not send from before you except men , We inspire/transmit to them, so ask/question the reminder's/remembrance's people , if you were not knowing
AND [even] before thy time, [O Muhammad,] We never sent [as Our apostles] any but [mortal] men, whom We inspired: and if you have not [yet] realized this, ask the followers of [earlier] revelation,"
And in no way did We send (even) before you, except men to whom We revealed. "So ask the population of the Remembrance, in case you (i.e. the pagan Arabs) do not know."
And We sent not (as Our messengers) before thee other than men whom We inspired - Ask the followers of the Remembrance if ye know not!
The Messengers whom We sent before you were mere mortals to whom We had sent with miracles and revelations. Ask those who know about the heavenly Books if you do not know about this
We did not send (messengers) before you other than men whom We inspired with revelation. So, ask the people (having the knowledge) of the Reminder (the earlier Scriptures), if you do not know
We sent not before you any but men to whom We inspired. Thus, ask those who have spiritual gift of knowledge of the Scriptures if you have no knowledge.
Prior to you, too, We appointed men and sent revelations to them. If you do not know, ask the people of the scriptures
We didn’t sent before you any but men to whom We inspired. So go and ask those who have spiritual gift of knowledge of the Scriptures if you don’t know.
And never did Allah send Messengers before you O Muhammad but were men and not angels to whom We inspired Our message. Therefore, you -infidels- may ask those who are well versed in the antecedent Scriptures -Jews and Christians- if indeed you do not know
We sent revelations to men before you, ask those who have received the message if you don’t know.
We did not send ˹messengers˺ before you ˹O Prophet˺ except mere men inspired by Us. If you ˹polytheists˺ do not know ˹this already˺, then ask those who have knowledge ˹of the Scriptures˺.
And before you We only sent men to whom We gave revelation, so ask those who keep the reminder if you don´t know.
We sent none before you but men whom We inspired with revelations and with Psalms. Ask the People of the Admonition, if you know not
We did not send before you except men whom we inspired. Ask those who know the scripture, if you do not know.
Even before your time [Prophet] we sent only men who were inspired, and if you [those in doubt] have not yet realized this, ask the followers of earlier revelation.
Even before your time [Prophet], We sent only men who were inspired, and if you [those in doubt] have not yet realized this, ask the followers of earlier revelation.
And We did not send before you except men whom We revealed to them. So, ask the reminder’s people, if you were not knowing.
And We did not send before you except men unto whom We revealed; So ask the people of 'Thikr' (the Qur'an) if you do not know,
The messengers We sent before you were but men whom We inspired. So, if you have not realized this, ask those who are endowed with knowledge.
(O Prophet) Before you We sent none but men to whom We granted Revelation. (Tell the deniers), "If you do not know this, ask the followers of previous Revelations."
And We did not send before you any but men to whom We sent revelation-- so ask the followers of the Reminder if you do not know-
And WE sent not as Messengers before thee but men to whom WE sent revelation - so ask those who possess the reminder, if you know not
We sent no messengers before thee, save men unto whom We revealed—ask the people of the Reminder, if you know not
And also before you the messengers that We sent were only men, to whom We gave (the Message by) revelation: If you do not realize this, ask of those who possess the Message
We sent no messengers before you except men whom We inspired. If you don’t know, ask those who possess knowledge.
We did not send before you except men whom We inspired. So ask the people of knowledge, if you do not know
And We sent not before you except men to whom We revealed [Our message]. So ask the people of the message if you do not know
And We did not send before you except men whom We inspired, so ask the people of the Reminder, if you do not know,
And before thee also the apostles We sent were but men, to whom We granted inspiration: if ye realise this not, ask of those who possess the Message
And before thee also the messengers We sent were but men, to whom We granted inspiration: if ye realise this not, ask of those who possess the Message
بِٱلۡبَیِّنَـٰتِ وَٱلزُّبُرِۗ وَأَنزَلۡنَاۤ إِلَیۡكَ ٱلذِّكۡرَ لِتُبَیِّنَ لِلنَّاسِ مَا نُزِّلَ إِلَیۡهِمۡ وَلَعَلَّهُمۡ یَتَفَكَّرُونَ ٤٤
We sent them with clear signs and scriptures. We have sent down the message to you too [Prophet], so that you can explain to people what was sent for them, so that they may reflect
with clear signs and books. And We have sent down to you (O Muhammad) the reminder (the Qur’an) so that you may explain to mankind what was sent down to them so that they may give thought.
With evidences and scriptures We sent them. And We have sent down unto thee the Admonition that thou mayest expound unto mankind that which hath been revealed toward them, and that haply they may reflect
We had Sent them with miracles and Books; and We have sent to you this Reminder so that you may explain distinctly to men what was sent down to them: They may haply reflect
We disclosed them with clear proofs, miracles and Zaburs (wisdom)... And We revealed to you dhikr (remembrance) so that you explain to people that which is sent down to them and so they contemplate.
And We have sent down the Reminder to you so that you can make clear to mankind what has been sent down to them so that hopefully they will reflect.
[and sent them] with manifest proofs and scriptures. We have sent down the reminder to you so that you may clarify for the people that which has been sent down to them, so that they may reflect
(We sent them with) clear proofs of the truth and Scriptures. And on you We have sent down the Reminder (the Qur’an) so that you may make clear to humankind whatever is sent down to them (through you of the truth concerning their present and next life), and that they may reflect
(We sent these above mentioned men) with clear proofs and Scriptures. And (similarly now) We have revealed to you the Reminder that you may explain to mankind (the commandments) that have been sent down to them so that they may ponder and reflect (over it)
with the clear signs, and the Psalms; and We have sent down to thee the Remembrance that thou mayest make clear to mankind what was sent down to them; and so haply they will reflect
(We sent them) with clear evidences and the scriptures. And We sent down the reminder (Quran) to you so that you clarify for people what was sent down to them, and that they may think.
I armed the previous Prophets with undeniable miracles and the Scripture. As for you (Mohammad,) I am sending this Message (Qur’an) so that you teach the people what was taught in the previous Books; may they stop and think
We sent them with clear signs, and We have sent down to you the message, so that you may explain clearly to humanity what is sent to them, and that they may give it thought
(We sent them) with evident proofs and books. And We sent down to yousg the Reminder, that you may clarify to mankind what was bestowed upon them from on high, and that they may reflect.
with manifest signs and with scriptures; and we have sent down the Reminder to thee too, that thou mayest explain to men what has been sent down to them, and haply they may reflect
Along with clear proofs and writings; and We have sent down this Remembrance towards you (O dear Prophet Mohammed - peace and blessings be upon him) so that you may explain to mankind what has been revealed towards them, and that they may ponder
[We sent them] with clear signs and with the warningsand thus We sent down to you the remembrance so that you may make clear to people that which has been sent down on them and so perhaps they may come to reflection.
We sent them with evident miracles, and written revelations; and We have sent down unto thee this Koran, that thou mayest declare unto mankind that which hath been sent down unto them, and that they may consider
With Manifest (clear) Signs and with Books of Prophecy; and We have sent down the Reminder to you too, that you may explain to men clearly what has been sent down to them, and that they may reflect
(We sent them) with clear signs and the Psalms. And We sent down to you the Remembrance so that you can make clear to people what has been sent down to them, in order that they reflect
With proofs of their mission and Scriptures: and to thee have we sent down this Book of Monition that thou mayest make clear to men what hath been sent down to them, and that they may ponder it
(And we sent them) with Al-Bayyinat and Az-Zubur. And We have delivered to you Az-Zikr that you may clearly explain to mankind whatever has been revealed towards them and in order that they may think over and ponder
With the clear portents and the ancient scrolls, We caused to descend the Remembrance to thee that thou wilt make manifest to humanity what was sent down to them and so that perhaps they will reflect.
We gave obvious signs and Scriptures. We have sent to you the message so that you may explain clearly to humanity what has been sent for them so they may ponder.
We sent those Messengers with clear signs and scriptures; and now We have sent down the reminder to you (O Muhammad), so that you may explain clearly to mankind as to what was sent to them so that they may think about it
We raised the Messengers earlier with Clear Signs and Divine Books, and We have now sent down this Reminder upon you that you may elucidate to people the teaching that has been sent down for them, and that the people may themselves reflect
With clear arguments and Scriptures. And We have revealed to thee the Reminder that thou mayest make clear to men that which has been revealed to them, and that haply they may reflect
(they came) with clear proofs and books. And We sent down the reminder to you, that you may make clear to mankind that which is sent down to them and that they may reflect.
We had sent only men, to the earlier people, with clear signs/evidences and scriptures. And We have sent down to you the Reminder (the Qur'aan) that you may make clear to mankind what has been sent down for them, and that they may think about it
(They too were sent) with clear proofs and the Books. And, (O Glorious Messenger,) We have revealed to you the Glorious Reminder (the Qur’an) so that you may explain clearly to people (the message and the commandments) that have been sent down to them and that they may meditate
With clarity and the Psalms. And We sent down to you the Reminder to make clear to the people what was sent to them, and perhaps they will think
With proofs and the scriptures. And We sent down to you the Reminder to reveal to the people what was sent to them, and perhaps they will think
With proofs and the scriptures. And We sent down to you the reminder to reveal to the people what was sent to them, and perhaps they will think.
With the evidences and The Books, and We descended to you the reminder/remembrance to clarify/show/explain to the people what was descended to them, and maybe/perhaps they think
[and they will tell you that their prophets, too, were but mortal men whom We had endowed] with all evidence of the truth and with books of divine wisdom. And upon thee [too] have We bestowed from on high this reminder, so that thou might make clear unto mankind all that has ever been thus bestowed upon them, and that they might take thought
With clear evidences and the Scriptures, (i.e., the Zubur, pl, of Zabur, usually understood to be the psalms) and We have sent down to you (i.e. the prophet) the Remembrance that you may make evident to mankind what has been sent down (ever since) and that possibly they would meditate
With clear proofs and writings; and We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them, and that haply they may reflect
We have revealed the Quran to you so that you could tell the people what has been revealed to them and so that perhaps they will think
(We sent them) with clear signs and scriptures. And We sent down the Reminder (The Qur‘an) to you, so that you explain to the people what has been revealed for them, and so that they may ponder
We provided them with the knowledge of truth and scriptures. We have also sent down to you the 'Revealer of Truth' in order that you may make manifest to the people what has been sent down to them, and that they will ruminate on (the sovereignty of Allâh).
(We sent) clear proofs and the scriptures. Now, We have sent you this reminder (Qur´an) so that you may demonstrate the revelations to them. Perhaps they may reflect and ponder
We provided them with irrefutable Signs and Scriptures. We have also sent down to you the Reminder in order that you may make manifest to the people what has been sent down to them, and that they will reflect.
We inspired to them clear and plain revelations and signs as well as AL- Zabur (the Psalm) which guide out of darkness and superstitions elf later times and out of want of spiritual and intellectual light into illumination and enlightenment. And We inspired to you O Muhammad the Quran to explain to the people all that has been revealed to them of decrees, ordinances and the fundamental principles of Allah's system of faith and worship so that they may hopefully ponder
They came with miracles and Scriptures, and We sent down to you the Majestic Message so that you can explain to people what is revealed for them, so they may reflect
˹We sent them˺ with clear proofs and divine Books. And We have sent down to you ˹O Prophet˺ the Reminder, so that you may explain to people what has been revealed for them, and perhaps they will reflect.
With clear proofs and the scriptures, and We revealed to you the reminder to explain to mankind what has been revealed to them so that they reflect.
And to you also We have revealed the Admonition, so that you may proclaim to the people what was sent down for them, and that they may reflect
We provided them with the proofs and the scriptures. And we sent down to you this message, to proclaim for the people everything that is sent down to them, perhaps they will reflect.
[They brought] clear signs of the truth and books of divine wisdom. And we brought down to you this Reminder, so that you may clarify to people all that has been brought down to them that they may reflect on it.
[They brought] clear signs of the truth and books of divine wisdom. And We brought down to you this Reminder so that you may clarify to people all that has been brought down to them that they may reflect on it.
With the proofs and the Zaboors. And We sent down to you the Reminder, that you demonstrate to the people what was sent down to them, and perhaps they may be thinking.
(We sent the prophets before you) with clear proofs (miracles) and (celestial) Books and We sent down to you the 'Thikr' (the Reminder, Qur'an) that you may make clear to mankind what has been sent down to them, that they may reflect.
[We sent such messengers] with clear proofs and divine books, and We have now bestowed on you the reminder so that you may elucidate to mankind all that has been bestowed on them, and that they may take thought.
With clear evidence of the Truth and Books of Divine Wisdom, We sent them. And now, (O Prophet) We have revealed this Reminder to you so that you convey to mankind what has been revealed for them. So that they may think
With clear arguments and scriptures; and We have revealed to you the Reminder that you may make clear to men what has been revealed to them, and that haply they may reflect
With clear Signs and Scriptures. And WE have sent down to thee the Reminder that thou mayest explain to mankind that which has been sent down to them, and that they may reflect
clear proofs and scriptures. And We have sent down the Reminder unto thee that thou mightest clarify for mankind that which has been sent down unto them, that haply they may reflect
(We also sent them, the earlier messengers) with Clear Signs and Books of strong prophecies and We have sent down to you the Message (the Quran); That you may explain clearly to men what is sent for them, and that they may reflect
To you, We sent down the Message, providing clear instructions and sacred scriptures, so that you may clarify to people what was revealed to them, and that they may reflect.
With the clarifications and the scriptures. And We revealed to you the Reminder, that you may clarify to the people what was revealed to them, and that they may reflect
[We sent them] with clear proofs and written ordinances. And We revealed to you the message that you may make clear to the people what was sent down to them and that they might give thought
With the clear proofs and the scriptures; and We have sent down the Reminder to you, that you may make clear to mankind what has been sent down to them, and perhaps they may think.
(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought
(We sent them) with Clear Signs and Books of dark prophecies; and We have sent down unto thee (also) the Message; that thou mayest explain clearly to men what is sent for them, and that they may give thought
أَفَأَمِنَ ٱلَّذِینَ مَكَرُوا۟ ٱلسَّیِّءَاتِ أَن یَخۡسِفَ ٱللَّهُ بِهِمُ ٱلۡأَرۡضَ أَوۡ یَأۡتِیَهُمُ ٱلۡعَذَابُ مِنۡ حَیۡثُ لَا یَشۡعُرُونَ ٤٥
Are those who plan evil so sure that God will not make the earth swallow them up, that punishment will not come on them from some unimagined direction
Do those who devise evil plots feel secure that Allah will not sink them into the earth, or that the punishment will not come to them from directions that they don’t perceive?
Feel then they secure who have plctted vices that Allah will not sink them into the earth or that the torment may come upon them whence they perceive not
Have the plotters of mischief become unafraid that God will not split the earth to swallow them, or that punishment will not fall upon them from somewhere they do not (even) suspect
Do those who plan a trap by which they may do bad deeds feel secure that Allah will not cause the earth to swallow them or that suffering will not come upon them from where they do not perceive?
Do those who plot evil actions feel secure that Allah will not cause the earth to swallow them up or that a punishment will not come upon them from where they least expect?
Do those who make evil schemes feel secure that Allah will not make the earth swallow them, or the punishment will not overtake them whence they are not aware
Do they, who (in defiance of God’s grace) devise evil schemes, feel safe and secure that God will not cause the earth to swallow them, or that the punishment will not befall them without their perceiving whence it has come
Do they, who have been hatching evil plots (against you), feel secure that Allah will not abase them in this very earth and that punishment will not befall them from quarters they perceive not
Do they feel secure, those who devise evil things, that God will not cause the earth to swallow them, or that the chastisement will not come upon them, from whence they are not aware
Do those who plot bad (plots) feel safe from God making the earth swallow them, or the punishment coming to them from somewhere they do not realize?
Do those who oppose the Message with their evil behaviors (exemplified in persecuting the Muslims) have any guarantee that God will not let the earth to swallow them or that their punishment will not catch up with them when they least expect it
Then do those who devise harmful plans feel secure that God will not cause the earth to swallow them, or that the punishment will not seize them from directions they hardly expect
Do those who have schemed evils feel secure that Allah will not cause the earth to cave in beneath them, or that the punishment will not come upon them from where they are unaware?
Are those who were so crafty in evil sure that God will not cleave open the earth with them, or bring them torment from whence they cannot perceive
So do they who conspire evils, not fear that Allah may bury them in the earth, or that the punishment may come to them from a place they do not know
Are those who take evil counsels feel safe that Allah may make the earth swallow them or that punishment may come unto them from whence they are unaware,
Are they who have plotted evil against their prophet secure, that God will not cause the earth to cleave under them, or that a punishment will not come upon them, from whence they do not expect
Are those, who devise evil plots, secure that Allah will not cause the earth to swallow them up, or that His Wrath will not seize them from whence they cannot perceive
Do those who do evil feel secure that Allah will not make the earth to swallow them, or that the punishment will not fall upon them from where they do not know
What! Are they then who have plotted mischiefs, sure that God will not cause the earth to cleave under them? or that a chastisement will not come upon them whence they looked not for it
Have they then felt secure who have plotted evils that Allah may cause the (piece of) earth sink along with them, or the punishment may come to them from the sites and directions they perceive not
Were those who planned evil deeds safe that God will not cause the earth to swallow them or that the punishment will not approach them from where they are not aware?
Do those who devise evil feel secure that Allah will not cause the earth to swallow them, or that the wrath will not seize them from directions that they cannot perceive?
Do those who plot evil deeds feel secure that Allah will not cave in the earth beneath them or that the scourge will not come to them from directions that they did not suspect
Do those who have been devising evil plans (against the mission of the Messenger) feel secure that Allah will not cause the earth to swallow them up or that chastisement will not come upon them from a direction that they will not even be able to imagine
Are they, then, who plan evil (plans), secure that Allah will not abase them in the earth, or that chastisement will not overtake them from whence they perceive not
Then, do those who plan evil (things consider themselves) secure that Allah will (not) sink the earth with them, or that the punishment will (not) come to them from directions they do not perceive,
Do they then who plan evil deeds feel confident that Allah will not cause the earth to swallow them, or that punishment may not overtake them from whence they know not
Have these evil and deceitful people gone free of the fear that Allah may sink them into the earth, or may send them torment from (any) quarter that is beyond their imagination
Have those who schemed evil guaranteed that God will not make the Earth swallow them, or the retribution come to them from where they do not expec
Have those who schemed evil guaranteed that God will not make the earth swallow them, or the retribution come to them from where they do not expect
Have those who schemed evil guaranteed that God will not make the earth swallow them, or the retribution come to them from where they do not expect?
Did those who cheated/deceived/schemed the sins/crimes trust that God sinks down with them the earth/Planet Earth, or the torture comes to them from where/when they do not feel/know/sense
Can, then, they who devise evil schemes ever feel sure that God will not cause the earth to swallow them, or that suffering will not befall them without their perceiving whence [it came]?
So, are the ones who have schemed odious (deeds) secure that Allah will (not) cause the earth to cave in with them? Or that the torment will not come up to them from where they are not aware
Are they who plan ill-deeds then secure that Allah will not cause the earth to swallow them, or that the doom will not come on them whence they know not
Can they who have devised evil plans expect to be safe from the command of God to the earth to swallow them up, or from a torment which might strike them from an unexpected direction
Do those who contrive evil plots feel immune from that Allah makes them sink into the earth, or from that the punishment comes to them from where they would not perceive
Do then those who make evil plans feel secure that Allâh will not cause the earth to swallow them, or that the chastisement will not come to them from directions which they never anticipate?
While playing their dirty tricks, do they not worry that Allah might make the ground swallow them, or that the punishment may pounce on them from an unexpected source
Do then those who devise evil schemes feel secure that Allâh will not cause the earth to swallow them, or that the chastisement will not come to them from directions which they never anticipate?
And now, do the infidels take their cunning for a sinister and crooked wisdom fraught with mischief and feel secure against Allah's wrath which may speak thunder. It may cause the earth to sink under their feet and assert them as her own, or that they unexpectedly be seized with a calamity from whence they never expected or perceived
Are those who planned to do evil feeling safe from Allah’s punishment? He may order the Earth to swallow them up or send unexpected punishment,
Do those who devise evil plots feel secure that Allah will not cause the earth to swallow them? Or that the torment will not come upon them in ways they cannot comprehend?
Are then those who scheme evil safe that Allah should not make the earth swallow them up or bring them the punishment from where they do not realise?
Are those who plot evil so certain that God will not cause the earth to cave in beneath them, or that the scourge will not descend on them whence they do not perceive
Did those who scheme evil schemes guarantee that GOD will not cause the earth to swallow them, or that the retribution will not come to them when they least expect it?
Do those who conceive evil plans feel secure that God will not cause the earth to swallow them, or that suffering will not overtake them from whence they least expect it?
Do those who conceive evil plans feel secure that God will not cause the Earth to swallow them or that suffering will not overtake them from whence they least expect it?
So are those who are guiling the bad deeds, secured that Allah will collapse down the earth with them, or the torment comes to them from where they do not feel.
Do then those who devise evil (plots) feel secure (of this) that Allah will not cause the earth to swallow them up, or that the wrath will not come upon them from whence they do not perceive
Do those who devise evil schemes feel secure that God will not cause the earth to swallow them, or that suffering will not befall them whence they do not perceive?
Can they who devise evil schemes ever feel sure that Allah will not cause the earth to swallow them, or that suffering will not befall them in ways they could least anticipate? (Such people indeed are going down in their "Self" development)
Do they then who plan evil (deeds) feel secure (of this) that Allah will not cause the earth to swallow them or that punishment may not overtake them from whence they do not perceive
Do, then, those who devise evil plans, feel secure that ALLAH will humiliate them in their own land, or that the punishment will not come upon them whence they do not know
Do those who have plotted evil deeds feel secure that God will not cause the earth to engulf them, or that the punishment will not come upon them whence they are not aware
Then do those who make up evil (plots) feel safe that Allah will not make the earth to swallow them up, or that the Anger (of Allah) will not catch up with them from directions they are not aware of
Can those who devise evil plans really feel secure that God won’t cause the earth to swallow them, or that the punishment won’t come upon them whence they perceive not?
Do those who scheme evils feel secure that God will not cause the earth to cave in with them, or that the punishment will not come upon them from where they do not perceive
Then, do those who have planned evil deeds feel secure that Allah will not cause the earth to swallow them or that the punishment will not come upon them from where they do not perceive
Are those who plot evil deeds then secure from God causing the earth to sink with them or the punishment coming upon them from where they do not perceive?
Do then those who devise evil (plots) feel secure that God will not cause the earth to swallow them up, or that the Wrath will not seize them from directions they little perceive?
Do then those who devise evil (plots) feel secure that Allah will not cause the earth to swallow them up, or that the Wrath will not seize them from directions they little perceive?
أَوۡ یَأۡخُذَهُمۡ فِی تَقَلُّبِهِمۡ فَمَا هُم بِمُعۡجِزِینَ ٤٦
that it will not catch them suddenly in the midst of their comings and goings- for they cannot frustrate God
Or that He may not seize them in their going to and from (journey) so they will not be able to escape (from His punishment)?
Or, thathe will not take hold of them in their going to and fro! so that they cannot escape
Or that He will not seize them as they move about, and they will not be able to elude (His grasp)
Or that We will not seize them during their usual activity? They cannot render Allah powerless!
Or that He will not seize them on their travels, something they are powerless to prevent?
Or that He will not seize them in the midst of their bustle, whereupon they will not be able to thwart [Him]
Or that He will not seize them in the midst of their strutting about (the land in pomp and show of dominion), and they are helpless to frustrate Him
Or (do they feel secure) that He will not seize them in their going to and fro so that they shall not be able to frustrate (Him in His designs and plans)
Or that He will not seize them in their going to and fro, and they will not be able to frustrate Him
Or He will (not) punish them when they are going back and forth (going about their business) and they cannot disable/escape it?
Do they not mind, if their punishment strikes them when they are sleeping and, therefore, incapable of escaping it? Know that they have no power to prevent the Lord’s punishment
Or that He will not call them to account in the middle of their goings back and forth, without a chance of them stopping Him
Or that He will not seize them (suddenly) during their movement so that they cannot thwart (Him)?
or seize them in their going to and fro? for they cannot make Him helpless
Or that He may seize them while they move here and there, for they cannot escape
or that He may seize them in their movements going and coming and they are not going to escape,
or that He will not chastise them while they are busied in travelling from one place to another, and in traffic? (for they shall not be able to elude the power of God,
Or that He may not call them to account in the midst of their going to and fro, without the possibility of frustrating Him
Or, that He will not seize them in their going to and fro, and they will not be able to frustrate Him
Or that He will not seize upon them in their comings and goings, while they shall not be able to resist him
Or He may get hold of them during their free movement? Then they will not be those who may create obstructions (for Allah’s plan) or may frustrate (His intentions)
Or that He take them in their going to and fro where they will not be ones who frustrate Him?
Or [do they think] that He may not seize them in the midst of their goings to and fro, without a chance of their escape?
Or that He may not seize them in the course of their journey leaving no way for their escape
or that He will not suddenly seize them while they are going about to and fro and they will be unable to frustrate His design
Or that He will not seize them in their going to and fro, then they will not be able to escape
or that He will (not) seize them in their going to and fro, when they will not be in (a position to) frustrate (Him),
Or that He may not seize them while they are on the move, and so they cannot escape
Or He may seize them during their movements (travelling and business trips). So, they cannot hinder Allah
Or that He will take them in their sleep, for they cannot stop it
Or that He will take them in their sleep? For they cannot stop it
Or that He will take them in their sleep? For they cannot stop it.
Or He takes/receives/punishes them in their turning/returning so they are not with disabling/frustrating
or that He will not take them to task [suddenly] in the midst of their comings and goings, without their being able to elude [Him]
Or that He will not take them (away) in their moving about? Then in no way are they able to be defiant to Him
Or that He will not seize them in their going to and fro so that there be no escape for them
Are they confident that God will not seize them while they are on a journey? They will not be able to escape from God
or that He seizes them when roaming about - while they are not able to frustrate Him
Or that He will not seize them in their going to and fro during their trips, whereupon they will not be able to escape.
And grab them while they are bustling with activity? They cannot thwart (Allah´s designs)
Or that He will not capture them in their going to and fro (during their trips), whereupon they will not be able to escape?
Or are they certain in their minds that they shall not be seized with punishment in the midst of their activities, doings or movements and they be able to escape
or He may punish them whilst they are busy in their everyday jobs; they can’t escape Him.
Or that He will not seize them while they go about ˹their day˺, for then they will have no escape?
Or overtake them whilst they move about, then they will not escape?
Or smite them in the course of their journeys when they cannot escape
It may strike them while they are asleep; they can never escape.
Or that He will not take them suddenly while they are coming and going-they being unable to escape him--
Or that He will not take them suddenly while they are coming and going—they being unable to escape him--
Or will he take them in their daily activity fluctuation? So, they will not cause its incapacitation.
Or that He may not seize them during their movement, so that they shall not frustrate (Allah's wrath) .
Or that He will not suddenly take them to task in the midst of their comings and goings; for they can never frustrate His design?
Or that His Law of Requital will not take them to task suddenly in the midst of their comings and goings? Then there is no escape for them
Or that He may not seize them in the course of their journeys, then shall they not escape
Or that HE will not seize them in their going to and fro so that they shall not be able to frustrate HIS plans
Or that He will not seize them in the midst of their going to and fro, and they will be powerless to thwart [it]
Or that He may not bring them to account in the middle of their coming and going with never a chance of stopping Him
Or that He won’t catch them amidst their everyday activities, from which they can’t escape?
Or that He will not seize them during their activities? And they will not be able to prevent it
Or that He would not seize them during their [usual] activity, and they could not cause failure
Or that He will not seize them in their going to and fro, then they will not be able to escape?
Or that He may not call them to account in the midst of their goings to and fro, without a chance of their frustrating Him?
Or that He may not call them to account in the midst of their goings to and fro, without a chance of their frustrating Him?
أَوۡ یَأۡخُذَهُمۡ عَلَىٰ تَخَوُّفࣲ فَإِنَّ رَبَّكُمۡ لَرَءُوفࣱ رَّحِیمٌ ٤٧
or that it will not catch up with them gradually? Indeed your Lord is kind and merciful
Or that He may seize them with a gradual wasting (of wealth and health)? Surely! Your Lord is indeed Gracious, Merciful.
Or, that he will not take hold of them by giving them a fright? verily thy Lord is Kind, Merciful
Or He may seize them by diminishing their portion. Yet your Lord is compassionate and kind
Or (did they feel secure) that He won’t destroy them gradually? Indeed, your Rabb is the Ra’uf, the Rahim.
Or that He will not seize them little by little? For your Lord is All-Compassionate, Most Merciful.
Or that He will not visit them with attrition? Indeed your Lord is most kind and merciful
Or that He will not seize them with gradual wasting (of wealth and health giving them time to mend their ways)? For surely your Lord is All-Pitying, All-Compassionate
Or it may be that He will take them to task through (a process of) gradual diminition (until disbelief is completely annihilated)? For surely your Lord is All-Compassionate, Ever Merciful
Or that He will not seize them, little by little destroying them? Surely thy Lord is All-clement, All-compassionate
Or He will (not) punish them by making them fear (by slowly wasting them)? Indeed, your Lord is gentle and merciful.
Their punishment may even be sent down while they are fearfully expecting it. The fact of the matter is that your Lord is the Most Compassionated, the Most Merciful (and that is why He is giving them more time so that they may wake up.
Or that He may not call them to account by a process of slow wastage? For your Lord is indeed full of kindness and mercy
Or that He will not seize them gradually? Yet indeed, your Lord is truly Compassionate, Bestowing of mercy.
Or that He should seize them with a gradual destruction? for, verily, your Lord is kind, merciful
Or that He may seize them whilst constantly ruining them? For indeed your Lord is Most Compassionate, Most Merciful
or that He may seize them while they are in a state of fear truly your Lord is All-tender, All-merciful.
or that He will not chastise them by a gradual destruction? But your Lord is truly gracious and merciful in granting you respite
Or that He should seize them with a gradual wasting? Verily, your Lord is indeed Kind, Merciful
Or, that He will not seize them, a little at a time and destroy them? Indeed, your Lord is Clement, the Most Merciful
Or that he will not seize them with some slowly wasting scourge? But verily your Lord is Good, Gracious
Or He may get hold of them while (they are) in a state of fear (due to impending or approaching torment?). After all, surely, your Nourisher-Sustainer is indeed, full of kindness, continuously Merciful
Or that He take them, destroying them little by little? Truly, thy Lord is Gentle, Compassionate.
Or [do they think] that He may not seize them by a gradual decline? Indeed your Lord is Kindest, Most Merciful.
Or that He may seize them after alerting them about the danger? Yet your Lord is Beneficent, Merciful
or that He will not seize them when they are apprehensive of the impending calamity? Surely your Lord is Most Compassionate, Most Merciful
Or that He will not seize them with a gradual diminution? Your Lord is surely Compassionate, Merciful
or that He will (not) seize them by causing them to suffer a gradual loss? But your Fosterer is certainly full of pity, Merciful.
Or that He may not seize them with fear and/or slow destruction? And your Lord is indeed Kind, Merciful
Or He may seize them for being struck with fear. Indeed, your Lord is Most Compassionate, Ever-Merciful
Or that He will take them while they are in fear. Your Lord is Compassionate, Merciful
Or that He will take them while they are in a state of fear? Your Lord is Compassionate, Merciful.
Or that He will take them while they are in a state of fear? Your Lord is Compassionate, Merciful.
Or He takes/receives/punishes them on fear/fright, so that your Lord (is) merciful/compassionate (E), merciful
or take them to task through slow decay? And yet, behold, your Sustainer is most compassionate, a dispenser of grace
Or that He will not take them (away) by constant fright? Then, surely your Lord is indeed Ever-Compassionate, Ever-Merciful
Or that He will not seize them with a gradual wasting? Lo! thy Lord is indeed Full of Pity, Merciful
Are they confident that God will not slowly destroy them? Your Lord is Compassionate and All-merciful
or that He seizes them while they are in apprehension? So, indeed your Lord is Very-Kind, Very-Merciful
Or that He will not seize them while they are fearfully expecting it? Indeed, Your Lord is full of Compassion, Most Merciful.
Or seize them first with terror, then grab them as they dread? Yet, your Lord is most Forgiving and most Beneficent, indeed
Or that He will not progressively inflict a penalty on them? Verily, Your Lord is full of Compassion, Most Merciful.
Or that He shall not punish them by inspiring to them constant sense of danger and cause their gradual fall from power, in His own manner, until it is vanished, -re- conquest of Macca, and many other recent events-, to give them a chance, that at some point they may wake up to their senses. Allah is indeed Ghafurun and Rahimun
Then again, He may punish them gradually through fear. Indeed, your Lord is the Compassionate, the Kind
Or that He will not destroy them gradually? But your Lord is truly Ever Gracious, Most Merciful.
Or take things away from them? For your Lord is lenient and merciful.
or give them over to slow destruction?¹ Yet is your Lord kindly and compassionate
Or it may strike them while they are fearfully expecting it. Your Lord is Compassionate, Most Merciful.
or that He will not take them gradually? Your Sustainer is most Merciful-to-all, a purveyor of mercy!
or that He will not destroy them gradually? Your Sustainer is the Compassionate, the Mercy Giver.
Or He will take them upon fear? So, surely Your Lord is Kind, Merciful.
Or that He will not seize them in the state of fear, for verily your Lord is certainly Compassionate, Merciful.
Or that He will seize them when they are alert and apprehensive? Surely your Lord is Most Compassionate, Most Merciful.
Or that His Law could cause such nations to decline slowly. (6:65), (7:182). And yet, your Lord is most Compassionate, Merciful. (He has ordained the Law of Respite for individuals and nations)
Or that He may not seize them by causing them to suffer gradual loss, for your Lord is most surely Compassionate, Merciful
Or that HE will not destroy them through a process of gradual attrition? Your Lord is indeed Compassionate, Merciful
Or that He will not seize them with a gradual diminishing? And truly your Lord is Kind, Merciful
Or that He may not bring them to account by a process of slow wasting (of themselves)— For your Lord is truly full of Kindness (Ra'uf) and Mercy (Raheem)
Or that He won’t take them in a state of fear? Your Lord is Kind and Merciful.
Or that He will not seize them while in dread? Your Lord is Gentle and Merciful
Or that He would not seize them gradually [in a state of dread]? But indeed, your Lord is Kind and Merciful
Or that He will not seize them with a gradual destruction? But indeed, your Lord is surely pitying, compassionate.
Or that He may not call them to account by a process of slow wastage - for thy Lord is indeed full of kindness and mercy
Or that He may not call them to account by a process of slow wastage - for thy Lord is indeed full of kindness and mercy
أَوَ لَمۡ یَرَوۡا۟ إِلَىٰ مَا خَلَقَ ٱللَّهُ مِن شَیۡءࣲ یَتَفَیَّؤُا۟ ظِلَـٰلُهُۥ عَنِ ٱلۡیَمِینِ وَٱلشَّمَاۤىِٕلِ سُجَّدࣰا لِّلَّهِ وَهُمۡ دَ ٰخِرُونَ ٤٨
Do the [disbelievers] not observe the things that God has created, casting their shadows right and left, submitting themselves to God obediently
Do they not see how Allah has created from things, their shadows incline to the right and to the left, making prostration to Allah, and they are humble?
Have they not observed the things which Allah hath created? shadows thereof turn themselves on the right and on the left. prostrating themselves unto Allah, and they are lowly
Do they not see the shadows of all things God has created incline to the right and the left, bowing in obeisance to God
Did they not see the things Allah created, how their shadows (existence) turn to the right (guidance) and to the left (misguidance) in prostration to Allah (the Names comprising their essence).
Do they not see the things Allah has created, casting their shadows to the right and to the left, prostrating themselves before Allah in complete humility?
Have they not regarded that whatever thing Allah has created casts its shadow to the right and to the left, prostrating to Allah in utter humility
Do they not see the things that God has created, how their shadows bend to the right and to the left, making prostration before God, and that in the humblest manner
Have they not considered that the shadow of everything which Allah has created shift from the right and from the left, prostrating themselves to Allah (in obedience to His laws) in humble supplication
Have they not regarded all things that God has created casting their shadows to the right and to the left, bowing themselves before God in all lowliness
Or did they not look at everything that God created that incline their shadows to the right and to the left, showing humbleness for God, while they are submissive (and inferior)?
Do theses disbelievers ever look at what God has created? Do they not see that the shadow of everything willingly submits itself to the will of God
Do they not look at God's creations, how their shadows move from the right and the left, prostrating themselves to God in the humblest manner
Have they not seen all things that Allah has created—their shadows revolving from the right and the left, prostrating to Allah as they shrink away?
Do they not regard whatever thing God has created; its shadow falls on the right or the left, adoring God and shrinking up
And have they not observed that the shadows of the things Allah has created incline to the right and to the left, in prostration to Allah, and that they are servile
Have they not seen how everything that Allah has created, their shadows incline on the right side and on the left sides prostrating to Allah in a state of abject humility.
Do they not consider the things which God hath created; whose shadows are cast on the right hand and on the left, worshipping God, and become contracted
Do they not look at Allah´s creations, even among (inanimate things) - how their shadows turn to the right or the left, in prostration (obeisance or submission) to Allah and they are humble (or shrinking)
Do they not see how every thing Allah created casts its shadow right and left, prostrating itself before Allah in all humility
Have they not seen how everything which God hath created turneth its shadow right and left, prostrating itself before God in all abasement
Have they not seen some of the things what Allah has created: their shadows incline to the right and to the left sides being submissive to Allah and they are subject to the laws (of Allah)
Consider they not that whatever things God created casts its shadow to the right and to the left, ones who prostrate themselves to God. And they are ones in a state of lowliness?
Do they not look at how Allah has created everything –how their shadows incline, to the right and to the left, humbly prostrating themselves to Allah?
Do they not see how every object that Allah has created casts its shadow right and left, prostrating itself to Allah in all humility
Do the people not see how the objects Allah has created cast their shadows right and left, prostrating themselves in utter submission to Allah
See they not everything that Allah has created? Its (very) shadows return from right and left, making obeisance to Allah, while they are in utter abasement
Or did they not see towards all the things which Allah has created, (how) their shadows return from right and left bowing down to Allah while they are humbly (following His laws)?
Do they not see that anything, which Allah has created, casts its shadow right and left in humble prostration to Allah
Have they not seen those (shady) objects that Allah has created; their shadows keep crawling on the right and the left sides, prostrating themselves before Allah? And, (in fact, in this way) they display humbleness and obedience
Did they not see that anything God creates, its shadow inclines to the right and the left submitting to God, willingl
Have they not seen that what God has created of a thing, its shadow inclines to the right and the left in prostration to God; and they are humbled
Have they not seen that what God has created of a thing, its shadow inclines to the right and the left in prostration to God; and they are humbled!
Did they not see/understand, to what God created from a thing (that) its shades/shadows turns/follows from the right and the lefts, prostrating to God and (while) they are degraded/humiliated
HAVE, THEN, they [who deny the truth] never considered any of the things that God has created _ (how] their shadows turn right and left, prostrating themselves before God and utterly submissive [to His will]
And have they not regarded whatever thing (s) Allah created always conceding their shades to the right and left (sides), constantly prostrating themselves to Allah, (while) they are (utterly) abject
Have they not observed all things that Allah hath created, how their shadows incline to the right and to the left, making prostration unto Allah, and they are lowly
Can they not see that the shadows of whatever God has created turn to the right and to the left in prostration and submission to Him
Have they not observed the things Allah has created, their shadows inclining from the right and the left prostrating themselves before Allah, while they are humble
Have they not seen the things that Allâh has created? Their shadows incline to the right and to the left in total submission to Allâh, while they are humble.
Do they not observe all the things Allah has created? Their shadows shift from right to left, falling prostrate before Allah, and recognizing their meagerness and infirmity
Have they not seen how all things that Allâh has created cast their shadows to the right and to the left, prostrating themselves before Allâh in absolute submission, and they are humble.
Did they -the infidels- not see into Allah's cosmic sign of the shadow, and how everything that He has created casts its shadow -or image- upon a surface by intercepting the direct rays of the great luminary and other luminaries, and how do objects turn their shadows right and left according to the relative position of the source of light, and how such shadows are governed by cosmic laws in comely prostration to Allah incensed by humiliation
Haven’t they seen what Allah has created? How the shadows turn from right to left and left to right as though they are prostrating before Allah in complete submission?
Have they not considered how the shadows of everything Allah has created incline to the right and the left ˹as the sun moves˺, totally submitting to Allah in all humility?
Do they not see that whatever Allah created, its shadow turns submissively to the right and left in prostration to Allah?
Do they not see how every object God created casts its shadow right and left, prostrating itself before God in all humility
Have they not seen all the things created by GOD? Their shadows surround them right and left, in total submission to GOD, and willingly.
Have they not, then, ever considered the things that God has created-how even their shadows turn right or left, prostrating themselves before God, being absolutely submissive to His will?
Have they not, then, ever considered the things that God has created—how even their shadows turn right or left, prostrating themselves before God, being absolutely submissive to His will?
Have they not seen what Allah has created among a thing? It shades its shadows, about the right and the lefts, prostrating for Allah while they are degrading.
Have they not seen all things that Allah has created the shadows of which spread from right and left, prostrating (before Allah) while they are humble
Do people not see how every object God has created casts its shadow right and left, prostrating itself before God in complete submission?
Have they not observed the things that Allah has created? Their shadows incline to the right and to the left; that is their utter submission to Allah, in all humility. (Even the shadows can show you that the entire Cosmos, with its celestial bodies, is submitting to His Laws)
Do they not consider every thing that Allah has created? Its (very) shadows return from right and left, making obeisance to Allah while they are in utter abasement
Have they not observed, bowing in humility before ALLAH that the shadows of everything which ALLAH has created shift from the right and from the left, and they are being humbled
Have they not considered that whatsoever God has created casts its shadow to the right and to the left, prostrating to God while in a state of abject humility
Do they not look at Allah’s creation, among (all) things— How (even) their shadows turn round, from the right and the left, prostrating themselves to Allah, and that (they do) in the humblest manner
Don’t they see everything God created, how their shadows shift from the right and the left, all humbly submitting to God?
Have they not observed what God has created? Their shadows revolve from the right and the left, bowing to God as they shrink away
Have they not considered what things Allah has created? Their shadows incline to the right and to the left, prostrating to Allah , while they are humble
Do they not regard whatever thing God has created; its shadow falls on the right and the left, prostrating to God and they are contemptible?
Do they not look at God's creation, (even) among (inanimate) things,- How their (very) shadows turn round, from the right and the left, prostrating themselves to God, and that in the humblest manner
Do they not look at Allah's creation, (even) among (inanimate) things,- How their (very) shadows turn round, from the right and the left, prostrating themselves to Allah, and that in the humblest manner
وَ̅لِ̅لَّ̅هِ̅ ̅یَ̅سۡ̅جُ̅دُ̅ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَمَا فِی ٱلۡأَرۡضِ مِن دَاۤبَّةࣲ وَٱلۡمَلَـٰۤىِٕكَةُ وَهُمۡ لَا یَسۡتَكۡبِرُونَ ٤٩
It is to God that everything in the heavens and earth submits, every beast that moves, even the angels- they are free from arrogance
And to Allah prostate all the living creatures that are in the heavens and in the earth, and the angels, and they are not proud,
And unto Allah prostrateth itself whatsoever is in the heavens and whatsoever is in the earth of the living creatures and also the angels; and they are not stiff-necked
All things that move on the earth and in the heavens, and the angels, bow in homage to God, and do not behave with pride
“(All) the creatures in the heavens and the earth, and the angels (all beings and forces pertaining to the spiritual and material worlds) prostrate to Allah (in absolute submission to Allah) without arrogance (without their constructed illusory identity, ego). (This verse is a verse of prostration.)
Everything in the heavens and every creature on the earth prostrates to Allah, as do the angels. They are not puffed up with pride.
To Allah prostrates whatever is in the heavens and whatever is on the earth, including animals and angels, and they are not arrogant
Before God prostrates itself whatever is in the heavens and whatever is on the earth of living creatures, and the angels (likewise, for) they are not arrogant
All that is in the heavens and on the earth of the crawling and moving creatures and the angels (too), make obeisance to Allah and they do not disdain (to worship Him)
To God bows everything in the heavens, and every creature crawling on the earth, and the angels. They have not waxed proud
And every creature in the skies and on the earth and the angels show humbleness for God, and they are not arrogant.
To God submits itself anything that exists in the heavens and the earth; including living species and the angels who prostrate themselves in adoration before God without the least arrogance
And to God submits all that is in the heavens and on earth, whether animate objects or the angels, for none are arrogant
And to Allah prostrates whatever is in the heavens and whatever is in the earth of every treading creature, as well as the angels, and they do not act arrogantly—
Whatever is in the heavens and in the earth, beast or angel, adores God; nor are they big with pride
And to Allah only prostrates whatsoever is in the heavens and whatsoever moves in the earth, and the angels - and they are not proud
And to Allah prostrates all that is in the heavens and all that is in the earth of living creatures and [all] the angels and they do not hold themselves arrogant.
Whatever moveth both in heaven and on earth, worshippeth God, and the angels also; and they are not elated with pride, so as to disdain his service
And unto Allah does prostration (obeisance) whatever is in the heavens and in the earth, whether living creature or angel; nor are they arrogant (inflated with pride)
Everything in the heavens and every crawling creature on earth, and the angels prostrate to Allah and they are not proud
And all in the Heavens and all on the Earth, each thing that moveth, and the very angels, prostrate them in adoration before God, and are free from pride
And to Allah submits whatever is in the heavens and whatever is in the earth — out of the moving and living creatures and the angels. And they do not feel pride in arrogance
And to God prostrates whatever is in the heavens and all that is in and on the earth of moving creatures and the angels and they grow not arrogant.
Everything of Heaven and Earth obeys Allah –whether moving creatures or angels; none are arrogant.
To Allah prostrate all the creatures of the heavens and the earth, including the angels; and they are not arrogant
All living creatures and all angels in the heavens and on the earth are in prostration before Allah; and never do they behave in arrogant defiance
And to Allah makes obeisance every living creature that is in the heavens and that is in the earth, and the angels (too) and they are not proud
And to Allah bows down whatever is in the skies and whatever is in the earth of moving creatures and the angels and they do not consider themselves great.
And to Allah does prostrate any creature that is in the heavens and that is in the earth, and the angels too do protrate. And they do not show pride
And whatever is in the heavens and whatever is in the earth, all living beings and angels prostrate themselves before Allah (alone), and are not (a bit) proud and arrogant
And to God submit all those in the heavens and all those on the Earth, from the creatures as well as the Angels, and they are not arrogant
And to God prostrate all those in the heavens and all those on the earth, from the creatures and the angels, and they are not arrogant
And to God prostrate all those in the heavens and all those on the earth, from the creatures and the angels, and they are not arrogant.
And to God prostrates what (is) in the skies/space and what (is) in the earth/Planet Earth from a walker/creeper/crawler , and the angels , and they are not being arrogant
For, before God prostrates itself all that is in the heavens and all that is on earth - every beast that moves, and the angels: [even] these do not bear themselves with false pride
And to Allah prostrates whatever is in the heavens and whatever is in the earth of every beast, and the Angels; and they do not wax proud
And unto Allah maketh prostration whatsoever is in the heavens and whatsoever is in the earth of living creatures, and the angels (also) and they are not proud
Whatever is in the heavens and the earth, the cattle and the angels prostrate themselves before God without pride
To Allah prostrates itself whatever creature there is in the heavens and in the earth, and the angels, and they show no arrogance
To Allâh makes prostration whatsoever is in the heavens and whatsoever is on the earth of living creatures, and the ‘Angels’. And they do not display an arrogant attitude towards worshiping Him .
All those in the heavens and the earth __ angels and animals, alike __ fall prostrate before Allah! They are not arrogant
And to Allâh alone prostrates in absolute submission whatever is in the heavens and whatever is on the earth of living creatures, and the Angels also. And they don’t display an arrogant attitude (towards serving Him).
And to Allah do all created beings in the heavens and all living creatures on earth prostrate themselves in reverence and adoration and so do the angels who do not display inordinate self-esteem
Everything in the Heavens and the Earth, the animals and the Angels, prostrate before Allah; they aren’t arrogant,
And to Allah ˹alone˺ bows down ˹in submission˺ whatever is in the heavens and whatever is on the earth of living creatures, as do the angels—who are not too proud ˹to do so˺.
And to Allah prostrates whatever creature is in the heavens and on earth and the angels, and they are not arrogant.
To God bow all the creatures of the heavens and the earth, and the angels too. They are not disdainful
To GOD prostrates everything in the heavens and everything on earth - every creature - and so do the angels; without the least arrogance.
For all that is in the heavens and on earth prostrates itself before God- every beast, and the angels- without any arrogance
For all that is in the heavens and on Earth prostrates itself before God— every beast and the angels— without any arrogance.
And for Allah prostrates whatever is in the skies and whatever is in the earth, among a moving creature, and the angels, and they are not arrogant.
And whatever is in the skies and whatever is in the earth, whether (moving) creatures and angels, prostrate before Allah (only) and they do not pride.
For, before God prostrates itself every living thing in the heavens and the earth, as do the angels. They do not behave in arrogant defiance.
Behold, before Allah, bows in submission all that is in the heavens and all that is in the earth, whether living beings or the angels, for none are arrogant. ('All that is' includes three classes of Allah's creation; inanimate things, living beings and angels. Angels, here, represent the Divine Laws in the Universe.
And whatever creature that is in the heavens and that is in the earth makes obeisance to Allah (only), and the angels (too) and they do not show pride
And whatever is in the heavens and whatever creature is in the earth submits humbly to ALLAH, and the angels too, and they are not proud
And unto God prostrates whatever crawling creatures or angels are in the heavens or on the earth, and they do not wax arrogant
And all that is in the heavens and on the earth, prostrate (fall down with fear and respect) to Allah, be they the moving (living) creatures and the angels: Because none is proud (before Allah)
To God prostrates whatever is in the heavens and whatever is on earth: every living creature, and the angels, and with no pride.
To God bows down everything in the heavens and everything on earth—every living creature, and the angels, and without being proud
And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels [as well], and they are not arrogant
And to God prostrates whatever is in the heavens and whatever is in the earth of creature, and the angels, and they are not proud.
And to God doth obeisance all that is in the heavens and on earth, whether moving (living) creatures or the angels: for none are arrogant (before their Lord)
And to Allah doth obeisance all that is in the heavens and on earth, whether moving (living) creatures or the angels: for none are arrogant (before their Lord)
یَخَافُونَ رَبَّهُم مِّن فَوۡقِهِمۡ وَیَفۡعَلُونَ مَا یُؤۡمَرُونَ ٥٠ ۩
they fear their Lord above them, and they do as they are commanded
they fear their Lord above them, and they do what they are commanded.
They fear their Lord above them and do that which they are commanded
They have fear of God for His power over them, and act as commanded
They fear their Rabb who commands from within their depths and they do as they are commanded.
They fear their Lord above them and do everything they are ordered to do.
They fear their Lord above them, and do what they are commanded
They (the angels) fear their Lord high above them (i.e., Who has absolute power over them), and they do what they are commanded
They fear (disobedience to) their Lord above them, and do whatever they are commanded. [Prostration]
they fear their Lord above them, and they do what they are commanded
They are afraid of their Lord that is above them (and superior to them), and they (the angels) do what they are ordered.
They are at awe with their Creator, Who is high above them, and they obey their orders
They all revere their Lord high above themselves, and they do all that they are asked
fearing their Lord above them and doing whatever they are commanded.
They fear their Lord above them, and they do what they are bidden
They bear upon themselves the fear of their Lord, and do only what they are commanded. (Command of prostration # 3
They fear their Lord from above them and they act on that which they are commanded.
They fear their Lord, Who is exalted above them, and perform that which they are commanded
They fear their Lord above them, and they do what they are commanded
they fear their Lord from above them and do as they are commanded
They fear their Lord who is above them, and do what they are bidden
They fear their Nourisher-Sustainer from over and above them and they do what they are commanded
They fear their Lord above them and accomplish what they are commanded.‡
They all revere their Lord who is high above them, and they do all that they are commanded.
they fear their Lord Who is above them, and they do whatever they are commanded to do
They hold their Lord, Who is above them, in fear, and do as they are bidden
They fear their Lord above them and do what they are commanded
They fear their Fosterer above them and do what they are commanded.
They fear their Lord over them. And they do what they are commanded
They keep fearing their Lord, Who is high above them, and obey whatever command they are given
They fear their Lord from above them, and they do what they are commanded
They fear their Lord from above them, and they do what they are commanded
They fear their Lord from above them, and they do what they are commanded.
They fear their Lord from above them, and they make/do what they are ordered/commanded
they fear their Sustainer high above them, and do whatever they are bidden to do
They fear their Lord above them, and they perform what they are commanded. A prostration is to be performed here
They fear their Lord above them, and do what they are bidden
They (angels) have fear of their Lord above them and fulfill His commands
They fear their Lord above them and do as they are commanded
They show honor and reverence for their Lord, high above them, and they do what they are commanded.
They fear their Lord above, and they carry out their orders
They show honor and reverence for their Lord high above them, and do whatever they are commanded.
They entertain the profound reverence dutiful to Him and keep in awe of Him, their Creator, Who is far above them and beyond all, and they discharge their duties in obedience to His command
but frightened of their Lord above, and they do as they are told.
They fear their Lord above them, and do whatever they are commanded.
They fear their Lord above them and do as they are commanded.
they fear their Lord on high and do as they are bidden
They reverence their Lord, high above them, and they do what they are commanded to do.
They fear their Lord above them and do whatever they are commanded to do.
They fear their Lord above them and do whatever they are commanded to do.
They are fearing their Lord from above them, and they are doing whatever they are commanded. ۩
They fear their Lord (supreme) from above them, and they do what they are commanded.
They fear their Lord, who is high above them, and do as they are bidden.
They all fear their Lord, High above them, and they do all that they are commanded. (24:41)
They fear their Lord above them and do what they are commanded
They fear their Lord above them, and they do what they are commanded
They fear their Lord above them, and they do whatsoever they are commanded
They all fear their Lord, high above them, and they do all that they are commanded
They fear their Lord above them and do what they’re commanded.
They fear their Lord above them, and they do what they are commanded
They fear their Lord above them, and they do what they are commanded
They fear their Lord above them, and they do what they are commanded.
They all revere their Lord, high above them, and they do all that they are commanded
They all revere their Lord, high above them, and they do all that they are commanded
7
Human Nature revolts against Polytheism
۞ وَقَالَ ٱللَّهُ لَا تَتَّخِذُوۤا۟ إِلَـٰهَیۡنِ ٱثۡنَیۡنِۖ إِنَّمَا هُوَ إِلَـٰهࣱ وَ ٰحِدࣱ فَإِیَّـٰیَ فَٱرۡهَبُونِ ٥١
God said, ‘Do not take two gods’- for He is the One God––‘ I alone am the One that you should hold in awe.’
And Allah said (O mankind): “Don’t take – 2 deities. Surely, He is the only one worthy of worship. Then you should fear Me.”
And Allah hath said: take not two gods; He is only One God so Me alone, Me dread
God says: "Do not take to two gods, for there is only one God. So fear Me."
Allah has said, “Do not take two gods! HU is the ONE and only who possesses Uluhiyyah (Absolute non-dual ONEness, beyond being broken into parts or being defined as the totality of parts)... So, fear only ME.”
Allah says, ´Do not take two gods. He is only One God. So dread Me alone.´
And Allah has said, ‘Do not worship two gods. Indeed He is the One God, so be in awe of Me [alone].’
God has said: "Do not take two (or more) deities: He is but One God. So be in awe of Me and Me alone, (and be saved from other fears bringing disgrace upon you)."
Allah has said, `Take not to you two gods (to worship) He is the only One God. Therefore stand in awe of Me and (I repeat) Me alone
God says: 'Take not to you two gods. He is only One God; so have awe of Me.
And God said: “Do not take two gods,” indeed He is the One god, “and fear Me alone.”
God has proclaimed: “Do not worship two gods”2 Know that your Lord is the Only God. Obey your Lord then
God has said, “Take not two gods, for He is only one God, and be conscious of Me.
And Allah has said: “Dopl not take two gods; He is but One God, so of Me alone be in awe.”
And God says, 'Take not to two gods; God is only one; me then do ye fear!
And Allah has proclaimed, "Do not ascribe two God's; indeed He is the only One God; therefore fear Me alone."
And Allah said, “Do not take two distinct gods. Only He is a deity who is One so only Me therefore should you fear.”
God said, take not unto yourselves two gods; for there is but one God: And revere Me
And Allah says, "Take not two gods; He is only one God; then fear Me, and Me alone."
Allah says: 'Do not take to yourself two gods. He is only One God; so have awe of Me.
For God hath said, "Take not to yourselves two gods, for He is one God: me, therefore! yea, me revere
And Allah directed: “Adopt not ilahain (two gods), ithnain (two in numbers)." Certainly, what (is true is that) He is the only One Ilah (God), so only Me (you accept as God). So be conscious of Me with a feeling of fear (out of love and attachment)
And God said: Take not two gods to yourselves. Truly, He is One God. Then, have reverence for Me.
Allah has said, “Do not believe in two gods. He is One God. Fear only Me.”
Allah has commanded: "You shall not worship two gods: there exists only One God, I am the One Whom you should fear."
Allah has commanded: "Do not take two gods; for He is but One God. So fear Me alone."
And Allah has said: Take not two gods. He is only one God: So Me alone should you fear
And Allah has said, “Do not take two gods, He is only One God, so fear Me alone.”
And Allah tells human beings not to take two gods. He is Allah, the One and Only. "So Me alone should you hold in awe."
And Allah has ordained: ‘Do not take two gods; assuredly, He (Allah) alone is the only One God. So fear Me alone persistently.
And God said: "Do not take-up two gods, there is only One god, so it is Me that you shall reverence."
And God said: "Do not take two gods, there is only One god, so it is Me that you shall reverence.
And God said: "Do not take two gods, there is only One god, so it is Me that you shall reverence."
And God Said: "Do not take two gods two, but/truly/indeed, He is one God, so (only) Me, so be awed/monkish/monastic of Me
And God has said: "Do not take to worshipping two [or more] deities. He is the One and Only God: hence, of Me, of Me alone stand in awe!"
And Allah has said, "Do not take to yourselves two gods. Surely He is only One God; so of Me, Me (only), then, have awe."
Allah hath said: Choose not two gods. There is only One Allah. So of Me, Me only, be in awe
God says, "Do not worship two gods. There is only One God. Have fear of Me"
Allah has said, .Do not take two gods. He is but One God. So, Me alone you fear
Allâh said: “Take not (for worship) two gods. He is only one God. You must show honor and reverence for Me Alone."
And Allah proclaimed, "Do not accept two gods! Indeed, He is the only One God! So fear Me alone!"
And Allâh said: ‘Don’t choose two gods. He is only One true God. So show honor and reverence only for Me."
And Allah has emphasized His Oneness and Uniqueness. He repeatedly said: "Do not Worship two gods, He is One and only, and therefore, fear Me and keep in awe of Me alone."
Allah said, “Don’t serve two gods; He is one God so fear me alone.”
And Allah has said, “Do not take two gods. There is only One God. So be in awe of Me ˹alone˺.”
And Allah stated: do not take two gods, for He is one single god, so fear only Me.
And God has said: ‘You shall not serve two gods, for He is but one God. Fear none but Me.‘
GOD has proclaimed: "Do not worship two gods; there is only one god. You shall reverence Me alone."
And God said, “Do not worship two deities. There is only One god, so it is Me that you shall revere.
And God said, “Do not worship two deities. There is only One God, so it is Me that you shall revere."
And Allah has said: “Do not take two Gods, Tow! He, just only, One God; so, be from me be terrifying.”
And Allah has said: 'Do not take two gods. Verily, He is only One God; hence, fear Me (and Me alone) .
God has said: 'Do not take [for worship] two deities, for He is but one God. Hence, of Me alone stand in awe.'
And Allah has said, "Take not two God's. There is only One God. So Me, only Me, shall you fear." (21:19-21), (29:60-61), (43:84). (The One True God Who sustains all Universe, must be your God in your individual and collective lives. And there is no such thing as two powers in the Universe, one good and one evil, as the Zoroastrians believe)
And Allah has said: Take not two gods, He is only one Allah; so of Me alone should you be afraid
ALLAH has said, `Take not for worship two gods. There is only One God. So fear ME alone.
And God says, “Do not take up two gods. Truly He is only one God. So be in awe of Me.
Allah has said: "Do not take two gods (for worship): Indeed, He is only One Allah: Then fear Me (only)."
God said, “Don’t take two gods. He is the One and Only God. Therefore, revere only Me.”
God has said: 'Do not take two gods; He is only One God; so fear only Me.'
And Allah has said, "Do not take for yourselves two deities. He is but one God, so fear only Me."
And God says, 'Do not take two gods, He is only one god, So fear Me.'
God has said: "Take not (for worship) two gods: for He is just One God: then fear Me (and Me alone)."
Allah has said: "Take not (for worship) two gods: for He is just One Allah: then fear Me (and Me alone)."
وَلَهُۥ مَا فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَلَهُ ٱلدِّینُ وَاصِبًاۚ أَفَغَیۡرَ ٱللَّهِ تَتَّقُونَ ٥٢
Everything in the heavens and earth belongs to Him: everlasting obedience is His right. Will you heed anyone other than God
To Him belongs all that are in the heavens and in the earth and His religion is everlasting. Would you fear any one other than Allah?
And His is whatsoever is in the heavens and the earth, and unto Him is obedience due perpetually; will ye then fear any other than Allah
Whatsoever is in the heavens and the earth belongs to Him, and His the judgement for ever. So will you fear any other than God
Whatever is in the heavens and the earth is for Him! Religion is continually and eternally His! Then do you fear other than Allah?
Everything in the heavens and earth belongs to Him, and the deen belongs to Him, firmly and for ever. So why do you fear anyone other than Allah?
To Him belongs whatever is in the heavens and the earth, and to Him belongs the enduring religion. Will you, then, be wary of other than Allah
To Him belongs all that is in the heavens and on the earth, and to Him alone absolute obedience is always due. Will you, then, fear and obey in piety and due reverence other than God
All that is in the heavens and on the earth belongs to Him. Obedience is due to Him forever. Will you still take something other than Allah as (your) shield
To Him belongs all that is in the heavens and earth; His is the religion for ever. Then will you fear other than God
And everything in the skies and on the earth belongs to Him, and the way of life (religion) permanently belongs to Him. Are you cautious of other than God?
Everything in the heavens and the earth belongs to God. Your way of life (religion), therefore, should be the way sanctioned by Him. Now, would you worship other than God (by trying alternative ways of life?
To Him belongs whatever is in the heavens and on earth, and to Him is duty always due. Will you then fear other than God
And to Him belongs whatever is in the heavens and the earth, and religion is His forever. Are you then mindful of anyone other than Allah?
His is what is in the heavens and in the earth; to Him is obedience due unceasingly; other than God then will ye fear
And to Him only belongs all whatever is in the heavens and in the earth, and obeying Him only is obligatory; so will you fear anyone other than Allah
And for Him is all that is in the heavens and in the earth and for Him is the religion for all times. Do you then revere anyone besides Allah?
Unto Him belongeth whatsoever is in heaven and on earth; and unto Him is obedience eternally due. Will ye therefore fear any besides God
To Him belongs whatever is in the heavens and in the earth, and to Him is duty (obedience) due unceasingly (or religion is for Him fundamentally and forever). Will you then fear other than Allah
To Him belongs all that is in the heavens and the earth. His is the Religion for ever. Would you then fear any but Allah
All in the Heavens and in the Earth is His! His due unceasing service! Will ye then fear any other than God
And to Him belongs whatever is in the heavens and the earth and to Him belongs the permanently established Religion. Will you then pay obedience to (someone) other than Allah
And to Him belongs whatever is in the heavens and the earth and His is the way of life, that which is forever. Are you Godfearing of other than God?
To Him belongs whatever is of Heaven and Earth. Obedience is always due to Him. Will you fear anyone besides Allah?
To Him belongs whatever is in the heavens and the earth and His Deen (laws or ways of life) is followed in the universe - would you then fear any one other than Allah
His is whatever is in the heavens and the earth, and obedience to Him inevitably pervades the whole universe. Will you, then, hold in awe any other than Allah
And whatever is in the heavens and the earth is His, and to Him is obedience due always. Will you then fear other than Allah
And whatever is in the skies and the earth is His and His is the law (that prevails) forever. Will you then fear (someone) other than Allah?
And whatever is in the heavens and the earth is His, and the way of life ought to be for Him ever. Will you then fear any being other than Allah
And whatever is in the heavens and the earth (all) belongs to Him alone, and obedience to Him alone is obligatory (for all). Do you then fear (anyone) other than Allah
And to Him is what is in the heavens and the Earth, and the system shall be to Him. Is it other than God that you shall be aware o
And to Him is what is in the heavens and the earth, and the system shall be to Him. Is it other than God that you shall be aware of
And to Him is what is in the heavens and the earth, and the system shall be to Him. Is it other than God that you shall be aware of?
And to Him what (is) in the skies/space and the earth/Planet Earth, and to Him (is) the permanent/continuous/lasting religion, so is other than God you fear and obey
And His is all that is in the heavens and on earth, and to Him [alone] obedience is always due: will you, then, pay reverence to aught but Him
And to Him belongs whatever is in the heaven and the earth, and His is the religion lasting; so will you have piety to other than Allah
Unto Him belongeth whatsoever is in the heavens and the earth, and religion is His for ever. Will ye then fear any other than Allah
To Him belongs all that is in the heavens and the earth. God's retribution is severe. Should you then have fear of anyone other than God
And to Him belongs what is in the heavens and the earth, and it is only He who deserves obedience as ever due. Would you, then, fear someone other than Allah
Unto Him does belong whatsoever is in the heavens and on the earth; and obedience is permanently due to Him. Will you then seek to act piously towards other than Allâh?
Everything in the heavens and the earth belongs to Him. This is the permanent lasting religion! Will they then, fear those other than Allah
Unto Him belongs whatsoever is in the heavens and on the earth. And Obedience is permanently due to Him. Will you then seek to show honor and reverence for other than Allâh?
To Him belong all that is in the heavens and all that is on earth, and religion is a duty and an obligation incumbent on all. Therefore, will you all hold in awe of an Ilah other than Allah, the Creator
All that is in the Heavens and the Earth belongs to Him, and so obedience to Him is obligatory. So, will you fear anyone other than Allah
To Him belongs whatever is in the heavens and the earth, and to Him ˹alone˺ is the everlasting devotion. Will you then fear any other than Allah?
And to Him belongs whatever is in the heavens and on earth, and His is the lasting religion, so would you beware of other than Allah?
His is what the heavens and the earth contain. His is the Religion everlasting. Would you then fear any but God
To Him belongs everything in the heavens and the earth and therefore, the religion shall be devoted absolutely to Him alone. Would you worship other than GOD?
They show their ingratitude for all that We have done for them! So, go ahead, enjoy your brief life, but eventually you will come to know [the Truth]!
And to Him belongs all that is in heaven and on Earth, and to Him alone be obedient, it is His right. Why, then, will you heed anyone but God?
And for Him whatever is in the skies and the earth; and for Him the religion is constantly. So, are you showing piety, to others than Allah?
Unto Him belongs whatever is in the heavens and the earth, and to Him should obedience be (rendered) constantly. Then are you in awe of other than Allah
His is all that is in the heavens and the earth, and to Him alone submission is always due. Will you then fear anyone but God?
Unto Him belongs all that is in the heavens and the earth. And His DEEN, the System is eternally followed in the Cosmos. Will you then fear deities that do not exist
And whatever is in the heavens and the earth is His, and to Him should obedience be (rendered) constantly; will you then guard against other than (the punishment of) Allah
And to HIM belongs whatever is in the heavens and the earth and to HIM is obedience due for ever. Will you then take any other than ALLAH as your Protector
Unto Him belongs whatsoever is in the heavens and the earth, and religion belongs to Him forever. Will you then revere something other than God
To Him belongs what is in the heavens and on the earth, and always to Him is duty due: Then will you fear (anything) other than Allah
Everything in the heavens and on earth is His, and unto Him is religion due perpetually. Would you fear anyone other than God?
To Him belongs everything in the heavens and the earth; and to Him obedience is due always. Do you, then, fear anyone other than God
And to Him belongs whatever is in the heavens and the earth, and to Him is [due] worship constantly. Then is it other than Allah that you fear
His is what is in the heavens and the earth; and His is the lasting religion; then will you fear other than God?
To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will ye fear other than God
To Him belongs whatever is in the heavens and on earth, and to Him is duty due always: then will ye fear other than Allah
وَمَا بِكُم مِّن نِّعۡمَةࣲ فَمِنَ ٱللَّهِۖ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَیۡهِ تَجۡءَرُونَ ٥٣
Whatever good things you possess come from God, and when hardship afflicts you, it is to Him alone you cry out for help
And whatever blessings you have are from Allah. When harm touches you, you cry to Him aloud for help.
And whatsoever of favours is with you is from Allah; then when distress toucheth you, unto Him ye cry out
Whatsoever the blessings you enjoy are surely from God, and when in trouble you turn to Him in supplication
Whatever blessing you have is from Allah! And when you are touched by distress you cry to Him.
Any blessing you have is from Allah. Then when harm touches you, it is to Him you cry for help.
Whatever blessing you have is from Allah, then when a distress befalls you, you make entreaties to Him
Whatever blessing you have, it is from God; and when harm touches you, it is to Him that you cry for help
And whatever blessings you have, come from Allah. And when affliction befalls you it is to Him that you cry (for redress)
Whatsoever blessing you have, it comes from God; then when affliction visits you it is unto Him that you groan
And whatever favor (and blessing) you have is from God, then when harm touches you, you cry out to Him.
Any blessing you enjoy is from the Lord. Yet, whenever you encounter a hardship, you come begging God
And you have nothing good but what is from God, and when you are touched by distress, you cry to Him
And whatever blessing youpl have is from Allah, then when harm touches you, it is to Him that you cry for help.
And whatever favours ye have, they are from God; then, whenever distress touches you, unto Him ye turn for succour
And whatever blessings you have, are all from Allah - then whenever misfortune reaches you, towards Him only do you seek refuge
And whatever good is happening to you is from Allah but then whenever harm touches you, surely it is to Him that you flee for help
Whatever favours ye have received, are certainly from God; and when evil afflicteth you, unto Him do ye make your supplication
And whatever favours you enjoy, they are from Allah; then, whenever distress touches you, unto Him you turn for succour
Whatever favor you have is from Allah. Whenever you are afflicted you groan to Him
And all your blessings are assuredly from God: then, when trouble befalleth you, to Him ye turn for help
And whatever is with you as a blessing, so (it is) from Allah. Afterwards when affliction (in poverty, disease or other problems) made you its victim, so to Him you cry (for help)
And whatever you have of divine blessing is from God. After that when harm afflicted you, you make entreaties to Him.
Whatever blessings you have come from Allah. When you have problems, you cry to Him for help.
Whatever blessings you enjoy are from Allah, and when touched by distress, He is the One to Whom you cry for help
Every bounty that you enjoy is from Allah; and whenever any misfortune strikes you, it is to Him that you cry for the removal of your distress
And whatever good you have, it is from Allah; then, when evil afflicts you, to Him do you cry for aid
And whatever (items of) comfort are with you they are from (no one) but Allah. Then when harm afflicts you, to Him (alone) do you cry for help.
And the good things, you have, are all from Allah. Then when anything bad afflicts you, to Him do you complain loudly
And whatever blessing you have been provided with is from Allah alone. Then, when some distress afflicts you, you wail and weep only before Him
And any blessings that are with you are from God. Then, when harm afflicts you, to Him you cry out
And any blessing that is with you is from God. Then, when harm afflicts you, to Him you cry out
And any blessing that is with you is from God. Then, when harm afflicts you, to Him you cry out.
And what (is) with you from a blessing/goodness , so (it) is from God, then if the harm touched you, so to Him you pray/cry aloud and humbly
For, whatever good thing comes to you, comes from God; and whenever harm befalls you, it is unto Him that you cry for hel
And whatever favor you have, (then) it is from Allah; thereafter when adversity touches you, then Him you implore
And whatever of comfort ye enjoy, it is from Allah. Then, when misfortune reacheth you, unto Him ye cry for help
Whatever bounties you have are from God. When hardship befalls you, you begin to cry out to Him
Whatever blessing you have is from Allah. Then, once you are touched by distress, to Him alone you cry for help
Whatever of blissful things you have are from Allâh. Then, when misfortune touches you, unto Him you you cry for help.
Every benefit you enjoy is from Allah, and when a calamity befalls, you implore Him
Whatever of blissful things you have is from Allâh. Then, when misfortune touches you, to Him you cry for help.
Do you -people- not realize that all grace abounding in you is the grace of Allah, and when you are befallen with a misfortune or wedded to a calamity it is to Him that you instinctively cry, pray and beseech for help
All your property is gift from Allah. In hardship you turn to Him, moaning and groaning.
Whatever blessings you have are from Allah. Then whenever hardship touches you, to Him ˹alone˺ you cry ˹for help˺.
And whatever blessing you have, it is from Allah, then, when hardship afflicts you, you pray to Him.
There is no blessing you enjoy which does not come from God, and to Him you turn for help when misfortune befalls you
Any blessing you enjoy is from GOD. Yet, whenever you incur any adversity you immediately complain to Him.
They assign a share in what We have two deities. There is only One God, so it is Me that you shall revere.
For all good things come to you from God, and whenever harm comes upon you, you cry to Him for help
And whatever among grace with you is from Allah. Then if the harm touches you, so to Him you are groaning.
And whatever of favour is (bestowed) on you, it is from Allah; then whenever any calamity afflicts upon you, unto Him you cry (for assistance)
Whatever blessing you have comes from God; and whenever harm befalls you, it is to Him that you cry out for help.
And whatever blessings you enjoy are from Allah, and when touched by distress, unto His Laws you turn for help
And whatever favor is (bestowed) on you it is from Allah; then when evil afflicts you, to Him do you cry for aid
And whatever blessing you have, it is from ALLAH. And when affliction befalls you, it is unto HIM that you cry for help
Whatever blessing you have, it is from God. Then, when affliction befalls you, it is unto Him that you cry for help
And you do not have any blessing or good thing except that it is from Allah: And also, when you are touched by difficulty, you cry to Him with painful sighs
Every blessing you enjoy is from God. Yet when harm touches you, it’s unto Him that you cry out in distress.
Whatever blessing you have is from God. And when harm touches you, it is to Him that you groan
And whatever you have of favor - it is from Allah . Then when adversity touches you, to Him you cry for help
And whatever favours you have is from God; then when distress touches you, then to Him you cry for help.
And ye have no good thing but is from God: and moreover, when ye are touched by distress, unto Him ye cry with groans
And ye have no good thing but is from Allah: and moreover, when ye are touched by distress, unto Him ye cry with groans
ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنكُمۡ إِذَا فَرِیقࣱ مِّنكُم بِرَبِّهِمۡ یُشۡرِكُونَ ٥٤
yet when He has relieved you of your hardship- lo and behold!- some of you attribute partners to your Lord
Yet, when He removes the harm from you, behold! Some of you associate others in worship with their Lord,
Then when He removeth the distress from you, forthwith a party of you with their Lord associate
Yet when He has delivered you from affliction, some of you ascribe companions to your Lor
Then when (Allah) lifts the distress from you, behold, some of you start associating partners to their Rabb (they ascribe the lifting of the distress to causes other than their Rabb).
But when He removes the harm from you, a group of you associate others with their Lord,
Then when He removes the distress from you, behold, a part of them ascribe partners to their Lord
When thereafter He removes the harm from you, a party of you attribute partners to their Lord (Who alone sustains and provides for you, and saves you from misfortunes)
Yet as soon as He removes the affliction from you some among you (begin to) associate (others as) partners with their Lord (in His worship)
Then, when He removes the affliction from you, lo, a party of you assign associates to their Lord
Then when He removes the harm from you, immediately some of you associate (partners) with your Lord,
Unfortunately, as soon as God (out of mercy) relieves your hardship, some of you go back to your old routine of worshipping beside God
Yet, when He removes the distress from you behold, some of you turn to other gods to join with their Lord
Then when He lifts off harm from you, a group of you associate (others) with their Lord,
Yet, when He removes the distress from you, lo! a party of you join partners with their Lord
And then, when He averts the misfortune from you, a group among you starts ascribing partners to their Lord
And when He removes the harm from you, Lo! A party of you starts to ascribe partners to their Lord
yet when He taketh the evil from off you, behold, a part of you give a companion unto their Lord
Yet, when He removes the distress from you, lo! A party of you join partners with their Lord
When He removes your affliction then some of you set up associates to their Lor
Then when He relieveth you of the trouble, lo! some of you join associates with your Lord:
Then when He removed the affliction from you, thereupon a group of people amongst you assign partners to their Nourisher-Sustainer
Again, when He removed the harm from you, that is when a group of people among you ascribe partners with their Lord.
But when He removes your problems, some of you associate partners with their Lord.
Yet no sooner does He relieve you from the distress than some of you begin to associate others with Him
But as soon as He removes the distress from you, some of you associate others with their Lord in giving thanks
Then when He removes the evil from you, lo! some of you associate others with their Lord
But when He removes the harm from you, then (there is ) a party from among you, which associates partners with their Fosterer,
And yet when He removes the hardship from you, lo, some of you worship others besides their Lord
Then, when Allah removes that distress from you, a party from amongst you starts setting up partners with their Lord
Then, when He removes the harm from you, a group of you set up partners with their Lord
Then, when He removes the harm from you, a group of you set up partners with their Lord
Then, when He removes the harm from you, a group of you set up partners with their Lord!
Then if He removed/uncovered/(relieved) the harm from you, then a group/party from you, they share/make partners with their Lord
yet as soon as He has removed the harm from you, lo! some of you [begin to] ascribe to other powers a share 'in their Sustainer's divinit
Thereafter when He lifts off the adversity, only then do a group of you associate others with their Lord
And afterward, when He hath rid you of the misfortune, behold! a set of you attribute partners to their Lord
When He saves you from the hardship, some of you start to believe in idols
Then, as soon as He removes the distress from you, a group from among you starts ascribing partners to their Lord
Then, when He removes the misfortune from you, some of you associate in worshiping and venerating others with their Lord.
And when He eases your distress, a group among you commits ´shirk´ (associates partners with Allah)
Then as soon as He removes the misfortune from you, a group of you associates others in worship with their Lord.
Yet when He delivers you from what was burdensome and exhaustive to the mind, some of you incorporate with Him other deities
He removes it, but some of you still associate others with Your Lord
Then as soon as He removes the hardship from you, a group of you associates ˹others˺ with their Lord ˹in worship˺,
Then, when He removes the hardship from you, a group of you assign partners to their Lord.
Yet no sooner does He remove your ills than some among you set up other gods besides their Lord
Yet, as soon as He relieves your affliction, some of you revert to idol worship.
And to Him belongs all that is in heaven and on earth, and to Him alone be obedient, it is His right. Why, then, will you heed anyone but God?
but as soon as He has relieved you of your hardship, some of you associate others with their Lord.
Then if He uncovers the harm about you, behold! a team among you with their Lord are associating.
Then when He remove the affliction from you, behold! A group of you associate others with their Lord.
Yet no sooner does He remove the harm from you than some among you associate partners with their Lord,
Yet as soon as He relieves you from the distress, some of you fall back into associating others with their Lord
Yet when He removes the evil from you, lo! a party of you associate others with their Lord
Then, when HE removes the affliction from you, behold ! a party among you begins to ascribe associates to their Lord
Then, when He removes the affliction from you, behold, a group among you ascribes partners unto their Lord
Then, when He removes the difficulty from you, look! Some of you turn to other gods to join with their Lord in worship
Yet, when He alleviates your suffering, some of you associate others with their Lord.
But when He lifts the harm from you, some of you associate others with their Lord
Then when He removes the adversity from you, at once a party of you associates others with their Lor
Then when He removes the distress from you, lo, a party of you join partners with their Lord.
Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord
Yet, when He removes the distress from you, behold! some of you turn to other gods to join with their Lord
لِیَكۡفُرُوا۟ بِمَاۤ ءَاتَیۡنَـٰهُمۡۚ فَتَمَتَّعُوا۟ فَسَوۡفَ تَعۡلَمُونَ ٥٥
Let them show ingratitude for the favours We have shown them; ‘Enjoy your brief time- soon you will know.’
so they deny that which (Favors) We have bestowed on them! So enjoy yourselves (short stay), soon you will come to know (the consequences).
That they may show ingratitude for that which We have vouchsafed unto them. Enjoy then, presently ye shall know
So as to deny what We have bestowed on them. Well, enjoy yourselves, you will come to know soon
(They do this) to show ingratitude for what We have given them... So, enjoy yourselves... Soon you will know.
ungrateful for what We have given them. Enjoy yourselves. You will soon know!
being unthankful for what We have given them. So let them enjoy. Soon they shall know
And so deny with ingratitude the favors God has granted them. So enjoy (O polytheists, the favors We grant you) – in time you will come to know (the truth)
With the result that they show ingratitude for the favours which We have bestowed upon them. Well, enjoy yourselves a little, for soon you will know (the evil consequences of your ingratitude)
that they may show unthankfulness for that We have given them. So take your joy; certainly you will soon know
to be ungrateful about what We gave them. So, enjoy, you will eventually know.
This kind of behavior is nothing but ingratitude to the Lord’s favor. That is fine! Enjoy your [short] life on earth as you will finally find out
Showing their ingratitude for the favors We have bestowed on them. So enjoy, but soon will you come to know
so as to deny what We have given them. So enjoy yourselves, for you will come to know.
That they may disbelieve in what we have brought them and may enjoy,- but at length they shall know
In order to deny the favours We have given them; so enjoy a little; for you will soon come to know
Let them be ungrateful for that We have given them and so enjoy for a little while in time you will come to know.
to shew their ingratitude for the favours We have bestowed on them. Delight your selves in the enjoyments of this life: But hereafter shall ye know that ye cannot escape the divine vengeance
That they may deny that which We have given them. Then enjoy life while you may, for at length you shall come to know the truth
that they may show ingratitude for what We gave them. So, take your pleasure, you shall soon know
To prove how thankless are they for our gifts! Enjoy yourselves then: but in the end ye shall know the truth
that (thus) they may deny that which We bestowed to them (and relate that to their false and imaginary gods). Well, enjoy yourselves a little, then soon you will come to know
They are ungrateful for what We gave them. So let them take joy. They will know.
It’s like they are trying to show ingratitude for the blessings We have given them. Enjoy yourselves! Soon you will understand.
as if to show their ingratitude for the favors that We bestow on them! Enjoy yourselves; soon you will come to know the consequences.
that they may show ingratitude for the bounties We bestowed upon them. So enjoy yourselves for a while, soon you will come to know (the truth)
So as to deny what We have given them. Then enjoy yourselves, for soon will you know
so as to be ungrateful for that which We have given them. So enjoy yourselves, but you will come to know.
And so they become ungrateful for what We have given them. Enjoy then for now! You shall soon come to know your real destiny
(This disbelief and polytheism is perpetrated) so that they may show ingratitude for those (blessings) which We have bestowed upon them. So, (O polytheists,) take this (a few days’) benefit, then soon will you know (your end)
So they reject what We have given them. Enjoy, for you will come to know
So they reject what We have given them. Enjoy, for you will come to know
So they reject what We have given them. Enjoy, for you will come to know.
To disbelieve with what We gave/brought them, so live long/enjoy, so you will/shall know
[as if] to prove their ingratitude for all that We have granted them! Enjoy, then, your [brief] life: but in time you will come to know [the truth]
That they may disbelieve in what We have brought them. So enjoy (this life); then eventually you will know
So as to deny that which We have given them. Then enjoy life (while ye may), for ye will come to know
In the end you will reject Our bounties. Enjoy yourselves; you will soon know (the consequences of your deeds)
Thus, they deny what We have given to them. Well, enjoy yourself (for some time), and soon you will come to know (the fate of your misdeeds)
Consequently, they show not reverence for what We have given them. Thus, enjoy yourself (for a while), but you will come to know (the truth).
For the blessings of Allah they show ingratitude. So, have fun! Soon, you will know (your folly)
Consequently, they don’t show reverence for what We have given them. So enjoy yourself (for a while), but soon you will come to know (the truth which you deny).
A way of showing ingratitude and the indisposition to acknowledge the benefits received. But you just keep serving the Devil and lust after your sinful system of faith and worship and before long you shall come to know the consequence of denying the truth
showing how ungrateful they are for the gifts We gave them, so enjoy for a while, but soon you will know
only returning Our favours with ingratitude. So enjoy yourselves, for you will soon know.
So that they reject that which We gave them, then enjoy it for a while, you will soon know.
showing no gratitude for what We give them. Take your pleasure now, and you shall learn.
Let them disbelieve in what we have given them. Go ahead and enjoy temporarily; you will surely find out.
For all good things come to you from God and whenever harm comes upon you, you cry to Him for help,
They show their ingratitude for all that We have done for them! So, go ahead, enjoy your brief life, but eventually, you will come to know [the Truth]!
To disbelieve with what We have given them. So, enjoy. So, you will know.
So that they may show ingratitude for whatever (of blessings and removing hardships) We have given them; then enjoy yourselves for soon will you know.
[as if] to show their ingratitude for what We have given them. Enjoy, then, your life [as you may]; before long you will come to know [the truth].
As if to show their ingratitude to what We have given them. Enjoy yourselves while you may. Soon the reality will dawn upon you
So that they be ungrateful for what We have given them; then enjoy yourselves; for soon will you kno
So as to deny that which WE have bestowed upon them. Well, then, enjoy yourselves a while, but soon will you know
So let them be ungrateful for that which We have given them: “Enjoy yourselves! For soon you will know.
So as show their thanklessness for the favors We have blessed on them! Then enjoy (for a little while); But you will know (your mistake) soon
Such ingratitude for what We’ve given them! Enjoy yourselves; soon, you will come to know.
To show ingratitude for what We have given them. Enjoy yourselves. You will soon know
So they will deny what We have given them. Then enjoy yourselves, for you are going to know
That they may be ungrateful for what We have given them. Then enjoy, but soon you shall know.
(As if) to show their ingratitude for the favours we have bestowed on them! then enjoy (your brief day): but soon will ye know (your folly)
(As if) to show their ingratitude for the favours we have bestowed on them! then enjoy (your brief day): but soon will ye know (your folly)
وَیَجۡعَلُونَ لِمَا لَا یَعۡلَمُونَ نَصِیبࣰا مِّمَّا رَزَقۡنَـٰهُمۡۗ تَٱللَّهِ لَتُسۡءَلُنَّ عَمَّا كُنتُمۡ تَفۡتَرُونَ ٥٦
They set aside part of the sustenance We give them, for [idols] about which they have no true knowledge. By God! You will be questioned about your false inventions
And they assign a portion of what We have provided them (for those deities) about whom they don’t know. By Allah, you shall certainly be asked about what you used to fabricate.
And they appoint for that which they knew not a portion of that wherewith We have provided them By Allah! ye will surely be questioned regarding that which ye have been fabricating
They set aside a portion of the food We have given them for those they do not know. By God, you will surely have to answer for all you contrive
They even put aside a portion of the things We provide them for their illusory gods... By Allah, you shall most certainly be called to account for the things you invent!
They allot a portion of the provision We have given them to things they have no knowledge of at all. By Allah, you will be asked about what you invented!
To what they do not know, they attribute a share of what We have provided them. By Allah, you will surely be questioned concerning what you used to fabricate
They assign, out of what We provide for them, a portion to the things (non-existent gods, misunderstood "causes," the real nature of) which they have no sure knowledge. By God, you will certainly be questioned about what you used to fabricate
And they set apart (for the false gods) a portion of that (gift) We have provided them with, about (the reality of) which they know not. By Allah, you will be called upon to account for all that you have forged
And they appoint a share of that We have provided them to what they know not. By God, you shall be questioned as to that you forged
And they set aside a portion of what We have provided for them for something that they do not know (their idols). By God, you shall be questioned about what you used to fabricate.
They go far in ignorance up to thanking beside God for what God has blessed them with! By Lord, you will be questioned for your false inventions
And they assign to things they do not know, a portion out of that which We have bestowed for their sustenance. By God, you will certainly be called to account for your false claims
And they set up to what they do not know a share of what We have provided for them. By Allah, you will surely be asked about what youpl used to fabricate.
And they set aside for what they know not a portion of what we have bestowed upon them.- By God! ye shall be questioned concerning that which ye have devised
And for things unknown, they assign a portion of the sustenance We have given them; by Allah - you will certainly be questioned regarding all that you used to fabricate
And they allocate a portion of that which We have provided them with for things that they know not. By Allah you will certainly be questioned regarding all that you used to contrive.
And they set apart unto idols which have no knowledge a part of the food which We have provided for them. By God, ye shall surely be called to account for that which ye have falsely devised
And they set aside a portion of what We have bestowed upon them for what they know not. By Allah! You shall certainly be questioned concerning that which you have devised
They set aside a share of that which We have provided them for what they did not know. By Allah, you shall be questioned about your forgeries
And for idols, of which they know nothing, they set apart a share of our bounties! By God ye shall be called to account for your devices
And they assign to someone they do not know a portion of that which We provided them as sustenance. By Allah! Indeed you shall be questioned about that you used to fabricate
And they assign to what they know not a share from what We provided them. By God! You will, certainly, be asked about what you had been devising.
They give credit to unknown things for some of their sustenance given by Us. Consider Allah! You will certainly be held accountable for your make-believe.
They set aside a portion of what We have provided them with, for those deities about whom they know nothing. By Allah! You shall most certainly be questioned about the lies you fabricate
They set apart for those, whose reality they do not even know, a portion of the sustenance We have provided them. By Allah, you will surely be called to account for the lies that you have invented
And they set apart for what they know not, a portion of what we have given them. By Allah! you shall certainly be questioned about that which you forged
And they assign a portion from that which We have provided them, to that which they do not (even) know. By Allah, you will definitely be asked about that which you forged.
And they set apart a portion of what We have given them for those of whom they know nothing. By Allah, you shall most certainly be questioned about that which you have been concocting
And they ascribe a portion of the provisions which We have given them to those (idols) whose (reality) even they themselves do not know. By Allah, you will indeed be asked about what you fabricate
And they allocate a portion from what We provide to them to that which they did not have knowledge of. By God, you will be asked about the lies you have invented
And they allocate a portion from what We provide for them to that which they have no knowledge of. By God, you will be asked about the lies you have invented!
And they allocate a portion from what We provide for them to that which they have no knowledge of. By God, you will be asked about the lies you have invented!
And they make/create/put to what they do not know a share from what We provided for them. By God you will be asked/questioned about what you were fabricating/cutting and splitting
As it is, they ascribe - out of what We provide for them as sustenance - a share unto things of which they know nothing. By God, you shall most certainly be called to account for all your false imagery
And they make up an assignment of whatever We have provided them to what they do not know. By Allah, you will indeed be definitely questioned as to whatever you used to fabricate
And they assign a portion of that which We have given them unto what they know not. By Allah! but ye will indeed be asked concerning (all) that ye used to invent
They give to unknown images a share out of the sustenance that We gave them. By God, you will be questioned about that which you have falsely invented
They allocate a share from what We have given to them for those (idols) the reality of whom they do not even know. By Allah, you shall definitely be responsible for the fabrications you have been inventing
They attribute a portion of that which We have bestowed upon them to what they know not (i.e. to mythological deities). By Allâh, you shall definitely be questioned about (all) that you used to mythologize.
Out of the bounties Allah has provided, they allot a portion for those, about whom they know nothing! (I swear) by Allah! They will very definitely be asked about the lies they invent
They assign (to the idols) - who are devoid of knowledge- a portion of what We have bestowed upon them. By Allâh, you shall definitely be questioned about (all) that you used to fabricate.
They dedicate to their idols, designating them ignorantly as gods, a part of what We apportioned to them of Our bounty -cattle, crops,-, when neither themselves nor their belongings or possessions are really their own, but Allah's own. By Allah, you -infidels- shall have much to answer for and be heavily punished for your intentional assertion of what is false
They assign a share of sustenance, We gave them to their idols, out of ignorance! By Allah, you will be questioned about what you concocted .
And they ˹even˺ assign to those ˹idols˺—who know nothing—a share of what We have provided for them. By Allah! You will certainly be questioned about whatever ˹lies˺ you used to fabricate ˹against Allah˺.
And they assign a share of what We have provided them with to that which they do not know. By Allah, you will be asked about what you invented.
To those they know nothing of, they assign a share of what We gave them. By the Lord, you shall be questioned about the lies you fabricated
They designate for the idols they set up out of ignorance, a share of the provisions we bestow upon them. By GOD, you will be held accountable for your innovations.
but as soon as He has relieved you of your hardship, somegiven them for the [idols] about which they know nothing. By God, you will be asked about your lies!
And they allocate for the [idols] about which they know nothing, a share of what We have provided them. By God, you will be asked about your lies!
And they set up, for what they do not know, a share among what we had livelihood them. By Allah, you will be questioned about what you have been slandering.
And they assign a share out of that which We have provided them with, for what they do not know. By Allah, you will certainly be questioned for that which you used to forge.
They assign a share of the sustenance We provide for them to what they know nothing of. By God, you shall certainly be called to account for your false inventions.
They set aside a portion of what We have provided them with, to those about whom they know nothing (idols, clergy, and the living or dead saints). By Allah! You will indeed be questioned concerning all that you fabricate
And they set apart for what they do not know a portion of what We have given them. By Allah, you shall most certainly be questioned about that which you forged
And they set apart for their false gods of which they know nothing, a portion of that which WE have bestowed on them. By ALLAH, you shall certainly be called to account for all that you forged
And they dedicate a share of that which We have provided them unto that which they know not. By God, you shall surely be questioned about that which you used to fabricate
And to things they do not know, they assign a portion out of what We have blessed for their livelihood! By Allah, you shall truly be brought to account for your false stories (you made up)
And they allocate a share of what We’ve provided them to what they don’t know. Certainly, by God, you will be questioned about your fabrications.
And they allocate, to something they do not know, a share of what We have provided for them. By God, you will be questioned about what you have been inventing
And they assign to what they do not know a portion of that which We have provided them. By Allah , you will surely be questioned about what you used to invent
And they assign to what they do not know a portion of what We have provided them. By God, surely you shall be questioned about what you forged.
And they (even) assign, to things they do not know, a portion out of that which We have bestowed for their sustenance! By God, ye shall certainly be called to account for your false inventions
And they (even) assign, to things they do not know, a portion out of that which We have bestowed for their sustenance! By Allah, ye shall certainly be called to account for your false inventions
وَیَجۡعَلُونَ لِلَّهِ ٱلۡبَنَـٰتِ سُبۡحَـٰنَهُۥ وَلَهُم مَّا یَشۡتَهُونَ ٥٧
They assign daughters to God––may He be exalted!––and the [sons] they desire to themselves
And they assign daughters to Allah! Glorified is He. To themselves what they desire (sons).
And they appoint for Allah daughters --hallowed be He! -- and for themselves that which they desire
They attribute daughters to God, the glorious, but for themselves whatsoever they please
And they assign their daughters for Allah... HU is Subhan (beyond such assumptions)! And what they like (their sons) for themselves...
They allot daughters to Allah — glory be to Him! — while they have what they want!
And they attribute daughters to Allah —immaculate is He— while they will have what they desire
And they assign daughters to God – All-Glorified is He (above having children) – and to themselves sons
And they assign daughters to Allah; Holy is He, whereas they (wish to) have for themselves what they desire
And they assign to God daughters; glory be to Him! -- and they have their desire
And they assign daughters to God, He is flawless, and (they assign) for themselves what they desire.
They consider their goddesses as the daughters of God! How funny of them to assign something to God that they resent to have
And they assign daughters to God. Glory belongs to Him, but their desires are selfish
And they set up to Allah daughters—Highly Exalted is He—and unto themselves whatever they desire.
They make for God daughters;- celebrated be His praise!- and for themselves they like them not
And they assign daughters to Allah - Purity is to Him! - and assign for themselves what they wish
And they attribute daughters to Allah. Glory be on to Him. And for themselves [they take] that which they desire [the sons].
They attribute daughters unto God; -- far be it from him! -- but unto themselves children of the sex which they desire
They assign for Allah daughters - Glory be to Him - and for themselves they desire them not (or desire sons)
They ascribe daughters to Allah exaltations to Him! But they themselves would have what they desire
And they ascribe daughters unto God! Glory be to Him! But they desire them not for themselves
And people assign daughters unto Allah — Glorified be He (above all that they associate as partners to Him) — and select (sons) unto themselves what they desire
And they assign daughters to God! Glory be to Him! And for themselves, that for which they lust.
(The pagans) imagine daughters for Allah! Glory to Him! For themselves, they would have what they want.
They ascribe daughters to Allah - Glory be to Him! But for themselves, they would like to have what they desire (sons)
They assign daughters to Allah - glory be to Him - whereas they assign to themselves what they truly desire
And they ascribe daughters to Allah. Glory be to Him! And for themselves is what they desire
And they assign daughters to Allah, far it is from His Glory, and for themselves what they will.
And they arbitrarily attribute daughters (angels) to Allah. HE is too glorious to have any such creaturely attribute. And, for themselves, they would have what they desire (sons)
And they (the disbelievers and polytheists) ascribe daughters to Allah—Glory be to Him (He is far above that)!—and for themselves they prefer what they desire (i.e., sons)
And they assign their daughters to God; be He glorified; and to them is what they desire
And they assign daughters to God; be He glorified; and to them is what they desire
And they assign daughters to God; be He glorified; and to them is what they desire.
And they make/create/put to God the daughters, His praise/glory, and for them what they lust/desire/crave
And [thus, too,] they ascribe daughters unto God, who is limitless in His glory - whereas for themselves [they would choose, if they could, only] what they desire
And they make up to Allah daughters. All Extolment be to Him! And they have whatever they lust for
And they assign unto Allah daughters - Be He Glorified! - and unto themselves what they desire
They ascribe daughters to God, God is too Exalted to have daughters, but they can have whatever they want
They ascribe daughters to Allah - Pure is He - and for themselves is what they desire
They assign daughters to Allâh- Glory be to Him- and to themselves what they desire.
For Allah they imagine daughters. Exalted is He! And for themselves (sons), which they prefer
Lo! They even assign daughters to Allâh- All Glory Be To Him- and to themselves what they desire.
And in their corrupted minds, they presume upon Allah; they regard the angels as females (the gender they detest) and ascribe them to Him as His daughters; exalted be He. Yet they ascribe to themselves the males, the gender they approve and favourably accept
They assign daughters for Allah, glory to Him, for themselves they want sons!
And they attribute ˹angels as˺ daughters to Allah—glory be to Him!—the opposite of what they desire for themselves.
And they assign daughters to Allah, glorified is He, and for them is what they desire?
They foist daughters upon God (glory be to Him!) but for themselves they choose what they desire
They even assign daughters to GOD, be He glorified, while they prefer for themselves what they like.
They also ascribe daughters to God-- May He be exalted in His glory--and they chose for themselves whatever they desire.
They also ascribe daughters to God-- May He be exalted in His glory--and they chose for themselves whatever they desire.
And they set up for Allah the daughters, glorified is Him, and for themselves what they are desiring.
And they ascribe daughters to Allah, glory be to Him; and for themselves (they ascribe sons) what they desire.
And they assign daughters to God, who is limitless in His glory, whereas for themselves they choose what they desire.
They ascribe daughters to Allah. Glory be to Him! And to themselves they choose what they desire (sons)
And they ascribe daughters to Allah, glory be to Him; and for themselves (they would have) what they desire
And they ascribe daughters to ALLAH - Holy is HE - while they themselves have what they desire
And they assign unto God daughters—glory be to Him!—while they have that which they desire
And they give daughters for Allah! Glory be to Him! Far above (is He) than what they associate with Him— And for themselves (they give sons—) what they desire
And they attribute to God daughters, exalted is He; while for themselves, what they desire.
And they attribute to God daughters—exalted is He—and for themselves what they desire
And they attribute to Allah daughters - exalted is He - and for them is what they desire
And they assign to God daughters, glory be to Him, and for them is what they desire.
And they assign daughters for God! - Glory be to Him! - and for themselves (sons,- the issue) they desire
And they assign daughters for Allah! - Glory be to Him! - and for themselves (sons,- the issue) they desire
وَإِذَا بُشِّرَ أَحَدُهُم بِٱلۡأُنثَىٰ ظَلَّ وَجۡهُهُۥ مُسۡوَدࣰّا وَهُوَ كَظِیمࣱ ٥٨
When one of them is given news of the birth of a baby girl, his face darkens and he is filled with gloom
And when the news of (birth of) a female child is brought to any of them, his face remains dark, and he is filled with inward grief!
And when there is announced unto any of them a female his countenance remainoth darkened the whole day and he is wroth inwardly
Yet when news of the birth of a daughter reaches one of them, his face is darkened, and he is overwhelmed with silent grief
When the good news of a female (child) is given to one of them, his face darkens in rage!
When one of them is given the good news of a baby girl, his face darkens and he is furious.
When one of them is brought the news of a female [newborn], his face becomes darkened and he chokes with suppressed agony
When any of them is given news of the birth of a girl, his face becomes overcast, and he is (as if choking inwardly) with suppressed anger
When one of them is given the tidings (of the birth) of a female, his face clouds up and darkens (in sorrow) and he is full of grief and anger suppressed up
and when any of them is given the good tidings of a girl, his face is darkened and he chokes inwardly
And when the news of (birth of) a female is given to one of them, his face turns dark and he holds back his anger.
When one of them is given the good news of having a baby girl, his face changes the color and he becomes overwhelmed with the grief
When news is brought to one of them of a female, his face darkens, and he is filled with inward grief
But when one of them is given the glad tidings of a female (infant), his countenance remains darkened as he suppresses his anguish.
When any one of them has tidings of a female child, his face is overclouded and black, and he has to keep back his wrath
And when one among of them receives the glad tidings of a daughter, his face turns black for the day, and he remains seething
And when any of them is given the glad tidings about the birth of a daughter his face remains darkened while he suppresses his indignation.
And when any of them is told the news of the birth of a female, his face becometh black, and he is deeply afflicted
When any one of them receives tidings of a female child, his face is over clouded and black, and he is filled with inner wrath
When good news of the birth of a female is given to any of them, his face grows dark and inwardly he chokes
For when the birth of a daughter is announced to any one of them, dark shadows settle on his face, and he is sad
And when the good news is pronounced to one of them about the (birth of a) female (child), his face turned pale and he became filled with inward grief
And when any of them was given good tidings of a female, his face stayed one that is clouded over and he chokes.
When news is brought to one of them of a girl baby, his face darkens. He is filled with grief.
Whenever the news of a female child is announced to any one of them, his face darkens and he chokes with inward gloom
When any of them is told about the birth of a female his face turns dark, and he is filled with suppressed anger
And when the birth of a daughter is announced to one of them, his face becomes black and he is full of wrath
And when one of them is given the news of (the birth of a) girl, his face is shadowed black and he becomes a restless restrainer (of grief).
And when news of a daughter being born is given to any of them, his face becomes darkened with suppressed anger
And when the news (of the birth) of a daughter is disclosed to any of them, his face turns dark and he gets pent up with anger
And when one of them is given news of a female, his face becomes darkened and he is in grief
And when one of them is given news of a female, his face becomes darkened and he is in grief
And when one of them is given news of a female, his face becomes darkened and he is in grief!
And if any of them was announced good news to with the female, his face became/remained blackened, and he is holding (his) breath/suppressed
for, whenever any of them is given the glad tiding of [the birth of] a girl, his face darkens, and he is filled with suppressed anger
And when one of them is given the tidings of (the birth) of a female, his face lingers blackened and he is ever-repressed (with sorrow)
When if one of them receiveth tidings of the birth of a female, his face remaineth darkened, and he is wroth inwardly
When the glad news of the birth of their daughter is brought to them, their faces turn gloomy and black with anger
When one of them is given the good news of a female child, his face becomes gloomy and he is choked with grief
When the news of the birth of a daughter is announced to one of them, his face becomes gloomy; and he is filled with sorrow.
Just break the good news of a daughter to any one of them. His face darkens with dismay, and he struggles to hide (his feelings)
And Whenever one of them is given the good news of the birth of a baby girl, his face becomes gloomy, and he is filled with sorrow.
The moment any of them hears the news of the birth of his own female child, his countenance at once speaks a different language, His eyes shrivel into darkness in his head and he falls into the darkness of dismay
When one of them is given the news of the birth of a girl, his face darkens, full of fuming anger;
Whenever one of them is given the good news of a baby girl, his face grows gloomy, as he suppresses his rage.
And when any of them is given news of a female, his face darkens and he is upset.
When the birth of a female is announced to one of them, his countenance darkens and he is mightily vexed
When one of them gets a baby girl, his face becomes darkened with overwhelming grief.
Whenever one of them is given the good news of a daughter's birth, his face darkens and he fills with bottled-up anger.
Whenever one of them is given the good news of a daughter’s birth, his face darkens, and he fills with bottled-up anger.
And when one of them is preaching with the female, his face stays blackish, and he is a suppressor (His rage).
And when one of them is given the news of having a daughter his face becomes black while he is wroth inwardly.
And when any of them is given the happy news of the birth of a girl, his face darkens and he is filled with gloom.
So, whenever any of them is given the glad tiding of the birth of a daughter, his face darkens with sadness and anger
And when a daughter is announced to one of them his face becomes black and he is full of wrath
And when to one of them is conveyed the tidings of the birth of a female, his face darkens with inward suppressed grief
And when one of them receives tidings of a female [child], his face darkens, and he is choked with anguish
And when news of a female (baby's birth) is taken to one of them, his face darkens (with sorrow), and he is filled with sadness inside
When one of them is given news of a female, his face darkens, he becomes choked with silent grief.
And when one of them is given news of a female infant, his face darkens, and he chokes with grief
And when one of them is informed of [the birth of] a female, his face becomes dark, and he suppresses grief
And when one of them is given glad tidings of a female, his face becomes black, and he is repressed.
When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief
When news is brought to one of them, of (the birth of) a female (child), his face darkens, and he is filled with inward grief
یَتَوَ ٰرَىٰ مِنَ ٱلۡقَوۡمِ مِن سُوۤءِ مَا بُشِّرَ بِهِۦۤۚ أَیُمۡسِكُهُۥ عَلَىٰ هُونٍ أَمۡ یَدُسُّهُۥ فِی ٱلتُّرَابِۗ أَلَا سَاۤءَ مَا یَحۡكُمُونَ ٥٩
In his shame he hides himself away from his people because of the bad news he has been given. Should he keep her and suffer contempt or bury her in the dust? How ill they judge
He hides himself from the people because of the evil of what he has been informed. (He asks himself) shall he keep her with dishonor or bury her in the earth? Certainly, evil is what they decide.
Skulking from the people because of the evil of that which hath been announced unto him: shall he keepit with ignominy or bury it in the dust! Lo'. vile is that which they judge
And hides from people for shame at the news, (at a loss) whether he should keep her with shame, or bury her in the ground. How bad is the judgement that they make
He hides himself from his people because of (what he interprets as) the bad news he has been given... Will he keep her at the expense of being despised, or hide her in the dust (bury her alive)? Let it be known with certainty that evil is what they decide.
He hides away from people because of the evil of the good news he has been given. Should he keep her ignominiously or bury her in the earth? What an evil judgement they make!
He hides from the people out of distress at the news he has been brought: shall he retain it in humiliation, or bury it in the ground! Look! Evil is the judgement that they make
He hides himself from the people because of the evil (as he wrongly supposes it) of what he has had news of. (So he debates within himself:) Shall he keep her with dishonor or bury her in earth? Look now! how evil is the judgment they make (concerning God, and how evil is the decision they debate)
He hides himself (in shame) from the people because of the (so called) bad news he has received, (considering) whether he should keep her (alive) inspite of disgrace, or commit her somewhere in the dust. Look! evil (in every way) is the judgment they make
as he hides him from the people because of the evil of the good tidings that have been given unto him, whether he shall preserve it in humiliation, or trample it; into the dust. Ah, evil is that they judge
He hides from people because of bad news he was given. Should he keep her with disgrace, or bury her in the ground? Surely, what they judge is bad.
Such disbeliever becomes so upset (with what he considers as disgrace) that he hides himself from the people while considering to live with such “disgrace” or bury her alive! What an evil decision to make
With shame, he hides himself from his people, because of the news he has received. Shall he keep her despite all this, or bury her in the ground? What an evil decision they make
He hides himself from people because of the evilness of the glad tidings he has been given. Should he keep it, in shame, or bury it (alive) in the dust? Undoubtedly, evil is the way they judge!
He skulks away from the people, for the evil tidings he has heard;- is he to keep it with its disgrace, or to bury it in the dust?- aye! evil is it that they judge
Hiding from the people because of the evil of the tidings; "Will he keep her with disgrace, or bury her beneath the earth?"; pay heed! Very evil is the judgement they impose
He hides from the people due to shame of that which he was given the glad tidings of. Is He going to keep it with humiliation or thrust it inside the dust? Lo! How evil is that which they judge.
He hideth himself from the people, because of the ill tidings which have been told him; considering within himself whether he shall keep it with disgrace, or whether he shall bury it in the dust. Do they not make an ill judgment
He skulks away from the people, for the evil tidings he has heard; - is he to keep it with its disgrace, or to bury it in the dust? - Ah! How evil is their judgment (or choice)
Because of the evil of the good news he hides himself from people, (pondering) whether he will keep her and be humiliated, or trample her into the dust. Evil is their judgement
He hideth him from the people because of the ill tidings: shall he keep it with disgrace or bury it in the dust? Are not their judgments wrong
He hides (himself) from the nation from ‘the evil’ in that what he has received as good news. (Under the whispers from Satan he plans): ‘shall he preserve this in dishonour or bury that under the soil’? Behold! Evil it is what decision they take
He is secluded from the folk because of the dire tidings he was given. Will he hold it back with humiliation or will he trample it in the earth dust? Truly, how evil is the judgment they give!
With shame, he hides from his people because of the bad news he has received. Will he keep her despite contempt, or will he bury her in the sand? Oh, what an evil predicament!
He hides himself from his people because of the bad news he has heard, asking himself whether he should retain her with disgrace or bury her in the dust. Beware! Evil is the Judgment they make about Allah
and he hides himself from people because of the bad news, thinking: should he keep the child despite disgrace, or should he bury it in dust? How evil is their estimate of Allah
He hides himself from the people because of the evil of what is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust. Now surely evil is what they judge
He hides himself from the people because of the (presumed) bad news which is given to him, shall he retain her in shame or bury her in the soil? Beware! evil is that which they decide.
He hides himself from the people because of the stigma of the news given to him. Shall he keep it despite the disgrace, or bury it in the dust? Verily, their judgment is vicious.
He seeks to hide himself from people due to the (presumed) bad news that is given to him. (He now gets down to thinking) whether he should keep her (alive) despite humiliation and disgrace, or bury her (alive) in the earth. See! How wicked is the decision that they make
He hides from his people because of the bad news he has received. Shall he keep her with dishonour, or bury her in the sand Miserable indeed is how they judge
He hides from his people because of the bad news he has received. Shall he keep her with dishonor, or bury her in the sand? Miserable indeed is how they judge
He hides from his people because of the bad news he has received. Shall he keep her with dishonor, or bury her in the sand? Miserable indeed is how they judge!
He hides/conceals from the nation from (the) bad/evil/harm (of) what he was announced good news to with it, does he hold/grasp/cling to it on disgrace/weakness , or he buries/hides/conceals it in the dust/earth? Is (it) not bad/evil what they judge/rule
avoiding all people because of the [alleged] evil of the glad tiding which he has received, [and debating within himself:] Shall he keep this [child] despite the contempt [which he feels for it]-or shall he bury it in the dust? Old, evil indeed is whatever they decide
He hides himself from (Literally: overlays himself beyond) (the sight) of the people because of the odious tidings (given) him, whether he should retain it in degradation or shove it in the dust. Verily, odious is (the way) they judge
He hideth himself from the folk because of the evil of that whereof he hath had tidings, (asking himself): Shall he keep it in contempt, or bury it beneath the dust. Verily evil is their judgment
They try to hide themselves from the people because of the disgrace of such news. Will they keep their new born despite the disgrace or bury it alive? How sinful is their Judgment
He hides himself from people because of the (self-presumed) bad news given to him (and wonders): Shall he keep it despite the disgrace (he will face in the society), or put it away into the dust? In fact, evil is what they decide
He (bashfully) hides himself from the people because of the bad news of what is announced to him. Will he keep her (the baby girl) with disgrace or bury her alive? Definitely, dreadful is their Judgment!
He hides this fact from his people and wonders, "Should he bear the shame in public? Or perhaps he should bury (the infant girl) in the ground?" Evil is what they decide
He hides himself in shame from the people because of the bad news he received. Will he keep her with disgrace or bury her alive? Evil indeed is what they judge!
He hides from people or keeps out of sight to conceal the news, which allegedly defames him and blackens his repute. He does not know whether to keep his child alive and be both defamed and despised or bury her in the dust and consign her and the news to oblivion. Evil indeed is the resolution uniting their evil thoughts
he hides from the community because of the bad news he received, feeling undecided – will he keep her with shame or bury her in the dust? How immorally they judge!
He hides himself from the people because of the bad news he has received. Should he keep her in disgrace, or bury her ˹alive˺ in the ground? Evil indeed is their judgment!
He hides from the people on account of the news he received: should he keep it in shame or bury it in the ground? Bad is how they judge.
On account of the bad news he hides himself from people: should he put up with the shame or bury her in the earth? How ill they judge
Ashamed, he hides from the people, because of the bad news given to him. He even ponders: should he keep the baby grudgingly, or bury her in the dust. Miserable indeed is their judgment.
Ashamed, he avoids people because of the supposed bad news he has received, [and he debates with himself] should he keep her despite the disgrace [which he feels] or should he bury her in the ground? How dreadful is their judgment.
Ashamed, he avoids people because of the supposed bad news he has received, [and debates with himself] should he keeps her despite the disgrace [which he feels] or should he bury her in the ground? How dreadful is their judgment?
He disappears from the kinfolk, from a bad of what he preached with it. Shall he withhold it in humiliation, or bury it secretly in the dust? Verily, bad was what they were judging.
He hides him from the people for the evil of the news which has been given to him, (asking himself) : shall he keep her with disgrace or bury her (alive) in the dust Beware! (How) evil is what they judge!
He tries to avoid all people on account of the [allegedly] bad news he has received, [debating within himself ] shall he keep the child despite the shame he feels, or shall he bury it in the dust? Evil indeed is their judgement.
Ashamed, he hides himself from people, because of the bad news given to him. He even asks himself, "Shall I keep the baby grudgingly, or bury her deep in the dust?" Oh, evil indeed is what they decide
He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge
He hides himself from the people because of the bad news he has had. Shall he keep it inspite of disgrace or shall he bury it in the dust? Verily, evil is that which they judge
He hides from the people on account of the evil of the tidings he has been given. Shall he keep it in humiliation, or bury it in the dust? Behold! Evil indeed is the judgment they make
He hides himself with shame from his people, because of the bad news he has! Will he keep it (the baby) with pain and disgrace, or bury her it in the dust? Oh! What an evil (choice) they decide on
He hides from people due to the bad news he received. Should he keep her despite the dishonor, or bury her in the dust? What a poor decision they make!
He hides from the people because of the bad news given to him. Shall he keep it in humiliation, or bury it in the dust? Evil is the decision they make
He hides himself from the people because of the ill of which he has been informed. Should he keep it in humiliation or bury it in the ground? Unquestionably, evil is what they decide
He hides himself from the people from the evil of what he has been given glad tidings about. Should he keep it upon abasement or bury it in the dust? Lo, evil is what they judge.
With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust? Ah! what an evil (choice) they decide on
With shame does he hide himself from his people, because of the bad news he has had! Shall he retain it on (sufferance and) contempt, or bury it in the dust? Ah! what an evil (choice) they decide on
لِلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ مَثَلُ ٱلسَّوۡءِۖ وَلِلَّهِ ٱلۡمَثَلُ ٱلۡأَعۡلَىٰۚ وَهُوَ ٱلۡعَزِیزُ ٱلۡحَكِیمُ ٦٠
Those who do not believe in the Hereafter should have the contemptible image, and God should have the highest one: He is the Mighty, the Wise
Those who don’t believe in the Hereafter set an evil example, and for Allah is the highest example. And He is the All-Mighty, the All-Wise.
For those who believe not in the Hereafter is an evil similitude, and for Allah is the sublime similitude, and He is the Mighty, the Wise
The semblance of those who believe not in the life to come is that of the meanest; but the semblance of God is the most sublime, for He is all-mighty and all-wise
Bad attributes are for those who do not believe in the eternal life to come... The most perfect attributes are for Allah! He is the Aziz, the Hakim.
Those who do not have iman in the Next World have an evil likeness. Allah´s is the Highest Likeness. He is the Almighty, the All-Wise.
For those who do not believe in the Hereafter there is an evil description, and the loftiest description belongs to Allah, and He is the All-mighty, the All-wise
To those who do not believe in the Hereafter applies the most evil of attributes, and to God applies the most sublime attribute, and He is the All-Glorious with irresistible might, the All-Wise
Evil (in every way) is the state of those who do not believe in the Hereafter; while sublime are the attributes of Allah (in every respect). And He is the All-Mighty, All-Wise
Those who believe not in the world to come, theirs is the evil likeness; God's is the loftiest likeness; He is the All-mighty, the All-wise
The bad example (and attribute) belongs to those who do not believe in the Hereafter, and the highest example (and attribute) belongs to God. He is the powerful and the wise.
Refer to the disbelievers as evils and to the Lord as goodness. After all, He is Almighty and the Most Wise
Those who do not believe in the hereafter are an example of wrong. But to God applies the highest example, for He is the Exalted in Power, Full of Wisdom
For those who do not believe in the Hereafter is an evil example, while to Allah belongs the highest example. And He is the Almighty, the All-Wise.
For those who disbelieve in the future life is a similitude of evil: but for God is the loftiest similitude; for He is the mighty, the wise
Those who do not believe in the Hereafter, for them only is the evil state; and the Majesty of Allah is Supreme; and He only is the Most Honourable, the Wise
To those who do not believe in the hereafter belongs the similitude of the evil but for Allah is the similitude which is the most high and He is The All-mighty, The All-wise.
Unto those who believe not in the next life, the similitude of evil ought to be applied, and unto God the most sublime similitude: For He is mighty and wise
For those who believe not in the Hereafter is there is an evil similitude: but Allah´s is the Sublime Similitude; for He is the All-Mighty, the All-Wise
Those who do not believe in the Everlasting Life, theirs is the evil likeness; and for Allah is the highest likeness. He is the Mighty, the Wise
To whatever is evil may they be likened who believe not in a future life; but God is to be likened to whatever is loftiest: for He is the Mighty, the Wise
For those who do not believe in the Hereafter is an example of evil nature; and for Allah is the example — an exalted (example). And He is the All-Mighty, the All-Wise
For those who believe not in the world to come there is the reprehensible evil description while the loftiest description belongs to God. And He is The Almighty, The Wise.
The attribute of evil applies to those who do not believe in the hereafter. The highest attribute applies to Allah. He is the Victorious, the Perfectly Wise.
Those who do not believe in the hereafter set an evil example, while Allah applies the highest example, for He is the Mighty, the Wise
Those who do not believe in the Hereafter deserve to be characterized with evil attributes whereas Allah´s are the most excellent attributes. He is the Most Mighty, the Most Wise
For those who believe not in the Hereafter are evil attributes and Allah’s are the sublime attributes. And He is the Mighty, the Wise
For those who do not believe in the hereafter, there is an evil similitude and for Allah is the highest similitude, and He is the Mighty, the Wise.
An example of evil applies to those who believe not in the Hereafter. And the best/loftiest example applies to Allah. And He is the Omnipotent, the Wise
(This) is the most evil attribute of those who do not believe in the Hereafter and the most exalted attribute is only Allah’s. And He is Almighty, Most Wise
For those who do not believe in the Hereafter is the worst example, and for God is the highest example, and He is the Noble, the Wise
To those who do not believe in the Hereafter is the worst example, and to God is the highest example, and He is the Noble, the Wise
To those who do not believe in the Hereafter is the worst example, and to God is the highest example, and He is the Noble, the Wise.
To those who do not believe with the end (other life) the bads'/evil's example/proverb, and to God the example/proverb the highest/mightiest , and He is the glorious/mighty, the wise/judicious
[Thus it is that] the attribute of evil applies to all who do not believe in the life to come -whereas unto God applies the attribute of all that is most sublime: for He alone is almighty, truly wise
For the ones who do not believe in the Hereafter is the woeful likeness; and to Allah is the Most Exalted likeness; and He is The Ever-Mighty, The Ever-Wise
For those who believe not in the Hereafter is an evil similitude, and Allah's is the Sublime Similitude. He is the Mighty, the Wise
Those who do not believe in the life to come are evil examples. To God belongs all the exalted attributes; He is the Majestic and the All-wise
Those who do not believe in the Hereafter have evil attributes, and to Allah belong the most exalted attributes. He is the Mighty, the Wise
For those who refuse to admit the truth of the ‘Hereafter’ is an evil parable, and Allâh is the Most Sublime Epitome. He is the All-Mighty, the All- Wise.
Wicked are the attributes of those who do not believe in the afterlife. Allah´s attributes are sublime! He is the Powerful, the Wisest
the epitome of evil belongs Unto those who don’t acknowledge the existence of the Hereafter, whereas the Epitome of Excellence belongs unto Allâh. He is the Almighty, the All- Wise.
If these infidels who deny the Hereafter were to be likened in a parable to anything material or immaterial to represent their attributes, their image shall always stand similitude exact of evil, whereas if we were to represent Allah in a parable we find Him above all comparison and like unto Him there is none. And if His attributes were represented in a parable they shall be summed up in the word "Perfection" personified. and He is AL-Aziz (the Almighty) and AL-Hakim (the Wise)
Those who don’t believe in the Hereafter set a bad example, and Allah the exalted sets a good example. He is Almighty, Wise
To those who disbelieve in the Hereafter belong all evil qualities, whereas to Allah belong the finest attributes. And He is the Almighty, All-Wise.
For those who do not believe in the hereafter have evil attributes and Allah has the highest attributes, and He is mighty and wise.
Evil are the ways of those who deny the life to come; and most sublime are the ways of God. He is the Almighty, the Wise One
Those who do not believe in the Hereafter set the worst examples, while to GOD belongs the most sublime examples. He is the Almighty, the Most Wise.
Those who do not believe in the Hereafter set the worst example, whereas God sets the highest example, for He alone is Almighty and Wise!
Those who do not believe in the Hereafter set the worst example, whereas God sets the highest model, for He alone is Revered and Wise!
For those who are not believing in the Hereafter, is the badness example, and for Allah is the Highest Example. And He is Al-Aziz (The Almighty), Al-Hakeem (The Wise).
For those who do not believe in the hereafter, is an evil attribute, and Allah's is the sublime attributes, and He is the Mighty, the Wise.
To those who do not believe in the life to come applies the attribute of evil, whereas to God applies the attribute of all that is most sublime, for He is Almighty, Wise.
Those who disbelieve in the Hereafter, set up the worst examples in the human society. Whereas Allah's Sublime Attributes enable you to set up excellent examples, for He alone is the Mighty, the Wise. (30:27)
For those who do not believe in the hereafter is an evil attribute, and Allah's is the loftiest attribute; and He is the Mighty, the Wise
The state of those who do not believe in the Hereafter, is evil, while all sublime attributes belong to ALLAH and HE is the Mighty, the Wise
Those who believe not in the Hereafter have an evil description, while unto God belongs the loftiest description. And He is the Mighty, the Wise
For those who do not believe in the Hereafter, is applied the similarity of evil: To Allah is applied the Highest Similitude: He is the Supreme in Power (Al-Aziz), the All Wise (Al-Hakeem)
Those who don’t believe in the Hereafter set a terrible example, while God sets the highest standard. He is the Mighty, the Wise.
Those who do not believe in the Hereafter set a bad example, while God sets the Highest Example. He is the Mighty, the Wise
For those who do not believe in the Hereafter is the description of evil; and for Allah is the highest attribute. And He is Exalted in Might, the Wise
For those who do not believe in the hereafter is the evil similitude, and for God is the highest similitude. And He is the Mighty, the Wise.
To those who believe not in the Hereafter, applies the similitude of evil: to God applies the highest similitude: for He is the Exalted in Power, full of Wisdom
To those who believe not in the Hereafter, applies the similitude of evil: to Allah applies the highest similitude: for He is the Exalted in Power, full of Wisdom
8
Iniquity of Deniers
وَلَوۡ یُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلۡمِهِم مَّا تَرَكَ عَلَیۡهَا مِن دَاۤبَّةࣲ وَلَـٰكِن یُؤَخِّرُهُمۡ إِلَىٰۤ أَجَلࣲ مُّسَمࣰّىۖ فَإِذَا جَاۤءَ أَجَلُهُمۡ لَا یَسۡتَءۡخِرُونَ سَاعَةࣰ وَلَا یَسۡتَقۡدِمُونَ ٦١
If God took people to task for the evil they do, He would not leave one living creature on earth, but He reprieves them until an appointed time: when their time comes they cannot delay it for a moment nor can they bring it forward
And if Allah were to seize mankind for their wrong-doing, He would not leave on it (the earth) a single living creature, but He postpones them for an appointed term. When their appointed term comes, neither they can delay it for an Hour nor can they advance it
And if Allah were to lay hold of mankind for their wrong- doing, not a living creature He would leave on it, but he deferreth them to a term appointed, then, when their term cometh, they cannot put it off by an hour not anticipate it
If God were to punish men for their inequity He would not leave a single moving thing on earth. Yet He gives them latitude for a time ordained. When that time is come, there will not be a moment's delay nor a moment's haste
And if Allah were to hold responsible the people for their wrongdoings and enforce the consequences upon them at once, He would not have left upon the earth any creature (DABBAH, i.e. earthling, in human ‘form’ – not human), but He defers them until a specified time. And when their time comes, they can neither fall behind it nor precede it by even an hour.
If Allah were to punish people for their wrong actions, not a single creature would be left upon the earth, but He defers them till a predetermined time. When their specified time arrives, they cannot delay it for a single hour nor can they bring it forward.
Were Allah to take mankind to task for their wrongdoing, He would not leave any living being upon it. But He respites them until a specified time; so when their time comes they shall not defer it by a single hour nor shall they advance it
If God were to take people immediately to task for their wrongdoings, He would not leave on it (the earth) any living creature (as the wrongdoings of humankind would make the earth uninhabitable). But He grants them respite to a term appointed (by Him). When their term has come, they can neither delay it by a single moment, nor can they bring it forward
And if Allah were to seize the people (immediately) for their (committing) injustice (and their ascribing partners with Him), He would not leave any (unjust and polytheistic) living and crawling creature on the face of the earth, but He gives them respite till an appointed term. So when their time (of punishment) comes, they cannot delay (it) by a single moment (and escape it), nor can they go ahead (of it to save themselves from it)
If God should take men to task for their evildoing, He would not leave on the earth one creature that crawls; but He is deferring them to a term stated; and when their term is come they shall not put it back by a single hour nor put it forward
And if God takes (punishes) people for their wrongdoings, He will not leave any creature on it (earth), but He postpones them (their punishment) for a limited period. And when their appointed time comes, they cannot put it back or put it forward (even) for an hour.
Had God decided to punish the people on the spot for their wrongdoings, He would have left no one on earth. Instead, He lets them go through their lives (which its lengths is already determined in advance.) When Their time comes, they can neither delay nor advance it even for an hour
And if God were to punish humanity for their wrongdoing, He would not leave a single living creature, but He gives them respite for a stated term. When their term expires, they will not be able to delay it for a single hour or to anticipate it
And if Allah were to hold mankind for their injustices, He would not leave upon it a single treading creature, but He defers them to a stated term. Then, when their term has arrived, they cannot delay it by one hour nor can they advance it.
If God were to punish men for their wrong-doing. He would not leave upon the earth a single beast; but He respites them until a stated time; and when their time comes they cannot put it off an hour, nor can they bring it on
Were Allah to seize people on account of their injustices, He would not have left anyone walking on the earth, but He gives them respite up to an appointed promise; then when their promise comes they cannot go back one moment nor come forward
And if Allah were to take humankind to book for all their wrongdoing, He would not leave any living creature above it [the earth] but He gives them respite till an appointed term and when their term comes they cannot delay it by a moment nor can they advance it.
If God should punish men for their iniquity, He would not leave on the earth any moving thing: But He giveth them respite unto an appointed time; and when their time shall come, they shall not be respited an hour, neither shall their punishment be anticipated
If Allah were to punish men for their wrong-doing He would not leave upon the earth a single living creature; but He reprieves them until an appointed time; and when their time comes they cannot put it off an hour, nor can they advance it
If Allah punished people for their sins, He would not leave one creature that crawls on the earth. He reprieves them to an appointed term; when their term is come, they shall neither delay it by a single hour nor can they hasten it
Should God punish men for their perverse doings, he would not leave on earth a moving thing! but to an appointed term doth He respite them; and when their term is come, they shall not delay or advance it an hour
And if Allah seizes mankind for their transgression, He left not over this (earth) out of a single Daabbah; but He postpones (for) them (the final judgement) to an specified and appointed term. And when approached their term, they will not delay (even) an hour and they will not advance it (a moment)
And if God were to take humanity to task for their injustice, He would not leave on it a moving creature. Rather, He postpones them for a term, that is determined. And when their term drew near, neither will they delay it an hour, nor press it forward.
If Allah were to punish people for their sins, He would not leave on the earth a single living creature, but He gives respite for an appointed term. When their term expires, they will not be able to delay the punishment for a single hour, just as they would not be able to advance it.
If Allah were to punish mankind for its wrongdoing, He would not leave even an animal around the wrongdoers, but He gives them respite for an appointed time. But when their appointed time comes, they can neither stay behind for a moment nor can they go before it
Were Allah to take people to task for their wrong-doing, He would not have spared even a single living creature on the face of the earth. But He grants them respite until an appointed term. And when that term arrives, they have no power to delay it by a single moment, nor to hasten it
And if Allah were to destroy men for their iniquity, He would not leave therein a single creature, but He respites them till an appointed time. So when their doom comes, they are not able to delay (it) an hour, nor can they advance (it)
And had Allah caught mankind for their injustice, He would not have left on the (earth) any moving creature, but He gives them time till an appointed term, so when their term comes (to an end), they will neither be able to postpone the hour of doom nor advance (it).
And had Allah seized mankind for their unjust acts, He would not have left, on the earth, even a single creature. But He gives them a definite time limit. And when their time comes, they shall not be able to postpone it for a moment nor prepone it
And had Allah seized people (instantly) for their injustice, He would not have left any living being (on the surface of the earth). But He grants them respite till an appointed term. When their fixed time arrives, then they can neither advance, nor hold it back for a single moment
And if God were to immediately call mankind to account for their transgression, then He would not leave a single creature standing. But He delays them to a determined time; so when that time comes to any of them, they cannot delay it by one hour or advance it
And if God were to call the people to account for their transgression, He would not have left on it a single creature. But He delays them to a determined time; so when their time comes, they do not delay by one hour and they do not advance
And if God were to call the people to account for their transgression, He would not have left on it a single creature. But He delays them to a determined time; so when their time comes, they do not delay by one hour and they do not advance.
And if God punishes the people because of their injustice/oppression, He would not (have) left on it from a walker/creeper/crawler , and but He delays them to a named/identified term/time, so if their term/time came, they do not delay/lag behind an hour, and they do not advance/precede (an hour)
Now if God were to take men [immediately] to task for all the evil that they do [on earth], He would not leave a single living creature upon its face. However, He grants them respite until a term set [by Him]: but when the end of their term approaches, they can neither delay it by a single moment, nor can they hasten it
And if Allah should take mankind to task for their injustice, in no way would He leave hereon any beast; but He defers them to a stated term. So when their term comes, they will not be able to postpone it by an hour, nor put it forward
If Allah were to take mankind to task for their wrong-doing, he would not leave hereon a living creature, but He reprieveth them to an appointed term, and when their term cometh they cannot put (it) off an hour nor (yet) advance (it)
Was God to seize people immediately for their injustice, no living creature would be left on earth. He gives them respite for an appointed time. When their term is over, they will not be able to change the inevitable
If Allah were to seize the people for their transgression, He would have spared no creature on earth, but He lets them go on up to an appointed time. So, when their time will come, they will not be able to delay it for a moment, nor to bring it soon
If Allâh were to destroy men for their grossly unfair acts, He would not leave therein a single moving (living) creature, but He defers them until an appointed time. Once their intervening time ends, they are not capable of delaying it by one hour, nor are capable of advancing it.
If Allah were to punish people for (all) their evil deeds (in this life), no one would be left with any life (on this planet). But, for a determined time, He has postponed the final judgment. Once that time comes, no stay shall be allowed __ not even for an hour
And if Allâh were to impose an immediate penalty on the people for their iniquitous deeds, then He would not leave therein a single moving (living) creature. But He defers them until an appointed time. Once their intervening time ends, they will therefore be unable to delay it for a moment, nor will they ever be able to advance it.
And if Allah were to punish the people for their wrong or evil doings the minute they commit themselves to such a line of conduct, He would not allow one single living creature domiciled on earth to remain thereon, but He respites them to a predetermined point of time (that they may hopefully repent). And when their time is fulfilled never shall they be able to delay it or anticipate it for one hour or infinitely less
If Allah were to punish people right away for their wrongs, then there wouldn’t be a single creature left. But He delays it until the fixed term which can’t be delayed nor brought forward.
If Allah were to punish people ˹immediately˺ for their wrongdoing, He would not have left a single living being on earth. But He delays them for an appointed term. And when their time arrives, they cannot delay it for a moment, nor could they advance it.
And if Allah held people to account for their wrongdoing, He would not leave a single creature (on earth), but He gives them time until a fixed date, then when their date comes, they will not delay it for an hour nor speed it up.
If God punished people for their sins, not one creature would He leave alive. He reprieves them till a time ordained; when their time is come, not for one hour shall they stay behind: nor can they go before it
If GOD punished the people for their transgressions, He would have annihilated every creature on earth. But He respites them for a specific, predetermined time. Once their interim ends, they cannot delay it by one hour, nor advance it.
Now if God were to judge men immediately for all the evil they do on earth, He would not leave a single living creature alive. However, He gives them relief until a time appointed by Him, but when the end of their time approaches, they can neither delay it by a single second, nor can they hasten it.
Now, if God were to judge men immediately for all the evil they do on Earth, He would not leave a single living creature alive. However, He gives them relief until a time appointed by Him, but when the end of their time approaches, they can neither delay it by a single second nor can they hasten it.
And if Allah is taking the people with their oppression, He would not quit upon it a moving creature, but He postpones them until a named term. So, when their term comes, they will neither be delaying one hour, nor will they be advancing.
And if Allah were to take people to task for their inequity, He would not leave on it (the earth) a single moving being, but He respites them until an appointed time; so, when their term comes, they can not delay (it) an hour nor (yet) can they advance (it) .
If God were to take people to task for their wrongdoing, He would not leave a single living creature on the face [of the earth]. But He gives them respite for a set term. When their time arrives, they cannot delay it by an hour, nor can they hasten it.
If Allah were to punish mankind for their wrongdoing, He would not leave a single living creature upon the face of the earth (35:45). But, He grants them respite until a term according to His Law. But when the end of their term approaches, they can neither delay it by a single moment nor can they hasten it
And if Allah had destroyed men for their iniquity, He would not leave on the earth a single creature, but He respites them till an appointed time; so when their doom will come they shall not be able to delay (it) an hour nor can they bring (it) on (before its time)
And if ALLAH were to punish men for their wrongdoing, HE would not leave on the earth a living creature, but HE gives them respite till an appointed term; and when their term is come, they cannot remain behind a single hour, nor can they go ahead of it
And were God to take mankind to task for their wrongdoing, He would not leave a single creature upon [the earth]. But He grants them reprieve till a term appointed. And when their term comes, they shall not delay it a single hour, nor shall they advance it
And if Allah was going to punish men for the wrongs (they have) done, He would not spare, on the (earth), even a single living creature: But He gives them relief for a given time: When their time comes, they cannot delay (it even) by a single hour, just like they cannot advance it (even by a single hour)
If God were to punish people for their wrongdoings, He wouldn’t leave a living creature on it. However, He defers them to an appointed term. When their time arrives, they can neither delay nor hasten it by an hour.
If God were to hold mankind for their injustices, He would not leave upon it a single creature, but He postpones them until an appointed time. Then, when their time arrives, they will not delay it by one hour, nor will they advance it
And if Allah were to impose blame on the people for their wrongdoing, He would not have left upon the earth any creature, but He defers them for a specified term. And when their term has come, they will not remain behind an hour, nor will they precede [it]
And if God were to chastise mankind for their wrong-doing He would not leave upon it any creature; but He respites them to a named term; then when their term comes, they cannot put back an hour, nor can they precede.
If God were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour)
If Allah were to punish men for their wrong-doing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: When their Term expires, they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour)
وَیَجۡعَلُونَ لِلَّهِ مَا یَكۡرَهُونَۚ وَتَصِفُ أَلۡسِنَتُهُمُ ٱلۡكَذِبَ أَنَّ لَهُمُ ٱلۡحُسۡنَىٰۚ لَا جَرَمَ أَنَّ لَهُمُ ٱلنَّارَ وَأَنَّهُم مُّفۡرَطُونَ ٦٢
They attribute to God what they themselves dislike while their own tongues utter the lie that the best belongs to them. Without doubt it is the Fire that belongs to them: they will be given priority there
They assign to Allah what they dislike. Their tongues describe the falsehood that the better things will be theirs. No doubt that for them is the fire, and they will be sent ahead of the others.
And they ascribe to Allah that which they detest, and their tongues utter the lie that unto them shall be good; undoubtedly unto them shall be the Fire, and they will be hastened thereto
Yet they attribute to God what they find detestable; and their tongues assert the lie that for them is only good. On the contrary, there is Fire for them, and they will be thrown into it
(The dualists) attribute to Allah what they dislike (claiming the angels are His daughters)... And they lie and claim the best future will be theirs. Undoubtedly for them there is fire and for this they will be at the forefront.
They allot to Allah what they themselves dislike and their tongues frame the lie that they will receive the Best. There is no doubt at all that they will receive the Fire and that they are people who go to excess.
They attribute to Allah what they dislike [for themselves], and their tongues assert the lie that the best reward will be theirs. Undoubtedly, the Fire shall be their lot and they will be foremost [in entering it]
They make over to God that which they dislike (for themselves); and all the while their tongues utter the falsehood that ("if there would be another life as the Messenger claims," the best reward (Paradise) would be theirs. No doubt theirs is (on the contrary, only) the Fire, and they will be hastened on into it
And they ascribe to Allah what they dislike (for themselves), nevertheless their tongues utter the lie that they shall have the best of every thing (in the Hereafter). As a matter of fact there awaits them the Fire, and indeed they are the ones to be sent (therein) in advance and abandoned
They assign to God that they themselves dislike; and their tongues describe falsehood, that the reward most fair shall be theirs. Without any doubt theirs shall be the Fire, and they are hastened in
And they assign to God what they dislike, and their tongue describes the lie that good things are for them. No doubt that the fire will be theirs, and they are rushed (into it).
They attribute to God what they consider to be a disgrace for themselves to own. Then they say all kinds of lies to pretend that they are righteous! Beyond any shadow of the doubt they have earned the Hell in which they will be abandoned
They attribute to God what they hate, and their tongues assert the lie that all good is for them. Without doubt for them is the fire, and they will be the first to be pushed into it
And they set up for Allah what they themselves hate, while their tongues describe the lie that theirs is the best (reward); without doubt, for them is the Fire and (without doubt) they will be driven to it quickly.
They set down to God what they abhor themselves; and their tongues describe the lie that 'good is to be theirs.' Without a doubt theirs is the Fire, for, verily, they shall be sent on there
And they assign to Allah that which is abhorred by themselves, and their tongues speak the lies that goodness is for them; so it occurred that for them is the fire, and they have crossed the limits
And they attribute to Allah that which they themselves dislike and their tongues utter the lie [saying] that the good reward is for them. No wonder that for them is the fire and that they are going be abandoned [therein].
They attribute unto God that which they dislike themselves, and their tongues utter a lie; namely, that the reward of paradise is for them. There is no doubt but that the fire of hell is prepared for them, and that they shall be sent thither before the rest of the wicked
They assign to Allah what they abhor themselves; and their tongues expound the lie that all good is to be theirs." Without a doubt theirs is the Fire, for, verily, they shall be abandoned therein
They ascribe to Allah what they themselves dislike. Their tongues utter falsehoods (when they say) the finest of wages shall be theirs. Without doubt, the Fire shall be theirs and they will be hastened to it
Yet what they loathe themselves do they assign to God; and their tongues utter the lie, that theirs shall be a goodly lot. But beyond a doubt is it that the fire awaiteth them, and that they shall be the first sent into it
And they associate to Allah (female offspring) which they (themselves) dislike; and their tongues assert falsehood that for them is (always) good. No doubt, that for them is (sanctioned) the Fire, and that they shall be abandoned (therein)
And they assign to God what they dislike. Their tongues allege the lie that the fairer things will be theirs. Without a doubt, for them is the fire, and they will be ones made to hasten to it.
They attribute to Allah what they hate, and their tongues assert the lie that the best things are for themselves. Without doubt, for them is the fire, and they will be abandoned.
They attribute to Allah what they themselves hate. Their tongues mouth the lie that they will have a good reward. Let there be no doubt: the only thing they will have is hell, and they will be sent ahead of the others
They assign to Allah what they dislike for themselves and their tongues utter a sheer lie in stating that a happy state awaits them. Without doubt the Fire awaits them and it is to it that they shall be hastened
And they ascribe to Allah what they (themselves) hate, and their tongues related the lie that for them is good. Assuredly for them is the Fire, and they will be (therein) abandoned
And they assign to Allah what they (themselves) dislike, and their tongues utter the lie, that the good is for them. Assuredly, for them is the fire and they will be the first to be sent (into it).
And they assign to Allah what they hate for themselves. And their tongues philosophically cover up the lie to say that for them there shall be nothing but the good. There is no doubt that for them there shall be the Fire and that they shall be hastened thereto
And they attribute to Allah what they loathe (for themselves), and their tongues utter falsehood that there is good for them. (No indeed!) The truth is that for them there is Hell, and they will be the first ones to be sent (into Hell where they shall be left forever)
And they assign to God what they hate, and their tongues describe with lies that they will have what is good. No doubt they will have the Fire, for they have rebelled
And they assign to God what they hate, and their tongues describe with lies that they will have what is good. No doubt they will have the Fire, for they have rebelled
And they assign to God what they hate, and their tongues describe with lies that they will have what is good. No doubt they will have the Fire, for they have rebelled.
And they make/create/put to God what they hate, and their tongues/speeches describes/categorizes the lies/falsehood , that to them (is) the best/most beautiful , undoutably/certainly that to them (is) the fire , and that they truly are neglected/wasted/hastened
As it is, they ascribe to God something that they [themselves] dislike -and [all the while] their tongues utter the lie that [by doing so] they earn supreme merit! Truly, they earn but the fire, and will be left out [of God's grace]
And they make up to Allah what they (themselves) hate; and their tongues describe the lie that they will have the fairest (reward). No question that theirs will be the Fire, and they have been led far in excess
And they assign unto Allah that which they (themselves) dislike, and their tongues expound the lie that the better portion will be theirs. Assuredly theirs will be the Fire, and they will be abandoned
They ascribe to God that which even they themselves do not like and their lying tongues say that their end will be virtuous. Their share will certainly be hell fire to which they are earnestly heading
They assign to Allah what they themselves dislike, and their tongues make the false statement that for them there is a happy end. No, Fire is imminently theirs, and they are being driven (towards it) speedily
They assign to Allâh what they (themselves) loathe, and their tongues assert the mendacity that they will have the best. Indubitably, for them is the Fire, and they will be ostracized.
To Allah they assign that which they despise for themselves. They utter lies, that theirs would be all the good things. No doubt at all! Fire is for them, and they will enter it ahead of all others
They assign to Allâh what they (themselves) detest, and their tongues assert the mendacity that they will have the best. Indubitably, for them is the Fire, and they will be ostracized.
And they ascribe to Allah the female gender which they themselves detest and they give a speaking tongue to falsehood at the grossness of which; common sense revolts. They presume upon Allah that all that is good and pleasing shall fall to their lot. It is no wonder that Hell shall be the sea of misery into which their sail be rushed
They allocate to Allah what they dislike themselves. Yet they falsely claim that for themselves is all good, but let there be no doubt the Hellfire awaits them; they will be the first to be sent there.
They attribute to Allah what they hate ˹for themselves˺, and their tongues utter the lie that they will have the finest reward. Without a doubt, for them is the Fire, where they will be abandoned.
And they assign to Allah what they dislike, and their tongues invent lies that they will have the best, without fail they will have the fire and they will be abandoned.
They foist upon God what they themselves abhor. Their tongues falsely claim that a good reward awaits them. But let there be no doubt: the Fire awaits them, and they have strayed into egregious error
They ascribe to GOD what they dislike for themselves, then utter the lie with their own tongues that they are righteous! Without any doubt, they have incurred Hell, for they have rebelled.
They attribute to God what they dislike, and [all the while] their tongues utter the lie that they deserve the best. Truly, they deserve the Fire where they will be abandoned.
They attribute to God what they dislike, and [all the while] their tongues utter the lie that they deserve the best. Indeed, they deserve the Fire where they will be abandoned.
And they set for Allah what they are hating, and their tongues describe the lie, that for them is the excellency. Assuredly, that for them is the Fire, and that they will be over-neglected.
And they assign unto Allah what they (themselves) dislike and their tongues assert the falsehood that the better (portion) will be theirs. Inevitably the Fire is theirs and they will be the foremost (to it) .
They attribute to God what they hate [for themselves]. And their tongues assert the lie that theirs is the supreme reward. Without doubt, it is the Fire that awaits them, and they will be hastened on into it.
They ascribe to Allah what they dislike for themselves, and then utter the lie that the fair reward is for them. Surely, for them is the Fire, and they will be hastened on into it (56:10)
And they ascribe to Allah what they (themselves) hate and their tongues relate the lie that they shall have the good; there is no avoiding it that for them is the fire and that they shall be sent before
And they assign to ALLAH what they dislike for themselves and their tongues utter the lie that they will have the best of everything. Undoubtedly, theirs shall be the Fire, and therein shall they be abandoned
They assign unto God that to which they are averse. And their tongues utter the lie that the best shall be theirs. There is no doubt that theirs shall be the Fire, and they shall be hastened [toward it]
They give to Allah what they dislike (for themselves), and their tongues insist on the lies that all good things are for themselves: Without doubt, the Fire is for them, and they will be the first to be pushed into it
They attribute to God what they hate, and their tongues falsely claim that all good things are theirs. No doubt, the Fire is their destiny, and they will be left in it.
And they attribute to God what they themselves dislike, while their tongues utter the lie that theirs is the goodness. Without a doubt, for them is the Fire, and they will be neglected
And they attribute to Allah that which they dislike, and their tongues assert the lie that they will have the best [from Him]. Assuredly, they will have the Fire, and they will be [therein] neglected
And they assign to God what they hate; and their tongues describe the lie that they shall have the best. No doubt that for them is the fire and that they will be neglected.
They attribute to God what they hate (for themselves), and their tongues assert the falsehood that all good things are for themselves: without doubt for them is the Fire, and they will be the first to be hastened on into it
They attribute to Allah what they hate (for themselves), and their tongues assert the falsehood that all good things are for themselves: without doubt for them is the Fire, and they will be the first to be hastened on into it
تَٱللَّهِ لَقَدۡ أَرۡسَلۡنَاۤ إِلَىٰۤ أُمَمࣲ مِّن قَبۡلِكَ فَزَیَّنَ لَهُمُ ٱلشَّیۡطَـٰنُ أَعۡمَـٰلَهُمۡ فَهُوَ وَلِیُّهُمُ ٱلۡیَوۡمَ وَلَهُمۡ عَذَابٌ أَلِیمࣱ ٦٣
By God, We have sent messengers before you [Muhammad] to other communities, but Satan made their foul deeds seem alluring to them. He is the patron of these present disbelievers too, and a painful punishment awaits them all
By Allah, indeed We have sent (Messengers) to the nations before you (O Muhammad), but Satan made their deeds fair-seeming to them. So he (Satan) is their helper today (in this world), and they will have a painful punishment.
By Allah! assuredly We have sent apostles to communities before thee, then the Satan made their works fairseeming unto them, so he is their patron to-day, and unto them shall be a torment afflictive
By God, We sent apostles to many a people before you, but Satan made their acts seem attractive to them, and he is their friend this day, and a painful torment awaits them
By Allah... We also disclosed to people before you but Satan made their deeds attractive to them (and they denied the messages of the Rasuls)! He (Satan – illusion) is their friend today (too)... There is a painful suffering for them.
By Allah, We sent Messengers to communities before your time, but Shaytan made their actions seem good to them. Therefore today he is their protector. They will have a painful punishment.
By Allah, We have certainly sent [apostles] to nations before you. But Satan made their deeds seem decorous to them. So he is their master today and there is a painful punishment for them
By God, We certainly sent Messengers to the communities before you (O Messenger), but Satan decked out their deeds as appealing to (the unbelievers among) them. And this day (too, when the Qur’an is being revealed), he is their close friend, and theirs is a painful punishment
By Allah! We did send (Messengers) to (all) nations before you but (it so happened that) satan made their (evil) deeds fair-seeming to them. So he is their (- disbelievers') patron (again) this day, and there awaits them a grievous punishment
By God, assuredly We sent Messengers to nations before thee, but Satan decked out fair to them their deeds; he is their protector today, and there yet awaits them a painful chastisement
By God, We have certainly sent (messengers) to groups of people before you, but Satan beautified their actions for them, so today he is their supporter, and they will have a painful punishment.
By Lord, I sent them so many Messengers, before you, to so many communities What a shame that Satan made their behavior fair seeming to their eyes. Now the Satan is their lord on the Day of Resurrection and they have nothing but an awful punishment to look forward to
By God, We certainly sent Our messengers to peoples before you, but Satan made their acts seem fine. He is also their patron today, but they will have a most terrible penalty
(I swear ) by Allah, We sent messengers to communities before yousg, but Satan adorned their deeds for them, so that he is their master today, and they will have a painful punishment.
By God! we sent (messengers) to nations before thee, but Satan made their works seemly to them, for he is their patron today, and for them is grievous woe
By Allah, We indeed sent Noble Messengers to several nations before you, but Satan made their misdeeds appear good to them - so he only is their companion this day, and for them is a punishment, most painful
By Allah We have indeed sent [messengers] to nations before you but Satan made their deeds seem goodly to them so he is their ally today and for them is a painful punishment.
By God, We have heretofore sent messengers unto the nations before thee: But Satan prepared their works for them; he was their patron in this world, and in that which is to come they shall suffer a grievous torment
By Allah! We verily sent messengers unto the nations before you, but Satan made their works fair-seeming unto them. So he is their patron this day, and for them is grievous doom
Indeed, by Allah, We have sent Messengers before you to other nations. But satan made their deeds seem fair to them so that today he is their guardian, and a painful punishment awaits them
By God we have sent Apostles to nations before thee, but Satan prepared their work for them, and this day is he their liege; and a woeful punishment doth await them
By Allah! Surely, indeed We sent to the communities before you (the Messengers), then the Satan made their deeds appear alluring to them, so he (i.e., the Satan) is their wali (helper) this day and for them awaits a painful torment
By God! We, certainly, sent Messengers to communities before thee. Satan made their actions appear pleasing to them. So he is their protector on this Day and theirs will be a painful punishment.
By Allah, We certainly sent Our prophets to people before (Prophet Muhammed), but Satan made their own acts seem alluring. He is also their buddy today, but they shall have a wretched penalty.
By Allah! We sent Messengers before you (O Muhammad) to other nations; but Satan made their deeds seem fair to them so they did not believe, he is their patron today, and they shall have a painful punishment
By Allah, (O Muhammad), We sent Messengers to other communities before you but Satan made their evil deeds attractive to them (so they paid no heed to the call of the Messengers). The same Satan is their patron today and they are heading towards a painful chastisement
By Allah! We certainly sent (messengers) to nations before thee, but the devil made their deeds fair-seeming to them. So he is their patron to-day, and for them is a painful chastisement
By Allah, We had sent (messengers) to the communities before you but the devil made their deeds fair-seeming to them, so he is their friend this day and for them there is a painful punishment.
By Allah, We did certainly send Messengers to peoples that existed before you. Then the Satan made their deeds seem good to them. And he became their walihof the day (period). And they shall have a painful punishment
By Allah! We certainly sent Messengers to (many) communities before you (also). Then Satan made their (evil) deeds look attractive and pleasing to them. So the same (Satan) is Today their friend. And for them there is painful punishment
By God, We have sent others to nations before you, but the devil adorned their work for them. So he is their ally today, and they will have a painful retribution
By God, We had sent to nations before you, but the devil adorned their work for them. So he is their ally today, and they will have a painful retribution
By God, We had sent to nations before you, but the devil adorned their work for them. So he is their ally today, and they will have a painful retribution.
By God, We had sent to nations from before you, so the devil decorated/beautified for them their deeds, so he is their guardian/ally today, and for them (is) a painful torture
By God, [O Prophet,] even before thy time have We sent apostles unto [various] communities: but [those who were bent on denying the truth have always refused to listen to Our messages because] Satan has made all their own doings seem goodly to them: and he is [as] close to them today [as he was to the sinners of yore]; hence, grievous suffering awaits them
By Allah, (The Arabic is tallahi) We indeed already sent (Messengers) to nations even before you; then Ash-Shaytan (The all-vicious, i.e., the Devil) adorned (i.e., made attractive to them ) their deeds for them. So he is their patron today, and they will have a painful torment
By Allah, We verily sent messengers unto the nations before thee, but the devil made their deeds fairseeming unto them. So he is their patron this day, and theirs will be a painful doom
By God, We sent (Messengers) to nations who lived before you. Satan made their deeds seem attractive to them and, on the Day of Judgment, satan will be their guardian. For them there will be a painful punishment
By Allah, We sent (messengers) to communities before you, but the Satan made their deeds look good to them. So, he is their patron today, and for them there is a painful punishment
By Allâh, We definitely sent ‘Messengers’ to (different) nations before you, but the devil adorn their (evil deeds) in their eyes. Thus, he is their protector today (i.e. in this ‘worldly life’), and theirs will be an agonizing chastisement.
By Allah, surely, We also sent messengers to the nations before you (Oh Mohammed, SAW). Shaitan, however, made their deeds appear adorable to them. Today too, he is their friend and theirs is the painful punishment
By Allâh! We have surely sent Messengers to (different) nations before you, but the devil made their (evil deeds) appealing to them. So he is their guardian today, and they will be subjected to a painful chastisement.
Rest assured O Muhammad by Allah, your Creator, We sent Messengers before you to nations who preceded in order of time. 'They presented them with the spirit of truth guiding into all truth. But AL-Shaytan (Satan) allured them to brighter worlds as a logical result or sequence to their doings and he led the way then and he leads it now amid the encircling gloom wherein he leads them by the nose, but they shall suffer painfully for it
By Allah, We sent messengers to communities before you, but Satan made their deeds look attractive to them, so today he is their Guardian, and for them will be painful punishment.
By Allah! We have surely sent messengers to communities before you ˹O Prophet˺, but Satan made their misdeeds appealing to them. So he is their patron today, and they will suffer a painful punishment.
By Allah, We sent to communities before you, then the devil made their deeds appeal to them, so he is their protector today, and theirs is a painful punishment.
By the Lord, We have sent forth before you to other communities. But Satan made their deeds seem fair to them, and to this day he is their patron. Woeful punishment awaits them
By GOD, we have sent (messengers) to communities before you, but the devil adorned their works in their eyes. Consequently, he is now their lord, and they have incurred a painful retribution.
By God, We sent messengers unto [various] nations before your time, but Satan made their own deeds look good to them, so he is their master now as before and painful punishment awaits them.
By God, We sent messengers unto [various] nations before your time, but Satan made their deeds look good to them, so he is their master now as before, and painful punishment awaits them.
By Allah, We already sent (Messengers) to communities before you, so Satan prettified their works for them. So, he is their guardian Today, and for them a painful torment.
By Allah, We verily sent (messengers) unto the nations before you, but the Satan made their (abominable) acts fair- seeming to them. Then he (the Satan) is their guardian today, and they will have a painful punishment.
By God, We have sent messengers to various communities before your time, but Satan made their foul deeds seem fair to them. He is also their patron today. A grievous suffering awaits them.
(They try to rationalize their desires.) By Allah! We verily sent Messengers to nations before you. But Satan, their selfish desire, made their actions fair-seeming to them. To this day he remains their patron friend, and they have incurred a painful doom
By Allah, most certainly We sent (messengers) to nations before you, but the Shaitan made their deeds fair-seeming to them, so he is their guardian today, and they shall have a painful punishment
By ALLAH, WE certainly sent Messengers to all the peoples before thee; but Satan made their works appear beautiful to them. So he is their patron this day, and they shall have a grievous punishment
By God, We have indeed sent messengers unto communities before thee. But Satan made their deeds seem fair unto them. So he is their protector on this day, and theirs shall be a painful punishment
By Allah, We sent (messengers) to peoples (and nations) before you; But (to some), Satan makes their actions attractive to them: Also, he is their supporter today, but they shall have a most painful penalty
By God, We sent messengers to communities before you, but Satan made their deeds fair-seeming to them. He is their ally today, and a severe punishment awaits them.
By God, We sent messengers to communities before you, but Satan made their deeds appear alluring to them. He is their master today, and they will have a painful punishment
By Allah , We did certainly send [messengers] to nations before you, but Satan made their deeds attractive to them. And he is the disbelievers' ally today [as well], and they will have a painful punishment
By God, certainly We sent to nations before you, but the devil beautified for them their works, and he is their patron today, and for them is painful punishment.
By God, We (also) sent (Our apostles) to Peoples before thee; but Satan made, (to the wicked), their own acts seem alluring: He is also their patron today, but they shall have a most grievous penalty
By Allah, We (also) sent (Our messengers) to Peoples before thee; but Satan made, (to the wicked), their own acts seem alluring: He is also their patron today, but they shall have a most grievous penalty
وَمَاۤ أَنزَلۡنَا عَلَیۡكَ ٱلۡكِتَـٰبَ إِلَّا لِتُبَیِّنَ لَهُمُ ٱلَّذِی ٱخۡتَلَفُوا۟ فِیهِ وَهُدࣰى وَرَحۡمَةࣰ لِّقَوۡمࣲ یُؤۡمِنُونَ ٦٤
We have sent down the Scripture to you only to make clear to them what they differ about, and as guidance and mercy to those who believe
And We have not sent down to you (O Muhammad) the book (the Qur’an) except that you may explain to them those things in which they differ, as guidance, and a Mercy for those who believe.
And We have not sent down the Book unto thee save in order that thou mayest expound unto them that wherein they differ, and as a guidance and a mercy unto a people who believe
We have sent down this Book to you that you may explain to them what it is that they are differing about, and as guidance and a grace for those who believe
We revealed this Knowledge (Book) to you so that you make clear to them that (the reality) which they deny and as guidance (knowledge of the reality) and grace for a people who believe.
We have only sent down the Book to you so that you can make clear to them the things about which they differ, and as a guidance and a mercy to people who have iman.
We did not send down the Book to you except [for the purpose] that you may clarify for them what they differ about, and as a guidance and mercy for a people who have faith
And We have not sent down the Book on you except that you may explain to them all (the questions of faith and law) on which they differ, and as guidance and mercy for people who will believe and who have already believed
We have sent to you this perfect Book (for no other purpose) but that you may explain to the people things over which they differ (among themselves), and (that it may serve as) a guidance and a mercy for a people who would believe (in it)
And We have not sent down upon thee the Book except that thou mayest make clear to them that whereon they were at variance, and as a guidance and as a mercy to a people who believe
And We only sent down the book (Quran) to you, so that you clarify for them what they disagree about, and as a guide and a mercy for people who believe.
I have sent you this book for two reasons: To point out the reality of the issues that they (Christians and Jews) are disputing upon and to provide guidance which will open the doors of mercy to those (Muslims) who have chosen to believe
And We sent down the Book to you for the express purpose that you should make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe
And We have not sent down to yousg the Scripture but that you may clarify for them what they have differed over, and as a guidance and a mercy for people who believe.
We have only sent down to thee the Book, that thou mayest explain to them that which they did dispute about, and as a guidance and a mercy to a people who believe
And We did not send down this Book towards you except for you to clearly explain to them the matters in which they may differ, and a guidance and a mercy for the believers
And We have sent down this book to you only so that you make clear to them that in which they differ and as a guidance and as a mercy for a people who believe.
We have not sent down the book of the Koran unto thee, for any other purpose, than that thou shouldest declare unto them that truth concerning which they disagree; and for a direction and mercy unto people who believe
We have revealed the Book unto you only that you may explain unto them that wherein they differ, and as a guidance and a mercy to a people who have faith
We have not revealed to you (Prophet Muhammad) the Book except that you may clarify for them that upon which they differ, and as guidance and mercy to a nation who believe
And we have sent down the Book to thee only, that thou mightest clear up to them the subject of their wranglings, and as a guidance and a mercy to those who believe
And We did not deliver to you Al-Kitab except that you may explain for them (by reciting the wordings and statements of this Book) that in which they have developed difference of opinion; and it is Hudah and Rahmah for the nation who Believe
And We caused the Book to descend to thee, but that thou wilt make manifest to them those things in which they were at variance in it and as a guidance and a mercy for a folk who believe.
We bestowed the Book to you [Prophet Muhammed] only for the express purpose that you should clarify to them those things about which they differ, and that it should be a guide and a mercy to those who believe.
We have revealed to you the Book (The Qur'an) so that you may clearly explain to them the reality of those things in which they differ - it is a guidance and blessing for those people who believe
We have sent down the Book that you may explain to them the truth concerning what they are disputing and that the Book may serve as a guidance and mercy for those who believe in it
And We have not revealed to thee the Book except that thou mayest make clear to them that wherein they differ, and (as) a guidance and a mercy for a people who believe
And We sent down the book to you so that you should make clear to them that about which they disagree and (that it should serve as) a guidance and a mercy for a people who believe.
And We have not sent down the Book to you but to make clear to them what they differ in, and as Guidance and Mercy for people who believe
And We have not revealed to you the Book except that you may explain clearly to them those (matters) in which they differ; and (also that this Book) is guidance and mercy for the people that have embraced faith
And We did not send down the Scripture to you except that you may clarify to them that in which they disputed, and as a guidance and mercy to a people who believe
And We have not sent down the Book to you except that you may clarify for them that in which they have disputed, and as a guidance and a mercy for a people who believe
And We have not sent down the Book to you except that you may clarify for them that in which they have disputed, and as a guidance and a mercy for a people who believe.
And We did not descend on you The Book except to clarify/show/explain to them what they differed/disagreed/disputed in it, and guidance and mercy to a nation believing
And upon thee [too] have We bestowed from on' high this divine writ for no other reason than that thou might make clear unto them all [questions of faith] on which they have come to hold divergent views, and [thus offer] guidance and grace unto people who will believe
And in no way have We sent down upon you the Book except that you may make evident to them that wherein they have differed, and as a guidance and a mercy to a people who believe
And We have revealed the Scripture unto thee only that thou mayst explain unto them that wherein they differ, and (as) a guidance and a mercy for a people who believe
We have sent you the Book for no other reason than to settle their differences and to be a guide and mercy for those who believe
We have sent down the Book to you, only because you may explain to them what they differed about, and (so that it may be) guidance and mercy for a people who believe
We have not sent down the ‘Book’, (the Qur’ān), to you, except that you may make manifest to them that wherein they differ, and (as) a a source of inner guidance and spiritual transformation, and a divine clemency for a people who live a life of Genuine Faith.
We revealed this Book to you so that you may resolve their disputes. (It is) a guidance and mercy for any nation that believes
And We have not sent down the Qur’ān to you, except that you may make manifest to them that wherein they differ, and (as) a Source of Enlightenment and Mercy for a people who live a life of Genuine Faith.
And We send down the Book -the Quran- to you O Muhammad only to serve Allah's purpose and be of service in effecting Allah's object of illucidating to the various sects and to the people at large the strained points upon which the whole unreasoning turns and the points in the heat of dispute. 1t is the spirit of truth that guides into all truth as well as a mercy to those whose hearts are imprinted with the image of religious and spiritual virtues
We revealed the Book so you can explain to them what they differed about; it’s a guide that is beneficial for believers.
We have revealed to you the Book only to clarify for them what they differed about, and as a guide and mercy for those who believe.
And We only revealed the book to you to explain to them that in which they differed and as a guidance and mercy for people who believe.
We have revealed to you the Book only that you may resolve their differences for them: a guide and a blessing to true believers
We have revealed this scripture to you, to point out for them what they dispute, and to provide guidance and mercy for people who believe.
We sent down the Book to you, only to make clear to them the things about which they differ, and as guidance and mercy to people who will believe.
We sent down the Book to you, only to make clear to them the things about which they differ and as guidance and mercy to people who will believe.
And We did not send down upon you the Book except to demonstrate for them what they are differing within it, and a guidance and a mercy for a kinfolk who believe.
And We have not sent down unto you the Book (the Qur'an) , except that you may make clear to them that about which they differ; and (as) a guidance and a mercy for a people who believe.
We have bestowed upon you from on high this book for no other reason than that you may make clear to them those issues on which they differ, and [to serve] as guidance and grace to people who believe.
And upon you (O Prophet) We have revealed this Book so that you may clearly explain to people the reality of those things in which they differ (and thus help them become one community). And this Book is a Guidance and Mercy for people who will believe
And We have not revealed to you the Book except that you may make clear to them that about which they differ, and (as) a guidance and a mercy for a people who believe
And WE have not sent down to thee the Book except that thou mayest explain to them that concerning which they have created differences and as a guidance, and a mercy for a people who believe
And We did not send down unto thee the Book, save that thou mightest make clear to them that wherein they differed, and as a guidance and a mercy for a people who believe
And We sent down the Book (Quran) to you, for the clear purpose that you make clear to them those things about which they do not agree, and that it should be a guide and as a mercy for the believers
We revealed the Scripture to you, so you may clarify for them what they dispute, and as guidance and mercy for believers.
We revealed to you the Scripture only to clarify for them what they differ about, and guidance and mercy for people who believe
And We have not revealed to you the Book, [O Muhammad], except for you to make clear to them that wherein they have differed and as guidance and mercy for a people who believe
And We have not sent down to you the Book, except that you may explain to them that which they disagreed about, and as guidance and mercy to people who believe.
And We sent down the Book to thee for the express purpose, that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe
And We sent down the Book to thee for the express purpose, that thou shouldst make clear to them those things in which they differ, and that it should be a guide and a mercy to those who believe
وَٱللَّهُ أَنزَلَ مِنَ ٱلسَّمَاۤءِ مَاۤءࣰ فَأَحۡیَا بِهِ ٱلۡأَرۡضَ بَعۡدَ مَوۡتِهَاۤۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّقَوۡمࣲ یَسۡمَعُونَ ٦٥
It is God who sends water down from the sky and with it revives the earth when it is dead. There truly is a sign in this for people who listen
And Allah sends down water (rain) from the sky, and it gives life in the earth after it has been dead. Surely, in this is a sign for people who listen.
And Allah hath sent down from the heaven water, then he reviveth the earth thereby after the death thereof; verily therein is a sign for a people who hearken
God sends down water from the skies and quickens the dead earth to a new birth. Here is a sign for those who listen
Allah disclosed from the sky (from man’s essence) water (knowledge) with which He brought earth (the body) to life (made it aware of the eternal life it possesses due to the Names of Allah) after its death (unconscious state – confining one’s existence to the body alone)... Indeed, this is an important sign for those who evaluate what they hear!
Allah sends down water from the sky and by it brings the dead earth back to life. There is certainly a Sign in that for people who hear.
Allah sends down water from the sky with which He revives the earth after its death. There is indeed a sign in that for a people who listen
God sends down from the sky water and therewith revives the earth after its death. Surely in that there is a sign (manifesting the truth) for people ready to hear (and understand the discourses of the "Book of Creation" and the Revelation.
And Allah has sent down water (and divine revelation) from above and with it He has given life to (the whole of) earth after its death. Surely, there is a sign in this for a people who would listen (to the truth)
And it is God who sends down out of heaven water, and therewith revives the earth after it is dead. Surely in that is a sign for a people who have ears
And God sent down rain from the sky then He brought back the land to life with that after its death. Indeed, there is a sign in that for people who listen.
God is the One Who sends down from the sky water which revives the dead land. This is a miracle for those who have not shut down their ears to the truth
And God sends down rain from the skies, and gives with it life to the earth after its death, indeed in this is a sign for those who listen
And Allah has sent down, from the sky, water with which He revived the earth after it was lifeless; indeed, in this is a sign for people who hear.
And God sends down water from the sky, and quickens therewith the earth after its death; verily, in that is a sign to a people who can hear
And Allah sent down water from the sky and with it revived the earth after its death; indeed in this is a sign for people who keep ears *. (* That listen to the truth.
And Allah sent down from the heaven rainwater and by it He brought the earth to life after its death. Indeed in that is truly a sign for a people who hear.
God sendeth down water from heaven, and causeth the earth to revive after it hath been dead. Verily herein is a sign of the resurrection unto people who hearken
And Allah sends down water from the sky, and quickens therewith the earth after its death; verily, in that is a sign to a people who can hear
Allah sends down water from the sky with which He revives the earth after its death. Surely, in this there is a sign for people who listen
And God sendeth down water from Heaven, and by it giveth life to the Earth after it hath been dead: verily, in this is a sign to those who hearken
And Allah sent down (rain-) water from towards the sky, then He gave life to the earth after its death. Verily, in this is indeed a sign for the nation who listen (to the word of Allah in His Al-Kitab)
And God caused water to descend from heaven and from it gave life to the earth after its death. Truly, in this is a sign for a folk who hear.
Allah bestows rain from the skies and gives with it life to the earth after its death. Truly, in this is a sign for those who listen.
Allah sends down water from the sky, and with it gives life to the land after it has been dead (this Qur'an is being sent to serve the same purpose). Surely in this example there is a sign for those who listen
Allah sends down water from the heaven, and thereby He instantly revives the earth after it lay dead. Verily there is a sign in it for those who have ears
And Allah sends down water from above, and therewith gives life to the earth after its death. Surely there is a sign in this for a people who listen
And Allah sends down water from the sky and gives life through it to the earth after its death, there is certainly a sign in that for a people who listen.
And Allah it is Who sends down water from the sky and therewith gives life to the earth after its death. There is indeed a sign in this for people who listen
And Allah pours down water from the sky, and by means of that brings the earth to life (i.e., makes it fertile and green) after it has become dead (i.e., barren and infertile). Surely, there is in it a sign for those who give ear (to advice)
And God has sent down water from the sky, so He revives the land with it after its death. In that is a sign for a people who listen
And God has sent down water from the sky, so He revives the land with it after its death. In that is a sign for a people who listen
And God has sent down water from the sky, so He revives the land with it after its death. In that is a sign for a people who listen.
And God descended from the sky water, so He revived with it the land/Earth after its death/lifelessness, that in that (is) an evidence/sign (E) to a nation listening/hearing
AND GOD sends down water from the skies, giving life thereby to the earth after it had been lifeless: in this, behold, there is a message indeed for people who [are willing to] listen
And Allah sends down from the heaven water; so He gives life therewith to the earth after its death. Surely in that is indeed a sign for a people who hear
Allah sendeth down water from the sky and therewith reviveth the earth after her death. Lo! herein is indeed a portent for a folk who hear
God has sent down water from the sky and has brought the dead earth to life. In this there is evidence (of the truth) for those who listen (carefully)
Allah sent down water from the heavens and revived the land with it after it was dead. Surely, in that there is a sign for a people who listen
Allâh sends down water from the sky and then He resuscitates the earth therewith after its death. Verily, in this is a sign (of Allâh's power & glory) for people who submitted (themselves completely to the authority of Allâh).
Allah sends rain down from the sky. With that (water), He brings the dead barren land back to life. Surely, there is a sign in it for any nation that listens
And Allâh sends down water from the sky and then He resuscitates the earth therewith after its death. Verily, in this is there is a Sign (of Allâh's power & glory) for people who wholly submitted (themselves).
And it is Allah Who sends down rain-water from the floor of the vault of heaven wherewith He revives the earth after it has suffered death. This is indeed emblematic of Almightiness; food for thought that is taken by those who are disposed to listen
Allah sends rain from the sky to revive the Earth after its death; in that is a sign for those who listen
And Allah sends down rain from the sky, giving life to the earth after its death. Surely in this is a sign for those who listen.
And Allah sent down from the sky water then revived with it the earth after its death, in that is a sign for people who listen.
And God sends down water from the sky wherewith He quickens the earth after its death. Surely in this there is a sign for people who can hear
GOD sends down from the sky water to revive the land after it had died. This should be (sufficient) proof for people who hear.
And it is God who sends down water giving life to the earth, even after it has been lifeless. In this is a sign to those who will listen.
And it is God who sends down water giving life to the Earth, even after it has been lifeless. This is a sign to those who will listen.
And Allah sent down water from the sky, so with which He gives the earth life after its death. Surely, within that is a verse for a kinfolk who listen.
And Allah has sent down water from the sky, and therewith given life to the earth after its death. Verily, in that is a sign for a people who listen (to the words of truth whole- heartedly) .
And God sends down water from the skies, giving life to the earth after it has been lifeless. In this there is surely a sign for people who listen.
(This Divine Writ has the power to revive the intellectually dead, and those who are going through a life unlived. The likeliness of the Qur'an is that) Allah sends down water from the sky, giving life thereby to the earth after it had been lifeless. Herein, behold, is a message for those who hear and listen
And Allah has sent down water from the cloud and therewith given life to the earth after its death; most surely there is a sign in this for a people who would listen
And ALLAH has sent down water from the sky and has quickened the earth after its death. Surely, in that is a Sign for a people who would listen to the truth
And God sends down water from the sky, and thereby revives the earth after its death. Surely in this is a sign for a people who hear
And Allah sends rain down from the sky, and with it gives life to earth that is dead: Surely there is a Sign in this for those who listen
God sends down water from the sky, thereby reviving the earth after its demise. In this, there is a sign for those who listen.
God sends down water from the sky, with which He revives the earth after its death. In this is a sign for people who listen
And Allah has sent down rain from the sky and given life thereby to the earth after its lifelessness. Indeed in that is a sign for a people who listen
And God sends down water from the sky, and therewith gives life to the earth after its death; indeed, in that surely is a sign to people who hear.
And God sends down rain from the skies, and gives therewith life to the earth after its death: verily in this is a Sign for those who listen
And Allah sends down rain from the skies, and gives therewith life to the earth after its death: verily in this is a Sign for those who listen
9
Parables showing Truth of Revelation
وَإِنَّ لَكُمۡ فِی ٱلۡأَنۡعَـٰمِ لَعِبۡرَةࣰۖ نُّسۡقِیكُم مِّمَّا فِی بُطُونِهِۦ مِنۢ بَیۡنِ فَرۡثࣲ وَدَمࣲ لَّبَنًا خَالِصࣰا سَاۤىِٕغࣰا لِّلشَّـٰرِبِینَ ٦٦
In livestock, too, you have a lesson- We give you a drink from the contents of their bellies, between waste matter and blood, pure milk, sweet to the drinker
Surely! In the cattle, there is a lesson for you. We give you to drink of what is in their bellies, between bowels and blood - pure milk; pleasant to the drinkers.
And verily there is for you in the cattle a lesson: We give you to drink of that which is in their bellies, from betwixt the dung and the blood: milk Pure and pleasant to swallow for the drinkers
And surely in cattle there is a lesson for you: We give you a drink from the extract of food in their bellies and blood-purest milk so delicious to drink
There are lessons for you in grazing livestock (that are suitable to be sacrificed)... We give you pure milk to drink from its (the animals) bellies, between its excretion and blood, which is palatable to drinkers.
There is instruction for you in cattle. From the contents of their bellies, from between the dung and blood, We give you pure milk to drink, easy for drinkers to swallow.
There is indeed a moral for you in the cattle: We give you to drink of that which is in their bellies from between [intestinal] waste and blood, as pure milk, pleasant to those who drink
And surely in the cattle (feeding on the pastures of the revived earth) there is a lesson for you: We give you from that which is within their bodies, (marvelously distinguished from) between the waste and blood, milk that is pure and palatable to those who drink
And most surely, you have an evidence in the cattle (also, which should lead you from ignorance to knowledge). We feed you with pure milk which lies in their bellies; betwixt the faeces and the blood, (which is) agreeable and sweet for those who drink (it)
And surely in the cattle there is a lesson for you; We give you to drink of what is in their bellies, between filth and blood, pure milk, sweet to drinkers
And indeed, there is a lesson for you in the livestock. We make you drink from what is inside their bellies, from between feces and blood, pure delicious milk for those who drink.
Look also in the livestock (for miracle.) I provide you with a drink from their bellies. You enjoy drinking the pure milk which I produce from the midst of [fitly] digested food and blood
And indeed in livestock will you find an instructive sign. From what is within their bodies between excretions and blood, We produce for your drink, milk pure and agreeable to those who drink it
And indeed, there is a lesson for youpl in livestock: We give you to drink of what is in their bellies—from between filth and blood—pure milk, palatable to the drinkers.
Verily, ye have in cattle a lesson; we give you to drink from that which is in their bellies, betwixt chyme and blood,- pure milk,- easy to swallow for those who drink
And indeed in cattle is a lesson for you; We provide you drink from what is in their bellies - pure milk from between the excretion and the blood, palatable for the drinkers
And truly for you in the cattle is a visible sign. We make you to drink from that which comes from its belly from between waste and blood, a milk pure and palatable for the drinkers.
Ye have also in cattle an example of instruction: We give you to drink of that which is in their bellies, a liquor between digested dregs, and blood; namely pure milk, which is swallowed with pleasure by those who drink it
Verily, you have in cattle a lesson; We give you to drink from that which is in their belly, betwixt excretions and blood, pure milk, agreeable for drinkers
Indeed, in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, between the filth (bowels) and blood, pure milk, which is sweet to those who drink
Ye have also teaching from the cattle. We give you drink of the pure milk, between dregs and blood, which is in their bellies; the pleasant beverage of them that quaff it
And verily, in the cattle there is a lesson for you. We give you to drink out of that which is in their bellies from between excretions and blood — milk, pure, palatable to those who drink (desirable liquids)
And, truly, for you in the flocks is a lesson. We satiate you from what is in their bellies—between waste and blood—exclusively milk, that which is delicious to the ones who drink.
Truly, in cattle you will find a lesson. We give you drink from what is in their bellies, from between bowels and blood. There is milk, pure and appetizing for those who drink it.
Surely there is a lesson for you in cattle. We give you to drink of what is in their bellies, between bowels and blood - pure milk - pleasant for those who drink it
Surely there is a lesson for you in the cattle: We provide you to drink out of that which is in their bellies between the faeces and the blood - pure milk - which is a palatable drink for those who take it
And surely there is a lesson for you in the cattle: We give you to drink of what is in their bellies -- from betwixt the faeces and the blood -- pure milk, agreeable to the drinkers
And there is certainly a lesson for you in the cattle. We give you to drink from that which is in their stomachs, (formed) from (the conjunction) between the particles of food in the intestine and blood, pure milk, agreeable for those who drink (it).
And, indeed, in the cattle there is a lesson for you. We give you pure, potable drink of milk out of what they consume in their bellies, and drawn from excreta and blood.
And indeed in the cattle (too) there is a point for you to ponder. We provide you with pure milk to drink brought forth from that substance of their bellies (which is produced by) compounding (certain) intestinal contents and blood and which freshens up those who drink it
And for you there is a lesson in the livestock; We give you to drink from what is in its stomach between the digested food and the blood, a pure milk which is relieving for the drinkers
And for you there is a lesson in the livestock; We give you to drink from what is in its belly between the digested food and the blood, a pure milk which is relieving for the drinkers
And for you there is a lesson in the cattle; We give you to drink from what is in its belly between the digested food and the blood, pure milk which is relieving for the drinkers.
And that for you in the camels/livestock (is) an example (E) , We make you drink from what (is) in its bellies/insides, clear/pure milk pleasant tasting to the drinking, from between fully and partially digested food/feces and blood
And, behold, in the cattle [too] there is indeed a lesson for you: We give you to drink of that [fluid] which is [secreted from] within their bellies between that which is to be eliminated [from the animal's body] and [its] life-blood: milk pure and pleasant to those who drink it
And surely in (the) cattle (there) is indeed a lesson for you. We give you to drink of what is in their bellies, even between filth and blood, exclusively (pure) milk, palatable to the drinkers
And lo! in the cattle there is a lesson for you. We give you to drink of that which is in their bellies, from betwixt the refuse and the blood, pure milk palatable to the drinkers
There is a lesson for you to learn concerning cattle. We provide pleasant milk for you to drink within the delicate system of their veins and arteries
Surely there is a lesson for you in the cattle. We provide you, out of what lies in their bellies between feces and blood, the (drink of) milk, pure and pleasant for those who drink
Certainly, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies- between secretion and blood- pure milk, palatable to the drinkers.
Surely, there exists a lesson for you in the cattle. We bring out _ from between the dung and the blood _ pure milk, a tasty soothing drink
Surely, in the cattle, there is a lesson for you. We give you to drink of that which is in their bellies- between secretion and blood- pure milk, palatable to the drinkers.
And you certainly have a sermon in cattle, serving as an incitement and exhortation to you people. We supply you with a drink from their bellies, a drink produced -under specific circumstances- in the breasts by conjoint action between chyle -the product of chyme or digested food in the intestines- and blood -which carries to the breasts all necessary aliment and elements- and there flows wholesome Milk, pure white and palatable to those who drink it
You have a lesson in livestock, We gave you a drink from inside their bellies – it is from between the bowels and blood – pure milk, healthy nourishment for its drinkers.
And there is certainly a lesson for you in cattle: We give you to drink of what is in their bellies, from between digested food and blood: pure milk, pleasant to drink.
And there is a lesson for you in the cattle, We give you pure milk to drink from their bellies, originating in between the waste matter and blood, pleasant to drink.
In cattle too you have a worthy lesson. We give you to drink of that which is in their bellies, between the bowels and the blood-streams: pure milk, pleasant for those who drink it
And in the livestock there is a lesson for you: we provide you with a drink from their bellies. From the midst of digested food and blood, you get pure milk, delicious for the drinkers.
And there is a lesson for you in the grazing cattle: We give you drink from what is in their bellies -between dung and their blood- pure milk, pleasant to those who drink it.
And there is a lesson for you in the grazing cattle: We give you to drink from what is in their bellies -between dung and their blood- pure milk, pleasant to those who drink it.
And surely there is an admonition lesson for you in the livestock: We water you from what is within their bellies, between excretion and blood, unmixed milk, palatable for the drinkers.
And verily there is a lesson laid out for you in the cattle; We give you to drink of what is in their bellies from between the digested food and the blood, pure milk, palatable for the drinkers.
In cattle too you have a worthy lesson: We give you to drink of that [fluid] which is in their bellies, produced alongside excretions and blood: pure milk, pleasant to those who drink it.
And, behold, in the cattle too there is indeed a lesson for you. We give you to drink from their bellies, from between the refuse and the blood, pure milk pleasant to those who drink it. (23:21)
And most surely there is a lesson for you in the cattle; We give you to drink of what is in their bellies-- from betwixt the feces and the blood-- pure milk, easy and agreeable to swallow for those who drink
And surely in the cattle too there is a lesson for you. WE provide for you drink out of that which is in their bellies -from betwixt the faeces and the blood - milk pure and pleasant for those who drink it
And surely in the cattle there is a lesson for you: We give you to drink from that which is in their bellies, between refuse and blood, as pure milk, palatable to those who drink [thereof]
And surely, in cattle, you will find a parable to learn (and to remember). Form their bodies (and from) what is between excretions and blood, We produce milk for you to drink, (milk) that is pure and pleasant for those who drink it
There is a lesson for you in livestock: We provide you with a nourishing drink from within them. From what’s in their bellies, between excretions and blood, we produce for you pure milk, pleasant for those who drink it.
And there is a lesson for you in cattle: We give you a drink from their bellies, from between waste and blood, pure milk, refreshing to the drinkers
And indeed, for you in grazing livestock is a lesson. We give you drink from what is in their bellies - between excretion and blood - pure milk, palatable to drinkers
And indeed, you have in cattle a lesson; We give you to drink from what is in their bellies, between chyme and blood, pure milk, easy to swallow for those who drink.
And verily in cattle (too) will ye find an instructive sign. From what is within their bodies between excretions and blood, We produce, for your drink, milk, pure and agreeable to those who drink it
And verily in cattle (too) will ye find an instructive sign. From what is within their bodies between excretions and blood, We produce, for your drink, milk, pure and agreeable to those who drink it
وَمِن ثَمَرَ ٰتِ ٱلنَّخِیلِ وَٱلۡأَعۡنَـٰبِ تَتَّخِذُونَ مِنۡهُ سَكَرࣰا وَرِزۡقًا حَسَنًاۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّقَوۡمࣲ یَعۡقِلُونَ ٦٧
From the fruits of date palms and grapes you take sweet juice and wholesome provisions. There truly is a sign in this for people who use their reason
And (similarly) from the fruits of date-palms and grapes, you derive strong drink from it and good provision. Surely, there is indeed a sign for people who think.
And also a lesson for you in the fruits of the date-palms and the grapes whereof ye take a liquor and a provision goodly; verily therein is a sign far a people who understand
And in fruits of the date-palm and the vine, from which you obtain inebriating drinks and excellent food. In this indeed are signs for those who understand
You obtain intoxicants and provision from the fruits of date palms and grapes... There is a lesson in this for those who use their reason.
And from the fruit of the date-palm and the grape-vine you derive both intoxicants and wholesome provision. There is certainly a Sign in that for people who use their intellect.
And of the fruits of date palms and vines, from which you draw wine and goodly provision. There are indeed signs in that for a people who apply reason
And there are (among the produce that God brings forth as nourishment for you on the revived earth) the fruits of the date-palm, and grapes: you derive from them intoxicants and good, wholesome nourishment. Surely in this there is a sign for people who reason and understand
And (We feed you with the) fruits of the date-palms and the vine (too); you obtain from it intoxicants and wholesome food. In that there is a remarkable sign for a people who make use of their understanding
And of the fruits of the palms and the vines, you take therefrom an intoxicant and a provision fair. Surely in that is a sign for a people who understand
And from the fruits of date palms and grapes you extract intoxicating drinks as well as good food. Indeed, there is a sign in that for people who understand.
As for the fruits (such as date and grape,) you can make intoxicants as well as healthy food. This also is a miracle enough for the people who think
And from the fruit of the date palm and the vine, you get out wholesome drink and food. Behold, in this also is a sign for those who are wise
And from the products of date-palms and grapevines you make an intoxicating beverage and good food. Surely, in that is a sign for people who reason.
And of the fruit of the palms and the grapes ye take therefrom an intoxicant and a goodly provision; verily, in that is a sign to a people who have sense
And from the fruits of date and grapes, for you make juices and good nourishment from them; indeed in this is a sign for people of intellect
And from the fruits of the dates and of the grapes you extract from it an intoxicating drink and a goodly provision. Truly in that surely is a sign for a people who understand.
And of the fruits of palm-trees, and of grapes, ye obtain an inebriating liquor, and also good nourishment. Verily herein is a sign unto people who understand
And of the fruit of the palms and the grapes you derive drinks and goodly nourishment; verily, in that is a sign to a people who have sense
And the fruits of the palm and of the vine, from which you derive intoxicants and wholesome provisions. Surely, in this there is a sign for nation who understand
And among fruits ye have the palm and the vine, from which ye get wine and healthful nutriment: in this, verily, are signs for those who reflect
And from the fruits of date-palms and grapes, you people derive intoxicant drink as well as good and recommended eatables and drinks. Verily, in this (that the same source is being used to derive unpalatable and harmful as well as palatable and useful) indeed, is a sign for the nation who use intellect
From fruits of the date palm trees and grapevines you take to yourselves of it what obscures the mind and fairer provisions. Truly, in it is a sign for a folk who be reasonable.
From the fruit of the date palm and the grapevine, you receive wholesome drink and food. Indeed, in this also is a sign for those who use reasoning skills.
Likewise in the fruits of the date-palm and the grapes, from which you derive intoxicants and wholesome food, certainly there is a sign for those people who use their common sense
And out of the fruits of date-palms and grapes you derive intoxicants as well as wholesome sustenance. Surely there is a sign for those who use reason
And of the fruits of the palms and the grapes, you obtain from them intoxicants and goodly provision. There is surely a sign in this for a people who ponder
And from the fruits of the date palms and the grapes, you take (out) intoxicants there from and (also) good provision (in the form of food). There is certainly a sign in that for a people who understand.
And from the fruits of the palm-tree and the vine, you get intoxication as well as good food. There is indeed a sign in this for a people who ponder
And from the fruits of date-palms and grapes, you obtain sugar and (other) wholesome foods. Indeed, there is a sign in it for those who have reason
And from the fruits of the palm trees and the grapes you make wine and a good provision. In that is a sign for a people who comprehend
And from the fruits of the palm trees and the grapes you make strong drink and a good provision. In that is a sign for a people who comprehend
And from the fruits of the palm trees and the grapes you produce intoxicants and good provision. In that is a sign for a people who comprehend.
And from the palm trees' and the grapes' fruits you take from it intoxication , and a good/beautiful provision , that in that (is) an evidence/sign (E) to a nation reasoning/understanding
And [We grant you nourishment] from the fruit of date-palms and vines: from it you derive intoxicants as well as wholesome sustenance -in this, behold, there is a message indeed for people who use their reason
And of the products of the palms and the vineyards you take to yourselves there from an intoxicant and a fair provision. Surely in that is indeed a sign for a people who consider
And of the fruits of the date-palm, and grapes, whence ye derive strong drink and (also) good nourishment. Lo! therein is indeed a portent for people who have sense
The fruit of palm trees and vines which provide you with sugar and delicious food also provide a lesson and evidence (of the Truth) for the people of understanding
And from the fruits of date palms and grape vines, you obtain intoxicants, and good provision. Surely, in that there is a sign for a people who understand
From the fruits of the palms and the grapes, you extract vintage and good nourishment. Indeed, therein is a sign (of Allâh's power & glory) for a people who have the ability to perceive (the intended meaning of Allah’s signs of power & glory).
And from the dates and grapes, you extract wine as well as healthy nourishment. Surely, there is a sign in it for any nation that thinks
From the fruit of the palms and the grapes, you extract vintage and good nourishment. Indeed, therein is a Sign (of Allâh's power & glory) for a people who have a higher level of consciousness. .
And out of the date-palm and the vine you extract sweet Juices, and other wholesome beverages; another sign, among the marvels of Allah, esteemed highly by those who reflect
And you make juice from the fruits of dates and grapes, delicious and nourishing; in this is a sign for those who understand.
And from the fruits of palm trees and grapevines you derive intoxicants as well as wholesome provision. Surely in this is a sign for those who understand.
And of the fruit of the palm tree and grape vine you obtain intoxicants and good provision, in that is a sign for people who understand.
And the fruits of the palm and the vine, from which you derive intoxicants and wholesome food. Surely in this there is a sign for those endowed with reason
And from the fruits of date palms and grapes you produce intoxicants, as well as good provisions. This should be (sufficient) proof for people who understand.
And from the fruits of the palm trees and grapevines you obtain intoxicant as well as good provision. In this, too, there is a sign for people who think.
And from the fruits of the palm trees and grapevines, you obtain intoxicants as well as good provision. In this, too, there is a sign for people who think.
And from the date-palms fruitage and the grapevines, you are taking from it an intoxicant and a fine livelihood. Surely, within that is a verse for a kinfolk who reason.
And of the fruits of the palm and the vines, you get out therefrom (drinks of) intoxication and (also) goodly sustenance. Verily there is a sign in that for a people who understand.
And from the fruit of the date- palms and vines you derive intoxicants and wholesome food. Surely in this there is a sign for people who use their reason.
And of the fruits of the date-palm, and grapes, from which you make intoxicants, as well as wholesome sustenance. In this indeed is a message for those who use their sense
And of the fruits of the palms and the grapes-- you obtain from them intoxication and goodly provision; most surely there is a sign in this for a people who ponder
And of the fruits of the date-palms and the grapes, whence you obtain intoxicating drink and wholesome food. Verily in that is a Sign for a people who use their understanding
And from the fruits of the date palm and the vine, from which you derive strong drink and a goodly provision. Surely in this is a sign for a people who understand
And from the fruit of the date-palm and the vine, you get healthy drink and food: Also in this is a Sign for people who are wise
And from the fruits of date palms and grapevines, you obtain sugar and good provision. In this, there is a sign for those who think.
And from the fruits of date-palms and grapevines, you derive sugar and wholesome food. In this is a sign for people who understand
And from the fruits of the palm trees and grapevines you take intoxicant and good provision. Indeed in that is a sign for a people who reason
And of the fruits of the palms and the grapes you take therefrom strong drink and a good provision; indeed, in that is surely a sign for people who are intelligent.
And from the fruit of the date-palm and the vine, ye get out wholesome drink and food: behold, in this also is a sign for those who are wise
And from the fruit of the date-palm and the vine, ye get out wholesome drink and food: behold, in this also is a sign for those who are wise
وَأَوۡحَىٰ رَبُّكَ إِلَى ٱلنَّحۡلِ أَنِ ٱتَّخِذِی مِنَ ٱلۡجِبَالِ بُیُوتࣰا وَمِنَ ٱلشَّجَرِ وَمِمَّا یَعۡرِشُونَ ٦٨
And your Lord inspired the bee, saying, ‘Build yourselves houses in the mountains and trees and what people construct
And your Lord inspired the bees, saying: “Take your habitations in the mountains, in the trees, and in what they (people) erect,
And thy Lord inspired the bee saying: take thou for thyself of the mountains houses and of the trees and of that which they erect
Your Lord predisposed the bees to make their hives in mountains, trees and trellices
And your Rabb revealed to the bee, “Make homes for yourselves from the mountains, the trees and that which they construct!” (The way bees and other creatures receive revelation, how this occurs and its meaning can be highly revealing for the thinking minds.)
Your Lord revealed to the bees: ´Build dwellings in the mountains and the trees, and also in the structures which men erect.
And your Lord inspired the bee [saying]: ‘Make your home in the mountains, and on the trees and the trellises that they erect
And your Lord inspired the (female) bee: "Take for yourself dwelling-place in the mountains, and in the trees, and in what they (human beings) may build and weave
And your Lord inspired the bees (saying), `Make your hives in the hills and in the trees and in the trellises which the people erect
And thy Lord revealed unto the bees, saying: 'Take unto yourselves, of the mountains, houses, and of the trees, and of what they are building
And your Lord revealed to the honeybee to make homes from the mountains and from the trees and from what they construct.
Your Lord has revealed the bee: “build your hive in the mountains, the trees or wherever else you are inspired. Then drink the nectar of every kind of fruit and follow the design of your Lord”
And your Lord inspired the bee to build their homes in hills, on trees, and in human habitations
And yoursg Lord revealed to the bee: “Take for yourselfsg homes of the mountains, and of the trees and of whatever they trellis,
And thy Lord inspired the bee, 'Take to houses in the mountains, and in the trees, and in the hives they build
And your Lord inspired the bee that, "Build homes in hills, and in trees, and in rooftops."
And your Lord inspired the bees [saying] choose for yourself houses from the mountains and from the trees and from that which human beings build.
Thy Lord spake by inspiration unto the bee, saying, provide thee houses in the mountains, and in the trees, and of those materials wherewith men build hives for thee
And your Lord inspired the bee, "Take to habitations in the mountains and in the trees, and in the habitations of men
Your Lord revealed to the bee: 'Build your homes in the mountains, in the trees, and in what they are building
And thy Lord hath taught the BEE, saying: "Provide thee houses in the mountains, and in the trees, and in the hives which men do build thee
And your Nourisher-Sustainer sent Wahi (inspiration) to the honey-bee (telling her) that: “Select and pick-up some of the sites in mountains as hives, and (also select such sites) out of a tree, and out of (any items) that people raise to a height
And thy Lord revealed to thee the bee: Take to thyself houses from the mountains and in the trees and in what they construct.
Your Lord inspired the bee to build its nests in hillsides, in trees, and in buildings.
Behold! Your Lord inspired the bees to build their hives in the mountains, in the trees, and in anything which men may build for beekeeping
Your Lord inspired the bee, saying: "Set up hives in the mountains and in the trees and in the trellises that people put up
And thy Lord revealed to the bee: Make hives in the mountains and in the trees and in what they build
And your Fosterer communicated to the bee that it should take residence (by making hives) in the mountains and in the trees and on (buildings) which the men rise high,
And your Lord inspired the bee to "have hives in the mountains, in the trees and in the buildings."
And your Lord seeded (the idea instinctually) in the honeybee’s heart: ‘Make your hives in certain mountains and certain trees and (also) in certain projections people build aloft (like roofs)
And your Lord inspired to the bees: "You shall take homes of the mountains and of the trees and of what they erect."
And your Lord inspired to the bees: "You shall take homes of the mountains and of the trees and of what they erect.
And your Lord inspired to the bees: "You shall take homes of the mountains and of the trees and of what they erect."
And your Lord inspired/signaled to the bees, that take from the mountains homes , and from the trees, and from what they raise and support/hold onto
And [consider how] thy Sustainer has inspired the bee: "Prepare for thyself dwellings in mountains and in trees, and in what [men] may build [for thee by way of hives]
And your Lord revealed to the bees, (saying), "Take to yourselves, of the mountains, homes, and of the trees, and of whatever they trellis
And thy Lord inspired the bee, saying: Choose thou habitations in the hills and in the trees and in that which they thatch
Your Lord inspired the bees, "Make hives in the mountains, in the trees and in the trellises
Your Lord revealed to the honeybee: .Make homes in the mountains, in the trees and in the structures they raise
Your Lord revealed unto the honey bee colony, (commanding the Queen Bee) to make for itself hives in the mountains, in the trees and in the trellises,
And your Lord inspired the bee to build its hive on the hills and the trees, and on the rooftops of buildings
Your Lord inspired to the honey bee colony, (commanding the Queen Bee) to make for itself hives in the mountains, the trees and the trellises,
And Allah has inspired the bees with the instinct of building their homes or hives in the mountains, on the trees and in the trellis (constructed for the climbing trees amid their habitations)
Your Lord gave the bee an instinct to build hives in the mountains, the trees and buildings, inspiring her:
And your Lord inspired the bees: “Make ˹your˺ homes in the mountains, the trees, and in what people construct,
And your Lord inspired the bee to adopt houses in the mountains and the trees and in what they construct.
Your Lord inspired the bee, saying: ‘Make your homes in the mountains, in the trees, and in the hives which men shall build for you
And your Lord inspired the bee: build homes in mountains and trees, and in (the hives) they build for you.
[And consider how] your Lord has so inspired the bee [saying]: "Prepare for yourself dwellings in mountains and in trees, and in what people may build,
[And consider how] your Lord has so inspired the bee [saying]: “Prepare for yourself dwellings in the mountains and trees, and in what people may build,
And your Lord revealed to the bee: “That takes homes from the mountains, and from the trees, and from what they are trellising.”
And your Lord revealed to the Bee (an instinctive revelation) to build cells in the mountains and in the trees and in what they (men) build.
Your Lord has inspired the bee: 'Take up homes in the mountains, in the trees and in structures people may put up.
And consider how your Lord inspired the bee, "Build for yourself dwellings in hills and in trees, and in what people may build."
And your Lord revealed to the bee saying: Make hives in the mountains and in the trees and in what they build
And thy Lord revealed to the bee: `Make thou houses in the hills and in the trees and in the trellises which they build
And thy Lord revealed unto the bee, “Take up dwellings among the mountains and the trees and among that which they build
And your Lord taught the bee "Make your (beehive) cells in the mountains, in the trees, and in the houses
Your Lord inspired the bee: “Establish your hives in the mountains, the trees, and what they construct.”
And your Lord inspired the bee: 'Set up hives in the mountains, and in the trees, and in what they construct.'
And your Lord inspired to the bee, "Take for yourself among the mountains, houses, and among the trees and [in] that which they construct
And your Lord inspired the bee, 'Take houses of the mountains, and of the trees, and of what they build.
And thy Lord taught the Bee to build its cells in hills, on trees, and in (men's) habitations
And thy Lord taught the Bee to build its cells in hills, on trees, and in (men's) habitations
ثُمَّ كُلِی مِن كُلِّ ٱلثَّمَرَ ٰتِ فَٱسۡلُكِی سُبُلَ رَبِّكِ ذُلُلࣰاۚ یَخۡرُجُ مِنۢ بُطُونِهَا شَرَابࣱ مُّخۡتَلِفٌ أَلۡوَ ٰنُهُۥ فِیهِ شِفَاۤءࣱ لِّلنَّاسِۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَةࣰ لِّقَوۡمࣲ یَتَفَكَّرُونَ ٦٩
Then feed on all kinds of fruit and follow the ways made easy for you by your Lord.’ From their bellies comes a drink of different colours in which there is healing for people. There truly is a sign in this for those who think
then eat all fruits and follow the easy ways of your Lord.” There comes forth from their bellies, a drink of different colors, which is healing for people. Surely, in this there is indeed a sign for people who think.
Then eat thou of all the fruits and tread the ways of thy Lord made easy. There springeth forth from their bellies a drink varied in colours; therein is healing for mankind; verily therein is a sign for a people who reflect
And suck from all fruits and flit about the unrestricted paths of their Lord. A drink of various hues comes out of their bellies which contains medicine for men. In this is a sign for those who reflect
“Then, evaluate every flower according to its program, based on the Name comprising your essence”... From its belly comes a colorful drink in which there is healing for mankind... There is a lesson in this too for those who use their reason!
Then eat from every kind of fruit and travel the paths of your Lord, which have been made easy for you to follow.´ From inside them comes a drink of varying colours, containing healing for mankind. There is certainly a Sign in that for people who reflect.
Then eat from every [kind of] fruit and follow meekly the ways of your Lord.’ There issues from its belly a juice of diverse hues in which there is a cure for the people. There is indeed a sign in that for a people who reflect
"Then eat of all the fruits, and returning with your loads follow the ways your Lord has made easy for you." There comes forth from their bellies a fluid of varying color, wherein is health for human beings. Surely in this there is a sign for people who reflect
`Then eat of every (kind of) fruit and follow the ways (and laws) of your Lord as that have been made easy (for you).' There comes forth from their insides a fine fluid of varying hues which is a cure for the people. Infact, in this there is a sign for a people who reflect
Then eat of all manner of fruit, and follow the ways of your Lord easy to go upon.' Then comes there forth out of their bellies a drink of diverse hues wherein is healing for men. Surely in that is a sign for a people who reflect
Then eat from all the fruits and obediently follow your Lord’s ways. A liquid of different colors (honey), in which there is healing for people, comes out from its inside. Indeed, there is a sign in that for people who think.
Thus, from their belly, God creates a colorful fluid (honey) out of which the man can extract healing medications. This indeed is a miracle for those people who bother to contemplate
Then to eat of all the produce, and find, with skill, the spacious paths of it’s Lord. There issues from within their bodies a drink of varying colors, wherein is that which promotes health for humanity, indeed in this is a sign for those who give thought
then eat of all products and go along the ways of your Lord, made smooth”. From their bellies comes out a drink of diverse colors, wherein is a cure for mankind. Surely, in that is a sign for people who reflect.
'Then eat from every fruit, and walk in the beaten paths of thy Lord;' there cometh forth from her body a draught varying in hue, in which is a cure for men; verily, in that are signs unto a people who reflect
"Then eat from all kinds of fruits, and tread the ways of your Lord which are soft and easy for you"; from their bellies comes a drink of various colours, in which is health for mankind; indeed in this is a sign for people who ponder
Then eat from all kinds of the produce and then travel through the ways of your Lord smoothly. From their bellies comes out a drink of various colors, in it is a healing for the human beings. Truly in that surely is a sign for a people who reflect.
Then eat of every kind of fruit, and walk in the beaten paths of thy Lord. There proceedeth from their bellies a liquor of various colour; wherein is a medicine for men. Verily herein is a sign unto people who consider
"Then eat from every fruit, and walk in the beaten paths of your Lord". There comes forth from her body a draught varying in hue, in which is a healing for mankind. Verily, herein are, indeed, signs unto a people who reflect
Eat every kind of fruit, and follow the easy ways of your Lord. ' From its belly comes forth a drink (honey) of many hues in which there is healing for people. Surely, in this there is a sign for a nation who reflect
Feed, moreover, on every kind of fruit, and walk the beaten paths of thy Lord." From its belly cometh forth a fluid of varying hues, which yieldeth medicine to man. Verily in this is a sign for those who consider
Then take inside your belly out of all fruits, then follow the tracks of your Nourisher-Sustainer dutifully and diligently." There comes forth out of their bellies a liquid-drink whose colours (become) different (depending upon the areas and orchards which the bees select) — herein is healing-power to (the diseases of) mankind. Definitely, in this is indeed (yet another) sign for the nation who think and ponder
Again, eat of all the fruits and insert thyself submissively into the ways of thy Lord. Drink goes forth from their bellies in hues, ones that are at variance, wherein is healing for humanity. Truly, in this is, certainly, a sign for a folk who reflect.
He inspired it to eat of all fruiting plants and follow the spacious paths of your Lord. From within their bodies comes a drink [honey] of varying colors, wherein is healing for people. Truly, in this is a sign for those who ponder.
and feed on every kind of fruit and follow the smooth ways of your Lord. From its belly comes forth a syrup of different colors, which contains a healing for mankind. Certainly in this there is a sign for those who think
then suck the juice of every kind of fruit and keep treading the ways of your Lord which have been made easy." There comes forth from their bellies a drink varied in colours, wherein there is healing for men. Verily there is a sign in this for those who reflect
Then eat of all the fruits and walk in the ways of thy Lord submissively. There comes forth from their bellies a beverage of many hues, in which there is healing for men. Therein is surely a sign for a people who reflect
then eat from all fruits and move in the ways of your Fosterer in humility*. There comes forth from their stomachs a drink, the varieties (colours) of which are different, there is healing in it for mankind. There is certainly a sign in that for a people who reflect. *This movement may be the bee’s dance which is a means of communication to other bee’s.
"And then eat of all the fruits and tread the paths of your Lord submissively." A beverage of various colours comes forth from within it, wherein there is curative value for mankind. There is indeed a sign in this for people who reflect
So, suck the juice of all kinds of fruit, and then follow those routes (suggested) by your Lord (which lead to these fruits and flowers of which you are to suck the juice, leading other bees also to the source) for their convenience.’ There oozes from their bellies a syrup (i.e., honey) of diverse colours. It has healing properties for the people. Therein is indeed a sign for those who apply their minds
Then you shall eat from every fruit, so seek the path your Lord has made easy. From its stomach will emerge a liquid that has different colors, in it is a healing for mankind. In that is a sign for a people who will think
"Then you shall eat from every fruit, so seek the path your Lord has made easy." From its belly will emerge a liquid that has different colors, in it is a healing for the people. In that is a sign for a people who will think
Then you shall eat from every fruit, so seek the path your Lord has made easy. From its belly will emerge a liquid that has different colors, in it is a healing for the people. In that is a sign for a people who will think.
Then eat from all the fruits, so enter/pass your Lord's roads/paths manipulated/dangled low, from its bellies/insides emerges/appears a drink its colours (are) different, in it (is) a cure/healing for the people; that in that (is) an evidence/sign (E) to a nation thinking
and then eat of all manner of fruit, and follow humbly the paths ordained for thee by thy Sustainer." [And lo!] there issues from within these [bees] a fluid of many hues, wherein there is health for man. In all this, behold, there is a message indeed for people who think
Thereafter eat of all (kinds of) products, (and) so insert (yourselves) (Or: follow) through the ways of your Lord, tractable (to you)." (Literally: made subservient) There comes out (Literally: goes out) of their bellies a drink of different colors, wherein is a cure for mankind. Surely in that is indeed a sign for a people who meditate
Then eat of all fruits, and follow the ways of thy Lord, made smooth (for thee). There cometh forth from their bellies a drink divers of hues, wherein is healing for mankind. Lo! herein is indeed a portent for people who reflect
then eat of every fruit and follow the path of your Lord submissively." From out of their bellies comes a drink of different color in which there is a cure for the human being. In this there is evidence (of the truth) for the people of understanding
Then, eat from all the fruits, and go along the pathways of your Lord made easy for you. From their bellies comes out a drink of various colors in which there is cure for people. Surely, in that there is a sign for a people who ponder
Then (commanded he the worker bee): “Eat from all the fruits, and follow the ways of your Lord submissively." There comes forth from their bellies a drink of varying colors wherein is healing for the people. Indeed, in this is a sign (of Allâh's power & glory) for people who ruminate on (the sovereignty of Allâh).
And (He inspired the bee) to suck the nectar of all kinds of fruit, and follow the smooth path laid down by your Lord. Extracts of varying colors, having medicinal properties for people, ooze out from its body. Surely, there is a sign in it for any nation that ponders
Then (commanded he the worker bee): “Eat from all the fruits and follow the ways of your Lord submissively." There comes forth from their bellies a drink of varying colors wherein is healing for the people. Surely in this there is a Sign (of Allâh's power & glory) for a people who persist in meditation.
And to collect their food from the nectar produced by the blossoms of the various kinds of fruits and to tread the paths to which Allah, their Creator, has guided them -by way of a natural and innate antenna-. There issues from their bellies a nutritious juicy drink of varying hues affording remedy to people. Indeed, this is an outward and visible sign of an inward and spiritual grace appreciated by people who ponder
“Eat the nectar from different fruits and follow the ways of your Lord humbly.” Then from its belly comes a syrup of different colours in which there is a healing for people, it is a sign for those who think
and feed from ˹the flower of˺ any fruit ˹you please˺ and follow the ways your Lord has made easy for you.” From their bellies comes forth liquid of varying colours, in which there is healing for people. Surely in this is a sign for those who reflect.
Then eat of every fruit and travel on the paths made available by your Lord. From its belly emerges a syrup of different colours in which there is healing for people. In that is a sign for people who reflect.
Then feed on every kind of fruit, and follow the trodden paths of your Lord.‘ From its belly comes forth a syrup of different hues, a cure for humans. Surely in this there is a sign for those who would take thought
Then eat from all the fruits, following the design of your Lord, precisely. From their bellies comes a drink of different colors, wherein there is healing for the people. This should be (sufficient) proof for people who reflect.
then eat all kinds of fruit, and follow humbly the paths ordained for you by your Lord." From there within these bees emerges a drink, of many colors, a healing food for man. In all this is a sign for people who reflect!
then eat all kinds of fruit, and follow humbly the paths ordained for you by your Lord.” From there, within these bees emerges a drink of many colors, healing food for man. In all, this is a sign for people who reflect!
Then eat from all the fruitage, so go within your Lord’s pathways, smoothly. Exit out from their bellies a varying color syrup, within it a healing for the people. Surely, within that is a verse for a kinfolk who think.
Then eat out of all the fruits, and pave the ways of your Lord sincerely. There comes forth out of their bellies a drink of varying colours, wherein is healing for men. Verily in that is a sign for a people who reflect.
Then eat of all manner of fruit, and follow humbly the paths your Lord has made smooth for you.' There issues from its inside a drink of different colours, a cure for people. Surely in this there is a sign for people who think.
"And then eat of all kind of fruit, and follow the ways that your Sustainer has made easy for you." (We endowed the bee with navigational skills). And then comes forth from their bellies a delicious drink of many hues, in which there is health for people. In all this, behold, there is a message for people who are willing to listen
Then eat of all the fruits and walk in the ways of your Lord submissively. There comes forth from within it a beverage of many colours, in which there is healing for men; most surely there is a sign in this for a people who reflect
`Then eat all manner of fruits, and follow the ways taught to thee by thy Lord and which have been made easy for thee.' There comes from their bellies a drink of varying hues. Therein is a healing for mankind. Surely, in that is Sign for a people who reflect
Then eat of every kind of fruit, and follow the ways of your Lord made easy.” A drink of diverse hues comes forth from their bellies wherein there is healing for mankind. Truly in that is a sign for a people who reflect
"Then to eat from all the fruits (of the earth), and with find the ways made easy by your Lord": From their bodies comes a drink (honey) of varying colors, wherein is healing for men: Surely in this is a Sign for those who think
Then, feed on the various fruits, and traverse the paths of your Lord with precision. From within their bodies comes a syrup of varying colors, wherein there is healing for people. In this, there is a sign for those who ponder.
Then eat of all the fruits, and go along the pathways of your Lord, with precision. From their bellies emerges a fluid of diverse colors, containing healing for the people. Surely in this is a sign for people who reflect
Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies a drink, varying in colors, in which there is healing for people. Indeed in that is a sign for a people who give thought
Then eat of all fruits, and follow the ways of your Lord made smooth.' There comes forth from their bellies a drink, its colours are different; in it is healing for mankind. Indeed, in that is surely a sign for people who think.
Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colours, wherein is healing for men: verily in this is a Sign for those who give thought
Then to eat of all the produce (of the earth), and find with skill the spacious paths of its Lord: there issues from within their bodies a drink of varying colours, wherein is healing for men: verily in this is a Sign for those who give thought
وَٱللَّهُ خَلَقَكُمۡ ثُمَّ یَتَوَفَّىٰكُمۡۚ وَمِنكُم مَّن یُرَدُّ إِلَىٰۤ أَرۡذَلِ ٱلۡعُمُرِ لِكَیۡ لَا یَعۡلَمَ بَعۡدَ عِلۡمࣲ شَیۡءًاۚ إِنَّ ٱللَّهَ عَلِیمࣱ قَدِیرࣱ ٧٠
It is God who has created you and in time will cause you to die. Some of you will be reduced, in old age, to a most abject state, so that, after having knowledge, they will know nothing at all: God is truly all knowing and all powerful
And Allah has created you, then He will cause you to die, and there are some of you who are sent back to the worst of old age so that they know nothing after having known. Surely! Allah is the All-Knower, All-Powerful.
And Allah hath created you, then He taketh your souls; of you are some who are brought back to the meanest of age, so that they know not aught after having knowledge; verily Allah is Knowing, Potent
It is God who creates you, then makes you die; and some reach the age of dotage when they forget what they had known before. God is indeed all-knowing and all-powerful
Allah created you... Then He will cause you to die (not ‘kill’ you – ‘cause you to die’)! And some shall be left to live until old age until they can no longer comprehend the things they once knew... Indeed, Allah is the Aleem, the Qadir.
Allah created you and then will take you back again. And some of you revert to the lowest form of life so that after having knowledge, you know nothing at all. Allah is All-Knowing, All-Powerful.
Allah has created you, then He takes you away, and there are some among you who are relegated to the nethermost age so that he knows nothing after [having possessed] some knowledge. Indeed Allah is all-knowing, all-powerful
God has created you, then He causes you to die. And among you are those who are deferred to the age of senility so they do not know, of what they once knew, anything at all. Surely God is All-Knowing, All-Powerful
Allah has created you, then He causes you to die; and there are some of you who are driven to the worst part of life (-very advanced old age), with the result that he knows nothing after (having had) knowledge. Verily, Allah is All-Knowing, All-Powerful
God created you; then He will gather you to Him; and some of you will be kept back unto the vilest state of life, that after knowing somewhat, they may know nothing; God is All-knowing, All-powerful
And God created you and then makes you die. And some of you are returned to the meanest part of the life, so that they do not know anything after knowing. Indeed, God is knowledgeable and capable.
God has created you and will subject you to death. He allows some to grow old and learn as much as they can. Such people, however, at their old days remember nothing. Only God is the Knowledgeable One (knows everything) and the Most Powerful (not subject to aging.
It is God who creates you and takes your souls at death. And of you, there are some who are sent back to a feeble age, so that they do not know after having known much, for God is All Knowing, All Powerful
And Allah created youpl, then He takes you (at death). Yet among you is the one who is turned back to the most abject age, so that he no longer knows anything after having acquired knowledge; indeed, Allah is All-Knowing, All-Powerful.
God created you; then He will take you to Himself; but amongst you are some whom He will thrust into the most decrepit age; so that he may not know aught that once he knew. Verily, God is knowing, powerful
And Allah created you, and will then remove your souls; and among you is one who is sent back to the most lowly age, so knowing nothing after having had knowledge; indeed Allah knows everything, is Able to do all things
It is Allah who created you and then takes your souls at death but among you are ones who are brought back to the most abject stage of the age so that they know nothing after knowing. Truly Allah is All-knowing and All-powerful [to do all things].
God hath created you, and He will hereafter cause you to die: And some of you shall have his life prolonged to a decrepit age, so that he shall forget whatever he knew; for God is wise and powerful
Allah created you; then He will take you to Himself; but amongst you are some whom He will thrust into the most decrepit stage of life, so that he may not know aught that once he knew. Verily, Allah is Knower, Powerful
Allah created you, and causes you to die. There are some of you who, after knowing something, will be kept back to the vilest state of life, knowing nothing. Allah is the Knowing, Powerful
And God hath created you; by and bye will he take you to himself; and some among you will he carry on to abject old age, when all that once was known is known no longer. Aye, God is Knowing, Powerful
And Allah has created you, afterwards He will cause you to die. And of you is that who is sent back to the weakest and tendermost portion of age (much similar to the times when he was a new born or an infant or a child), so that (then) he knows not anything after (he had attained considerable maturity and climax in) knowledge. Verily, Allah (Only) is All-Knowing, All-Capable
And God created you. Again, He calls you to Himself. And of you there are some who are returned to the most wretched of lifetimes so that he knows nothing after having knowledge of something. Truly, God is Knowing, Powerful.
Allah creates you and takes your souls at death. Of you there are some who are sent back to a feeble age so that they know nothing after having known. Indeed, Allah is the All-knowing, the Most Capable.
Allah is the One Who created you, then He causes you to die; there are some amongst you whose lives are prolonged to an abject old age so that they know nothing after having known much. In fact Allah is the All-Knowing, Almighty
Allah has created you, and then He causes you to die. Some of you have your lives prolonged to an abject old age, when one loses all knowledge after having acquired it. Allah is All-Knowing, All-Powerful
And Allah creates you, then He causes you to die; and of you is he who is brought back to the worst part of life, so that he knows nothing after having knowledge. Surely Allah is Knowing, Powerful
And Allah creates you then He takes you back (causes you to die) and among you is he who (on account of old age) is brought back to the worst part of life, so that he does not know anything (even) after (having had) knowledge. Allah is certainly Knowing, Powerful.
And Allah it is Who has created you. It is He then Who causes you to die. And among you there may be someone who, after having acquired knowledge, is reduced to such a decrepit state of life that he knows nothing. Allah is indeed Knowledgeable, Powerful
And Allah has brought you into being; then He causes you to die; and He turns some of you to the most worthless age (i.e., senility) so that after knowing (so much in life) he should now know nothing (i.e., man may see to his helplessness and paucity of resources before death). Surely, Allah is All-Knowing, All-Powerful
And God created you then He will take you. And some of you will continue to old age so that he will not know anything more after his knowledge. God is Knowing, Capable
And God has created you, then He will terminate your lives. And some of you will continue to old age so that he will not know anything more after his knowledge. God is Knowledgeable, Capable
And God has created you, then He will end your lives. And some of you will continue to old age so that he will not know anything more after his knowledge. God is Knowledgeable, Capable.
And God created you, then He makes you die, and from you who is returned to the lifetime's worst/meanest/despised, so that (he) not know after knowledge a thing, that your Lord (is) knowledgeable, capable
AND GOD has created you, and in time will cause you to die; and many a one of you is reduced in old age to a most abject state, ceasing to know anything of what he once knew so well. Verily, God is all-knowing, infinite in His power
And Allah created you; thereafter He takes you (to Him); and of you is he who will be turned back to the most decrepit age, that after knowing somewhat, he may know nothing; surely Allah is Ever-Knowing, Ever-Determiner
And Allah createth you, then causeth you to die, and among you is he who is brought back to the most abject stage of life, so that he knoweth nothing after (having had) knowledge. Lo! Allah is Knower, Powerful
God has created you and He causes you to die. Some of you will grow to an extremely old age and lose your memory. God is All-knowing and Almighty
Allah has created you, then He takes you back. And among you there is one who is carried to the worst part of the age, so that he knows nothing after having knowledge. Surely, Allah is All-Knowing, All-Powerful
Allâh creates you, and then He causes you to die. Among you is he who sent back to a feeble age so that he may know nothing after having knowledge. Allâh is absolutely All-Knowing, All-Powerful.
Allah created you and He will give you death. Some of you live to a feeble old age, so that once again you forget those few things you learn in life! Surely, Allah is the Knower and really Proficient
Allâh has created you, and then He will cause you to die. Among you is he who sent back to a feeble age so that he may know nothing after having too much knowledge. Allâh is most assuredly All-Knowing, All-Powerful.
And Allah is He Who brought you people into being and caused you to exist. Then He disembodies your souls and deprives you of animate existence, and among you is he who is carried through the stealing steps of age to advanced life that he loses the wits once about him and he loses remembrance of the knowledge he formerly mastered and he becomes the abject heir of an illustrious name
Allah created you and will let you to die; some of you will turn back to frail old age, when all they once knew they won’t know it anymore. Allah is the Knower and Powerful.
Allah has created you, and then causes you to die. And some of you are left to reach the most feeble stage of life so that they may know nothing after having known much. Indeed, Allah is All-Knowing, Most Capable.
And Allah created you, then He takes you away, and amongst you is he who is returned to most feeble old age, so that he knows nothing after having had knowledge, for Allah knows and is able.
God created you, and He will then reclaim you. Some among you shall have their lives prolonged to abject old age, when all that they once knew they shall know no more. All-knowing is God, and Almighty
GOD created you, then He terminates your lives. He lets some of you live to the oldest age, only to find out that there is a limit to the knowledge they can acquire. GOD is Omniscient, Omnipotent.
And God has created you, and in time you will die, and some of you will come to an abject state in old age, ceasing to know anything that you once knew. God is All-knowing, All- Powerful!
And God has created you, and in time you will die, and some of you will come to an abject state in old age, ceasing to know anything that you once knew. God is All-knowing, All-Powerful!
And Allah created you; then He will decease you. And from you who is reversed to the oldest age, so that he will no longer know a thing, after his knowledge. Surely Allah is Knowledgeable, Competent.
And Allah has created you, then He will cause you to die, and some of you will be kept back unto lowest state of the age, so that after knowing somewhat, they may know nothing. Verily, Allah is All- Knowing, All- Powerful.
It is God who has created you; and in time will cause you to die. Some of you are left to the most feeble stage of life, so that they no longer know what they had previously known. God is indeed All-Knowing, infinite in His power.
And Allah has created you, and in time will cause you to die. There are some among you whose lives are prolonged to an abject old age, ceasing to know what they once knew so well. (The time to do good deeds is when you are capable). Verily, Allah is all-Knowing, the Powerful Appointer of His Laws (22:5)
And Allah has created you, then He causes you to die, and of you is he who is brought back to the worst part of life, so that after having knowledge he does not know anything; surely Allah is Knowing, Powerful
And ALLAH creates you, then HE causes you to die; and there are some among you who are driven to the worst state of life with the result that they know nothing after having had knowledge. Surely, ALLAH is All-Knowing, Powerful
God created you; then He takes you [unto Himself]. And among you are those who are brought back to the weakest of ages, such that they know nothing after having had knowledge. Truly God is Knowing, Powerful
And (it is) Allah Who creates you and takes your souls at death; And there are some of you who are sent back to a weak (old) age, when they know nothing after having known (much in their young age): For Allah is All Knowing (Aleem), All Powerful (Khadir)
God created you; then He will cause you to die. Some of you will be reduced to the most feeble age, so they don’t know anything after having known. God is All-Knowing, Most Capable.
God created you; then He takes you away. Some of you will be brought back to the worst age, so that he will no longer know anything, after having acquired knowledge. God is Omniscient and Omnipotent
And Allah created you; then He will take you in death. And among you is he who is reversed to the most decrepit [old] age so that he will not know, after [having had] knowledge, a thing. Indeed, Allah is Knowing and Competent
And God created you; then He will cause you to die; and amongst you is he who is sent back to the worst state of life, so that after knowledge he knows nothing. Indeed, God is knowing, powerful.
It is God who creates you and takes your souls at death; and of you there are some who are sent back to a feeble age, so that they know nothing after having known (much): for God is All-Knowing, All-Powerful
It is Allah who creates you and takes your souls at death; and of you there are some who are sent back to a feeble age, so that they know nothing after having known (much): for Allah is All-Knowing, All-Powerful
10
Recipient of Revelation
وَٱللَّهُ فَضَّلَ بَعۡضَكُمۡ عَلَىٰ بَعۡضࣲ فِی ٱلرِّزۡقِۚ فَمَا ٱلَّذِینَ فُضِّلُوا۟ بِرَاۤدِّی رِزۡقِهِمۡ عَلَىٰ مَا مَلَكَتۡ أَیۡمَـٰنُهُمۡ فَهُمۡ فِیهِ سَوَاۤءٌۚ أَفَبِنِعۡمَةِ ٱللَّهِ یَجۡحَدُونَ ٧١
God has given some of you more provision than others. Those who have been given more are unwilling to pass their provision on to the slaves they possess so that they become their equals. How can they refuse to acknowledge God’s blessings
And Allah has preferred some of you above others in provision. Those who are preferred will not hand over their wealth to what their right hands possess so that they are equal in it. Then do they deny the Grace of Allah?
And Allah hath preferred some of you over some other in provision; then those who are preferred are not going to hand over their provision to those whom their right hands possess as to be equal in respect thereof. Gainsay they then the favour of Allah
God has favoured some of you over others in the means of subsistence. But those who have been favoured with more do not give of their means to their dependents so that they may become equal with them. Do they then deny God's beneficence
Allah has excelled some of you over others in provision. Those who have been given more are unwilling to share their provision with those of whom they are responsible... (Whereas) they are equal with them. Do they consciously deny the blessing of Allah (their provision of life, by claiming they earned it and taking ownership and hence associating their egos to Allah)?
Allah has favoured some of you over others in provision, but those who have been favoured do not give their provision to their slaves so they become the same in respect of it. So why do they renounce the blessings of Allah?
Allah has granted some of you an advantage over others in [respect of] provision. Those who have been granted an advantage do not give over their provision to their slaves so that they become equal in its respect. What, will they dispute the blessing of Allah
And God has favored some of you above others in provision. And yet, (while it is We Who provide them) those who are more favored do not consent to share their provision with those (slaves) whom their right hands possess so that they might be equal with them in this respect. How then do they deny God’s grace and bounty, (and associate partners with Him)
And Allah has given to some of you better means of sustenance than to others; but the preferred ones would not give away and restore to their bondsmen their (share of) sustenance, even though they are equal (sharers) with them. Do they then deny the bounty of Allah
And God has preferred some of you over others in provision;, but those that were preferred shall not give over their provision to that their right hands possess, so that they may be equal therein. What, and do they deny God's blessing
God has preferred some over the others in provision. But those who have been preferred would not give away (part) of their provision to those whom their right hands own so that they become equal in it. Do they reject God’s favor?
God has provided for some of you more than others. The wealthy ones never distribute their wealth equally with those who are under their authorities, thus making them their partners. Do they give up the Lord’s blessings (so that you expect God also share His Kingdom with the others and make partner for Himself?
God has bestowed His gifts of sustenance more freely on some of you than on others. Those more favored are not going to give their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favors of God
And Allah has favored some of you over others in provision, yet those who were favored do not give their provision to those whom they rightfully possess, to the extent of making them equal partners in it. Do they then repudiate the blessing of Allah?
And God has preferred some of you over others in providing for you; but those who have been preferred will not restore their provision to those whom their right hands possess that they may share equally therein:- is it God's favours they gainsay
And Allah has made some among you superior above others in livelihood; so those to whom the superiority is given, will not return their livelihood to their slaves, so they may all become equal in this respect; so do they deny the favours of Allah
And Allah has favored some of you above others in sustenance. But those who have been favored are not going to return their sustenance unto those whom their right hands possess so that they stand equal in that respect. Do they then deny the blessing of Allah?
God causeth some of you to excel others in worldly possessions: Yet they who are caused to excel, do not give their wealth unto the slaves whom their right hands possess, that they may become equal sharers therein. Do they therefore deny the beneficence of God
And Allah has bestowed his gifts of provisions more freely on some of you over others; but those who have been preferred will not restore their provision to those whom their right hands possess that they may share equally therein: - is it Allah´s favours they deny
In your provisions Allah has preferred some of you above others. But, those who have been preferred do not give their provisions to those whom their right hand possess so that they might be equal therein. What, do they vainly disbelieve the favor of Allah
And God hath abounded to some of you more than to others in the supplies of life; yet they to whom He hath abounded, impart not thereof to the slaves whom their right hands possess, so that they may share alike. What! will they deny, then, that these boons are from God
And Allah has elevated, some of you over some (others) in provision. Then those who have been elevated, do not become those who share their provision with those whom their right hands held in trust so that they become at the same footing. Do they then create hurdles for the bestowings of Allah (from reaching every one in equal proportion)
God gave advantage to some of you over some others in provision. But those who were given advantage are not ones who give over their provision to what their right hands possessed so that they are equal in it. Why negate they the divine blessing of God?
Allah has given His gifts of sustenance more freely on some of you than on others. Those most blessed are not about to share their gifts with those possessed by their right hands in order to be fair. Will they then deny the favors of Allah?
Allah has made some of you excel in sustenance over the others; those who are so favored, do not give away their sustenance to their slaves so as to make them their equals. How can you think that Allah will allow other deities to be His equals? Would they refuse to acknowledge the favors of Allah
Allah has favoured some of you with more worldly provisions than others. Then those who are more favoured do not give away their provisions to their slaves lest they become equal sharers in it. Do they, then, deny the favour of Allah
And Allah has made some of you excel others in the means of subsistence; so those who are made to excel give not away their sustenance to those whom their right hands possess, so that they may be equal therein. Will they then deny the favor of Allah
And Allah has made some of you to excel others in provision. So those who are made to excel do not give away their provision to those (slaves) whom their right hands possess, so that they all become equal in it. Then is it the favour of Allah (which) they deny?
And it is Allah Who has given some of you more/better provisions than to others. Would then those who are thus favoured give away their provisions to their slaves so that they become equal therein? Do they then deny this privilege that Allah has given them
And Allah has preferred some of you to others in (grades of) provision (so that He puts you to trial through the command of spending in His way). But those who have been preferred do not divert (even a portion of) their wealth to (i.e., do not spend on) their dependants, whilst they all are equal in it (as for as their basic necessities are concerned). So do they deny Allah’s favour
And God has preferred some of you over others in provision. Those who have been preferred will not relinquish their provision to those who are still dependant, so they may become equal in it. Are they denying the favour of Go
And God has preferred some of you over others in provision. Yet, those who have been preferred will not relinquish their provision to those who are maintained by their oaths, that they may become equal in it. Is it the favor of God that they deny
And God has preferred some of you over others in provision. Yet, those who have been preferred will not relinquish their provision to those who are in the care of your oaths, that they may become equal in it. Is it the favor of God that they deny?
And God preferred/favoured some of you over some in the provision , so those who were preferred/favoured are not with returning their provision on (to) what their rights/oaths owned/possessed, so they are in it equal/alike . So are they with God's blessing/goodness disbelieving and denying
And on some of you God has bestowed more abundant means of sustenance than on others: and yet, they who are more abundantly favoured are [often] unwilling to share their sustenance with those whom their right hands possess, so that they [all] might be equal in this respect. Will they, then, God's blessings [thus] deny
And Allah has graced some of you over others (Literally: over some "others") in provision; so in no way will the ones who have been graced turn back their provision to the ones whom their right hands possess, so that they may be equal therein. Then, do they repudiate the favor of Allah
And Allah hath favoured some of you above others in provision. Now those who are more favoured will by no means hand over their provision to those (slaves) whom their right hands possess, so that they may be equal with them in respect thereof. Is it then the grace of Allah that they deny
God has made some of you richer than others. The rich ones do not have to give away their property to their slaves to make them equally rich. Do they reject the bounties of God
Allah has given some of you preference over others in provision. So, those given preference are not willing to pass on their provision to their slaves, so that they become equal in it: Do they, then, reject the blessing of Allah
Allâh has preferred some of you above others in the means of livelihood. Then, those who are preferred will by no means hand over their sustenance to those whom their right hands possess, so that they may be equal in that respect. Do they then refuse to acknowledge the grace of Allâh, (the Lord of All the worlds)?
And Allah has excelled some of you over others in wealth. Those given preferences do not hand over their riches to their slaves, letting their slaves rise to a status equal to theirs. Yet they fail to acknowledge the blessings of Allah
Allâh has preferred some of you above others in the means of livelihood. Then, those who are preferred will by no means hand over their wealth to those whom their right hands possess, so that they may be equal in that respect. Do they then refuse to acknowledge the grace of Allâh?
And it is Allah Who privileged some of you with more livelihood than others and made His grace abound more in some than in others. And those who are privileged will not go shares with what has fallen to their lot with those whom they have on hand -captives, slaves,- so that they be as the master, so the man. How then do they make Allah go shares with His servants! Is this not simply a denial of His grace which abounds in them
He gave some more provisions than others, those given more are unwilling to share their provisions with their slaves, in case they become their equals. How can they deny the gifts of Allah?
And Allah has favoured some of you over others in provision. But those who have been much favoured would not share their wealth with those ˹bondspeople˺ in their possession, making them their equals. Do they then deny Allah’s favours?
And Allah preferred some of you over others in provision, and those who were preferred do not reject their provision in favour of those in their possession so that they would be equal in it. Do they then dispute Allah´s blessings?
In what He has provided, God has favoured some among you above others. Those who are so favoured will not allow their slaves an equal share in what they have. Would they deny God‘s goodness
GOD has provided for some of you more than others. Those who are given plenty would never give their properties to their subordinates to the extent of making them partners. Would they give up GOD's blessings?
And God has favored some of you in abundance over others. But those so favored will not share their wealth with those their right hands hold in trust, so [their dependents] will not be their equals. Will they, then, renounce God's blessings?
And God has favored some of you in abundance over others. But those so favored will not share their wealth with those their right hands hold in trust, so [their dependents] will not be their equals. Will they, then, renounce God’s blessings?
Allah has favored some of you over some others in livelihood. So, those who are favored would not hand over their livelihood to those whom their right hands are possessing, so that they would be equal in it. So, is it with Allah’s graces they are denying?
And Allah has made some of you excel others in the (means of) sustenance. So those who have been made to excel do not give their (means of) sustenance to those whom their right hands possess, so that they may be equal therein. Do they then deny Allah's bounty ?
To some of you God has given more than He has given to others. Those who are so favoured are unwilling to share their provisions with those whom their right hands possess, so that they are all equal in this respect. Will they, then, deny God's favours?
And Allah has caused some of you to excel in earning livelihood over the others (43:32). And yet, they who are more abundantly provided are often unwilling to share their provision with those who work for them, lest all might be equal in this respect (70:24), (30:28). Will they continue to deny Allah's blessings in this manner? (16:53), (28:78), (39:49)
And Allah has made some of you excel others in the means of subsistence, so those who are made to excel do not give away their sustenance to those whom their right hands possess so that they should be equal therein; is it then the favor of Allah which they deny
And ALLAH has favoured some of you above others in worldly gifts. But those more favoured will not restore any part of their worldly gifts to those whom their right hands possess, so that they may be equal shares in them. Knowing this, will they still deny the favour of ALLAH
And God has favored some of you above others in provision. Those who have been favored do not hand over their provision to those whom their right hands possess, such that they would be equal in this regard. Would they thus reject the blessings of God
Allah has blessed His gifts of livelihood more freely on some of you than on others: Then those who are more blessed will not (equally) hand over their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the Favors of Allah
God has favored some of you with more provisions than others. Yet those who are favored wouldn’t hand over their provision to those whom their right hands possess so they become equal to them therein. Do they then deny God’s blessings?
God has favored some of you over others in livelihood. Those who are favored would not give their properties to their servants, to the extent of making them partners in it. Will they then renounce God's blessings
And Allah has favored some of you over others in provision. But those who were favored would not hand over their provision to those whom their right hands possess so they would be equal to them therein. Then is it the favor of Allah they reject
And God has favoured some of you over some in provision; but those who have been favoured will not restore their provision to those whom their right hands possess so they are equal in it. Is it then the favour of God they deny?
God has bestowed His gifts of sustenance more freely on some of you than on others: those more favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favours of God
Allah has bestowed His gifts of sustenance more freely on some of you than on others: those more favoured are not going to throw back their gifts to those whom their right hands possess, so as to be equal in that respect. Will they then deny the favours of Allah
وَٱللَّهُ جَعَلَ لَكُم مِّنۡ أَنفُسِكُمۡ أَزۡوَ ٰجࣰا وَجَعَلَ لَكُم مِّنۡ أَزۡوَ ٰجِكُم بَنِینَ وَحَفَدَةࣰ وَرَزَقَكُم مِّنَ ٱلطَّیِّبَـٰتِۚ أَفَبِٱلۡبَـٰطِلِ یُؤۡمِنُونَ وَبِنِعۡمَتِ ٱللَّهِ هُمۡ یَكۡفُرُونَ ٧٢
And it is God who has given you spouses from amongst yourselves and through them He has given you children and grandchildren and provided you with good things. How can they believe in falsehood and deny God’s blessings
And Allah has given to you your kind wives, and has given to you from your wives, sons and grandsons, and has provided to you good things. Then do they believe in false deities and deny the Favors of Allah?
And Allah hath appointed for yourselves spouses, and from your spouses He hath appointed for you sons and grandsons, and He hath provided you with clean foods. In falsehood then believe they, and in Allah's favour disbelieve they
God has provided mates for you of your own kind, and has bestowed on you sons and daughters from your mates, and has given you good things for food. Will they even then believe in the false and deny God's grace
Allah has made partners for you from yourselves... And made from your partners sons and grandchildren... He nourished you with clean provision... (When this is the case) do they believe the ungrounded, baseless one? Do they cover and deny the blessing of Allah?
Allah has given you wives from among yourselves, and given you children and grandchildren from your wives, and provided good things for you. So why do they have iman in falsehood and reject the blessings of Allah,
Allah made for you mates from your own selves and appointed for you, from your mates, children and grandchildren, and We provided you with all the good things. What, will they believe in falsehood while they deny the blessing of Allah
God has made for you, from your selves, mates (spouses), and has made for you from your mates children and grandchildren, and has provided you with good, wholesome things. Do they, then, believe in falsehood and deny the blessings of God
And Allah has made for you mates from your own species and has given you sons, (daughters) and grand children from your mates and has provided you with good and pure things. Will the people still believe in vain and false things and deny the blessing of Allah
God has appointed for you of yourselves wives, and He has appointed for you of your wives sons and grandsons, and He has provided you of the good things. What, do they believe in vanity, and do they disbelieve in God's blessing
And God made spouses for you from yourselves, and made children and grandchildren for you from your spouses, and provided you with good things. Do they believe in falsehood and disbelieve in God’s favor?
God is the One Who created your wives from your own species and, through them, blessed you with children and grandchildren
And God has made for you mates of your own nature, and made for you, out of them, children and grandchildren, and provided for you sustenance of the best. Will they then believe in vain things, and be ungrateful for God's favors
And Allah has set up for you spouses from among yourselves, and has assigned for you from your spouses, children and grandchildren, and has provided you with good things. Yet is it in falsehood that they believe, while it is the blessing of Allah that they deny?
And God has made for you from amongst yourselves wives, and has made for you from your wives sons and grandchildren; and has provided you with good things;- is it in vanity that they believe, while for God's favour they are ungrateful
And Allah has created for you wives of your own breed, and has given you from your wives, sons and grandsons, and has provided sustenance for you from good things; so do they believe in falsehood and deny the favours of Allah
And it is Allah who has made for you mates from your selves and from your mates has made for you children and grandchildren and He has provided for you from the goodly provisions. Are they then going to believe in the falsehood and disbelieve in the true blessing of Allah?
God hath ordained you wives from among yourselves, and of your wives hath granted you children and grandchildren; and hath bestowed on you good things for food. Will they therefore believe in that which is vain, and ungratefully deny the goodness of God
And Allah has made for you mates of your own nature, and has made for you from them sons and daughters and grandchildren; and has provided you with sustenance of the best things; - is it, then in vanity that they believe, while for Allah´s favour t
Allah has given you wives from among yourselves, and has given you and your wives, sons and grandsons and He has provided you with good things. What, do they believe in vanity; do they disbelieve in the favor of Allah
God, too, hath given you wives of your own race, and from your wives hath He given you sons and grandsons, and with good things hath he supplied you. What, will they then believe in vain idols? For God's boons they are ungrateful
And Allah appointed for you out of your own Anfus (persons) spouses and He set for you through your marital-partners children and grand children; and He provided you provisions out of At-Tayyibat. Do they then Believe in that which is unrealistic and regarding the bestowings of Allah they exhibit disbelief? [This statement desires that the provisions provided to mankind by Allah in this world must be made to be equally shared by all]
And God assigned to you spouses (f) of your own kind and has assigned you from your spouses (f), children and grandchildren and provided you with what is good. Believe they, then, in falsehood and are ungrateful for the divine blessing of God?
Allah has made for you mates like yourselves. From them, He made for you children and grandchildren. He provided the best sustenance for you. Will they then believe in vain things and deny Allah’s blessings?
It is Allah Who has made for you mates from your own species and He is the One Who gives you sons and grandsons through those wives, and provides for you good things to eat: will they then, after knowing all that, believe that falsehood and disbelieve Allah’s favors
And Allah has given you spouses from your kind, and has granted you through your spouses, sons and grandsons, and has provided you wholesome things as sustenance. (After knowing all this), do they still believe in falsehood and deny Allah´s bounty
And Allah has made wives for you from among yourselves, and has given you sons and daughters from your wives, and has provided you with good things. Will they then believe in falsehood and deny the favor of Allah
And Allah has made for you, from among yourselves, mates and made for you through your mates sons (and daughters) and grandsons (and grand-daughters) and has provided you of the good things. Then is it falsehood in which they believe and are ungrateful for the favour of Allah?
And it is Allah Who has made spouses for you from among yourselves, and through your spouses He has given you sons, daughters and their further families. And He has provided wholesome food for you. Do they believe then in the falsehood and suppress the fact that it is Allah Who has given them the good things they enjoy
And Allah has created for you spouses from amongst yourselves, and has created through your mates (i.e., wives) sons and grandsons and provided you with pure sustenance. Do they still believe in falsehood (abandoning the truth) and disregard Allah’s favours
And God has made for you mates from amongst yourselves, and He has made from your mates children and grandchildren, and He has provided you from the good provisions. Do they believe in falsehood, while in God's favour they are denyin
And God has made for you mates from among yourselves, and He has made from your mates sons and grandchildren, and He has provided you from the good provisions. Is it the falsehood that they believe in,while the favor of God they reject
And God has made for you mates from among yourselves, and He has made from your mates sons and grandchildren, and He has provided you from the good provisions. Is it the falsehood that they believe in, while the favor of God they reject?
And God made/created for you from yourselves spouses , and He made/created for you from your spouses sons/sons and daughters, and sons of your sons , and He provided for you from the goodnesses . Is it with the falsehood they believe, and with God's blessing/goodness they disbelieve
And God has given you mates of your own kinds and has given you, through your mates, children and children's children, and has provided for you sustenance out of the good things of life. Will men, then, [continue to] believe in things false and vain, and thus blaspheme against God's blessings?
And Allah has made for you of yourselves spouses, and made for you from your spouses sons (i.e. sons and daughters; seeds) and grandchildren, and He has provided you of the good (things). Is it then that they believe in untruth, and in the favor of Allah they (do) disbelieve
And Allah hath given you wives of your own kind, and hath given you, from your wives, sons and grandsons, and hath made provision of good things for you. Is it then in vanity that they believe and in the grace of Allah that they disbelieve
God has created spouses for you from your own selves. He has created your sons and grandsons from your spouses and has given you pure things for your sustenance. Do they then believe in falsehood and reject the bounties of God
Allah has created spouses from among you and created sons and grandsons for you from your spouses, and gave you provision from good things. Is it, then, the falsehood that they believe in, and the blessing of Allah that they reject
Allâh has made wives for you from among yourselves, given you sons and grandsons from your wives and bestowed upon you good provision. Do they then believe in falsehood and refuse to acknowledge the grace of Allâh, (the Lord of All the worlds)?
And Allah provided you spouses from your own kind, and through them He granted you children and grand children. He gave you good clean means of living! Yet, they believe the absurd and show ingratitude for the blessings of Allah
Allâh has made wives of your own nature, given you sons and grandsons from your wives and bestowed upon you good provision. Do they then cling to falsehood and reject Allâh’s favors,
And it is Allah Who provided you with wives and mated you to your kind and from them did He bless you with sons and grandsons, and provisioned you with the wholesome sustenance of victuals, eatables and drinkables. Is it then that they -the infidels- assert or vindicate falsehood and will not esteem Allah's efficacious grace abounding in them
Allah made for you spouses from your own kind, and from them gave you sons and grandchildren and provided you nourishing sustenance. How can they accept falsehood and deny Allah’s gifts
And Allah has made for you spouses of your own kind, and given you through your spouses children and grandchildren. And He has granted you good, lawful provisions. Are they then faithful to falsehood and ungrateful for Allah’s favours?
And Allah gave you partners from amongst yourselves and gave you from your partners children and grandchildren and provided well for you. Do they then believe in falsehood and reject the blessings of Allah?
God has given you spouses from among yourselves and, through your spouses, children and grandchildren. And He has provided you with wholesome things: will they then in falsehood believe and deny God‘s bounty
And GOD made for you spouses from among yourselves, and produced for you from your spouses children and grandchildren, and provided you with good provisions. Should they believe in falsehood, and turn unappreciative of GOD's blessings?
And God has given you wives from among yourselves, and has given you, through your wives, children and grandchildren, and has provided for you all of the good things of life. Will they, then, continue to believe in falsehood and reject God's blessings?
And God has given you wives from among yourselves, and has given you, through your wives, children, and grandchildren, and has provided for you all of the good things of life. Will they, then, continue to believe in falsehood and reject God’s blessings?
And Allah has set up for you among yourselves spouses; and set up for you from your spouses, sons and grandchildren; and had livelihood for you among the good things. So will they by the invalid they are believing, and by Allah’s grace disbelieving?
And Allah has designated wives for you from among your own selves and has designated children and grandchildren for you from your wives and sustained you of clean means. Do they (still) believe in the falsehood and they disbelieve in the bounty of Allah
And God has given you spouses of your own kind and has given you, through your spouses, children and grandchildren, and provided you with wholesome sustenance. Will they, then, believe in falsehood and deny God's grace and blessings?
And Allah has given you mates of your own kind, and through your mates, has given you children and their children, and has provided for you decent sustenance of life. (Note that in your family, individuals earn according to their capacity and receive according to their needs). Will people, then, believe in false systems in the society and thus turn ungrateful to Allah's blessings
And Allah has made wives for you from among yourselves, and has given you sons and grandchildren from your wives, and has given you of the good things; is it then in the falsehood that they believe while it is in the favor of Allah that they disbelieve
And ALLAH has made for you mates from among yourselves, and has made for you, from your mates, sons and grandsons, and has provided you with good things. Will they then believe in that which perishes and deny the favour of ALLAH
And God has ordained mates for you from among yourselves, and from your mates He has ordained for you children and grandchildren. And He provided you with good things. Will they then believe in that which is false, and show ingratitude for the blessings of God
And Allah has made for you mates (and spouses) of your own nature, and made for you, out of them, sons and daughters and grandchildren, and given to you the best of things to live on will they still believe in vain things, and be thankless for Allah’s Favors
God created spouses for you from among yourselves, and through them, He blessed you with children and grandchildren. And He provided you with good things of sustenance. Will they believe in falsehoods and show ingratitude for God’s blessings?
God has given you mates from among yourselves; and has produced for you, from your mates, children and grandchildren; and has provided you with good things. Will they then believe in falsehood, and refuse God's favors
And Allah has made for you from yourselves mates and has made for you from your mates sons and grandchildren and has provided for you from the good things. Then in falsehood do they believe and in the favor of Allah they disbelieve
And God has made for you from yourselves spouses, and He has made for you from your spouses children and grandchildren; and has provided for you from the good things. Is it then in vanity they believe, and in the favour of God they disbelieve?
And God has made for you mates (and companions) of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best: will they then believe in vain things, and be ungrateful for God's favours?
And Allah has made for you mates (and companions) of your own nature, and made for you, out of them, sons and daughters and grandchildren, and provided for you sustenance of the best: will they then believe in vain things, and be ungrateful for Allah's favours?
وَیَعۡبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا یَمۡلِكُ لَهُمۡ رِزۡقࣰا مِّنَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ شَیۡءࣰا وَلَا یَسۡتَطِیعُونَ ٧٣
Those they worship beside God have no power to provide anything for them from the heavens or the earth: they can do nothing
They worship others besides Allah, which don’t own anything to provide any provision for them from the heavens and the earth, nor they can.
And they worship, beside Allah, that which owneth them not any provision from the heavens and the earth, and they canno
Yet they worship those apart from God who cannot provide for them any sustenance from the heavens or the earth, nor will they have power to do so
They deify and worship things besides Allah that do not possess any sovereignty or power over anything from the heavens and the earth!
And worship, instead of Allah, things that have no control over their provision from the heavens or earth in any way, and are themselves completely impotent?
They worship besides Allah what has no power to provide them with anything from the heavens and the earth, nor are they capable [of doing that]
And do they worship, apart from God, what has no ownership of any provision in the heavens and the earth with which to provide for them, nor have they (whom they falsely worship) any capacity (to take on, still less, discharge such a task)
And they worship, apart from Allah, such things as possess no authority to grant them any provision from the heavens and the earth, nor can they (ever) have such power in fact
And do they serve, apart from God, that which has no power to provide them anything from the heavens and the earth and can do nothing
And besides God they serve something that does not own any provision for them from the skies or the earth, and they are not able (to do that).
He is the One Who sustained you with His blessings (throughout your lives.) How come then they turn ungrateful by [practically] worshipping less than God (who do not own anything in the heavens and the earth and can provide them with nothing?
And worship others with God, those who have no power of providing for them with sustenance, anything in the heavens or on the earth, and who cannot possibly have such power
And yet they worship apart from Allah what possesses no provisions for them in the heavens or the earth, nor are they capable (of doing anything).
And they serve beside God what cannot control for them any provision from the heavens or the earth, and have no power at all
And they worship such besides Allah, who do not have power to provide them any sustenance from the heavens or the earth, nor can they do anything
And they worship besides Allah such that do not control for them any sustenance at all from the heavens and the earth and nor will they be able to [in the hereafter].
They worship, besides God, idols which possess nothing wherewith to sustain them, either in heaven, or on earth; and have no power
And they serve beside Allah what cannot control for them any provision from the heavens or the earth, nor have they any power
Do they worship, other than Allah, that which has no power to provide them with anything either from the heavens or earth, and can do nothing
And they worship beside God those who neither out of the Heavens or Earth can provide them a particle of food, and have no power in themselves
And they worship besides Allah that who does not own any provision for them from the heavens and the earth; and they have no capacity (to own or sanction provisions)
They worship other than God what has no sway, no power to provide for them anything from the heavens and the earth, nor are they able to do so.
Will they worship, besides Allah, those who have no power to provide for them sustenance of anything from the skies or earth and can never have such power?
They worship those deities other than Allah, who neither provide them anything for sustenance from the heavens or the earth, nor have any power to do so
and worship instead of Allah, those helpless beings who have no control over providing them any sustenance from the heavens and the earth; do you worship those who have no power to do anything of this sort
And they serve besides Allah that which controls for them no sustenance at all from the heavens and the earth; nor have they any power
And they serve besides Allah, that which does not control for them anything of the provision from the skies and the earth, nor do they have any power.
And they worship, besides Allah, those that possess nothing, in the heavens and the earth, wherewith to sustain their worshippers. Nor have those any power to possess anything
And besides Allah, they worship those (idols) who are helpless to provide them with any provision from the heavens and the earth, nor do they have any power
And they serve besides God that which does not and cannot possess anything of the provisions from the sky or the land
And they serve besides God that which does not and cannot possess anything of the provisions from the heaven or the earth
And they serve besides God that which does not and cannot possess anything of the provisions from the heaven or the earth.
And they worship from other than God what does not own/possess for them a provision/rain a thing from the skies/space and the earth/Planet Earth, and they are not able
and will they [continue to] worship, instead of God, something that has it not within its power to provide for them any sustenance whatever from the heavens or the earth, and can do nothing at all
And they worship, apart from Allah, that which does not possess (power to give) them (any) provision for them from the heavens and the earth, and they are unable to (provide) anything
And they worship beside Allah that which owneth no provision whatsoever for them from the heavens or the earth, nor have they (whom they worship) any power
Do they worship things other than God which neither provide them with any sustenance from the heavens and the earth nor have the ability to do so
They worship, besides Allah, the objects that have no power to give them anything from the heavens and the earth, nor can they ever have such power
They worship others beside Allâh which posses no sustenance at all from the heavens or from the earth, nor can they ever obtain such power.
And they worship others besides Allah __ those who do not provide any subsistence from the heavens or the earth. Nor do they have any such power
And worship beside Allâh powerless idols that have no power to provide them with any provision- either from the heavens or earth?
Yet they worship besides Allah objects with no power to provision them from the heavens or from the earth with one part or infinitely less of their sustenance or the necessities of life nor can they possibly do that
They worship helpless idols instead of Allah that can’t provide them with any provisions from Heaven or the Earth.
Yet they worship besides Allah those ˹idols˺ who do not afford them any provision from the heavens and the earth, nor do they have the power to.
And they serve besides Allah that which does not have control of any provision for them from the heavens or the earth nor could they.
And they worship helpless idols which can confer on them no benefits from the heavens or the earth.
Yet, they worship beside GOD what possesses no provisions for them in the heavens, nor on earth, nor can provide them with anything.
And will they worship instead of God something that has no power whatsoever to provide them any sustenance from earth or heaven and can do nothing at all?
And will they worship instead of God something that has no power whatsoever to provide them any sustenance from Earth or heaven and can do nothing at all?
And they worshiped without Allah what does not own for them a livelihood from the skies, and the earth of a thing, and they are unable.
And they worship other than Allah that has no power to provide them, of sustenance, anything from the heavens and the earth and can do nothing.
Instead of God, they worship something that can provide them with no sustenance from the heavens or the earth. Never can they have such power.
And they serve systems other than what Allah ordains. The man-made systems are powerless in that they can neither provide equitably, nor are they the custodians of the heavenly treasures. (15:21)
And they serve besides Allah that which does not control for them any sustenance at all from the heavens and the earth, nor have they any power
And they worship beside ALLAH such as have no power to bestow on them any gift from the heavens and the earth, nor can they ever have such power
And they worship, apart from God, that which has no power over any provision that may come to them from the heavens and the earth; nor are they capable [of such]
And they (the idolaters) worship other than Allah— Such as have no power to provide them, anything in heavens or on earth for life, and cannot possibly have any such power
They worship powerless idols instead of God, idols that don’t have the power to provide for them from the heavens and the earth.
And yet they serve besides God what possesses no provisions for them in the heavens, nor on earth, nor are they capable
And they worship besides Allah that which does not possess for them [the power of] provision from the heavens and the earth at all, and [in fact], they are unable
And they serve besides God what does not control for them any provision at all from the heavens and the earth, and they are not able.
And worship others than God,- such as have no power of providing them, for sustenance, with anything in heavens or earth, and cannot possibly have such power
And worship others than Allah,- such as have no power of providing them, for sustenance, with anything in heavens or earth, and cannot possibly have such power
فَلَا تَضۡرِبُوا۟ لِلَّهِ ٱلۡأَمۡثَالَۚ إِنَّ ٱللَّهَ یَعۡلَمُ وَأَنتُمۡ لَا تَعۡلَمُونَ ٧٤
So do not make up images about God: God knows and you do not
So don’t compare anything with Allah. Surely! Allah knows and you don’t know.
Propound not then for Allah similitudes, verily Allah knoweth and ye know not
So do not invent similitudes for God. Indeed God knows, and you do not know
Do not associate similarities to Allah! (Allah is HU!) Allah knows, and you do not know.
Do not try to make metaphors for Allah. Allah knows and you do not know.
So do not draw comparisons for Allah: indeed Allah knows and you do not know
So do not invent similitudes for God (do not liken Him to others to associate partners with Him, for there is nothing similar to Him). Surely God knows and you do not know (the exact truth about Him and the exact nature of things)
So coin not similitudes to Allah. Allah knows (its evil) and you do not know
So strike not any similitudes for God; surely God knows, and you know not
So do not regard (anything) as equal (or comparable) to God. Indeed, God knows and you do not know.
Do not compare God with any other “power” (as He is the Most powerful, and unlike other “powers” can be easily reached at through acts of worship.) Remember, God knows while you do not know
Invent not a similitude for God, for God knows and you know not
So dopl not set forth any parables for Allah; indeed, Allah knows and you know not.
Do not then strike out parables for God! Verily, God knows, but ye do not know
Therefore do not ascribe equals to Allah; indeed Allah knows whereas you do not know
Therefore do not set up similitudes for Allah. Truly Allah knows while you know not.
Wherefore liken not any thing unto God: For God knoweth, but ye know not
Do not then coin similitudes for Allah! Verily, Allah knows, but you know not
Therefore, do not strike parables for Allah; Allah knows, but you do not
Make no comparisons, therefore, with God. Verily, God hath knowledge, but ye have not
So coin not similitudes for Allah. Surely, Allah knows and you do not know
So propound not parables for God. Truly, God Knows and you know not.
Do not invent stories for Allah. Allah knows, and you do not know.
Therefore, compare none with Allah. Surely Allah knows and you do not know
So do not strike any similitudes to Allah. Allah knows whereas you do not know
So coin not similitudes for Allah. Surely Allah knows and you know not
So do not set forth similitude’s for Allah, Allah certainly knows and you do not know.
So liken not anything to Allah! Indeed, Allah knows and you do not
So never put forward any similitude about Allah. Surely, Allah knows and you do not
So do not give parables to God. God knows while you do not know
So do not give examples to God. God knows while you do not know
So do not give examples to God. God knows while you do not know.
So do not give the examples/proverbs to God, that God knows and you do not know
Hence, do not coin any similitudes for God's Verily, God knows [all], whereas you have no [real] knowledge
So do not strike (any) similitudes for Allah; surely Allah knows and you do not know
So coin not similitudes for Allah. Lo! Allah knoweth; ye know not
Do not consider anything equal to God. God knows that which you do not know
So, do not coin similarities for Allah. Surely, Allah knows and you do not know
Therefore, strike not similarities to Allâh. Indeed, Allâh knows perfectly well, whereas you do lack knowledge ( of the supremacy of Allâh).
Therefore, do not try to teach Allah! Surely, Allah knows it (all), while you know nothing (at all)
So don’t attribute to Allâh equals. Indeed, for Allâh has perfect knowledge (of everything -past, present and future—both of what is actual and what is possible), whereas you have poor knowledge.
And you infidels must realize that Allah is beyond all comparison and like unto Him there is none. Therefore, do not set to Him examples nor express to Him comparisons and parables nor draw similes between Him and created beings, animate or inanimate, for He Knows and you do not
So don’t make images of Allah; Allah knows but you don’t know.
So do not set up equals to Allah, for Allah certainly knows and you do not know.
So do not coin likenesses for Allah, for Allah knows and you don´t know.
Therefore compare God to none: God has knowledge, but you have not
Therefore, do not cite the examples for GOD; GOD knows while you do not know.
So, do not propose examples of what God is like! God knows and you do not.
So, do not propose examples of what God is. God knows, and you do not.
So do not cite the examples for Allah. Surely Allah knows, and you are not knowing.
Therefore do not coin any similitudes for Allah. Verily, Allah knows and you do not know.
Do not, then, compare anything with God. Indeed, God knows all, whereas you have no knowledge.
Therefore, compare none with Allah. Surely Allah knows and you do not know
Therefore do not give likenesses to Allah; surely Allah knows and you do not know
So coin not similitudes for ALLAH. Surely ALLAH knows and you know not
So set forth no parables for God. Truly God knows and you know not
So, do not make up similitude for Allah: Truly, Allah knows and you do not know
So, don’t set up parallels to God. God knows, and you don’t know.
So do not cite the examples for God. God knows, and you do not know
So do not assert similarities to Allah . Indeed, Allah knows and you do not know
So do not strike the similitudes for God. Indeed, God knows, and you do not know.
Invent not similitudes for God: for God knoweth, and ye know not
Invent not similitudes for Allah: for Allah knoweth, and ye know not
۞ ضَرَبَ ٱللَّهُ مَثَلًا عَبۡدࣰا مَّمۡلُوكࣰا لَّا یَقۡدِرُ عَلَىٰ شَیۡءࣲ وَمَن رَّزَقۡنَـٰهُ مِنَّا رِزۡقًا حَسَنࣰا فَهُوَ یُنفِقُ مِنۡهُ سِرࣰّا وَجَهۡرًاۖ هَلۡ یَسۡتَوُۥنَۚ ٱلۡحَمۡدُ لِلَّهِۚ بَلۡ أَكۡثَرُهُمۡ لَا یَعۡلَمُونَ ٧٥
God presents this illustration: a slave controlled by his master, with no power over anything, and another man We have supplied with good provision, from which he gives alms privately and openly. Can they be considered equal? All praise belongs to God, but most of them do not recognize this
Allah puts forward the example (of 2 men): a captive (disbeliever) under the possession of another, he has no power over anything, and (the other), a man (believer) on whom We have provided a good provision from Us, and he spends from it secretly and openly. Can they be equal? All the praises are to Allah. Nay! But most of them don’t know.
Allah propoundeth a similitude: there is a bondman enslaved who hath not power over aught; and there is one whom We have provided from Ourselves with goodly provision and he expendeth thereof secretly and openly; can they be equal? All praise Unto Allah; but most of them know not
God presents the example of a man who is a hired servant with no power over anything, and another on whom We have bestowed a handsome fortune, who spends from it in private and in public: Can they be equal? Praised be God! But most men do not understand
Allah gives the example: A slave who has no power over anything and someone to whom We have provided life sustenance and who gives to others from it both secretly and publicly... Can they be equal? Hamd (the evaluation of the corporeal worlds created with His Names, as He wills) belongs to Allah! But no, the majority of them do not know.
Allah does make a metaphor: an owned slave possessing no power over anything, and someone We have given plentiful provision who gives out from it secretly and openly. Are they the same? Praise be to Allah! They are not! But most people do not know it.
Allah draws a parable: a chattel who has no power over anything, and one whom We have provided a goodly provision and who spends out of it secretly and openly. Are they equal? All praise belongs to Allah. But most of them do not know
God strikes a parable (of two men so that you may understand that true freedom lies in the service of God, because it frees from servitude to all else): a man enslaved, unable to do anything of his own will, and a (free) man whom We have provided with a fair provision from Us, and he spends thereof secretly and openly. Are the two equal? All praise and gratitude are due to God (for to Him alone belongs absolute ownership and disposition of the universe); but most of them do not know
Allah sets forth (for your knowledge) an excellent description of a slave who is owned (by another), (and) who has no power over anything. On the other hand there is another (a free man) whom We have provided with goodly provision from Ourself and he spends out of it secretly and openly (in Our cause). Can they both be alike? (No, not at all.) All true and perfect praise belongs to Allah, but the thing is, most of these people do not know
God has struck a similitude: a servant possessed by his master, having no power over anything, and one whom We have provided of Ourselves with a provision fair, and he expends of it secretly and openly. Are they equal? Praise belongs to God! Nay, most of them know not
God gave an example of an owned servant who has no power over anything, and someone whom We have provided him with good provision from Us and he spends from it secretly and openly, are they equal? All praise belongs to God, but most of them do not know.
Consider a slave who is owned (like man who is owned by God) and has no power. Then compare him with the one who (is being showered with so many blessings of Mine and) generously contributes to the charity (publicly or secretly.) Are these two equal? (If the answer is: “No”, then the Generous Lord is not equal to the helpless beings which are being raised to heaven by some.) Praise to the Lord, what a shame that most people simply do not get it
God sets forth the parable of a servant under the control of another, He has no power of any sort, and a person on whom We have bestowed excellent favors from Ourselves, and he gives of it, privately and publicly. Are the two equal? Praise God, but most of them do not understand
Allah set forth a parable: an owned bondman who has no power over anything, and (on the other hand) someone to whom We have given goodly provision from which he gives, secretly and openly. Can they be equal? All praise be to Allah; rather, most of them know not.
God has struck out a parable; an owned slave, able to do nothing; and one whom we have provided with a good provision, and who expends therefrom in alms secretly and openly:- shall they be held equal?- Praise be to God, most of them do not know
Allah has illustrated an example - there is a slave, himself the property of another, not owning anything - and another one upon whom We have bestowed a good livelihood from Us, he therefore spends from it, secretly and publicly; will they be equal? All praise is to Allah; in fact, most of them do not know
Allah sets forth a parable; on one hand an owned slave who does not have power over anything, on the other hand one whom We have provided with a goodly provision from Us and he spends from it in secret and in public. Are they equal? The praise is for Allah but most of them know not.
God propoundeth as a parable a possessed slave, who hath power over nothing, and him on whom we have bestowed a good provision from us, and who giveth alms thereout both secretly and openly: Shall these two be esteemed equal? God forbid! But the greater part of them know it not
Allah coins a similitude (or parable); (On the one hand) a slave owned by another, having control over nothing, and (on the other hand) one on whom We have bestowed a goodly favours from Us, and who spends there from freely secretly and openly - shall th
Allah strikes a parable. A servant owned by his master, having no power over anything, and one to whom We have given from Us a fine provision who spends it secretly and openly, are they equal? Praise be to Allah! No, most of them do not know
God maketh comparison between a slave the property of his lord, who hath no power over anything, and a free man whom we have ourselves supplies, and who giveth alms therefrom both in secret and openly. Shall they be held equal? No: praise be to God! But most men know it not
Allah brought forward (of two opposite categories): an abd under ownership (of some body), he has no power of any sort and (another) one whom We have bestowed a good provision from Us, so he spends thereof secretly and openly. Are (such) people equal? Specified Praise is restricted to Allah (Alone). Nay! The majority of them do not know
God propounded a parable of a chattel servant who has no power over anything and one to whom We provided from Us a fairer provision. And he spends from it secretly and openly publishing it. Are they on the same level? The Praise belongs to God. Nay! Most of them know not!
Allah presents the parable of a possessed slave who has no power of any kind and another man whom We have well blessed and who invests privately and publicly. Are they equal [in monetary worth, prestige, and authority]? Praise to Allah! Most people, however, do not understand.
Allah gives you another example of two men: one of them is a slave, the property of the other, and has no power over anything; and the other man is one on whom We have bestowed Our bounty, from which he freely spends secretly and openly. Ask them: "Are those two men equal?" Praise be to Allah - most of them do not understand this simple thing
Allah sets forth a parable: There is one who is a slave and is owned by another and has no power over anything; and there is one whom We have granted good provision Ourselves, of which he spends both secretly and openly. Can they be equal? All praise be to Allah. But most of them do not even know (this simple fact)
Allah sets forth a parable: There is a slave, the property of another, controlling naught, and there is one to whom we have granted from ourselves goodly provisions, so he spends from it secretly and openly. Are the two alike? Praise be to Allah! Nay, most of them know not
Allah sets forth a similitude: a slave under someone’s control, having no power on anything; and (another person) whom We have provided from Ourselves a good provision so that he spends from it secretly and openly; are they equal? Praise is due only for Allah. No! the majority of them does not know.
Allah gives an example: a slave — property of another person — who has no power over anything, and, on the other hand, a free man whom We have given a good provision from Ourselves and he spends from it secretly and openly. Are the two alike? To Allah is due all praise! But, most of them know not
Allah has explained an example (that) there is a slave, possessed by (some master), having no control over anything (himself), and (the other) is the one to whom We have given the best provision, so he gives out to others out of it secretly and openly: can the two be held equal? All praise belongs to Allah alone. But most of them do not know (even the basic reality)
God puts forth the example of a slave who is owned and cannot achieve anything, against one whom We have provided a good provision which he spends of it secretly and openly. Are they the same God be praised, but most of them do not know
God puts forth the example of a slave who is owned and cannot achieve anything, against one whom We have provided a good provision which he spends of it secretly and openly. Are they the same? Praise be to God, but most of them do not know.
God puts forth the example of a slave who is owned and cannot achieve anything, against one whom We have provided a good provision which he spends of it secretly and openly. Are they the same? Praise be to God, but most of them do not know.
God gave an example , an owned slave/human , he is not capable/able on (of) a thing, and whom what We provided for him from Us a good/beautiful provision , so he spends from it secretly and publicly , do they become equal/alike? The praise/gratitude (is) to God, but most of them do not know
God propounds [to you] the parable of [two men-] a man enslaved, unable to do anything of his own accord, and a [free] man upon whom We have bestowed goodly sustenance [as a gift] from Ourselves, so that he can spend thereof [at will, both] secretly and openly. Can these [two] be deemed equal? All praise is due to God [alone]: but most of them do not understand it
Allah has struck a similitude: a slave possessed (by his patron), unable to determine anything, and one whom We have provided of Ourselves with a fair provision, (and) so he expends of it secretly and openly. Are they equal? Praise be to Allah! No indeed, most of them do not know
Allah coineth a similitude: (on the one hand) a (mere) chattel slave, who hath control of nothing, and (on the other hand) one on whom we have bestowed a fair provision from Us, and he spendeth thereof secretly and openly. Are they equal? Praise be to Allah! But most of them know not
God tells a parable about a helpless servant and one to whom He has given honorable provisions and who has spent for the cause of God privately and in public. Can these two people be considered equal? It is only God who deserves all praise, but most people do not know
Allah gives an example: There is a slave owned (by someone), who has no power over anything, and there is a person whom We have given good provision from Us, and he spends out of it secretly and openly. Are they equal? Praise be to Allah. But, most of them do not know
Allâh sets forth a parable: a slave (who is) owned and incapable of doing anything, and one whom We have bestowed a good provision from Us, so he spends from it secretly and publicly. Can they be equal? All the praises and gratitude belong to Allâh! But most of them do lack knowledge.
Allah quotes the example of a bonded slave who does not own a thing. To another, We have granted enough riches, and he spends his wealth, openly and in secret. Can the two be equal? (Of course not)! All praise is for Allah! But most people do not know
Allâh sets forth a parable: a slave (who is) owned and incapable of doing anything, and (on the other hand) one whom We have bestowed a good provision from Us, so He spends thereof openly and in secret. Can they be equal? All praise is due to Allâh! But most of them have no knowledge (of Him).
Allah cites an instance of two men in illustration of a general truth. One is a slave, the property of his master, who is divested of freedom and personal rights, the other is the master in whom Our grace abounds; he is free to spend in divine service and/or in other services secretly and publicly. Can they produce or achieve something equal or possess a like degree in any aspect of life! Never. Therefore, how can Allah the Creator of all be equaled with any being! Praise be to Him and extolled are His glorious attributes, but most of them do not realize this fact
Allah gives you an example: a slave who is the helpless property of his master, and on the other hand a man blessed with gifts from which he gives in charity secretly and openly. Are they equal? All praise is for Allah, but most don’t recognise.
Allah sets forth a parable: a slave who lacks all means, compared to a ˹free˺ man to whom We granted a good provision, of which he donates ˹freely,˺ openly and secretly. Are they equal? Praise be to Allah. In fact, most of them do not know.
Allah coins the likeness of a wholly owned slave unable to do anything and him whom We have provided with good provision of which he spends secretly and openly - are they the same? Allah is praised, but most of them don´t know.
God makes this comparison: one a helpless slave, the property of his master; and one on whom We have bestowed a bounteous provision from which he gives in private and in public. Are the two equal? God be praised! But most of them have no knowledge
GOD cites the example of a slave who is owned, and is totally powerless, compared to one whom we blessed with good provisions, from which he gives to charity secretly and publicly. Are they equal? Praise be to GOD, most of them do not know.
God set forth a parable [of two men]: one is a slave, unable to do anything of his own accord, and the other a [free] man to whom We have given ample wealth, so that he can spend at will, both secretly and openly. Can these two be considered equal? All praise is due to God, but most people do not know.
God set forth a parable [of two men]: one is a slave, unable to do anything of his own accord, and the other a [free] man to whom We have given ample wealth so that he can spend at will, both secretly and openly. Can these two be considered equal? All praise is due to God, but most people do not know.
Allah cites an example of an owned slave, who is unable upon a thing; and whom We had livelihood from Us a finest livelihood, so he spends from it secretly and publicly. Are they equal? All praise for Allah nay, but most of them are not knowing.
Allah sets forth a parable of a bonded slave, having no power over anything, and one whom We have provided with good means of sustenance from Us, then he spends from it secretly and openly. Are they equal Praise belongs to Allah! But most of them do not know.
God makes this comparison' between a man enslaved, unable to do anything of his own accord, and a [free] man on whom We have bestowed goodly favours, and he gives of it both in private and in public. Can these two be equal? All praise is to God alone, but most people have no knowledge.
Allah gives you an example of two men; one of them is enslaved, unable to do anything of his own accord. And the other is a free man whom We have blessed with Our bounties, and he can spend of it on others secretly and openly. Can these two be deemed equal? Praise be to Allah! (So, praise Him by way of obedience). But the majority of humans do not understand that verbal thanks do not equal practical gratitude
Allah sets forth a parable: (consider) a slave, the property of another, (who) has no power over anything, and one whom We have granted from Ourselves a goodly sustenance so he spends from it secretly and openly; are the two alike? (All) praise is due to Allah! Nay, most of them do not know
ALLAH sets forth for you the parable of a slave who is owned, having no power over anything; and a free man whom WE have provided with a fair provision from US and he spends thereof secretly and openly. Are they equal? Praise be to ALLAH. But most of them know not
God sets forth a parable: a servant enslaved, with power over naught, and he unto whom We have provided a goodly provision from Us, who then spends of it secretly and openly. Are they equal? Praise be to God! Nay, but most of them know not
Allah brings forward the case (of two men: One) a slave under the control of another; He (the slave) has no power at all; And (the other) a man upon whom We have granted many good favors from Ourselves, and he spends from them (freely), privately and publicly: Then are the two equal? All the Praises (and thanks) be to Allah. But most of them do not understand
God presents an example: A slave, powerless and owned by his master, versus a man whom We’ve provided with a good livelihood, which he spends secretly and openly. Can they be considered equal? Praise be to God, but most of them don’t know.
God cites the example of a bonded slave, who has no power over anything; and someone to whom We have given plentiful provision, from which he gives secretly and openly. Are they equal in comparison? All praise belongs to God, but most of them do not know
Allah presents an example: a slave [who is] owned and unable to do a thing and he to whom We have provided from Us good provision, so he spends from it secretly and publicly. Can they be equal? Praise to Allah ! But most of them do not know
God has struck a similitude; an owned slave, he has no power over anything; and one whom We have provided a good provision from Us, and he spends from it secretly and openly. Are they equal? Praise be to God. Nay, most of them do not know.
God sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and public ly: are the two equal? (By no means;) praise be to God. But most of them understand not
Allah sets forth the Parable (of two men: one) a slave under the dominion of another; He has no power of any sort; and (the other) a man on whom We have bestowed goodly favours from Ourselves, and he spends thereof (freely), privately and publicly: are the two equal? (By no means;) praise be to Allah. But most of them understand not
وَضَرَبَ ٱللَّهُ مَثَلࣰا رَّجُلَیۡنِ أَحَدُهُمَاۤ أَبۡكَمُ لَا یَقۡدِرُ عَلَىٰ شَیۡءࣲ وَهُوَ كَلٌّ عَلَىٰ مَوۡلَىٰهُ أَیۡنَمَا یُوَجِّههُّ لَا یَأۡتِ بِخَیۡرٍ هَلۡ یَسۡتَوِی هُوَ وَمَن یَأۡمُرُ بِٱلۡعَدۡلِ وَهُوَ عَلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ٧٦
God presents another illustration: two men, one of them dumb, unable to do anything, a burden to his carer- whatever task he directs him to, he achieves nothing good- can he be considered equal to one who commands justice and is on the straight path
And Allah puts forward an example of 2 men: one of them is dumb, has no power over anything, and is a burden to his master, whatever way he directs him, he brings no good. Is he equal to one who commands justice, and he is on the Right Way?
And Allah propoundeth a similitude: there are two men, one of them dumb who hath of Power over aught and is a weariness unto his master, whithersoever he directeth him he bringeth not any good; is he equal with one who commandeth justice and in himself on a straight patht
God presents another example of two men, one dumb and unable to do a thing and is a burden on his master. Wherever he is sent he returns without any good (result). Could he be equal to one who enjoins what is just, and follows the right path
And Allah gives example of two people: One of them is dumb and has no power over anything; he is a burden to his master... To whatever task he is directed he brings no good... Can he be equal to the one who duly evaluates what he possesses and who walks upon the right path?
Allah makes another metaphor: two men, one of them deaf and dumb, unable to do anything, a burden on his master, no matter where he directs him he brings no good, is he the same as someone who commands justice and is on a straight path?
Allah draws [another] parable: Two men, one of whom is dumb, having no power over anything and who is a liability to his master: wherever he directs him he does not bring any good. Is he equal to someone who enjoins justice and is [steady] on a straight path
And God strikes a parable of two (other) men: one of them dumb, unable to control anything (unable to answer any call, unable to decide any matter or meet any need). He is a burden upon his master; wherever he directs him, he brings no good. Is he equal with one who enjoins right and justice and is himself on a straight path
And Allah sets forth an excellent description of (other) two men. One of them is dumb and has no power over anything and he is a useless burden on his master; wherever he sends him he fetches no good. Can he be like the man who enjoins justice and who follows the exact right path? (No, not at all.
God has struck a similitude: two men, one of them dumb, having no power over anything, and he is a burden upon his master -- wherever he despatches him, he brings no good. Is he equal to him who bids to justice, and is on a straight path
And God gave an example of two men, one of them is dumb and has no power over anything and he is a burden to his master, and he does not bring any good wherever he directs him, is he equal to the one who orders to justice and is on a straight path?
As another example, consider two men. One of them is dumb and (like the creatures of God who are totally dependent upon Him) incapable of doing any thing good. Is such person equal to the other one who (like God) rules with justice and follows the right way? (If the answer is no, then why are you making good for nothing gods of yours equal to God?
God sets forth a parable of two people. One of them having no voice, with no power of any sort, a wearisome burden is he to his overseer. Whichever way he directs him, he brings no good. Is such a person equal with one who commands justice, and is on a straight way
And Allah set forth a parable of two men: one of them a mute who has no power over anything, and he is wholly dependent upon his patron; wherever he directs him, he achieves nothing good. Can he be equal to one who commands to justice and is on a straight path?
And God has struck out a parable: two men, one of them dumb, able to do nothing, a burden to his lord wherever he directs him he comes not with success; is he to be held equal with him who bids what is just and who is on the right way
And Allah has illustrated an example - two men - one of them dumb, unable to do anything, and he is a burden on his master - wherever his master sends him, he brings back no good; will he be equal to one who gives the command of justice and is on the Straight Path
And Allah sets forth a parable; two men, one of them is dumb who has no power over anything and is completely dependent on his master, wherever he directs him [on a mission], he comes with no good. Is he equal to one who commands [people] unto justice and who himself is on a most straight path?
God also propoundeth as a parable two men; one of them born dumb, who is unable to do or understand any thing, but is a burden unto his master; whithersoever he shall send him, he shall not return with any good success: Shall this man, and he who hath his speech and understanding, and who commandeth that which is just, and followeth the right way, be esteemed equal
And Allah coins another similitude (parable): two men, one of them dumb, able to do nothing, a burden to his lord; wherever he directs him he brings no success; is he to be held equal with him who bids what is just and who is on the Straight Way
And Allah strikes a parable. Two men, one is dumb and powerless, a burden to his master wherever he sends him he returns with no good. Is he equal with one who orders justice and follows the Straight Path
God setteth forth also a comparison between two men, one of whom is dumb from his birth, and hath no power over anything, and is a burden to his lord: send him where he will, he cometh not back with success. Shall he and the man who enjoineth what is just, and keepeth in the straight path, be held equal
And Allah brought forward (another) example of two male-adults; one of these two is dumb, he has no power over any thing, and he completely depends on his master; whichever way he (i.e., the master) directs him, he brings no good. Does become equal he and that who commands with justice and he is on the Permanent Path
And God propounded a parable of two men, one of them unwilling to speak. He has no power over anything and he is a heavy burden to his defender. Whichever way he turns his face, he brings no good. Is he on the same level as the one who commands justice and he who is on a straight path?
Allah presents the parable of two men. One will not communicate and is not responsible. He is a wearisome burden to his master. No matter which way (the master) directs (his slave), it is of no use. Is such a man equal with one who endorses justice and is on the Straight Way?
Well! Allah gives you another example of two men: one of them is dumb and has no ability to do anything - a burden on his master whenever he sends him on an errand, he does nothing useful. Can he be equal to the one who executes orders properly and follows the directions in a Right Way
Allah sets forth another parable: There are two men, one of whom is dumb and has no power over anything; he is a burden to his master, and wheresoever his master directs him, he fails to bring forth any good. Can such a person be the equal of one who enjoins justice and himself follows the Right Way
And Allah sets forth a parable of two men: One of them dumb, controlling naught, and he is a burden to his master; wherever he sends him, he brings no good. Is he equal with him who enjoins justice, and he is on the right path
And Allah sets forth (another) similitude (of) two men, one of them dumb having no power on anything and he is a burden on his guardian, in whichever direction he sends him he brings no good; is he equal to (one) who enjoins justice and is on the straight path?
And Allah gives another example, of two men, one of whom is dumb, unable to do anything, and a burden on his master. He is not good at whatever task the master gives him. Can he be held equal to him who enjoins what is just, and is himself on the right path
And Allah has illustrated an example of two (such) men of whom one is dumb, has no power over anything and is a burden on his master; wherever he (the master) sends him, he brings no good. Can he (the dumb) be equal to the (other) one who (holds such an office that he) enjoins the people to do justice, and he himself also follows the straight path
And God puts forth the example of two men, one of them is mute and he cannot achieve anything, and he is a burden to his guardian. Wherever he points him, he does not come with any good. Is he the same as one who orders good and he is upon a straight pat
And God puts forth the example of two men, one of them is mute and he cannot achieve anything, and he is a burden to his guardian. Wherever he points him, he does not come with any good. Is he the same as one who orders good and he is upon a straight path?
And God puts forth the example of two men, one of them is mute and he cannot achieve anything, and he is a burden to his guardian. Wherever he points him, he does not come with any good. Is he the same as one who orders good and he is upon a straight path?
And God gave an example (of) two men, one of them (B) is mute, he is not capable/able on (of) a thing, and he is tired/weak (tiresome/burdensome) on (to) his master/friend/owner wherever he aims/turns him, he does not come/bring with goodness , does he become equal/alike, he and who orders/commands with the justice/equality and he is on a straight/direct/balanced road/way
And God propounds [to you] the parable of two [other] men -one of them dumb, unable to do anything of his own accord, and a sheer burden on his master: to whichever task the latter directs him, he accomplishes no good. Can such a one be considered the equal of [a wise man] who enjoins the doing of what is right and himself follows a straight way
And Allah has struck a similitude: two men, one of them dumb, unable to determine anything, and he is wholly dependent upon his patronizer-wherever he directs him, he comes up with no charitable (acts). Is he equal to him who commands to justice and is on a straight Path
And Allah coineth a similitude: Two men, one of them dumb, having control of nothing, and he is a burden on his owner; whithersoever he directeth him to go, he bringeth no good. Is he equal with one who enjoineth justice and followeth a straight path (of conduct)
God tells a parable about two men. One of them is dumb and useless and a burden on his friend. Wherever he goes, he returns with nothing. Can he be considered equal to the one who maintains justice and follows the right path
And Allah gives another example: There are two men. One of them is dumb who is unable to do anything, and he is a burden on his master. Wherever he directs him to, he brings no good. Can he be equal to the one who enjoins justice and is on the straight path
Allâh sets forth a parable of two men: one of them dumb and incapable of doing anything, being a burden to his master; wherever he sends him, he brings no good. Is he equal with the one who commands justice, and he is on a right path?
Allah quotes another example, that of the two men. One is deaf and dumb, has no ability and is nothing but a liability for his master. He fails every task he is asked to perform. Can he be compared to the man who manages his affairs with fairness, and is on the straight path
Allâh sets forth a parable of two men: one of them is dumb and incapable of doing anything. He is a burden to his master. Wherever he sends him, he brings no good. Can such a person be held equal with one who commands justice and is on the Straight Path?
Again Allah cites an instance of two other men in illustration of a general truth: one of them is mute, unable to accomplish anything, totally dependent on his master for his livelihood. Wherever he sends him to perform a work he utterly fails to accomplish the desired end. Does he compare width his master who is whole just and keeps on the path of righteousness
Allah gives you another example of two men; one of them is dumb, helpless and a burden to his master. Whatever task he sets him, he fails miserably; can he be equal to the man who commands justice and is on the straight path?
And Allah sets forth a parable of two men: one of them is dumb, incapable of anything. He is a burden on his master. Wherever he is sent, he brings no good. Can such a person be equal to the one who commands justice and is on the Straight Path?
And Allah coins the likeness of two men, one of them dumb, unable to do anything and useless to his master, wherever he directs him, he does not do any good - is he the same as the one who commands justice and is on the straight path?
And God makes this comparison: two men, one dumb and helpless, a burden on his master: wherever he sends him he comes back with nothing good. Is he equal to him that enjoins justice and is on a straight path
And GOD cites the example of two men: one is dumb, lacks the ability to do anything, is totally dependent on his master - whichever way he directs him, he cannot produce anything good. Is he equal to one who rules with justice, and is guided in the right path?
And God provides another parable of two [other] men. One of them is mute, unable to do anything by himself, a burden to his caretaker. Whatever task he is directed to do, he accomplishes nothing beneficial. Can such a one be considered equal to one who commands justice [in his community], and is on the straight path?
And God provides another parable of two [other] men. One of them is mute, unable to do anything by himself, a burden to his caretaker. Whatever task he is directed to do, he accomplishes nothing beneficial. Can such a one be considered equal to one who commands justice [in his community] and is on the straight path?
And Allah cited an example of two men: one of them dumb, is unable upon a thing, and he is a burden on his guardian; whichever way he directs him, he does not come with a goodness. Is he equal with him who commands, with justice, and is on a straight path?
And Allah sets forth a parable of two men, one of whom is dumb having authority over nothing, and he is a burden upon his master, wherever he sends him he brings no good. Is he then equal to him who enjoins justice and he ( himself) is on the straight path
And God makes another comparison between two men, one of whom is dumb and can do nothing of his own accord He is a sheer burden to his master: wherever he sends him, he accomplishes no good. Can he be considered equal to one who enjoins justice and follows a straight path?
Allah gives you another example of two men. One of them is he whose faculties of speech and mind are totally disabled. He cannot do anything of his own accord and he is totally dependent on his care-provider, unable to bring forth any good in any way. Can such a one be considered equal of the man who is fit, enjoins justice and himself walks the Straight Path? (Allah expects you to use your faculties to the best of your abilities)
And Allah sets forth a parable of two men; one of them is dumb, not able to do anything, and he is a burden to his master; wherever he sends him, he brings no good; can he be held equal with him who enjoins what is just, and he (himself) is on the right path
And ALLAH sets forth another parable of two men - one of them is dumb, having no power over anything, and he is a burden on his master; withersoever he sends him, he brings no good. Can he be equal to him who enjoins justice and who is on the straight path
God sets forth a parable: two men, one of whom is dumb, with power over naught, who is a burden unto his master; wheresoever he dispatches him, he brings no good. Is he equal to one who enjoins justice, and who is on a straight path
And Allah brings forward (another) case of two men: One of them dumb, with no power of any type, he is a tiresome burden on his master; Wherever he (master) directs him (the dumb one), he brings no good: Is such a man equal to one who acts justly, and is on the Straight Path
God illustrates another example: Two men, one mute, incapable of doing anything useful, is completely dependent on his master; no matter how he directs him, he brings nothing good. Can he be compared to one who promotes justice and follows a straight path?
And God cites the example of two men: one of them dumb, unable to do anything, and is a burden on his master; whichever way he directs him, he achieves nothing good. Is he equal to him who commands justice, and is on a straight path
And Allah presents an example of two men, one of them dumb and unable to do a thing, while he is a burden to his guardian. Wherever he directs him, he brings no good. Is he equal to one who commands justice, while he is on a straight path
And God has struck a similitude: two men, one of them dumb, he has no power over anything, and he is a burden upon his sovereign; wherever he directs him he does not come with good; is he equal with him who commands equity, and is on a straight way?
God sets forth (another) Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a S traight Way
Allah sets forth (another) Parable of two men: one of them dumb, with no power of any sort; a wearisome burden is he to his master; whichever way be directs him, he brings no good: is such a man equal with one who commands Justice, and is on a Straight Way
11
Punishment withheld
وَلِلَّهِ غَیۡبُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۚ وَمَاۤ أَمۡرُ ٱلسَّاعَةِ إِلَّا كَلَمۡحِ ٱلۡبَصَرِ أَوۡ هُوَ أَقۡرَبُۚ إِنَّ ٱللَّهَ عَلَىٰ كُلِّ شَیۡءࣲ قَدِیرࣱ ٧٧
All that is hidden from view in the heavens and earth belongs to God. The coming of the Hour of Judgement is like the blink of an eye, or even quicker: God has power over everything
And to Allah (belongs) the unseen of the heavens and the earth. The matter of the Hour (of Judgment) is not but as a twinkling of the eye, or it is even nearer. Surely! Allah has power over everything
And Allah's is the Unseen of the heavens and the earth, and the affair of the Hour will be not but as a flash of the eye, or it is even nearer, verily Allah is over everything Potent
To God belong the secrets of the heavens and the earth, and the Hour of Doom is a matter of the winking of an eye, even less, for God has certainly power over all things
To Allah belongs what is unperceivable in the heavens and the earth... The actualization of that Hour (Doomsday) is like the blink of an eye or even closer (in the sight of Allah)! Indeed, Allah is Qadir over all things.
The Unseen of the heavens and earth belongs to Allah. The matter of the Hour is only the blink of an eye away, or even nearer. Allah has power over all things.
To Allah belongs the Unseen of the heavens and the earth. The matter of the Hour is just like the twinkling of an eye, or [even] swifter. Indeed Allah has power over all things
And to God belongs (absolute dominion and full knowledge of) the unseen of the heavens and the earth, and the matter of the Hour (of Doom) is (in relation with the Divine Power) but the twinkling of an eye, or even quicker. Surely God has full power over everything
And to Allah belongs (the knowledge of) the hidden realities of the heavens and the earth, and the matter of the (coming of the promised) Hour is just like the twinkling of an eye. May be, it is nearer still. Behold! Allah is Possessor of every power (to do) all He will
To God belongs the Unseen in the heavens and in the earth. And the matter of the Hour is as a twinkling of the eye, or nearer. Surely God is powerful over everything
And the unseen of the skies and the earth belongs to God. And matter of the Hour (Resurrection) is only like the blink of an eye or even shorter. Indeed, God is capable of everything.
God is the Only One Who knows the secrets of the heavens and the earth. As far as God is concerned, from here to Resurrection is as short as a blink of an eye, ore even shorter. Remember, God is capable of doing everything
To God belongs the mystery of the heavens and the earth, and His decision on the Hour is as the twinkling of an eye, or even quicker, for God has power over all things
And to Allah belongs the hidden realm of the heavens and the earth, and the matter of the Hour is only as the twinkling of the eye or even nearer; indeed, Allah is Powerful over everything.
God's are the unseen things of the heavens and the earth; nor is the matter of the Hour aught but as the twinkling of an eye, or nigher still! Verily, God is mighty over all
And for Allah only are the hidden things of the heavens and the earth, and the matter of Resurrection is not but like the batting of an eyelid - in fact closer than this; indeed Allah is Able to do all things
And to Allah belongs the hidden treasures of the heavens and of the earth and the command of the hour is but as a twinkling of an eye or swifter. Truly Allah has power over everything.
Unto God alone is the secret of heaven and earth known. And the business of the last hour shall be only as the twinkling of an eye, or even more quick: For God is almighty
To Allah belongs the Mystery of the heavens and the earth. And the Decision of the Hour (of Judgment) is but as the twinkling of an eye, or even quicker. Verily, Allah has power over all things
To Allah belongs the unseen of the heavens and the earth. The matter of the Final Hour shall be like the twinkling of an eye, or even less. Allah has power over all things
God's are the secrets of the Heavens and of the Earth! and the business of the last hour will be but as the twinkling of an eye, or even less. Yes! for all things is God Potent
And to Allah belongs the (Knowledge of the) hidden and the unseen of the heavens and the earth. And the ordainment for the Hour (is not remote) but like the blinhead of state of the eye or it (may be even) nearer. Truly, Allah is All-Capable over all things
And to God belongs the unseen of the heavens and the earth. And the command of the Hour is not but the twinkling of an eye to one’s sight or it is nearer. Truly, God is Powerful over everything.
To Allah belongs the mystery of Heaven and Earth. The advent of the hour [of judgment] is as the twinkling of an eye or even quicker. Indeed, Allah, over everything, is All Powerful.
Allah Alone has knowledge of the unseen things of the Heavens and the Earth. As for the taking place of the Hour of Judgment, it will be like a twinkling of an eye or even quicker: surely Allah has power over everything
Allah has full knowledge of the truths beyond the reach of perception both in the heavens and the earth; and the coming of the Hour will take no more than the twinkling of an eye; it may take even less. Indeed Allah has power over everything
And Allah’s is the unseen of the heavens and the earth. And the matter of the Hour is but as a twinkling of the eye or it is nigher still. Surely Allah is Possessor of power over all things
And Allah’s is the unseen of the skies and the earth and the affair of the hour of doom will be like the twinkling of the eye or it may be quicker, Allah certainly has power over everything.
And with Allah is the knowledge of the unseen/secrets of the heavens and the earth. And the happening of the Hour is but as a momentary sight or consuming even less time. Allah indeed can do anything
And to Allah belongs (all) the unseen of the heavens and the earth, and the advent of the Last Hour will be as quick as a twinkling of an eye or even faster. Surely, Allah has mighty control over everything
And to God is the unseen of the heavens and the Earth, and the matter of the Hour is like the blink of the eye or nearer. God is capable of all things
And to God is the unseen of the heavens and the earth, and the matter of the Hour is like the blink of the eye or nearer. God is capable of all things
And to God is the unseen of the heavens and the earth, and the matter of the Hour is like the blink of the eye or nearer. God is capable of all things.
And to God (is) the skies'/space's and the earth's/Planet Earth's unseen/invisible ; and the Hour's/Resurrection's order/command/matter/affair is not except as the eye sights'/knowledges' twinkling/quick glance or it is nearer/closer, that God (is) on every thing capable/able
And, God's [alone] is the knowledge of the hidden reality of the heavens and the earth. And so, the advent of the Last Hour will but manifest itself [in a single moment,] like the twinkling of an eye, or closer still: for, behold, God has the power to will anything
And to Allah belongs the Unseen of the heavens and the earth; and in no way is the Command of the Hour anything except as a twinkling of the eyes (Literally: the beholding) or it is nearer (still). Surely Allah is Ever-Determiner over everything
And unto Allah belongeth the Unseen of the heavens and the earth, and the matter of the Hour (of Doom) is but as a twinkling of the eye, or it is nearer still. Lo! Allah is Able to do all things
To God belongs all the secrets of the heavens and the earth. It only takes God a twinkling of an eye or even less to make it the Day of Judgment. God has power over all things
To Allah belongs the Unseen of the heavens and the earth; and the matter of Hour (of Judgment) is no more than of twinkling of the eye, or even quicker. Of course, Allah is powerful over everything
Unto Allâh belongs the unseen of the heavens and of the earth. The matter of the ('Inevitable) Hour' is but as a twinkling of the eye, or even nearer. Indeed, Allâh is capable of doing whatever He wills.
The mysteries of the heavens and the earth belong to Allah, and the hour (of Judgment) will come about in a blink of an eye, even less than that. Surely, Allah has power over all things
Unto Allâh belongs the unseen of the heavens and of the earth. The matter of the Hour is but as a twinkling of the eye, or even nearer. Indeed, Allâh is Most Capable of doing whatsoever He desires.
And it is Allah alone Who is Omniscient of all the hidden, the unknown and the mysteries in the heavens and the earth which are beyond human knowledge or comprehension. The bringing about of the Eventful Event of the predetermined Hour takes no more time than that taken in the twinkle of an eye or even less; Allah is Qadirun indeed over all thing
Allah knows the secret of the Heavens and the Earth. The coming of the Hour of Judgement will be as quick as the glance of an eyef or quicker, and Allah is in command of all things.
To Allah ˹alone˺ belongs ˹the knowledge of˺ the unseen in the heavens and the earth. Bringing about the Hour would only take the blink of an eye, or even less. Surely Allah is Most Capable of everything.
And to Allah belongs the unseen of the heavens and the earth, and the Hour will happen in the blink of an eye or is even closer, for Allah is able to do anything.
To God belong the secrets of the heavens and the earth. The business of the Hour shall be accomplished in the twinkling of an eye, or in a shorter time. Surely God has power over all things
To GOD belongs the future of the heavens and the earth. As far as He is concerned, the end of the world (the Hour) is a blink of an eye away, or even closer. GOD is Omnipotent.
It is God alone who possesses the hidden reality of the heavens and the earth. The matter of the Last Hour will be like the twinkling of an eye, or closer still, for God has the power to will anything.
It is God alone who possesses the hidden reality of the heavens and the Earth. The matter of the Last Hour will be like the twinkling of an eye, or closer still, for God has the power to will anything.
And for Allah is the skies’ unseen and the earth. And the Hour’s command is not except, like the sight’s glance, or even nearer. Surely Allah is over everything competent.
And to Allah belongs the Unseen of the heavens and the earth; and the matter of the Hour (of Doom) is but as a twinkling of the eye, or it is nearer still. Verily Allah is All- powerful over everything.
To God belongs the hidden secrets of the heavens and the earth. The advent of the Last Hour will be accomplished in a twinkling of an eye, or closer still. God has power over all things.
Unto Allah belongs the Unseen of the heavens and the earth, and the Hour is but as a twinkling of the eye, or even quicker. (And a speedy revolution can come to humanity). Surely, Allah has appointed due measure for all things and events
And Allah's is the unseen of the heavens and the earth; and the matter of the hour is but as the twinkling of an eye or it is higher still; surely Allah has power over all things
And to ALLAH belongs the knowledge of the unseen in the heavens and the earth; and the matter of the coming of the promised Hour is but as the twinkling of an eye, nay, it is nearer still. Surely, ALLAH has full power over all things
Unto God belongs the Unseen of the heavens and the earth. The matter of the Hour is as the blinking of an eye, or nearer still. Truly God is Powerful over all things
And the Mystery of the heavens and of the earth belongs to Allah. And the Decision of the Hour (of Judgment) is as (quick as) the wink of an eye, or even closer: Truly, Allah is Able (Khadir) to do (and has Power over) all things
To God belongs the unseen realms of the heavens and the earth. The coming of the Hour is as swift as the blink of an eye, or even swifter. God has power over everything.
To God belongs the unseen of the heavens and the earth. The coming of the Hour is only as the twinkling of the eye, or even nearer. God has power over everything
And to Allah belongs the unseen [aspects] of the heavens and the earth. And the command for the Hour is not but as a glance of the eye or even nearer. Indeed, Allah is over all things competent
God's is the unseen of the heavens and the earth; and the matter of the hour is not except like the glance of the eye, or it is nearer. Indeed, God is powerful over everything.
To God belongeth the Mystery of the heavens and the earth. And the Decision of the Hour (of Judgment) is as the twinkling of an eye, or even quicker: for God hath power over all things
To Allah belongeth the Mystery of the heavens and the earth. And the Decision of the Hour (of Judgment) is as the twinkling of an eye, or even quicker: for Allah hath power over all things
وَٱللَّهُ أَخۡرَجَكُم مِّنۢ بُطُونِ أُمَّهَـٰتِكُمۡ لَا تَعۡلَمُونَ شَیۡءࣰا وَجَعَلَ لَكُمُ ٱلسَّمۡعَ وَٱلۡأَبۡصَـٰرَ وَٱلۡأَفۡءِدَةَ لَعَلَّكُمۡ تَشۡكُرُونَ ٧٨
It is God who brought you out of your mothers’ wombs knowing nothing, and gave you hearing and sight and minds, so that you might be thankful
And Allah has brought you out of the wombs of your mothers, you don’t know anything. And He has given you hearing, sight, and intelligence so that you may give thanks (to Allah).
And Allah hath brought you forth from the bellies of your mothers while ye know not aught, and He hath appointed for you hearing and sight and hearts that haply ye might give thanks
God produced you from your mothers' wombs knowing nothing, but gave you ears and eyes and hearts so that you may be grateful
Allah extracted you from the wombs of your mothers not knowing a thing... And He gave you perception, sight (evaluation) and hearts (the reflectors of the qualities of the Names to the brain; heart neurons) so that you may evaluate and be of the thankful ones.
Allah brought you out of your mothers´ wombs knowing nothing at all, and gave you hearing, sight and hearts so that perhaps you would show thanks.
Allah has brought you forth from the bellies of your mothers while you did not know anything. He made for you hearing, eyesight, and hearts so that you may give thanks
God brought you forth from the wombs of your mothers when you knew nothing, and (in order that you might be perfected through learning) endowed you with hearing and eyes and hearts, that you may give thanks (from the heart and in speech, and in action by fulfilling His commandments)
And Allah brought you forth from the wombs of your mothers, while you were void of all knowledge, He gave you ears, eyes and hearts, so that you might render (Him) thanks
And it is God who brought you forth from your mothers' wombs, and He appointed for you hearing, and sight, and hearts, that haply so you will be thankful
And God brought you out of your mothers’ wombs, not knowing anything, and He made hearing, sight, and hearts for you, so you may be thankful.
God is the One Who delivered you from the wombs of your mother to this world. You knew nothing. He showered you with hearing, seeing and intelligence; may you show some gratitude
It is He Who brought you forth from the wombs of your mothers when you knew nothing, and He gave you hearing, sight, intelligence, and affection. That you may give thanks
And Allah brought youpl out of your mothers’ bellies not knowing anything, and He assigned for you hearing and sight(s) and burning hearts, that you may give thanks.
God brings you forth out of the wombs of your mothers knowing naught; and He makes for you hearing, and sight, and hearts,- haply ye may give thanks
And Allah brought you forth from your mothers’ wombs, whilst you did not know anything * - and gave you ears and eyes and hearts, for you to be grateful. (* Prophet Mohammed and Prophet Jesus, among others, are exceptions to this rule - peace and blessings be upon them.
Allah has raised you out of the wombs of your mothers when you knew nothing and He made for you the hearing and the [degrees of] sights and the hearts so that perhaps you may offer gratitude.
God hath brought you forth from the wombs of your mothers; ye knew nothing, and He gave you the senses of hearing and seeing, and understandings, that ye might give thanks
Allah brings you forth out of the wombs of your mothers knowing naught; and He gives you hearing, and sight, and heart, that you may give thanks
Allah brought you out of your mothers' wombs, and gave you hearing, sight and hearts, in order that you be thankful
God hath brought you out of your mothers' wombs devoid of all knowledge; but hath given you hearing, and sight, and heart, that haply ye might render thanks
And Allah has brought you out from the bellies of your mothers (while) you know nothing. And he made available for you the hearing, and the sights and the hearts, that you may give thanks
And God brought you out from the wombs of your mothers and you know nothing. And He assigned to you the ability to hear and sight and mind so that perhaps you will give thanks.
Allah brought you from the wombs of your mothers when you knew nothing. He gave you hearing and sight and affection so you may give thanks.
Allah brought you forth from the wombs of your mothers when you knew nothing, and He gave you hearing, sight and intelligence so that you may give thanks to Him
Allah has brought you forth from your mothers´ wombs when you knew nothing, and then gave you hearing, and sight and thinking hearts so that you may give thanks
And Allah brought you forth from the wombs of your mothers -- you knew nothing -- and He gave you hearing and sight and hearts that you might give thanks
And Allah brought you out form the wombs of your mothers (when) you did not know anything and gave you the (senses of) hearing and seeing, and the hearts that you may be grateful.
And it is Allah Who brought you out from the wombs of your mothers, knowing nothing. And He gave you hearing and sight and intellect that you may be grateful.
And Allah brought you forth from the wombs of your mothers (in such a state) that you knew nothing, and He endowed you with ears and eyes and hearts so that you might give thanks
And God brought you out of your mothers wombs while you knew nothing. And He made for you the hearing and the eyesight and the heart, perhaps you would be thankful
And God brought you out of the wombs of your mothers while you knew nothing. And He has made for you the hearing and the eyesight and the heart, perhaps you would be thankful
And God brought you out of the wombs of your mothers while you knew nothing. And He has made for you the hearing and the eyesight and the minds, perhaps you would be thankful.
And God brought you out from your mothers' bellies/insides, you do not know a thing, and He made/created for you the sense of hearing , and the eye sights/knowledge, and the hearts/could be minds, maybe/perhaps you thank/be grateful
And God has brought you forth from your mothers' wombs knowing nothing-but He has endowed you with hearing, and sight, and minds, so that you might have cause to be grateful
And Allah brought you out of your mothers' bellies not knowing anything, and He has made for you hearing and be holdings (i.e. eyesights) and heart-sights, (i.e., perception "s") that possibly you would thank (Him)
And Allah brought you forth from the wombs of your mothers knowing nothing, and gave you hearing and sight and hearts that haply ye might give thanks
When God brought you out of your mothers wombs, you knew nothing. He gave you ears, eyes, and hearts so that perhaps you would give Him thanks
Allah has brought you forth from your mothers‘ wombs when you knew nothing, and He made for you ears, eyes and hearts, so that you may be grateful
Allâh brought you forth from the wombs of your mothers while you knew nothing and gave you hearing, sight and hearts, so that you may be grateful.
Allah brings you out of your mother´s womb, devoid of any knowledge! He gives you the faculties of hearing and sight, and He gives you the heart! Perhaps you will be thankful
Allâh brought you forth from the wombs of your mothers while you knew nothing and gave you hearing, sight and hearts, so that you may be grateful.
And it is Allah Who brought you of your mothers' wombs to the external world unconscious of your surroundings, devoid of intellectual acquaintance or with perception of your environment and empty of all knowledge, and He provided you with the faculties of hearing and vision faculties divine, and He implanted in you the seat of feeling, understanding and thought –intellect- that you may hopefully be thankful
Allah brought you out from your mothers’ wombs not knowing anything, and then gave you hearing, sight and a mind so you may be thankful
And Allah brought you out of the wombs of your mothers while you knew nothing, and gave you hearing, sight, and intellect so perhaps you would be thankful.
And Allah brought you out of the wombs of your mothers when you knew nothing and gave you hearing and eyesight and hearts, so that you would be grateful.
And God brought you out of your mothers‘ wombs devoid of any knowledge, and gave you ears and eyes and hearts, so that you may give thanks
GOD brought you out of your mothers' bellies knowing nothing, and He gave you the hearing, the eyesight, and the brains, that you may be appreciative.
And God brought you out of your mothers' wombs - knowing nothing, and He has endowed you with hearing, and sight, and minds so that you might have cause to be grateful.
And God brought you out of your mothers’ wombs — knowing nothing, and He has endowed you with hearing, and sight and minds so that you might have cause to be thankful.
And Allah exited you out from your mothers’ bellies, not knowing a thing; and He set up for you the hearing, and the sight, and the hearts; perhaps you may be thanking.
And Allah has brought you forth from the wombs of your mothers (while) you knew nothing, and He appointed for you hearing and sight and hearts; that perhaps you may give thanks.
God has brought you forth from your mothers' wombs devoid of all knowledge, but He has given you hearing, and sight, and minds, so that you may be grateful.
Allah brought you forth from the bellies of your mothers when you knew nothing, and He gave you hearing, sight and intelligence so that you may give thanks. (You must give thanks by using your faculties to actualize your potentials)
And Allah has brought you forth from the wombs of your mothers-- you did not know anything-- and He gave you hearing and sight and hearts that you may give thanks
And ALLAH has brought you forth from the wombs of your mothers while you knew nothing, and gave you ears and eyes and hearts, that you may be grateful
And God brought you forth from the bellies of your mothers, knowing naught. And He endowed you with hearing, sight, and hearts, that haply you may give thanks
And it is He Who brought you out from the wombs of your mothers when you did not know anything; And He gave you hearing, sight, and hearts (for understanding and love): So that you may give thanks (to Him)
God brought you out of your mothers’ wombs, devoid of knowledge. He endowed you with hearing, sight, and intellect, so that you might express gratitude.
God brought you out of your mothers' wombs, not knowing anything; and He gave you the hearing, and the eyesight, and the brains; that you may give thanks
And Allah has extracted you from the wombs of your mothers not knowing a thing, and He made for you hearing and vision and intellect that perhaps you would be grateful
And God brought you forth from the wombs of your mothers knowing nothing; and He made for you the hearing and the eyes and the hearts, perhaps you may give thanks.
It is He Who brought you forth from the wombs of your mothers when ye knew nothing; and He gave you hearing and sight and intelligence and affections: that ye may give thanks (to God)
It is He Who brought you forth from the wombs of your mothers when ye knew nothing; and He gave you hearing and sight and intelligence and affections: that ye may give thanks (to Allah)
أَلَمۡ یَرَوۡا۟ إِلَى ٱلطَّیۡرِ مُسَخَّرَ ٰتࣲ فِی جَوِّ ٱلسَّمَاۤءِ مَا یُمۡسِكُهُنَّ إِلَّا ٱللَّهُۚ إِنَّ فِی ذَ ٰلِكَ لَءَایَـٰتࣲ لِّقَوۡمࣲ یُؤۡمِنُونَ ٧٩
Do they not see the birds made to fly through the air in the sky? Nothing holds them up except God. There truly are signs in this for those who believe
Do they not see the birds flying in the midst of the sky? None holds them but Allah. Surely, in this are clear signs for people who believe.
Behold they not the birds subjected in the firmament of the heaven? Naught supporteth them save Allah; verily therein are signs for people who believe
Do you not see the birds held high between the heavens and the earth? Nothing holds them (aloft) but God. There are verily signs in this for those who believe
Do they not see the birds in the sky that are subject to the command of Allah? None other than Allah (with the forces of His Names) holds them... In these signs are lessons for those who use their reason!
Do they not see the birds suspended in mid-air up in the sky? Nothing holds them there except Allah. There are certainly Signs in that for people who have iman.
Have they not regarded the birds disposed in the air of the sky: no one sustains them except Allah. There are indeed signs in that for a people who have faith
Do they not consider the birds flying in the air subservient to God’s command? None holds them but God (Who has endowed them with the power of flight). Surely in that there are signs (manifesting the truth) for people who will believe who will deepen in faith
Have they not seen the birds held under subjection (while flying) in the vault of the heaven? None withholds them (from falling down) but Allah. In this there are signs for a people who believe
Have they not regarded the birds, that are subjected in the air of heaven? Naught holds them but God; surely in that are signs for' a people who believe
Did they not see the birds (flying) controlled in the middle of the sky? Nothing keeps them except God. Indeed, there are signs in that for people who believe.
Do the disbelievers ever look at the birds held in mid-air? Only the power of God holds them up there. For those who believe, this is an undeniable miracle
Do they not look at the birds held in the sky? Nothing holds them up but God, indeed in this are signs for those who believe
Have they not seen the birds subjected in the midst of the sky? None holds them up except Allah. Surely, in that are signs for people who believe.
Do they not see the birds subjected in the vault of the sky?- none holds them in but God: verily, in that is a sign unto a people who believe
Have they not seen the birds, subservient in the open skies? No one holds them up except Allah; indeed in this are signs for the people who believe
Have they not seen the birds held afloat in the air of the sky. Nothing holds them except Allah. Truly in this are signs for a people who believe.
Do they not behold the fowls which are enabled to fly in the open firmament of heaven? None supporteth them except God. Verily herein are signs unto people who believe
Do they not see the birds subservient in the vault of the sky? None holds them in but Allah: verily, in that is a sign unto a people who believe
Have they not seen the birds that are subjected in the air of the heaven? Nothing holds them except Allah. Surely, in this are signs for those who believe
Have they never looked up at the birds subjected to Him in Heaven's vault? None holdeth them in hand but God! In this are signs for those who believe
Do they not focus their attention to the birds kept under full control in the space in the sky? Does not hold them (in flying position) except Allah (Himself). Verily, in this are signs and proofs (for Oneness of the Supreme Creator) for the nation who Believe
Consider you not the birds, the ones caused to be subservient in the firmament of the heavens? None holds them back but God. Truly, in this are the signs for a folk who believe.
Do they not look at the birds held poised in the midst of the sky? Nothing holds them up but Allah. Truly, in this are signs for those who believe.
Do they not see the birds, that wing their flight in the air towards the sky? Who holds them up but Allah? Surely in this there are signs for the true believers
Have they never noticed the birds how they are held under control in the middle of the sky, where none holds them (from falling) except Allah? Surely there are signs in this for those who believe
See they not the birds, constrained in the middle of the sky? None witholds them but Allah. Surely in this are signs for a people who believe
Did you not see towards the birds compelled (to follow His laws) in the space of the sky, no one holds them but Allah, there are certainly signs in that for a people who believe.
See they not how the birds are enabled to be in mid-air above? None keeps them there but Allah! Indeed, there are signs in this for people who believe
Have they not seen the birds that fly aloft in the air (under the law of motion and aerodynamics)? Nothing but (the laws of) Allah hold them (in the sky). Surely, there are signs in (this law of aerodynamics) for the believers
Did they not look to the birds held in the atmosphere of the sky No one holds them up except God. In that are signs for a people who believe
Have they not looked at the birds held in the atmosphere of the sky? No one holds them up except God. In that are signs for a people who believe
Have they not looked at the birds held in the atmosphere of the sky? No one holds them up except God. In that are signs for a people who believe.
Do they not see (look) to the birds subjugated/manipulated in the sky's atmosphere/air? None holds/grasps them except God, that in that (are) signs/evidences (E) to a nation believing
Have, then, they [who deny the truth] never considered the birds, enabled [by God] to fly in mid-air, with none but God holding them aloft? In this, behold, there are messages indeed for people who will believe
Have they not regarded the birds subjected in the firmament of the heaven? In no way does anyone hold them except Allah. Surely in that are, indeed, signs for a people who believe
Have they not seen the birds obedient in mid-air? None holdeth them save Allah. Lo! herein, verily, are portents for a people who believe
Have you not considered the free movements of the birds high in the sky above? What keeps them aloft except God? In this there is evidence (of the truth) for the believing people
Did they not look at the birds how they are controlled in the atmosphere of the sky? No one holds them but Allah. Surely, in that there are signs for a people who believe
Do they not see the birds being subjected in the middle of the sky? No one withholds them but Allâh. Indeed, in this are signs (of Allâh's supremacy) for people who accept Allâh into their life.
Have they not observed the birds? Freely they glide in the sky! No one holds them there except Allah! Surely, there are signs in it for a nation that believes
Do they not see the birds subjected in the middle of the sky? No one withholds them but Allâh. Indeed, in this there are Signs for a people who live a life of Genuine Faith.
Do they -the infidels- not apply their sight and direct their intellectual eye to the birds moving through mid air at the floor of the vault of heaven! No one keeps them equipoise but Him Who designed their construction and made it fit to the object in view. Is this not indeed emblematic of Almightiness and Omnipotence to which bow those whose hearts have been touched with the divine hand
Haven’t they seen birds flying in the sky? It is Allah Who keeps them afloat; in this are signs for true believers.
Have they not seen the birds glide in the open sky? None holds them up except Allah. Surely in this are signs for those who believe.
Do they not consider the birds held suspended in the air of the sky. Only Allah holds them up, for in that are signs for people who believe.
Do they not see the birds that wing their way in heaven‘s vault? None but God sustains them. Surely in this there are signs for true believers
Do they not see the birds committed to fly in the atmosphere of the sky? None holds them up in the air except GOD. This should be (sufficient) proof for people who believe.
Have they not seen the birds, enabled by God to fly in mid-air, with none but God holding them aloft? In this there are messages for people who will believe!
Have they not seen the birds, enabled by God to fly in mid-air, with none but God holding them aloft? In this, there are messages for people who will believe!
Have they not seen the birds, subservient in the sky’s atmosphere? None withholds them except Allah. Surely, within that is verses for a kinfolk who believe.
Do they not look at the birds, constrained in the middle of the sky Naught holds them but Allah; verily there are signs in that for a people who believe.
Do they not see the birds and how they are enabled to fly in mid-air? None but God holds them aloft. In this there are signs for people who will believe.
Have they not considered the birds enabled to fly in mid-air, with none but Allah holding them aloft? (24:71). In this, behold, are messages for those who wish to attain conviction through reason
Do they not see the birds, constrained in the middle of the sky? None withholds them but Allah; most surely there are signs in this for a people who believe
Do they not observe the birds held under subjection in the vault of heaven? None keeps them back save ALLAH. Verily, in that are Signs for a people who believe
Have they not considered the birds, made subservient, in midair? None holds them save God. Truly in that are signs for a people who believe
Do they not see the birds, held balanced in the middle of the sky? Nothing holds them up except (the Power of) Allah. Surely, in this are Signs (verses) for those who believe
Don’t they see the birds suspended in mid-air? None sustains them except God. In this, there are signs for those who believe.
Have they not seen the birds, flying in the midst of the sky? None sustains them except God. In this are signs for people who believe
Do they not see the birds controlled in the atmosphere of the sky? None holds them up except Allah . Indeed in that are signs for a people who believe
Do they not see the birds subjected in the vault of the sky? None holds them up but God; indeed, in that are signs to people who believe.
Do they not look at the birds, held poised in the midst of (the air and) the sky? Nothing holds them up but (the power of) God. Verily in this are signs for those who believe
Do they not look at the birds, held poised in the midst of (the air and) the sky? Nothing holds them up but (the power of) Allah. Verily in this are signs for those who believe
وَٱللَّهُ جَعَلَ لَكُم مِّنۢ بُیُوتِكُمۡ سَكَنࣰا وَجَعَلَ لَكُم مِّن جُلُودِ ٱلۡأَنۡعَـٰمِ بُیُوتࣰا تَسۡتَخِفُّونَهَا یَوۡمَ ظَعۡنِكُمۡ وَیَوۡمَ إِقَامَتِكُمۡ وَمِنۡ أَصۡوَافِهَا وَأَوۡبَارِهَا وَأَشۡعَارِهَاۤ أَثَـٰثࣰا وَمَتَـٰعًا إِلَىٰ حِینࣲ ٨٠
It is God who has given you a place of rest in your homes and from the skins of animals made you homes that you find light [to handle] when you travel and when you set up camp; furnishings and comfort for a while from their wool, fur, and hair
And Allah has made for you in your homes an abode, and made for you out of the hides of the cattle (as tent for) homes which you find light during the day of your travel and during the day of your stay (in travel); and from their wool, fur, and hair, (Allah provides) furniture, articles of convenience (such as carpets, blankets), comfort for a while.
Allah hath appointed for you from your houses a repose, and He hath appointed for you from the skins of the cattle houses which ye find light , on the day of your flitting and on the day of your stopping, and from their wools and their furs and their hair a furnishing and an enjoyment for a season
God has given you homes to live in, and tents (made) from the hides of cattle convenient for days of travelling and halting; and from their wool and fur and hair you make domestic articles and goods that last a certain time
And Allah has made your homes a tranquil and safe place of living... And made from the hides of animals tents that you carry and use with ease during travel or during encampment, and from their wool, fur and hair for furnishing and clothing for a set time.
Allah has made your houses places of rest for you and made houses for you out of cattle hides which are light for you to carry both when you are travelling and when you are staying in one place. And from their wool and fur and hair you obtain clothing and carpets and household utensils for a time.
It is Allah who has made for you your homes as a place of rest and He made for you homes out of the skins of the cattle which you find portable on the day of your shifting and on the day of your halt, and out of their wool, their fur and hair furniture and wares [enduring] for a while
And (among His blessings on you) God has made for you of your houses places of dwelling and rest; and He has made for you, from the hides of cattle, (another kind of) dwellings that you find light when you travel and when you stop to camp; and in their wool, fur, and hair (He has provided you with means for) furnishings and enjoyable comforts for a while
Allah has made your houses a place of rest (for you), and He has (also) made for you of the skins of the cattle houses (of tents) which you find light (to carry) at the time of your journey and useful at the time when you halt. And out of their wool and their furs and their hair, (He has supplied you with) household goods and (other) articles of temporary use and utility
And it is God who has appointed a place of rest for you of your houses, and He has appointed for you of the skins of the cattle houses you find light on the day that you journey, and on the day you abide, and of their wool, and of their fur, and of their hair furnishing and an enjoyment for a while
And God made your houses a place of rest for you, and made homes (tents) for you from the skins of the livestock which you find them light on your travel day and on your settling day (when you camp), and from their wool and furs and hairs household goods and enjoyment for a while.
Know that it is God Who has given you your home so that you may enjoy its peaceful environment. It is He Who has (given you enough intelligence and ) let you prepare tents out of the skins of animals which you find so handy when you travel. As for the animals’ wools, furs, and hair, He has taught you to prepare clothing and other useful things for your worldly life
It is God Who made your houses homes of rest and quiet for you, and made for you, out of the skin of animals, dwellings which you find light on the day you travel and the day of encampment, and out of their wool, and their soft-fibers, and their hair, comforts and articles of convenience for a time
And Allah has made for you, of your houses, (places of) rest and has assigned for you out of the skins of livestock (portable) homes which you find light on the day you travel and on the day you encamp and, from their wool and fur and hair, furnishings and an enjoyment for a while.
God made for you in your houses a repose; and made for you, of the skins of cattle, houses, that ye may find them light, on the day ye move your quarters and the day when ye abide; and from their wool, and from their fur, and from their hair come furniture and chattels for a season
And Allah has given you houses for staying, and made some houses from the hides of animals, which are easy for you on your day of travel and on the day of stopover - and from their wool, and fur, and hair, some household items and utilities for a while
And it is Allah who has provided for you a place of rest from your homes and also provided for you from the skin of the cattle, houses which you find light to carry on the day of your travelling and on the day of your camping, and from their wool and their fur and their hair [He provided for you] furniture and items of use for a little while.
God hath also provided you houses for habitations for you; and hath also provided you tents of the skins of cattle, which ye find light to be removed on the day of your departure to new quarters, and easy to be pitched on the day of your sitting down therein: And of their wool, and their fur, and their hair hath He supplied you with furniture and household-stuff for a season
Allah made for you habitations, homes of repose; and made for you, of the skins of cattle, dwellings (tents), that you may find them light on the day you move your quarters and the day when you abide; and from their wool and from their fur, and from thei
And it is Allah who has given you houses in which to rest, and from the hides of cattle homes so they are light for you on the day you travel and on the day of settling; while from their wool, fur, and hair (He has given you) furnishing and enjoyment for a while
And God hath given you tents to dwell in: and He hath given you the skins of beasts for tents, that ye may find them light when ye shift your quarters, or when ye halt; and from their wool and soft fur and hair, hath He supplied you with furniture and goods for temporary use
And Allah has made for you in your homes an abode, and made for you out of the hides of cattle (tents as) dwellings, which you find so light and handy (on) the day of your travel and (on) the day of your stay; and of their all kinds of wool, and of their fur and of their hair furnishings and (other) articles of convenience for a specified period (of your life-span)
And God assigned for you your houses as places of comfort and rest and assigned for you the hides of flocks for your houses which you find light on the day of your departure and the day of your halting and of their wool and furs and hair— furnishing and enjoyment for a while.
Allah made your homes to be places of rest. He made for you, from skins of animals, tents that you find convenient when you travel and when you camp. Out of their wool, fur, and hair [He made], rich furnishings and provisions for a time.
Allah has made your homes the place for your rest, and animal skins for tents like houses so that you may find them light when you travel and easy to pitch when you stop; while from their wool, fur, and hair He provides you household items and articles of convenience for your prescribed term of life
Allah has made your houses a repose, and has provided you with the skins of the cattle for your habitation which are light to handle both when you travel and when you camp; and out of their wool and their fur and their hair He has given you furnishings and goods for use over a period of time
And Allah has given you an abode in your houses, and He has given you houses of the skins of cattle, which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair, household stuff and a provision for a time
And (it is) Allah (Who) has made your houses as places of rest for you and He has made for you houses (tents) from the skins of cattle which you find light to carry on the day you travel and on the day you halt (camp), and of their wool and their fur and their hair( you make) things of necessity and (it is) a provision till a time.
And Allah has facilitated for you rest, security and solace in your houses. And He has facilitated for you tents.of the skins of cattle which you find light to carry when you travel and when you stay out. And of the animal wool, fur and hair, He has given you assets and possessions for a time
And Allah has made your homes (permanent) places for you to reside and made for you (temporary) dwellings (i.e., tents) with the skins of cattle which you find light enough during your journey and for (reposing at break-journey) halts. And (Allah is the One Who) provides you with household goods and profitable means (in business and trade) from the wool of sheep and lambs and the fur of camels and hair obtained from goats (which are) for an appointed term
And God has made your homes a habitat, and He made for you from the hides of the livestock shelter which you find light for travel and when you stay, and from its wool, fur, and hair you make furnishings and goods, for a while
And God has made your homes a habitat, and He has made for you from the hides of the livestock homes which you find light when you travel and when you camp; and from its wool, fur, and hair you make furnishings and goods, until a time
And God has made your homes a habitat, and He has made for you from the hides of the cattle homes which you find light when you travel and when you camp; and from its wool, fur, and hair you make furnishings and goods, until a time.
And God made/created/put for you from your houses/homes tranquillity/security/residence, and He made/created/put for you from the camels'/livestock's skins houses/homes you find it light (during the) day/time (of) your moving/departure/travel , and (the) day/time (of) your residency, and from its wool/animal hair , and its hair/wool (fur/down) , and its hair/fur home effects/woven wool and enjoyment/effects/goods to a time
And God has given you [the ability to build] your houses as places of rest, and has endowed you with [the skill to make] dwellings out of the skins of animals - easy for you to handle when you travel and when you camp -and [to make] furnishings and goods for temporary use of their [rough] wool and their soft, furry wool and their hair
And Allah has made for you of your homes a dwelling, and made for you from the skins of (the) cattle homes (that) you find light on the day of your sojourning and on the day of your stationary abode, and of their wool (Literally: wools) and of their furs and of their hairs furnishings and an enjoyment for a while
And Allah hath given you in your houses an abode, and hath given you (also), of the hides of cattle, houses which ye find light (to carry) on the day of migration and on the day of pitching camp; and of their wool and their fur and their hair, caparison and comfort for a while
God has made your house the place for you to rest. He has also made homes for you out of the skins of cattle which are easy to carry along on a journey or at a camp. He has made wool, fur and the hair of cattle a temporary means of enjoyment for you
Allah has made your houses a place of comfort for you, and made for you houses from the hides of cattle, which you find so light on the day you travel and the day you camp, and out of their wool and their fur and their hair (He created) furnishings and goods of enjoyment for a period of time
And it is Allâh, Who has made for you in your houses a place of rest and He has made for you out of the skins of the cattle, houses , which you find light to carry on the day of travel and your day of encampment; and out of their wool, fur and hair, household stuff and comfort for a while.
Allah provided houses for you to rest and stay in peace, and from the hides of cattle He brought about for you the tents (temporary abodes). You find it light as you pitch it to stay, and as you pack it to travel. From the wool, fur and the hair of cattle, He brought about furnishings and other benefits for you __ all for a while
It is Allâh Who has made for you in your homes an abode, and He has given you tents out of the skins of the cattle which you find light to carry on the day of travel and your day of encampment. And out of their wool, fur and hair, (He has given you), household stuff and comfort for a while.
And it is Allah Who made of your homes a place inspiring calm and peace of mind, and of the skins of animals or hides He provided you with portable dwellings -tents- easy to carry in your travels from place to place and to pitch them where you choose to rest. And from their wool, their fur and their hair did He furnish you with movable articles, goods and chattels to enjoy up to a predetermined point of time
Allah made for you homes to live in, and from the skins of animals you make tents that are light for you to carry about when travelling and camping, and from their wool, fur and hair you make furnishings that last for years.
And Allah has made your homes a place to rest, and has given you tents from the hide of animals, light to handle when you travel and when you camp. And out of their wool, fur, and hair He has given you furnishings and goods for a while.
And Allah gave you dwellings in your houses and gave you houses from the skins of cattle which are lightweight on the days you depart and camp, and of their wool and fur and hair you obtain furnishings and provision for a while.
And God has given you houses to dwell in, and has given you animals‘ skins for tents, that you may find them light when you travel and easy to pitch when you halt for shelter; while from their wool, fur, and hair, He has for a space of time provided you with comforts and domestic goods
And GOD provided for you stationary homes where you can live. And He provided for you portable homes made of the hides of livestock, so you can use them when you travel, and when you settle down. And from their wools, furs, and hair, you make furnishings and luxuries for awhile.
And God made your homes places to rest and enabled you to make dwellings from cattle hides-light, and easy to carry, whether you travel or camp, and [has supplied you with] furnishings and goods from the animals' rough and soft wool and its hair [to use] for a time.
And God made your homes places to rest and enabled you to make dwellings from cattle hides—light, and easy to carry, whether you travel or camp, and [has supplied you with] furnishings and goods from the animals’ rough and soft wool and its hair [to use] for a time.
And Allah has set up for you from your homes a calmness and has set up for you from the livestock’s leathers homes, would be light on you on your travel day, and on your staying day; and among their wool, and fur, and hair, furnishings and enjoyment till a while.
And Allah appointed a place of rest for you of your houses, and He appointed tents for you of the skins of the cattle, which you find light (to carry) on the day of your departure and on the day of your dwelling; and of their wool and their fur and their hair, (He designated for you) household stuff and a provision for a time.
And God has made your homes as places of rest, and has given you dwellings out of the skins of animals, which are easy for you to handle when you travel and when you camp. Out of their wool, fur and hair, He has given you furnishings and articles of convenience for temporary use.
Allah has made your homes the place for your rest. And the tent-houses that you make from the skins of animals. You find them light when you travel and when you camp. And of their wool, and their fur, and their hair, you make furnishings and comforts that serve you for a while
And Allah has given you a place to abide in your houses, and He has given you tents of the skins of cattle which you find light to carry on the day of your march and on the day of your halting, and of their wool and their fur and their hair (He has given you) household stuff and a provision for a time
And ALLAH has made for you, in your houses, a place of rest and has also made for you, of the skins of cattle, abodes which you find light at the time when you travel and useful at the time when you halt; and of their wool and their furs and their hair HE has supplied you with household goods and articles of use for a time
And God has ordained for you a place of rest in your dwellings, and He has made dwellings for you from the skins of cattle, which you bear with ease on the day you travel and the day you pitch camp. And from their wool, and their fur, and their hair, furnishings and enjoyment for a while
It is Allah Who made your houses, places of rest and peace for you; And out of the skins of the animals, (He) made (tents for) dwellings for you, which you find so light when you travel and when you stop (to rest); And out of their wool, and their soft fibers; And their hair, (He made) valuable things and articles of use (to serve you) for a time
God provided you with homes for your comfort, and tents made from the hides of animals for your convenience during your travels and periods of rest. He gave you from their wool, fur, and hair, furnishings and goods for a time.
And God has given you in your homes habitats for you, and has provided for you out of the hides of livestock portable homes for you, so you can use them when you travel, and when you camp; and from their wool, and fur, and hair, furnishings and comfort for a while
And Allah has made for you from your homes a place of rest and made for you from the hides of the animals tents which you find light on your day of travel and your day of encampment; and from their wool, fur and hair is furnishing and enjoyment for a time
And God has made for you of your houses a repose; and made for you of the skins of cattle, houses, which you find light on the day you travel and the day you abide; and of their wool and their fur and their hair is furniture and chattels for a time.
It is God Who made your habitations homes of rest and quiet for you; and made for you, out of the skins of animals, (tents for) dwellings, which ye find so light (and handy) when ye travel and when ye stop (in your travels); and out of their w ool, and their soft fibres (between wool and hair), and their hair, rich stuff and articles of convenience (to serve you) for a time
It is Allah Who made your habitations homes of rest and quiet for you; and made for you, out of the skins of animals, (tents for) dwellings, which ye find so light (and handy) when ye travel and when ye stop (in your travels); and out of their wool, and their soft fibres (between wool and hair), and their hair, rich stuff and articles of convenience (to serve you) for a time
وَٱللَّهُ جَعَلَ لَكُم مِّمَّا خَلَقَ ظِلَـٰلࣰا وَجَعَلَ لَكُم مِّنَ ٱلۡجِبَالِ أَكۡنَـٰنࣰا وَجَعَلَ لَكُمۡ سَرَ ٰبِیلَ تَقِیكُمُ ٱلۡحَرَّ وَسَرَ ٰبِیلَ تَقِیكُم بَأۡسَكُمۡۚ كَذَ ٰلِكَ یُتِمُّ نِعۡمَتَهُۥ عَلَیۡكُمۡ لَعَلَّكُمۡ تُسۡلِمُونَ ٨١
It is God who has given you shade from what He has created, and places of shelter in the mountains; garments to protect you from the heat, and garments to protect you in your wars. In this way He perfects His blessings on you, so that you may devote yourselves to Him
And Allah has made shades (from sun) for you out of that which He has created. He has made for you places of refuge in the mountains, has made for you garments to protect you from the heat, and coats of armor to protect you from your mutual violence. Thus He perfects His Grace to you so that you may submit (to Islam).
And Allah hath appointed for you, of that which He hath created shades, and He hath appointed for you from the mountains places of retreat, and He hath appointed for you coats protecting you from the heat and coats protecting you from the violence. Thus He perfecteth His favour on you that haply ye may submit
God has given you of things created, shade, and places of shelter in the mountains, and clothes for protection against the heat, and coats (of mail) for defence during war. He thus bestows His favours on you so that you may be grateful to Him
And Allah has made shadows for you, from that which He has created, and from the mountains, shelters and places of refuge, and made clothes to protect you from the heat and shields to protect you in war... Thus He completes His favor upon you so that you may be Muslims!
Allah has made shaded places for you in what He has created and He has made shelters for you in the mountains and He has made shirts for you to protect you from the heat and shirts to protect you from each other´s violence. In that way He perfects His blessing on you so that hopefully you will become Muslims.
It is Allah who has made for you shade from what He created, and made for you retreats in the mountains, and made for you garments that protect you from heat and garments that protect you from your [mutual] violence. That is how He completes His blessing upon you so that you may submit [to Him]
And (among countless other blessings of His) He has made for you, out of the things He has created, shelter from the sun, and given you refuges in the mountains, and made (the means whereby you make) garments to protect you from heat (or cold), and garments (such as coats-of-mail) to protect you from your (mutual) violence. In this way He completes His favors on you so that you may submit to Him (and thereby receive the greatest favor of all)
And Allah has provided you shelter from the sun in the things that He has created, He has made places of retreat in the mountains and He has made for you such garments as protect you from heat (and cold) and coats of mail to guard you in intensity of your wars. (Just as He has given you these things,) thus does He complete His favours upon you that you may submit (wholly to Him)
And it is God who has appointed for you coverings of the things He created, and He has appointed for you of the mountains refuges, and He has appointed for you shirts to protect you from the heat, and shirts to protect you from your own violence. Even so He perfects His blessing upon you, that haply you will surrender
And God made shade for you from what He created, and He made shelters for you in the mountains and made coats (clothes) for you protecting you from the heat and coats (armors) protecting you in your battles. That is how He completes his favor upon you, so you may submit (to Him alone).
God has created for your enjoinment the shadow which is being cast by whatever he has created. He has created for you the caves in the mountain that you use as a shelter. He has given you the garments to protect you from heat; also the heavy garment to be used at war. He has indeed perfected His blessings upon you; may you (show gratitude and) submit
It is God Who made out of the things He created, things to give you shade, of the hills He made some for your shelter, He made you garments to protect you from heat, and armor to protect you from violence. Thus, He completes His favors on you that you may bow to His will
And Allah has made for youpl shades out of what He created, and has made for you shelters of the mountains, and has made for you garments to protect you from the heat and garments to protect you from your violence; thus He completes His blessings upon you, that you may submit.
And God has made for you, of what He has created, shades; and has made for you shelters in the mountains; and He has made for you shirts to keep you from the heat, and shirts to keep you from each other's violence:- thus does He fulfill His favours towards you,- haply ye yet may be resigned
And Allah has provided you shade with the things He has created, and created for you refuge in the hills, and created some clothing for you to protect you from the heat, and some clothing to protect you during conflict; this is how He completes His favour upon you, so that you may obey
And it is Allah who has made for you shades from that which He has created and has made for you shelters from the mountains and has made for you coats that protect you from the heat and armored dresses that protect you from your mutual fury. Thus He perfects His blessing on you so that perhaps you may submit [to His will].
And God hath provided for you, of that which He hath created, conveniences to shade you from the sun, and He hath also provided you places of retreat in the mountains, and He hath given you garments to defend you from the heat, and coats of mail to defend you in your wars. Thus doth He accomplish his favour towards you, that ye may resign your selves unto Him
And Allah has made for you, out what He has created, shade; and has made for you shelters in the mountains; and He has made for you garments to protect you from the heat, and coats of mail to keep you from each other´s violence: - thus does He fulf
From the things He created, Allah has given you a covering shade, and He has made for you refuges in the mountains. He has given you garments to protect you from the heat, and garments to protect you from your own violence. As such it is that He perfects His favors upon you, in order that you submit
And from the things which He hath created, hath God provided shade for you, and hath given you the mountains for places of shelter, and hath given you garments to defend you from the heat, and garments to defend you in your wars. Thus doth He fill up the measure of His goodness towards you, that you may resign yourselves to Him
And Allah has made in your interest out of that which He has created, shades; and He has made for you in the mountains places of refuge; and He has made in your interest garments — these protect you from the heat, and (military) garments — these protect you from your (mutual) violence. Thus He perfects His grace unto you so that you may submit yourselves (as Muslims in Islam)
And God made for you shade out of what He created and made for you the mountains as a refuges in the time of need and has made for you tunics to protect you from the heat and tunics to protect you from your violence. Thus, He fulfills His divine blessing to you so that perhaps you will submit to God.
Allah made for you, out of the things He created, shade. He made for you, from the mountains, shelter [ie, caves in which to dwell]. He made for you garments to protect you from heat, and heavy coats [of armor] to protect you from your violence. Thus does He complete His favors on you so you may submit [to His will].
Allah has provided you shades from the sun out of what He has created. He has granted you resorts in the mountains, has granted you garments to protect yourselves from heat; and coats of armor to protect you during your wars. Thus He completes his favors to you, so that you may become Muslims
And Allah has provided shade for you out of some of the things He has created; and He has provided you with shelters in the mountains, and has given you coats that protect you from heat as well as coats that protect you in battle. Thus does He complete His favour upon you that you may submit to Him
And Allah has made for you, of what He has created, shelters, and He has given you in the mountains, places of retreat, and He has given you garments to save you from the heat, and coats of mail to save you in your fighting. Thus does He complete His favor to you that you may submit
And (it is) Allah (Who) has made shelters for you from (things) which He created and He has made (places of) refuge for you in the mountains and made for you garments to protect you from the heat and garments to protect you in your fighting. Thus He completes His favor on you that you may submit (to Him).
And Allah has made for you shelters from what He has created, and places of retreat in the mountains. And He has provided for garments for you to protect you from the heat and for armour to protect you in your armed conflicts. Thus does He complete His favour upon you in order that you submit to Him
And Allah is the One Who has made for you shades of many things that He created, and He has made places of shelter for you in the mountains, and He has made such clothes for you that protect you from heat and (others like) coats of armour, which shield you (against the enemy assault) during the event of intense war. Thus Allah perfects His favour and blessing (i.e., provision and protection) upon you so that you may bow down (before His presence) with absolute submissiveness
And God has made for you shade from what He created, and He made from the mountains a refuge for you, and He made for you garments which protect you from the heat, and garments which protect you from attack. It is such that He completes His blessing upon you, that you may surrender
And God has made for you shade from what He has created, and He has made from the mountains a refuge for you, and He has made for you garments which protect you from the heat, and garments which protect you from attack. It is such that He completes His blessings upon you, that perhaps you may submit
And God has made for you shade from what He has created, and He has made from the mountains a refuge for you, and He has made for you garments which protect you from the heat, and garments which protect you from attack. It is such that He completes His blessings upon you, that perhaps you may submit.
And God made/created/put for you from what He created shades, and He made/created/put for you from the mountains covers/shelters/homes, and He made/created/put for you shirts/clothes (that) protects you (from) the heat, and shirts/clothes (that) protects you (from) your hardship in war, as/like that/that is how He completes His blessing on you, maybe/perhaps you submit/surrender
And among the many objects of His creation, God has appointed for you [various] means of protection: thus, He has given you in the mountains places of shelter, and has endowed you with [the ability to make] garments to protect you from heat [and cold], as well as such garments as might protect you from your [mutual] violence. In this way does He bestow the full measure of His blessings on you, so that you might surrender yourselves unto Him
And Allah has made for you of what He created shades, and He has made for you of the mountains nestled (refuges), and He has made for you apparels to protect you from the heat and apparels to protect you from your (own) violence. Thus He perfects His favor upon you, that possibly you would be Muslims (Literally: surrender "to Him")
And Allah hath given you, of that which He hath created, shelter from the sun; and hath given you places of refuge in the mountains, and hath given you coats to ward off the heat from you, and coats (of armour) to save you from your own foolhardiness. Thus doth He perfect His favour unto you, in order that ye may surrender (unto Him)
God has provided shade for you out of what He has created and places of retreat out of mountains. He has given you garments to protect you from the heat and cover your private parts. This is how He perfects His bounties to you so that perhaps you would submit to His will
Allah has made for your benefit shades from what He has created, and made for you shelters in the mountains, and made for you shirts that protect you from heat, and shirts that protect you in your battles. This is how He perfects His favor upon you, so that you may submit
And it is Allâh, Who made for you out of what He has created shadows, given you shelters in the mountains, giving you garments to protect you from heat, and coats of mail to protect you in your fighting. This is how He completes His blessing on you so that you may submit (yourselves entirely to His authority).
Allah brought about shelters and protection for you out of what He created. He provides you refuge in the mountains (caves), the garments to shield you from heat, and the shirts to shield you from injury (during combat). Thus, He made His blessings complete upon you! Perhaps, you would bow in obedience
And it is Allâh Who has made for you out of what He has created shadows, given you shelters in the mountains, giving you garments to protect you from heat, and coats of mail to protect you in your fighting. This is how He completes His blessing on you so that you may hasten to embrace Islam.
And it is Allah Who made the trees and other objects He created cast shadows* when they intercept light to protect you from the scorching heat of the sun and He hollowed out for you caves in the hills and the mountains to shelter you and He equipped you with garments to protect you from the heat and other garments -armours- to shield you from the weapons when you contend in warfare. Thus does Allah mean to make all grace abound in you that you may hopefully conform to Islam
Allah made shade to protect you from what He has created, like the places of shelter in the hillsides, and made for you clothes that protect you from heat, and armour that protects you in battle. Allah gave you His gifts so that you might submit to Him.
And Allah has provided you shade out of what He created, and has given you shelter in the mountains. He has also provided you with clothes protecting you from the heat ˹and cold˺, and armour shielding you in battle. This is how He perfects His favour upon you, so perhaps you will ˹fully˺ submit ˹to Him˺.
And Allah gave you shade from what He created and gave you shelter in the mountains and gave you clothing to protect you against the heat and clothing to protect you against harm. Like this He completed His favours for you, so that you would submit (as Muslims).
By means of that which He created, God has given you shelter from the sun; He has given you refuge in the mountains; He has given you garments to protect you from the heat, and coats of armour to shield you in your wars. Thus does He perfects His bounty to you, that you may turn to Islam
And GOD provided for you shade through things which He created, and provided for you shelters in the mountains, and provided for you garments that protect you from heat, and garments that protect when you fight in wars. He thus perfects His blessings upon you, that you may submit.
And, from what He has created, God has provided you with protection; [He has given you] shade [from the sun], places of refuge in the mountains, and gave you garments to protect you from the heat, as well as garments to protect you from your brutality towards each other. In this way He perfects His blessings on you, so that you will surrender yourselves to Him.
And, from what He has created, God has provided you with protection; [He has given you] shade [from the sun], places of refuge in the mountains, and gave you garments to protect you from the heat, as well as garments to protect you from your brutality towards each other. In this way, He perfects His blessings on you so that you may surrender yourselves to Him.
And Allah has set up for you shade from what He has created and has set up for you from the mountains’ stashes, and has set up for you garments to protect you from the hotness, and garments to protect you from your violence. Thus, He completes His graces upon you, perhaps you may be submitting.
And Allah appointed shadows for you, out of what He has created, and appointed shelters for you of the mountains; and He appointed garments for you to protect you from heat (and cold) , and garments to protect you from your ( other) violence. Even so does He complete His favours upon you; that haply you will surrender (to Him) .
And God has made for you, out of the many things He has created, shelter and shade, and has given you places of refuge in the mountains, and has furnished you with garments to protect you from the heat and other garments to protect you from your [mutual] violence. Thus does He perfect His favours to you, sod that you may submit to Him.
Allah has provided you shades out of things He has created. He has granted you resorts in the mountains, garments to protect you from heat, and coats of armor to protect you from your own foolhardy violence. He bestows His Blessings in full measure so that may (think of His Power and Grace and) submit to His Authority
And Allah has made for you of what He has created shelters, and He has given you in the mountains places of retreat, and He has given you garments to preserve you from the heat and coats of mail to preserve you in your fighting; even thus does He complete His favor upon you, that haply you may submit
And ALLAH has made for you of that which HE has created, many things affording shade; and HE has made for you in the mountains places of shelter; and HE has made for you garments which protect you from heat, and coats of mail which protect you in your wars. Thus does HE complete HIS favours upon you, that you may submit wholly to HIM
And God has made shade for you from among that which He created, and He has made places of refuge for you in the mountains. He has made coats for you that protect you from the heat and coats that protect you from your own might. Thus does God complete His Blessing unto you, that haply you may submit
And it is Allah Who made out from the things He created, some things to give you shade; From the hills He made some for your shelter; And He made you clothes to protect you from heat, and coats of (metallic) mesh to protect you from your anger (and fights between each other). Like this He completes and perfects His Favors on you that you may bow to His Will (in Islam)
God has given you shade from what He created, and has provided you with retreats in the mountains. He gave you clothing to protect you from the heat, and armor to protect you from your violence. Thus, He perfects His blessings on you, that you may submit.
And God has made for you shade out of what He has created, and has given you resorts in the mountains, and has given you garments to protect you from the heat, and garments to protect you from your violence. Thus He completes His blessings upon you, so that you may submit
And Allah has made for you, from that which He has created, shadows and has made for you from the mountains, shelters and has made for you garments which protect you from the heat and garments which protect you from your [enemy in] battle. Thus does He complete His favor upon you that you might submit [to Him]
And God has made for you, from what He has created, shades; and has made for you shelters from the mountains; and He has made for you shirts to protect you from the heat, and shirts to protect you from your valour. Thus He fulfils His favour upon you, perhaps you may submit.
It is God Who made out of the things He created, some things to give you shade; of the hills He made some for your shelter; He made you garments to protect you from heat, and coats of mail to protect you from your (mutual) violence. Thus does He complete His favours on you, that ye may bow to His Will (in Islam)
It is Allah Who made out of the things He created, some things to give you shade; of the hills He made some for your shelter; He made you garments to protect you from heat, and coats of mail to protect you from your (mutual) violence. Thus does He complete His favours on you, that ye may bow to His Will (in Islam)
فَإِن تَوَلَّوۡا۟ فَإِنَّمَا عَلَیۡكَ ٱلۡبَلَـٰغُ ٱلۡمُبِینُ ٨٢
But if they turn away [Prophet], your only duty is to deliver the message clearly
If they still turn away, then it is only on you (O Muhammad) to convey (the message) in a clear way.
Then if they turn away, on thee is only the preaching plain
If they still turn away, your duty is to warn them in clear terms
But if they turn away from you (My Rasul) then the only responsibility upon you is to inform!
But if they turn their backs, you are only responsible for clear transmission.
But if they turn their backs [on you], your duty is only to communicate in clear terms
Then if they (despite these blessings of God and His completing His favors upon them through this Revelation) turn away, what rests with you, (O Messenger,) is only to convey the Message fully and clearly
But if still these (opponents) turn away, you should know that upon you is (only the responsibility of) delivery (of the divine Message) in plain terms
So, if they turn their backs, thine it is only to deliver the manifest Message
But if they turn away, then your responsibility is only clearly delivering (the message).
Now, if they still disregard the Message, no problem. Your only mission is to deliver this Message clearly
But if they turn away, your duty is only to proclaim the clear message
So if they turn away, then certainly yoursg only duty is evident proclamation.
But if they turn their backs,- thine is only to preach thy plain message
Then if they turn away, O dear Prophet, (Mohammed - peace and blessings be upon him) upon you is nothing but to clearly convey (the message)
But if they turn away, your only duty is the clear conveyance [of the message].
But if they turn back; verily thy duty is public preaching only
But if they turn their backs, your duty is only to convey the Clear Message
But, if they turn away, your mission is only to give plain warning
But if they turn their backs, still thy office is only plain spoken preaching
Then if they turn away so surely whatever is on you (as your responsibility, it is) to convey and propagate (the Message) in a clear way
Then, if they turned away, for thee is only the delivering of the clear message.
If they turn away, however, your duty is only to preach the lucid message.
If they still give no heed to you O Muhammad, you need not worry, for your duty is only to convey the message clearly
But if they turn away, your only duty is to clearly deliver the message of the truth
Then if they turn away, thy duty is only clear deliverance (of the message)
But if they turn away, then (the only duty incumbent) on you is clear conveyance (of the message).
And if, even then, they turn away, the responsibility on you (Prophet Muhammad) is only to deliver Allah's Message clearly to the people
So if (even then) they turn away, (O Glorious Messenger,) then your responsibility is only to convey and communicate (My message and My commands) clearly
So if they turn away, then you are only required to deliver clearly
So if they turn away, then you are only required to deliver clearly
So if they turn away, then you are only required to deliver clearly.
So if they turned away, so but on you (is) the information/communication, the clear/evident
BUT IF they turn away [from thee, O Prophet, remember that] thy only duty is a clear delivery of the message [entrusted to thee]
So, in case they turn away, then surely you have only (to deliver) the evident proclamation
Then, if they turn away, thy duty (O Muhammad) is but plain conveyance (of the message)
(Muhammad), if they turn away, your only duty is to clearly preach to them
If they still turn away, then, your responsibility is only to convey the message clearly
Then if it happens that they take no heed, (then you’ll need to know that) your mission is only to convey (& promulgate the message of your Lord) clearly.
Of course, in case they ignore and turn away, your obligation is to convey the message in clear and precise terms
If it happens that they walk away, (you’ll need to know that) your mission is only to convey (the Message) clearly.
Should they yet O Muhammad turn a deaf ear, you incur no blame, for you are responsible only for relating the divine message and the illucidation of its text
But if they turn away, your job is only to deliver the clear message.
But if they turn away, then your duty ˹O Prophet˺ is only to deliver ˹the message˺ clearly.
But if they turn away, then your duty is only to convey clearly.
But if theyˡ pay no heed, your² mission is only to give clear warning
If they still turn away, then your sole mission is the clear delivery (of the message).
But if you they turn away [Prophet], remember that your only responsibility is to deliver this revelation clearly.
But if they turn away [Prophet], remember that your only responsibility is to deliver this revelation clearly.
So, if they turned away, it was only upon you the obvious notification.
So (O' Prophet!) if they turn away, then on you is (incumbent) only the clear conveyance (of the message) .
But if they turn away [from you, remember that] your only duty is to deliver [your message] clearly.
If they still turn away, then your only duty to them (O Prophet) is the clear delivery of the Message. (16:84)
But if they turn back, then on you devolves only the clear deliverance (of the message)
But if they turn away, then thou art responsible only for the plain delivery of the Message
Then if they turn away—only the clear proclamation is incumbent upon thee
Then, if they (still) turn away, your duty is only to give the Message in a clear way
If they turn away, your duty is only to convey it clearly.
But if they turn away, your only duty is clear communication
But if they turn away, [O Muhammad] - then only upon you is [responsibility for] clear notification
But if they turn away, then only upon you is the clear communication.
But if they turn away, thy duty is only to preach the clear Message
But if they turn away, thy duty is only to preach the clear Message
یَعۡرِفُونَ نِعۡمَتَ ٱللَّهِ ثُمَّ یُنكِرُونَهَا وَأَكۡثَرُهُمُ ٱلۡكَـٰفِرُونَ ٨٣
They know God’s blessings, but refuse to recognize them: most of them are ungrateful
They recognize the Favors of Allah, yet they deny them and most of them are (ungrateful) disbelievers.
They recognize the favour of Allah, then they deny it, and most of them are infidels
They do know the favours of God, and yet they deny them, for most of them are not grateful
They recognize the blessing of Allah (the Rasul) then they deny him... The majority of them are deniers of the knowledge of the reality.
They acknowledge Allah´s blessing and then deny it. Most of them are kuffar.
They recognize the blessing of Allah and then deny it, and most of them are faithless
They are fully aware of God’s favors, but they refuse to acknowledge them (as such), and most of them are obstinate unbelievers (willfully and stubbornly associating partners with Him in belief and worship)
They recognize the bounty of Allah, yet they deny it. Most of them have no sense of gratitude (for His favours)
They recognize the blessing of God, then they deny it, and the most of them are the unthankful
They recognize God’s favor then they deny it, and most of them (people) are ungrateful.
They definitely recognize the Lord’s blessings; yet [out of pride] they deny the. Most of them thus cover the fact
They recognize the favors of God. Then they ignore them, and most of them are ungrateful
They recognize Allah’s blessing then they deny it, as most of them are the deniers.
They recognise the favours of God, and yet they deny them, for most men are ungrateful
They recognise the favour * of Allah and then deny it, and most of them are disbelievers. (* Prophet Mohammed - peace and blessings be upon him - and / or all the favours of Allah.
They recognize the blessing of Allah but then they deny it and most of them are ungrateful.
They acknowledge the goodness of God, and afterwards they deny the same; but the greater part of them are unbelievers
They recognize the favours of Allah, and then they deny them, for most men are ungrateful
They recognize the favors of Allah, then they disbelieve them; most of them are unbelievers
They own the goodness of God - then they disown it - and most of them are infidels
They fully recognise the Grace of Allah (i.e., Al-Kitab and Islam), afterwards they disassociate (themselves) from it and majority of them are (confirmed) disbelievers
They recognize the divine blessing of God. Again, they reject it and most of them are the ones who are ungrateful.
They recognize the blessings of Allah, and then they deny them. Most people are ungrateful.
They recognize the favors of Allah, yet they deny them; most of them are ungrateful disbelievers
They are aware of the favours of Allah, and yet refuse to acknowledge them. Most of them are determined not to accept the Truth
They recognize the favor of Allah, yet they deny it, and most of them are ungrateful
They recognize the favor of Allah (even) then (they behave as if) they have not recognized it, and the majority of them is ungrateful.
They are aware of Allah's favour, yet they deny it! And most of them are those who suppress the Truth
They recognize Allah’s favour, then deny it and most of them are disbelievers
They recognize God's blessings, then they deny them. And most of them are rejecters
They recognize the blessings of God, then they deny them. And most of them are rejecters
They recognize the blessings of God, then they deny them. And most of them are rejecters.
They know God's blessing , then they deny it, and most of them (are) the disbelievers
They [who turn away from it] are fully aware of God's blessings, but none the less they refuse to acknowledge them [as such], since most of them are given to denying the truth
They recognize the favor of Allah; thereafter they deny it; and most of them are the disbelievers
They know the favour of Allah and then deny it. Most of them are ingrates
They recognize the bounties of God but they refuse them and most of them are unbelievers
They are aware of Allah‘s favor, yet they deny it, and most of them are ungrateful
They fully recognize the (endless) blessings blessings of Allâh. Yet they refuse to acknowledge them, and most of them do lack Faith in Allâh, (acting impiously).
They recognize the blessings of Allah, and yet renounce them! Most of them are unbelievers
They distinguish the grace of Allâh, yet they deny it. And most of them fail to give thanks.
These infidels are fully aware of Allah's grace abounding in them, but their wrongful actions and their unpious and unwise deeds bespeak clearly of the denial of Allah's merited or unmerited favours. And those of them who do not acknowledge Allah's goodwill constitute the majority
They know Allah’s blessings but fail to recognise them, most of them are ungrateful
They are aware of Allah’s favours, but still deny them. And most of them are ˹truly˺ ungrateful.
They know the favours of Allah, then they negate them and most of them are rejecters (of the truth).
They recognize God‘s bounty, yet they deny it. And most of them surely are ungrateful
They fully recognize GOD's blessings, then deny them; the majority of them are disbelievers.
They [who turn away] are fully aware of God's grace, but they nevertheless refuse to recognize it because they are used to denying the truth.
They [who turn away] are fully aware of God’s grace, but they nevertheless refuse to recognize it because they are used to denying the truth.
They recognize Allah’s graces, then they deny it, and most of them are the infidels.
They recognize the blessing of Allah, then they deny it, and most of them are ungrateful.
They are certainly aware of God's favours, but they nevertheless refuse to acknowledge them. Most of them are unbelievers.
In fact, they recognize Allah's blessings, but deny them in practice. That is how most of the men and women are rated unbelievers. (16:71)
They recognize the favor of Allah, yet they deny it, and most of them are ungrateful
They recognize the favour of ALLAH, yet they deny it; and most of them are confirmed disbelievers
They recognize the Blessing of God, and then deny it, and most of them are disbelievers
They (see and) know the Favor of Allah; Then they reject it (by idolizing to false gods): And most of them are disbelievers
They recognize God’s blessings, yet they reject them, for the majority of them are ungrateful.
They recognize God's blessing, but then deny it, as most of them are ungrateful
They recognize the favor of Allah ; then they deny it. And most of them are disbelievers
They recognise the favour of God, then they deny it, and most of them are the disbelievers.
They recognise the favours of God; then they deny them; and most of them are (creatures) ungrateful
They recognise the favours of Allah; then they deny them; and most of them are (creatures) ungrateful
12
Prophets testify
وَیَوۡمَ نَبۡعَثُ مِن كُلِّ أُمَّةࣲ شَهِیدࣰا ثُمَّ لَا یُؤۡذَنُ لِلَّذِینَ كَفَرُوا۟ وَلَا هُمۡ یُسۡتَعۡتَبُونَ ٨٤
The day will come when We raise up a witness from every community, when the disbelievers will not be allowed to make excuses or amends
And (remember) the Day when We shall raise up a witness (their Messenger) from each nation. Then those who have disbelieved will neither be permitted (to excuse), nor will they be allowed to repent.
And bewore a Day whereon We will raise up from each community a witness, then those who have disbelieved will not be given leave, nor they will be permitted to please Allah
The day We shall call a witness from every people, the unbelievers will not be allowed to make excuses
In that period, We will bring forth a witness from every people... No permission will be given to the deniers of the reality, nor will they be asked for any excuses.
On the Day We raise up a witness from every nation, those who were kafir will not be excused nor will they be able to appease Allah.
The day We shall raise a witness from every nation, then the faithless will not be permitted [to speak], nor will they be asked to propitiate [Allah]
But a Day (will come) when We raise up a witness from among every community (to testify against them that God’s Religion was communicated to them), and then those who were unbelievers will not be allowed (to speak their excuses), nor will they be allowed (it then being too late) to make amends
And (beware of) the day when We shall raise a witness from every nation, then those who were ungrateful shall not be given leave (to make amends) nor shall they be afforded an opportunity to approach the threshold (of God) to offer a plea or an excuse (and thus solicit His good will)
And the day We shall raise up from every nation a witness, then to the unbelievers no leave shall be given, nor shall they be suffered to make amends
On the day when We raise a witness from every group, then those who disbelieved are not given permission, and they are not allowed to plea (to appease God).
The Day will come when I will rais up a person from each community to testify for their wrongdoings. On that Day, the disbelievers will not find any excuse nor an opportunity to repent
One day We will raise from all peoples a witness. Then will no excuse be accepted from unbelievers, nor will they receive any favors
And on the day when We raise up a witness from every community —then those who denied are not permitted, nor are they allowed to make amends.
And on the day when we shall send from every nation a witness; then shall those who misbelieve not be allowed (to excuse themselves), and they shall not be taken back into favour
And the day when We will raise up a witness from every nation - then there will be no leave for the disbelievers, nor will they be appeased
And the day in which We will raise a witness from every nation and then no permission will be given to the disbelievers [to plead] nor will they be excused.
On a certain day We will raise a witness out of every nation: Then they who shall have been unbelievers shall not be suffered to excuse themselves, neither shall they be received into favour
On the Day We shall raise from all peoples a witness; then shall no excuse be accepted from disbelievers, and they shall receive no favours (or be allowed to make amends)
On the Day We shall raise up from every nation a witness, then permission will not be given to the unbelievers, nor shall they be allowed to make restitution
But one day, we will raise up a witness out of every nation: them shall the infidels have no permission to make excuses, and they shall find no favour
And the Day we raise up from all communities a shaheed (witness), then permission shall not be given for those who disbelieved (for any extra time to make amends) and nor they would be provided an opportunity to put forward excuses
On the Day We will raise up from every community a witness again, no permission will be given to those who are ungrateful nor will they ask to be favored.
One day We will raise from each people a witness, and then there will be no excuse acceptable from the unbelievers, and they will not be given the opportunity to repent.
Do they realize what will happen on that Day when We shall call a witness from every nation? Then the unbelievers will neither be allowed to put forward any excuse nor will they receive any favor
(They are heedless of) the Day when We shall raise a witness from each community and then the unbelievers will neither be allowed to plead nor will they be asked to repent and seek pardon
And on the day when We raise up a witness out of every nation, then permission (to offer excuse) will not be given to the disbelievers, nor will they be allowed to make amends
And on the day when We will raise a witness from every community, then (on that day), those who did not believe will not be excused, nor will they be able to seek good will.
And One Day We will raise a witness out of every community. Then shall no leeway be given to those who suppress the Truth, nor shall they be allowed to solicit favours
And the Day when We shall raise from every people (their Messenger as) a witness (to their deeds), then the disbelievers will not be accorded permission (to put forward any excuse), nor will they be asked (then) to turn to Allah in repentance
And the Day We send from every nation a witness, then those who have rejected will not be given leave, nor will they be allowed to repent
And the Day We send from every nation a witness, then those who have rejected will not be given leave, nor will they be allowed to repent
And the Day We send from every nation a witness, then those who have rejected will not be given leave, nor will they be allowed to repent.
And a day/time We send/resurrect/revive from every nation a witness/testifier, then (it will) not be allowed/permitted to those who disbelieved, and nor they be allowed to offer reconciliation/appeasement
But one Day We shall raise up a witness out of every community, whereupon they who were bent on denying the truth will not be allowed to plead [ignorance], and neither will they be allowed to make amends
And the Day We make to rise again from every nation a witness; thereafter the ones who disbelieved will not be permitted nor will they be allowed to make amends
And (bethink you of) the day when we raise up of every nation a witness, then there is no leave for disbelievers, nor are they allowed to make amends
On the day when We will call a witness from every nation, the disbelievers will not be given permission for anything, nor will they be allowed to seek solicitation
(Remember) the Day on which We shall raise up a witness from every people, then the disbelievers will not be allowed (to make excuses), nor shall they be asked to repent
(Mention) the day when We shall raise up a witness from every nation, then there will be no leave for those who lack Faith in Allâh, nor will they be asked to make amends.
On that day, out of every nation We will call out a witness to testify against them. The unbelievers, then, will neither be allowed to offer excuses, nor urged to seek forgiveness
And (Mention) the day when We shall raise up a witness from every nation, then those who are spiritually dead and blind will not be allowed to apologize (for their iniquitous deeds), nor will they be asked to make amends.
The day shall come when We summon a witness from every nation -the Messenger sent to them- to testify of his peoples' response. There and then never shall those who denied Allah be permitted to plea in justification of their deeds of inequity. And if they invoke His forgiveness, never will heaven respond favourably to their invocation
We will pick a witness from each community that Day; the disbelievers won’t be allowed to plead ignorance nor to repent.
˹Consider, O Prophet,˺ the Day We will call ˹a prophet as˺ a witness from every faith-community. Then the disbelievers will neither be allowed to plead nor appease ˹their Lord˺.
And on the day We raise a witness of every community, no excuses will be accepted from those who rejected (the truth) nor will they be allowed redress.
On the day We call to life a witness from each community, their pleas shall not avail the unbelievers, nor shall they be allowed to make amends
The day will come when we raise from every community a witness, then those who disbelieved will not be permitted (to speak), nor will they be excused.
The Day [of Judgment] will come when We will raise up a witness from every nation. On that day, the unbelievers will not be able to make excuses or to make amends.
The Day [of Judgment] will come when We will raise up a witness from every nation. On that day, the unbelievers will not be able to make excuses or make amends.
And on a Day when We will mission a witness from every community, then those who disbelieved will not be permitted (excuse), nor they be admonished (to appease God).
And (remember) the Day We will raise up a witness from every nation. Then, shall no permission be given to those who disbelieved, nor shall they be allowed to make amends.
One day We will raise up a witness from every community, but then the unbelievers will not be allowed to make pleas, nor will they be allowed to make amends.
And bethink of the Day when We shall raise among every community a witness, then there is no leave for the rejecters, nor will they be allowed to make mends. (4:41), (16:77), (16:89), (41:24)
And on the day when We will raise up a witness out of every nation, then shall no permission be given to those who disbelieve, nor shall they be made to solicit favor
And remember the day when WE shall raise up a witness from every people, then those who disbelieve shall not be permitted to make amends, nor shall their plea be accepted
And on that Day We shall raise up a witness from every community; then those who disbelieved will not be permitted [to speak], nor can they make amends
And on the Day when from all peoples (nations), We shall raise a Witness (their own messenger): Then no excuses will be taken from disbelievers, nor will they be allowed (to return and repent) to ask for the Forgiveness (from Allah)
On the Day when We summon a witness from every community, those who disbelieved won’t be allowed to present excuses, nor will they be pardoned.
On the Day when We raise up a witness from every community—those who disbelieved will not be permitted, nor will they be excused
And [mention] the Day when We will resurrect from every nation a witness. Then it will not be permitted to the disbelievers [to apologize or make excuses], nor will they be asked to appease [ Allah ]
And the day We shall raise up a witness from every nation, then there is no permission for those who disbelieved, and they will not be regarded with favour.
One Day We shall raise from all Peoples a Witness: then will no excuse be accepted from Unbelievers, nor will they receive any favours
One Day We shall raise from all Peoples a Witness: then will no excuse be accepted from Unbelievers, nor will they receive any favours
وَإِذَا رَءَا ٱلَّذِینَ ظَلَمُوا۟ ٱلۡعَذَابَ فَلَا یُخَفَّفُ عَنۡهُمۡ وَلَا هُمۡ یُنظَرُونَ ٨٥
When the evildoers face punishment it will not be lightened for them nor will they be given any respite
And when those who did wrong (disbelievers) will see the punishment, it will neither be lightened for them, nor will they be given respite.
And when those who have done wrong will behold the torment, it will not be lightened unto them, nor will they be respited
And when the wicked shall face the torment it will not be decreased, nor will they be reprieved
When the wrongdoers encounter the suffering, it will not be lightened for them and they will not be reprieved.
When those who did wrong see the punishment, it will not be lightened for them. They will be granted no reprieve.
And when the wrongdoers sight the punishment, it shall not be lightened for them, nor will they be granted any respite
When those who persist in wrongdoing (by associating partners with God and committing evils) see the punishment, it will not be lightened for them, nor will they be reprieved
And when those who behaved unjustly actually face the punishment (in the Hereafter), it shall neither be reduced for them (after that) nor shall they be given respite
And when the evildoers behold the chastisement, it shall not be lightened for them, and no respite shall be given them
And when those who did wrong see the punishment, it is not reduced for them, and they are not given any delays.
When the disbelievers come face to face with their punishment, their begging for a lighter sentence or a second chance will be denied
When the wrongdoers see the penalty, there will neither be a way to mitigate, nor will they receive respite
And when those who did injustice see the punishment, (they will realize that) never shall it be lightened for them, nor shall they be given respite.
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And when the unjust will see the punishment, from that time on it will not be lightened for them, nor will they get respite
And when those who wrong their own souls see the punishment, it will not then be attenuated for them nor will they be given a respite.
And when they who shall have acted unjustly shall see the torment prepared for them; -- it shall not be mitigated unto them, neither shall they be respited; -
And when those who did wrong see the Penalty, it will not be mitigated, nor will they receive respite
And when the harmdoers see their punishment, it shall never be lightened, nor shall they ever be respited
And when they who have acted thus wrongly shall behold their torment, it shall not be made light to them, nor will God deign to look upon them
And when those who transgressed witnessed the punishment then it would not be lightened unto them, and nor will they be given respite
And when those who did wrong consider the punishment, then, it will not be lightened for them nor will they be given respite.
When the sinners see the penalty, then it will in no way be mitigated, and they will receive no respite.
When the wrongdoers face the punishment, it will neither be lightened for them nor will they be granted a delay
Once the wrong-doers have beheld the chastisement, neither will it be lightened for them nor will they be granted any respite
And when the wrongdoers see the chastisement, it will not be lightened for them, nor will they be respited
And when those who did injustice will see the punishment, it will not be lightened for them nor will they be given time.
And when those who are wicked experience the punishment, its severity on them shall not be decreased, nor shall they be given any respite
And when the wrongdoers see the torment, neither will (this torment) be mitigated for them, nor will they be granted any respite
And then those who were wicked will see the retribution; it will not be lightened for them, nor will they be given respite
And then those who were wicked will see the retribution; it will not be lightened for them, nor will they be given respite
And then those who were wicked will see the retribution; it will not be lightened for them, nor will they be given respite.
And if those who caused injustice/oppression saw/understood the torture, so (it) does not be reduced/lightened from them, and nor they be given time/looked at
And when they who were bent on evildoing behold the suffering [that awaits them, they will realize that] it will not be lightened for them [by virtue of their pleading]; and neither will they be granted respite
And when the ones who did injustice see the torment, then it will not be lightened for them, and they will not be respited
And when those who did wrong behold the doom, it will not be made light for them, nor will they be reprieved
There will be no relief for them when the torment approaches the unjust nor will they be given any respite
And when the unjust will see the punishment, it will not be lightened for them, nor will they be given respite
When those who are grossly unfair and morally wrong see the chastisement will (come to know that) it will not be lightened for them, neither will they be given respite.
They will witness their inevitable torture! Their sentence will not be lightened! Nor shall they have a respite
And when those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims see the chastisement, they will (know that) it won't be lightened for them, nor will they be reprieved.
And on the Day the wrongful of actions are confronted with the torment laid on the damned, never shall it be mitigated nor be put in respite
When the wrongdoers see the punishment, they will realise that it will not be lightened, nor will they be given respite.
And when the wrongdoers face the punishment, it will not be lightened for them, nor will they be delayed ˹from it˺.
And when those who did wrong see the punishment it will not be lightened for them and they will not be spared.
And when the wrongdoers face the scourge, it shall not be eased for them, nor shall they ever be reprieved
Once those who transgressed see the retribution, it will be too late; it will not be commuted for them, nor will they be respited.
And when those who were unjust see the suffering that awaits them, they will recognize that the severity of their punishment will not be lightened, nor will they be given any relief.
And when those who were unjust see the suffering that awaits them, they will recognize that the severity of their punishment will not be lightened, nor will they be given any relief.
And if those who oppressed saw the torment, so it will not be lightened about them, nor respited.
And when those who were unjust behold the chastisement, it shall not be lightened for them nor will they be respited.
And when the wrongdoers actually see the suffering [that awaits them], it will in no way be mitigated for them, nor will they be granted respite.
And when the wrongdoers will see the Requital coming, it will be too late. Neither will it be made light for them, nor will they be given further respite
And when those who are unjust shall see the chastisement, it shall not be lightened for them, nor shall they be respited
And when those who did wrong actually see the punishment, it will not be lightened for them, nor will they be respited
And when those who did wrong see the punishment, it shall not be lightened for them, nor shall they be granted respite
And when the wrongdoers see the penalty, then it will not be lightened in any way and then they will not have any delay
When the wrongdoers witness the punishment, it won’t be lessened for them, nor will they be granted delay.
When those who did wrong see the punishment, it will not be lightened for them, nor will they be reprieved
And when those who wronged see the punishment, it will not be lightened for them, nor will they be reprieved
And when those who did wrong see the punishment, then it shall not be lightened for them and they will not be given respite.
When the wrong-doers (actually) see the Penalty, then will it in no way be mitigated, nor will they then receive respite
When the wrong-doers (actually) see the Penalty, then will it in no way be mitigated, nor will they then receive respite
وَإِذَا رَءَا ٱلَّذِینَ أَشۡرَكُوا۟ شُرَكَاۤءَهُمۡ قَالُوا۟ رَبَّنَا هَـٰۤؤُلَاۤءِ شُرَكَاۤؤُنَا ٱلَّذِینَ كُنَّا نَدۡعُوا۟ مِن دُونِكَۖ فَأَلۡقَوۡا۟ إِلَیۡهِمُ ٱلۡقَوۡلَ إِنَّكُمۡ لَكَـٰذِبُونَ ٨٦
When the idolaters see the partners they joined with God they will say, ‘Our Lord, these are the partners we used to invoke beside You,’ but the partners will retort, ‘You are liars,’
And when those who associated partners (with Allah) see their partners, they will say: “Our Lord! These are our partners whom we used to invoke besides you.” But they (partners) will throw back their word at them (and say): “Surely! You are liars!”
And when those who have associated will behold their associate-gods, they will say: our Lord! yonder are our associate-gods upon whom we have been calling beside Thee, they Will proffer them the saying: verily ye are liars
When the idolaters see their partners they will call out: "O our Lord, these are the partners we invoked instead of You;" but they will retort: "You are liars."
When the dualists see the partners they associated they will say, “Our Rabb! These are our partners, who are not your equal, who we gave names to and associated as partners to You”... (Their partners) will scold them and say, “Indeed, you are liars.”
When those who associated others with Allah see those they associated, they will say, ´Our Lord, these are our partner gods, the ones we called upon apart from You.´ But they will fling their words back in their faces: ´You are truly liars!´
When the polytheists sight their partners, they will say, ‘Our Lord! These are our partners whom we used to invoke besides You.’ But they will retort to them, ‘You are indeed liars!’
And when those who associate partners with God see their associate-deities (such as Prophets, saints, and heroes, whom they hold as partners with God in worship and absolute obedience), they will say "Our Lord! Those are our associate-deities whom we (held as partners with You, and) used to invoke apart from You. (They are the ones who led us astray.)" Whereupon (those beings) fling at them the retort: "You are indeed liars!"
And when those who associate partners (with God) will see their associate-gods they will say, `Our Lord! these are partners associated with You by us, whom we used to call upon instead of You.' But they (-the so-called partners) will retort them with the words, `Most surely, you are liars.
And when the idolaters behold their associates, they shall say, 'Our Lord, these are our associates on whom we called apart from Thee.' They will fling back at them the saying, 'Surely, you are truly liars.
And when those who associated, see their partners (that they associated with God), they say: “Our Lord, these are our partners (of God), those whom we were calling on besides You.” But they would throw the word back at them (saying:) “You are certainly liars.”
When the disbelievers encounter those whom they had raised to the level of God, they will say: “Our Lord! shame on us taking them as our lords.” Their lords will interject: “You were nothing but liars to say that we are equal to God.”
When those who gave partners to God see their partners they will say, “Our Lord, these are our partners, those whom we used to invoke besides You.” But they will throw back their word at them and say, “Indeed you are liars.
And when the ones who associated (others with God) see their associates, they will say, “Our Lord, these are our associates whom we used to call upon apart from You.” So they cast to them the statement, “Very truly, you are liars.”
And when those who join their partners with God say, 'Our Lord! these be our partners on whom we used to call beside Thee.' And they shall proffer them the speech, 'Verily, ye are liars!
And when the polytheists will see their ascribed partners, they will say, "Our Lord! These are our partners whom we used to worship besides You"; so they will strike back at them with the saying, "You are indeed liars!"
And when those who ascribe partners to Allah see their partners they will say, “O our Lord, these are our partners whom we used to invoke besides You.” They retort back to them, “Truly you are liars.”
and when those who shall have been guilty of idolatry shall see their false gods, they shall say, O Lord, these are our idols which we invoked, besides Thee. But they shall return an answer unto them, saying, verily ye are liars
And when those who join partners with Allah behold those partners, they will say, "Our Lord! These are your partners on whom we used to invoke beside Thee." And they shall throw back the words at them, "Verily, you are liars!"
And when the idolaters see their associates they will say: 'Our Lord, these are our associates on whom we called other than You. ' But they will throw back at them saying: 'Surely, you are truly liars.
And when they who had joined associates with God shall see those their associate-gods, they shall say, "O our Lord! these are our associate-gods whom we called upon beside Thee." But they shall retort on them, "Verily, ye are liars."
And when those who associated partners (to God) saw their associate-gods, they said: “Our Nourisher-Sustainer! All these are our associate-gods, those whom we used to invoke besides You.” Thereupon they retorted on them the statement: “Surely you are indeed liars!”
And when those who ascribed partners saw their ascribed associates with God, they will say: Our Lord, these are our ascribed associates whom we had been calling to other than Thee. Then, they will cast their saying back to them: Truly, you are ones who lie!
When those who added partners to Allah see their partners, they will say, “O Lord, these are our partners whom we used to invoke besides You.” (The idols) will respond to them, “Truly, you are liars!”
When the pagans see their deities whom they associated with Allah, they will say: "Our Lord! Here are our ‘associate gods’ whom we used to invoke besides You." At this their deities will toss their statement back at them saying: "You are liars!"
And when those who associated others with Allah in His Divinity will see those to whom they ascribed this share, they will say: "Our Lord! These are the beings to whom we ascribed a share in Your Divinity and whom we called upon instead of You," whereupon those beings will fling at them the words: "You are liars."
And when those who ascribed partners (to Allah) see their associate-gods, they will say: Our Lord, these are our associate-gods on whom we called besides Thee. But they will throw back at them the word: Surely you are liars
And when those who associate partners (with Allah) will see their (presumed) partners, they will say, “ Our Fosterer! these are our (presumed) partners to whom we used to pray besides You.” But they will throw back ( the reply ) to them by saying, “You are certainly liars.”
And when those who worship others besides Allah see those others, they shall say, "Our Lord! These are our other gods whom we prayed to besides You." But they will retort, "Certainly indeed you are liars!"
And when the idolaters see their (self-made) partners, they will say: ‘O our Lord, these are our partner-gods which we worshipped besides You.’ Thereupon those (partner-gods) will send them the message (in reply): ‘You are liars indeed.
And when those who set up partners saw the partners they made, they said: "Our Lord, these are our partners that we used to call upon besides You." But they returned in answer to them: "You are liars!"
And when those who were polytheists saw their partners, they said: "Our Lord, these are our partners that we used to call upon besides You." But they returned in answer to them: "You are liars!
And when those who were polytheists saw their partners, they said: "Our Lord, these are our partners that we used to call upon besides You." But they returned in answer to them: "You are liars!"
And if those who shared/made partners (with God) saw their partners (with God), they said: "Our Lord, those (are) our partners (with You), those whom we were calling from other than You." So they threw the saying/word/opinion and belief that you (are) lying/denying/falsifying (E)
And when they who were wont to ascribe divinity to beings other than God behold [on Judgment Day] those beings to whom they were wont to ascribe a share in His divinity, they will exclaim: "O our Sustainer! These are the beings to whom we ascribed a share in Thy divinity, and whom we were wont to invoke instead of Thee!" -whereupon [those beings] will fling at them the retort: "Behold, you have indeed been lying [to yourselves]!"
And when the ones who associated (others with Him) see their associates, they will say, "Our Lord, these are our associates whom we used to invoke apart from You." They will then cast at them the saying, "Surely you are liars indeed."
And when those who ascribed partners to Allah behold those partners of theirs, they will say: Our Lord! these are our partners unto whom we used to cry instead of Thee. But they will fling to them the saying: Lo! ye verily are liars
When the idolators see their idols, they will say, "Lord, these are the idols whom we worshipped instead of you." But the idols will say, "They are liars."
When the Mushriks (i.e. those who ascribe partners to Allah) will see those whom they made partners with Allah, they will say: .Our Lord, these are the partners we made whom we called in worship besides you. Then, they (the partners) will turn to them saying: .You are indeed liars
When those who associate partners with Allâh see their ‘associate-gods’. They will say: "Our Lord, these are our ‘associate-gods’ to whom we used to implore and pray besides you. But ‘associate-gods‘ will fling to them the word (and say): “Indeed you are Lairs.!”
Those guilty of ascribing partners to Allah, will spot those partners (on the Day of Judgment) and will cry out, "Oh our Lord, these are the ones we used to worship besides You!" In response, they will retort, "You are liars!"
And When those who associate partners with Allâh see their associate-gods, they will say: ‘Our Lord, these are our associate-gods to whom we used to implore and pray besides you. But the associate-gods will fling to them the word (and say): ‘You are indeed lairs!’
And when those who incorporated with Allah other deities see their predominant partners, they shall say: "These, O Allah, are our partners whom we invoked besides You". But the predominant partners shall cast back the charge and say to them: "You are indeed liars"
When the idolaters see their idols they will say, “Our Lord, these are our idols we worshipped besides you,” but they will reply angrily, “Indeed you are liars.”
And when the polytheists see their associate-gods, they will say, “Our Lord! These are our associate-gods that we used to invoke besides You.” Their gods will throw a rebuttal at them, ˹saying,˺ “You are definitely liars.”
And when the idolaters see their idols, they will say: our Lord, these are our idols on whom we called besides You, but they respond to them: you are liars.
When the pagans behold their idols, they will say: ‘Lord, these are the idols to whom we prayed.‘ But their idols will retort: ‘You are surely lying!‘
And when those who committed idol worship see their idols, they will say, "Our Lord, these are the idols we had set up beside You." The idols will then confront them and say, "You are liars."
And when those who associated other beings with God see those they associated, they will say, "Our Lord these are our associates whom we used to call upon apart from You." But they will throw their words back at them: "You are liars"
And when those who associated other beings with God see those they associated, they will say, “Our Lord, these are our associates whom we used to call upon apart from You.” But they will throw their words back at them: “You are liars”
And if those who are associating saw their associates, they said, “Our Lord, these are our associates whom we were calling without You.” So, they threw back to them the saying, “You are liars.”
And when those who associated (others with Allah) behold their associates, they shall say: 'Our Lord! these are our associates whom we called besides You; ' But they (the gods) throwing back the saying at them, (will answer) 'Verily you are truly lairs! '
And when those who associate partners with God will see their [alleged] partners, they will say: 'Our Lord, these are our partners whom we used to invoke instead of You.' But they will throw their word back at them, saying: 'You are indeed liars.'
When those who ascribe partners to Allah see their 'partners' they will say, "Our Lord! These are our 'partners' whom we used to call instead of You." But, the leaders will fling to them the retort, "You verily have been lying to yourselves in self-deception."
And when those who associate (others with Allah) shall see their associate-gods, they shall say: Our Lord, these are our associate-gods on whom we called besides Thee. But they will give them back the reply: Most surely you are liars
And when those who associate partners with ALLAH, will see their associated-gods, they will say, `Our Lord, these are our associated-gods, whom we used to call upon instead of Thee.' Thereupon they will retort on them with the words, `Surely, you are liars.
When those who ascribed partners unto God see the partners they ascribed, they will say, “Our Lord! These are our partners whom we called upon apart from Thee.” But they will retort, “Verily you are liars!
And when those (men) who gave ‘partners’ to Allah will see their 'partners', and they (the men) will say: "Our Lord! These are our ‘partners’, those whom we used to call upon besides You." But they will throw their word back at them: (And say): "Truly, you are liars!"
When those who associated partners with God see their supposed partners, they will cry, “Our Lord, these are our partners whom we invoked besides You.” But they will throw back at them the words, “You are liars!”
And when the idolaters see their associates, they will say, 'Our Lord, these are our associates whom we used to invoke besides You.' They will strike back at them with the saying, 'Surely you are liars.'
And when those who associated others with Allah see their "partners," they will say," Our Lord, these are our partners [to You] whom we used to invoke besides You." But they will throw at them the statement, "Indeed, you are liars."
And when those who associated partners see their partners, they shall say, 'Our Lord! These are our partners, those on whom we used to call besides You.' But they will offer to them the speech, 'Indeed, you are surely liars.'
When those who gave partners to God will see their "partners", they will say: "Our Lord! these are our 'partners,' those whom we used to invoke besides Thee." But they will throw back their word at them (and say): "Indeed ye are liars!"
When those who gave partners to Allah will see their "partners", they will say: "Our Lord! these are our 'partners,' those whom we used to invoke besides Thee." But they will throw back their word at them (and say): "Indeed ye are liars!"
وَأَلۡقَوۡا۟ إِلَى ٱللَّهِ یَوۡمَىِٕذٍ ٱلسَّلَمَۖ وَضَلَّ عَنۡهُم مَّا كَانُوا۟ یَفۡتَرُونَ ٨٧
and on that Day they will offer total submission to God: their false deities will desert them
And they will offer submission to Allah (alone) on that Day and what they used to invent (false deities) will vanish from them.
And they will proffer sub mission unto Allah on that Day, and there will stray from them that which they have been fabricating
They will offer submission to God that Day, and the lies they fabricated will not be of the least avail
That day, the things they invented (their delusions and fabrications) will be lost from them and they will be in submission to Allah (the system, the laws of sunnatullah)!
On that Day they will offer their submission to Allah and the things they invented will abandon them.
They will submit to Allah on that day, and what they used to fabricate will forsake them
On that Day they (those who associated partners with God) have offered submission to God, (which out of arrogance they used to withhold), and what they used to fabricate (by way of false deities to worship besides God) has failed them
And on that day they shall tender submission to Allah, and all that they used to forge shall forsake them
And they will offer God surrender that day, and there shall go astray from them that they were forging
On that day, they yield the submission to God, and what they used to fabricate abandons them.
That is the Day that they will totally submit themselves to the Lord and all those things on which they used to rely will be proven to be good for nothing
That day will they show submission to God, and all their creations will leave them
And they cast forth to Allah, on that day, (their) submissiveness, and whatever they used to fabricate strayed away from them.
And they shall proffer on that day peace unto God; and that which they had devised shall stray away from them
And on that day they will fall humbly before Allah, and they will lose all that they used to fabricate
And they offered the [word of] peace to Allah on that day and all that they used to contrive was lost from them.
And on that day shall the wicked offer submission unto God; and the false deities which they imagined shall abandon them
And they shall proffer unto Allah surrender that day; and all that which they had devised shall stray away from them
On that Day they shall offer to submit to Allah, and what they forged will forsake them
And on that day shall they proffer submission to God; and the deities of their own invention shall vanish from them
And they offered to Allah, this Day, full submission (in Islam). And vanished from them what they had been inventing in falsehood
They will give a proposal to God on that day of surrender. Gone astray from them will be what they had been devising.
That day they will show submission to Allah, and all their inventions will be annulled.
They shall tender their submission to Allah that Day: and the gods of their own inventions will leave them in the lurch
On that Day they will offer their submission and all that they had fabricated will have vanished
And they will tender submission to Allah on that day, and what they used to forge will fail them
And on that day they will offer submission before Allah, and that which they used to forge will go away from them.
And they shall tender submission to Allah on that day. And what they used to concoct shall depart from them
And that Day, these (polytheists) will show humbleness and obedience to Allah, and all falsehood that they used to fabricate will vanish from them
And they surrendered to God on that Day, and what they had invented abandoned them
And they offered submission to God on that Day; and what they had invented abandoned them
And they offered submission to God on that Day; and what they had invented abandoned them!
And they threw to God (on) that day/time the submission/surrender , and what they were fabricating/cutting and splitting (was) wasted/nullified/lost from them
And on that Day will they [who had thus been sinning, belatedly] proffer their surrender to God; and all their false imagery will have forsaken them
And they will cast forth to Allah submissiveness upon that Day and whatever they used to fabricate will err away (Or: stray away) from them
And they proffer unto Allah submission on that day, and all that they used to invent hath failed them
(On the Day of Judgment) the disbelievers will submit themselves to God and whatever they had falsely invented will disappear
On that day they will tender submission to Allah, and all that they used to fabricate will have vanished from them
They will (decide firmly to) proffer submission to Allâh on that day, and what they used to mythologize will fail them.
On that day, they will extend an offer of peace towards Allah. The lies they used to invent will fritter away
They will offer (their complete) submission to Allâh on that day, and whatever they used to fabricate will fail them.
There and then shall they -the infidels- resign themselves to the will of Allah and be forsaken and renounced by those whom they presumed to share with Allah His divine nature
That day, they will submit before Allah and abandon what they had invented as gods.
They will offer ˹full˺ submission to Allah on that Day, and whatever ˹gods˺ they fabricated will fail them.
And that day they will offer submission to Allah and what they used to invent deserted them.
They shall proffer God submission on that day, and the gods of their own invention will forsake them
They will totally submit to GOD on that day, and the idols they had invented will disown them.
and on that day they will freely submit to God, and all their idols will forsake them.
and on that Day, they will freely submit to God, and all their idols will forsake them.
And they threw to Allah on that Day the submission, and strayed from them what they were slandering.
And they will tender submission to Allah on that day, and what they used to forge shall depart from them.
On that day, they shall proffer submission to God; and all their inventions will have forsaken them.
And they will tender their submission to Allah on that Day, but all they used to fabricate will leave them in the lurch
And they shall tender submission to Allah on that day; and what they used to forge shall depart from them
And they will offer submission to ALLAH on that day, and all that they used to forge shall fail them
And they will offer submission unto God on that Day, and that which they used to fabricate will forsake them
And on that Day they will yield in submission to Allah; And all their inventions will leave them in the hardest position
On that Day, they will surrender to God, and all their invented claims will desert them.
On that Day they will offer their submission to God, and what they had invented will abandon them
And they will impart to Allah that Day [their] submission, and lost from them is what they used to invent
And they shall offer to God on that day the peace; and what they used to forge shall go astray from them.
That Day shall they (openly) show (their) submission to God; and all their inventions shall leave them in the lurch
That Day shall they (openly) show (their) submission to Allah; and all their inventions shall leave them in the lurch
ٱلَّذِینَ كَفَرُوا۟ وَصَدُّوا۟ عَن سَبِیلِ ٱللَّهِ زِدۡنَـٰهُمۡ عَذَابࣰا فَوۡقَ ٱلۡعَذَابِ بِمَا كَانُوا۟ یُفۡسِدُونَ ٨٨
Because of the corruption they spread, We shall add torment upon torment for those who disbelieved and barred others from the path of God
Those who disbelieved and hinder people from the way of Allah, We will add punishment over the punishment for them because they used to spread corruption.
Those who disbelieved and hindered others from the way of Allah- We shall increase for them torment upon torment for they have been spreading corruption
For those who deny the truth and obstruct (others) from the way of God, We shall add torment to torment as they were perpetrating corruption
We will subject to increasing suffering those who deny the knowledge of the reality and who prevent (the people) from the way of Allah, because of their corruption.
As for those who were kafir and barred access to the way of Allah, We will heap punishment on top of their punishment because of the corruption they brought about.
Those who are faithless and bar from the way of Allah —We shall add punishment to their punishment because of the corruption they used to cause
Those who (themselves) disbelieved and barred (other) people from God’s way – We add punishment to their punishment because they used to cause disorder and corruption
(As to) those who disbelieve and hinder (the people) from Allah's way, We shall enhance many times over their punishment because of the evil they wrought
Those that disbelieve and bar from the way of God -- them We shall give increase of chastisement upon chastisement, for that they were doing corruption
We add punishment to the punishment of those who disbelieved and obstructed God's way, because they were committing corruption,
As for those who chose to disbelieve (and had something to do with the others’ leaving the right path), they will be double punished for their role in spreading the mischief
Those who reject God and hinder people from the path of God, on them will We heap penalty upon penalty, because they used to spread corruption
Those who denied and barred from the way of Allah—We added punishment to their punishment on account of the corruption they used to cause.
Those who misbelieve and turn folks off God's path, we will add torment to their torment, for that they were evildoers
Those who disbelieved and prevented from the way of Allah - We added punishment upon the punishment - the recompense of their mischief
As for those who disbelieve and also hinder people from the way of Allah, We increase them in punishment on top of the punishment because they used to spread corruption [in the land].
As for those who shall have been infidels, and shall have turned aside others from the way of God, We will add unto them punishment upon punishment, because they have corrupted others
Those who disbelieve and turn folks from the path of Allah, We will add doom to their doom, for that they worked corruption
Those who disbelieve and bar others from the Path of Allah, We shall add punishment upon their punishment because they were corrupting
As for those who were infidels and turned others aside from the way of God, to them we will add punishment on punishment for their corrupt doings
Those who disbelieved and hindered from the Way of Allah: We added to them a torment over the torment because of that which they used to do as mischief
Those who were ungrateful and barred from the way of God, We increased them in punishment above their punishment because they had been making corruption.
As for the unbelievers who hindered from the path of Allah, We will increase punishment on top of punishment because they had spread corruption.
As for those who disbelieve and debar others from the Way of Allah, We shall punish them all the more for their misdeeds
As for those who disbelieved and barred others from the way of Allah, We shall add further chastisement to their chastisement for all the mischief they did
Those who disbelieve and hinder (men) from Allah’s way, We will add chastisement to their chastisement because they made mischief
Those who do not believe and turn away (people) from the way of Allah, We will increase for them the punishment over (their) punishment because they used to cause corruption.
For those who suppress the Truth and cause hindrance in Allah's Path, We will add punishment over punishment because they have been spreading corruption
Those who disbelieved and persistently hindered (others) from the path of Allah, We shall add torment to their torment because they used to spread mischief and spoil peace
Those who rejected, and repelled others from the path of God, We have increased the retribution for them over the retribution for what they had corrupted
Those who rejected, and repelled others from the path of God, We have added them retribution over the retribution, for what they had corrupted
Those who rejected, and repelled others from the path of God, We have added them retribution over the retribution, for what they had corrupted.
Those who disbelieved and prevented/obstructed from God's way/path , We increased them torture over/on the torture, because (of) what they were corrupting/disordering
Upon all who were bent on denying the truth and who turned others away from the path of God will We heap suffering upon suffering in return for all the corruption that they wrought
The ones who have disbelieved and barred from the way of Allah, We will increase for them torment above the torment, for that they were corrupting (in the earth)
For those who disbelieve and debar (men) from the way of Allah, We add doom to doom because they wrought corruption
The disbelievers who had created obstacles in the way leading to God will face manifold torments as a result of their evil deeds
For those who disbelieve and put obstructions in the way of Allah, We shall add up punishment after punishment for the mischief they used to make
Those who lack Faith in Allâh and hinder (men) from the way of Allâh- for them We will add chastisement to chastisement, for that they used to spread corruption.
There are those who refuse to believe, and also place obstacles on the path of Allah. Because of their treachery, We will augment their agony by enhancing their punishment
Those who persistently refuse to Yield to the Truth and do bar (other) from the path of Allâh, We will add chastisement to their chastisement, for the corruption they used to cause.
Those who denied Allah and stood in the way to prevent His spirit of truth from guiding people into all truth shall have much to answer for. We will double their punishment. They shall be requited for the denial of Allah and for obstructing divine truth and creating discord
Those people who disbelieved and stopped others from Allah’s path, their punishment will be increased many times over because they were rebellious.
For those who disbelieve and hinder ˹others˺ from the Way of Allah, We will add more punishment to their punishment for all the corruption they spread.
Those who reject (the truth) and divert from the way of Allah, We increase the punishment manifold for them because of their corruption.
Those that disbelieve and debar others from the path of God, We shall chastise all the more for their misdeeds
Those who disbelieve and repel from the path of GOD, we augment their retribution by adding more retribution, due to their transgressions.
We will heap punishment upon punishment on all the unbelievers who turned others away from God's path, in return for the corruption they caused.
We will heap punishment upon punishment on all the unbelievers who turned others away from God’s path in return for the corruption they caused.
Those who disbelieved and hindered Allah's pathway, We increased them a torment over the torment, with what they were spoiling.
Those who disbelieved and hindered (people) from the path of Allah, We added punishment to punishment for that they used to spread mischief.
Upon those who disbelieve and debar others from the path of God We will heap suffering upon suffering in punishment for all the corruption they wrought.
The ones who not only rejected the Truth, but hindered people from the Way of Allah, We will add doom upon doom for them because they corrupted the human minds and the society
(As for) those who disbelieve and turn away from Allah's way, We will add chastisement to their chastisement because they made mischief
As for those who disbelieve and turn men away from the way of ALLAH, WE will add punishment to their punishment because they made mischief
Those who disbelieve and who have turned from the way of God, for them We shall add punishment on top of punishment, for their having worked corruption
Those who reject Allah and try to stop (men) from the Path of Allah— For them We will add penalty to penalty; Because they used to spread mischief
For those who disbelieve and obstruct others from God’s path, We will add to their punishment because of their misconduct.
Those who disbelieve and obstruct from God's path—We will add punishment to their punishment, on account of the mischief they used to make
Those who disbelieved and averted [others] from the way of Allah - We will increase them in punishment over [their] punishment for what corruption they were causing
Those who disbelieved and hindered from the way of God, We will increase them in punishment above punishment, for that they were doing corruption.
Those who reject God and hinder (men) from the Path of God - for them will We add Penalty to Penalty; for that they used to spread mischief
Those who reject Allah and hinder (men) from the Path of Allah - for them will We add Penalty to Penalty; for that they used to spread mischief
وَیَوۡمَ نَبۡعَثُ فِی كُلِّ أُمَّةࣲ شَهِیدًا عَلَیۡهِم مِّنۡ أَنفُسِهِمۡۖ وَجِئۡنَا بِكَ شَهِیدًا عَلَىٰ هَـٰۤؤُلَاۤءِۚ وَنَزَّلۡنَا عَلَیۡكَ ٱلۡكِتَـٰبَ تِبۡیَـٰنࣰا لِّكُلِّ شَیۡءࣲ وَهُدࣰى وَرَحۡمَةࣰ وَبُشۡرَىٰ لِلۡمُسۡلِمِینَ ٨٩
The day will come when We raise up in each community a witness against them, and We shall bring you [Prophet] as a witness against these people, for We have sent the Scripture down to you explaining everything, and as guidance and mercy and good news to those who devote themselves to God
And (remember) the Day when We shall raise up a witness in every nation against them from amongst themselves. And We shall bring you (O Muhammad) as a witness against them. (For this reason) We have sent down to you the book (the Qur’an) as an explanation of everything, a guide, a Mercy, and glad tidings for the Muslims.
And beware a Day whereon We shall raise up in every community a witness regarding them from amongst them selves, and We shall bring thee as a witness regarding these. And We, have revealed unto thee the Book as an exposition of everything and as a guidance and mercy and glad tidings to the Muslims
Remind them of the Day when We shall call from every people a witness against them, and make you a witness over them, for We have revealed to you the Book as an exposition of everything, and as guidance and grace and happy tidings for those who submit
In that period, from every people We will resurrect a witness against themselves from within themselves... And We brought you as a witness over them! We sent down this Knowledge (Book), which explains everything in sections, as a (life) guidance and as grace and good news for those who have become aware of their submission.
On that Day We will raise up among every community a witness against them from amongst themselves, and bring you as a witness against them. We have sent down the Book to you making all things clear and as guidance and mercy and good news for the Muslims.
The day We raise in every nation a witness against them from among themselves, We shall bring you as a witness against these. We have sent down the Book to you as a clarification of all things and as a guidance and mercy and good news for the muslims
And on that Day We will raise up within every community a witness from among themselves (to testify) against them (that God’s Religion was communicated to them), and We will bring you (O Messenger) as a witness against those (whom your Message has reached). We have sent down on you the Book as an exposition of everything (that pertains to guidance and error and to the knowledge of good and evil, and to happiness and misery in both worlds), and guidance and mercy and glad tidings for the Muslims (those who have submitted themselves wholly to God
(Beware of) the day when We shall raise from every people a witness who shall hail from among themselves and who shall testify against them. And We shall bring you (O Muhammad!) as a witness against (all) these. And (that is why) We have revealed to you this perfect Book explaining every (basic) thing and (which serves as) a guidance and a mercy, and (gives) good tidings to those who submit (to God)
And the day We shall raise up from every nation a witness against them from amongst them, and We shall bring thee as a witness against those. And We have sent down on thee the Book making clear everything, and as a guidance and a mercy, and as good tidings to those who surrender
on the day when from every group We raise a witness against them from themselves, and We bring you as a witness against these. We sent down the book to you explaining everything, and a guide and a mercy and good news for those who submit.
On the Day that I will raise up a person from each nation to witness against their wrongdoing, I will ask you to witness against these people. After all, I have revealed this Book as a mercy to you to be served as a reference for explaining every issues, guidance, and relaying the good news [about the Hereafter] for those who join you in submission to the will of God
One day We will raise from all peoples a witness against them from among themselves, and We will bring you as a witness against them, and We have sent down to you the Book explaining all things, a guide, a mercy, and good news to the Muslims
And on a day when We raise in every community a witness against them from among them, and We brought yousg as a witness against these. For We have bestowed upon you the Scripture from on high, as an explanation of everything and guidance and mercy and glad tidings for the Muslims.
And on the day when we will raise up in every nation a witness against them from among themselves, and we will bring thee as a witness against these;- for we have sent down to thee a book explaining clearly everything, and a guidance, and a mercy, and glad tidings to the believers
And the day when We will raise from every group, a witness from among them, in order to testify against them and will bring you O dear Prophet (Mohammed - peace and blessings be upon him) as a witness upon them all; and We have sent down this Qur’an upon you which is a clear explanation of all things, and a guidance and a mercy and glad tidings to the Muslims
And on the day when We will raise from every nation a witness upon them from themselves and We will bring you as a witness upon these [your companions] and We have sent down the book to you gradually so as to explain everything in detail and as a guidance and as a mercy and glad tidings for those who have submitted themselves to Allah.
On a certain day We will raise up in every nation a witness against them, from among themselves; and We will bring thee, O Mohammed, as a witness against these Arabians. We have sent down unto thee the book of the Koran, for an explication of every thing necessary both as to faith and practice, and a direction, and mercy, and good tidings unto the Moslems
And on the day when We will raise up in every nation a witness against them from among themselves, and We will bring you (Muhammad) as a witness against these (your people or the other witnesses); for We have revealed (sent down) to you a Book (Scripture
And on that Day We shall raise up from every nation a witness from their own against them, and We shall bring you (Prophet Muhammad) as a witness against those. And We have sent down to you the Book making everything clear, as a guidance, and mercy, and glad tidings to those who submit
And one day we will summon up in every people a witness against them from among themselves; and we will bring thee up as a witness against these Meccans: for to thee have we sent down the Book which cleareth up everything, a guidance, and mercy, and glad tidings to those who resign themselves to God (to Muslims)
And the Day We raise in all communities a shaheed (witness) over them from amongst themselves and We came, with you as a witness over all these people (Our Al-Kitab became the judge to decide every case on merit.See Verse 39/69). And We delivered to you Al-Kitab, Tibyan-un-le-kulle-sha'in (‘An Exposition of all things’), Hudah, Rahmah and Bushrah for the Muslims
On the Day We raise up in every community a witness against them from among themselves and We will bring thee about as a witness against these. And We sent down to thee the Book as an exposition that makes everything clear and as a guidance and as a mercy and as good tidings for the ones who submit to God.
One day We will raise from each people a witness from among themselves. We will bring (Prophet Muhammed) as a witness over (his contemporaries). We bestowed upon you a Book explaining everything –a guide, a mercy, and good news for those who submit to Allah.
O Muhammad, warn them about that Day when We shall call a witness from every nation to testify against it, and We shall call you O Muhammad to testify against your people: that is why We have sent down to you this Book (The Qur'an) to explain everything - a guide, a blessing and good news for Muslims
(O Muhammad), warn them of the coming of a Day when We shall bring forth a witness against them from each community and We shall bring you forth as a witness against them all; (and it is for that purpose that) We sent down the Book to you which makes everything clear, and serves as a guidance and mercy and glad tidings to those who have submitted to Allah
And on the day when We raise up in every people a witness against them from among themselves, and bring thee as a witness against these. And We have revealed the Book to thee explaining all things, and a guidance and mercy and good news for those who submit
And on the day when We will raise from every community a witness against them from among themselves, then (on that day) We will bring you (as) a witness against these. And We have sent down on you the book (which gives) an explanation for everything, and (it is) a guide and a mercy and good news for those who submit (as Muslims).
And One Day We will raise in every people a witness against them from among themselves, and bring you as a witness against these. And We have revealed to you the Book explaining everythingclearly, and as a guidance, mercy and good news for those who submit.
And (this) will be the Day (when) We shall raise amongst every people one witness against them from themselves, and, (O Venerable Beloved,) We shall bring you as witness to all of them (communities and Messengers). And We have revealed to you that Glorious Book which is a clear exposition of everything and is guidance, mercy and glad tidings for the believers
And the Day We send to every nation a witness against them from themselves, and We have brought you as a witness against these. And We have sent down to you the Scripture as a clarification for all things, and a guide and mercy and good tidings to those who have surrendered
And the Day We send to every nation a witness against them from themselves, and We have brought you as a witness against these. And We have sent down to you the Book as a clarification for all things, and a guidance and a mercy and good tidings to those who have submitted
And the Day We send to every nation a witness against them from themselves, and We have brought you as a witness against these. And We have sent down to you the Book as a clarification for all things, and a guidance and a mercy and good tidings to those who have submitted.
And a day/time, We send/resurrect/revive in every nation/generation a witness/testifier on them from themselves, and We came with you (as) a witness/testifier on those, and We descended on you The Book (a) clarification/explanation to every thing, and guidance, and mercy, and a good news to the Moslems/submitters/surrenderers
for one Day We shall raise up within every community a witness against them from among themselves. And thee [too, O Prophet,] have We brought forth to bear witness regarding those [whom thy message may have reached], inasmuch as We have bestowed from on high upon thee, step by step, this divine writ, to make everything clear, and to provide guidance and grace and a glad tiding unto all who have surrendered themselves to God
And the Day We will make to rise again in every nation a witness against them from among themselves, and We will cause you (The prophet) to come as a witness against these. And We have been sending down on you the Book as an evident (exposition) of everything, and as a guidance, and a mercy, and as good tidings to Muslims (i.e., those who surrender to Allah)
And (bethink you of) the day when We raise in every nation a witness against them of their own folk, and We bring thee (Muhammad) as a witness against these. And We reveal the Scripture unto thee as an exposition of all things, and a guidance and a mercy and good tidings for those who have surrendered (to Allah)
On the day when We call a witness against every nation from their own people, We will call you, (Muhammad), as a witness against them all. We have sent you the Book which clarifies all matters. It is a guide, a mercy, and glad news to the Muslims
And (think of) the day We shall send to every people a witness from among them (to testify) against them, and We shall bring you (O prophet) as witness against these. And We have revealed to you the Book, an exposition of everything, and guidance, and mercy, and glad tidings for the Muslims
(Mention) the day when We will raise up a witness against them from among themselves from every nation; and We bring you as a witness against these. We have sent down to you the ‘Book’, (the ‘Qur'ân’), as clarification of everything, giving spiritual insight , divine clemency to men, and joyful news to those who have submitted (themselves entirely to the authority of Allâh).
That day, against each nation We will summon one of their own as a witness, and (Oh Mohammed, SAW) against these people We will bring you out to testify. We have granted you this book, which explains everything. It is the guidance, the mercy and glad tidings for those who submit
And (recall) the day when We will raise up from every nation a witness against them from of their own race . Then We shall bring you as a witness against the (pagan Arabs). We have sent down to you the Qur'ân as an Explanation of all things, a True Source of Enlightenment and Mercy as well as glad tidings to those who have wholly submitted.
The day shall come when We summon a witness from every nation, the Messenger who evolved from their midst and conveyed Our message, to testify of his peoples' response and We summon you O Muhammad to testify of your peoples' response. The Book -the Quran- which We sent down to you is the fountain-head of divine knowledge and the chief source of divine information. It illucidates every aspect of every thought and it is a guide into all truth and a mercy extended to the people and a joyful tidings to those who conformed to Islam
On that Day, We will pick a witness from each community against them. We will bring you as a witness against them all. We revealed to you a glorious Book that explains the truth about all things; it is guidance, a kindness and good news for the Muslims
˹Consider, O Prophet,˺ the Day We will call against every faith-community a witness of their own. And We will call you to be a witness against these ˹people of yours˺. We have revealed to you the Book as an explanation of all things, a guide, a mercy, and good news for those who ˹fully˺ submit.
And on the day We raise in every community a witness against them from amongst themselves and bring you as a witness against these - and We revealed to you the book as an explanation of everything and a guidance and a mercy and good news for those who submit (as Muslims).
on the day We call to life a witness in each community from among themselves to testify against them. We shall call you to testify against these: for to you We have revealed the Book to manifests the Truth about all things, a guide, a blessing, and joyful tidings for the Muslims
The day will come when we will raise from every community a witness from among them, and bring you as the witness of these people. We have revealed to you this book to provide explanations for everything, and guidance, and mercy, and good news for the submitters.
On that day We will raise up from within each nation a witness against them, and We will bring you [Prophet] as a witness against them. We have sent down to you the Book as clarification for all things and as guidance and mercy and good news to all who would surrender themselves to God [Muslims].
On that Day, We will raise from within each nation a witness against them, and We will bring you [Prophet] as a witness against them. We have sent down to you the Book as clarification for all things and as guidance and mercy and good news to all who would surrender themselves to God [Muslims].
And on a Day when We will raise in every community a witness against them, among themselves, and brought with you as a witness against these. And We sent down upon you the Book, as a declaration for everything, and a guidance, and a mercy and preach (good tidings) for the Muslims.
And (remember) the day when We raise up a witness from every people against them from among themselves, and We shall bring you as a witness against these. And We have sent down the Book to you explaining clearly everything, and as a guidance, and glad tidings for Muslims.
One day We will raise up within every nation a witness from among themselves to testify against them. And We will bring you, [Prophet] as a witness against these [i.e. your people]. We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.
For, one Day, We shall raise from every community a leading witness against them from among themselves. And We shall call you (O Prophet) to testify regarding those whom your Message has reached. The Book We have revealed to you explains everything; a Guide and Grace and the glad tiding for all those who have submitted
And on the day when We will raise up in every people a witness against them from among themselves, and bring you as a witness against these-- and We have revealed the Book to you explaining clearly everything, and a guidance and mercy and good news for those who submit
And remember the day when WE will raise up in every people a witness against them from among themselves, and WE will bring thee as a witness against all of them. And WE have sent down to thee the Book to explain everything and a guidance and a mercy and glad tidings to those who submit to ALLAH
And on that Day We shall raise up in every community a witness against them from among themselves, and We shall bring thee as a witness against these. And We sent down unto thee the Book as a clarification of all things, and as a guidance and a mercy and glad tidings for those who submit
On the Day when from all people, and We shall raise a witness (from themselves) against themselves: And We shall bring you (O Prophet!) as a witness against them (your people who reject Allah): And to you, We have sent down the Book (the Quran) explaining everything, a Guide, a Mercy, and Happy News for Muslims
On the Day when We summon a witness from every community against them, We bring you as a witness against these. We revealed to you the Scripture, clarifying all things—a guide, mercy, and good news for those who submit.
On the Day when We raise in every community a witness against them, from among them, and bring you as a witness against these. We have revealed to you the Book, as an explanation of all things, and guidance, and mercy and good news for those who submit
And [mention] the Day when We will resurrect among every nation a witness over them from themselves. And We will bring you, [O Muhammad], as a witness over your nation. And We have sent down to you the Book as clarification for all things and as guidance and mercy and good tidings for the Muslims
And the day We will raise up in every nation a witness against them from themselves, and We will bring you as a witness against these; and We have sent down on you the Book, a clarification for everything, and guidance, and mercy, and glad tidings to those who submit.
One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims
One day We shall raise from all Peoples a witness against them, from amongst themselves: and We shall bring thee as a witness against these (thy people): and We have sent down to thee the Book explaining all things, a Guide, a Mercy, and Glad Tidings to Muslims
13
Revelation enjoins Good
۞ إِنَّ ٱللَّهَ یَأۡمُرُ بِٱلۡعَدۡلِ وَٱلۡإِحۡسَـٰنِ وَإِیتَاۤىِٕ ذِی ٱلۡقُرۡبَىٰ وَیَنۡهَىٰ عَنِ ٱلۡفَحۡشَاۤءِ وَٱلۡمُنكَرِ وَٱلۡبَغۡیِۚ یَعِظُكُمۡ لَعَلَّكُمۡ تَذَكَّرُونَ ٩٠
God commands justice, doing good, and generosity towards relatives and He forbids what is shameful, blameworthy, and oppressive. He teaches you, so that you may take heed
Surely, Allah enjoins justice, doing good (to others), giving help to kith and kin, and forbids lewdness, evil deeds, and oppression. He admonishes you so that you may take heed.
Verily Allah commandeth justice and well-doing and giving to kindred; and He prohibiteth lewdness and wickedness and oppression; He exhorteth you that haply ye may beadmonished
Verily God has enjoined justice, the doing of good, and the giving of gifts to your relatives; and forbidden indecency, impropriety and oppression. He warns you so that you may remember
Indeed, Allah orders justice, good conduct and generosity to relatives... And forbids immorality (ego-based behavior), bad conduct (activities that go against the requirements of faith) and oppression (wrongdoing and injustice)... He admonishes you so that you think and evaluate.
Allah commands justice and doing good and giving to relatives. And He forbids indecency and doing wrong and tyranny. He warns you so that hopefully you will pay heed.
Indeed Allah enjoins justice and kindness and generosity towards relatives, and He forbids indecency, wrong, and aggression. He advises you, so that you may take admonition
God enjoins justice (and right judgment in all matters), and devotion to doing good, and generosity towards relatives, and He forbids you indecency, wickedness and vile conduct (all offenses against religion, life, personal property, chastity, and health of mind and body). He exhorts you (repeatedly) so that you may reflect and be mindful
Allah enjoins justice and the doing of good to others and giving like kindred and He forbids indecencies and manifest evil and transgression. He admonishes you that you may take heed and attain eminence
Surely God bids to justice and good-doing and giving to kinsmen; and He forbids indecency, dishonour, and insolence, admonishing you, so that haply you will remember
Indeed, God orders to justice and doing good and giving to relatives (and close ones), and prohibits from indecency and unacceptable (and wrong) and injustice. He advises you so you may take notice.
God orders you to be just, charitable, and kind treatment of your folks. God forbids indecencies, evil deeds and violating the others’ rights. Thus, He instructs you so that you may mind
God commands justice, the doing of good, and generosity to friends and family, and He forbids shameful deeds, injustice, and rebellion. He instructs you, that you may receive advice
Indeed, Allah commands to justice and excelling in doing good and bringing (charity) to the relative, and He forbids obscenity and what is deplorable and oppression. He admonishes you, that you may remind yourselves.
Verily, God bids you do justice and good, and give to kindred (their due), and He forbids you to sin, and do wrong, and oppress; He admonishes you, haply ye may be mindful
Indeed Allah decrees the commands of justice and kindness, and of giving to relatives, and forbids from the shameful and evil and rebellion; He advises you so that you may pay heed
Truly Allah commands unto the justice and the charity and giving to near of kin [what is due to them] and forbids from injustice and wickedness and arrogant conduct [against kinfolk]. He exhorts you so that perhaps you may remember.
Verily God commandeth justice, and the doing of good, and the giving unto kindred what shall be necessary; and He forbiddeth wickedness, and iniquity, and oppression: He admonisheth you that ye may remember
Verily, Allah commands justice, the doing of good (kindness, benevolence), and liberality to kindred, and He forbids all shameful deeds (lewdness, abomination, perversity) and wickedness (wrong, injustice, oppression, rebellion); He exhorts you that per
Allah orders justice, and good deeds, and giving to one's kindred. He forbids indecency, dishonor and insolence. He admonishes you in order that you take heed
Verily, God enjoineth justice and the doing of good and gifts to kindred, and he forbiddeth wickedness and wrong and oppression. He warneth you that haply ye may be mindful
Verily, Allah enjoins Al-Adl and al-Ehsan (doing good in perfection), and giving (help and assistance) to close-relations. And He forbids against Al-Fahisha, and Al-Munkar and Al-Baghy. He admonishes you that you may remind yourselves and remind others
Truly, God commands justice and kindness and giving to one who is a possessor of kinship and He prohibits depravity and ones who are unlawful and insolent. He admonishes you so that perhaps you will recollect.
Indeed, Allah commands justice, goodness, and generosity to neighbors and relatives. He forbids immorality, evil, and oppression. He admonishes you so that you may heed.
Allah commands doing justice, doing good to others, and giving to near relatives, and He forbids indecency, wickedness, and rebellion: He admonishes you so that you may take heed
Surely Allah enjoins justice, kindness and the doing of good to kith and kin, and forbids all that is shameful, evil and oppressive. He exhorts you so that you may be mindful
Surely Allah enjoins justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion. He admonishes you that you may be mindful
Allah certainly enjoins doing of justice and good (to others) and giving to relatives, and He forbids indecency and (things) not recognized (as good) and rebellion, He admonishes you that you may be mindful.
Allah does indeed enjoin justice, kindness and giving things to near and dear ones. And He forbids obscenity, abomination and rebellion. He admonishes you that you may remember and take heed
Indeed, Allah enjoins justice and benevolence (towards everyone), and giving away to the kindred, and forbids indecency, evil deeds, defiance and disobedience. He admonishes you so that you may remember with concern
God orders justice and goodness and that you shall help your relatives, and He deters from evil, vice, and transgression. He warns you that you may remember
God orders justice and goodness and that you shall help your relatives, and He prohibits immorality and vice and transgression. He warns you that you may remember
God orders justice and goodness and that you shall help your relatives, and He prohibits immorality and vice and transgression. He warns you that you may remember.
That God orders/commands with the justice/equality and the goodness, and giving/bringing (to) of the relations/near, and (God) forbids/prevents from the enormous/atrocious deeds , and the defiance of God and His orders/obscenity , and the oppression/transgression , He preaches to/advises/warns you, maybe/perhaps you mention/remember
BEHOLD, God enjoins justice, and the doing of good, and generosity towards [one's] fellow-men; and He forbids all that is shameful and all that runs counter to reason, as well as envy; [and] He exhorts you [repeatedly] so that you might bear [all this] in mind
Surely Allah commands to justice and fairness and bringing (charity) to a near kinsman, and He forbids obscenity and maleficence and iniquity. He admonishes you that possibly you would be mindful
Lo! Allah enjoineth justice and kindness, and giving to kinsfolk, and forbiddeth lewdness and abomination and wickedness. He exhorteth you in order that ye may take heed
God commands (people) to maintain justice, kindness, and proper relations with their relatives. He forbids them to commit indecency, sin, and rebellion. God gives you advice so that perhaps you will take heed
Allah enjoins to do justice and to adopt good behavior and to give relatives (their due rights), and forbids shameful acts, evil deeds and oppressive attitude. He exhorts you, so that you may be mindful
Verily, Allâh commands (you) to do justice, to show kindness, and to give priority to the relatives, and forbids immorality, abomination, and tyranny. He admonishes you, so that you may take heed.
Indeed, Allah orders you to be fair and magnanimous, and to show kindness to the kinsfolk! He forbids immoral deeds, detestable acts and fornication. He counsels you; perhaps you will heed
Verily, Allâh commands (you) to enhance justice, pursue righteousness and perfection in Faith, and strengthen ties of kinship. He forbids indecency, abomination and aggression. He admonishes you so that you may take close heed.
Allah enjoins justice and deeds of wisdom and piety, and benevolence to those of your kindred who are in need. And He forbids all that is wrongful and obscene, all that is offensive and excites disgust and unwarranted severe course of action. He exhorts you and urges you to what is good and laudable, that you may hopefully heed
Allah commands justice, generosity and giving to relatives. He forbids indecency, all kinds of evil and cruelty. He teaches you, perhaps you will accept advice.
Indeed, Allah commands justice, grace, as well as courtesy to close relatives. He forbids indecency, wickedness, and aggression. He instructs you so perhaps you will be mindful.
Allah commands justice and goodness and to give to relatives and forbids indecency, wrongdoing and transgression; He admonishes you so that you take heed.
God enjoins justice, kindness and charity to kin, and forbids lewdness, reprehensible conduct and oppression. He admonishes you so that you may take thought
GOD advocates justice, charity, and regarding the relatives. And He forbids evil, vice, and transgression. He enlightens you, that you may take heed.
God orders justice, good works, and generosity to relatives and He forbids vice, evil, and oppression. He warns you so that you will keep all this in mind.
God orders justice, beautiful excellence, and generosity to relatives, and He forbids vice, evil, and oppression. He warns you so that you will keep all this in mind.
Surely Allah commands with the justice, and the excellence conduct, and giving the possessors of consanguinity. And He prohibits obscenity, and the denial, and the transgressing. He exhorts you, perhaps you may be remembering.
Verily, Allah enjoins justice and kindness (to others) and giving (the right of) the kindred, and forbids lewdness, and evil and insolence; He admonishes you so that you might remember.
God enjoins justice, kindness [to all], and generosity to one's kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed.
Verily, Allah enjoins (the Permanent Values in this Book that you): Uphold Justice. Benefit humanity. Give to your family, relatives (and fellow-men). Stay away from all that is shameful and immodest. Shun everything that runs counter to reason. Do not withhold your wealth and resources just for yourself. Guard yourself against envy. Do not create rebellion in the society. ('Fahasha', 'Munkar' and 'Baghii' include the last five meanings). And He admonishes you repeatedly that you bear all this in mind
Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred, and He forbids indecency and evil and rebellion; He admonishes you that you may be mindful
Verily, ALLAH enjoins justice, and the doing of good to others; and giving like kindred; and forbids indecency and manifest evil and transgression. HE admonishes you that you may take heed
Truly God commands justice, virtue, and giving to kinsfolk, and He forbids indecency, wrong, and rebelliousness. And He admonishes you, that haply you may remember
Verily, Allah commands Justice, the acts of kindness, and generosity towards relatives, and He forbids all shameful (immoral) deeds, injustice and rebellion: He instructs you, that you may receive guidance
God commands justice, kindness, and giving to relatives. He prohibits immorality, injustice, and oppression. He advises you, so you may be mindful.
God commands justice, and goodness, and generosity towards relatives. And He forbids immorality, and injustice, and oppression. He advises you, so that you may take heed
Indeed, Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded
Indeed, God commands equity and good and giving to the relatives, and He forbids immorality and the bad and insolence; He admonishes you, perhaps you may remember.
God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition
Allah commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition
وَأَوۡفُوا۟ بِعَهۡدِ ٱللَّهِ إِذَا عَـٰهَدتُّمۡ وَلَا تَنقُضُوا۟ ٱلۡأَیۡمَـٰنَ بَعۡدَ تَوۡكِیدِهَا وَقَدۡ جَعَلۡتُمُ ٱللَّهَ عَلَیۡكُمۡ كَفِیلًاۚ إِنَّ ٱللَّهَ یَعۡلَمُ مَا تَفۡعَلُونَ ٩١
Fulfil any pledge you make in God’s name and do not break oaths after you have sworn them, for you have made God your surety: God knows everything you do
And fulfill the Covenant of Allah when you have taken a covenant, and don’t break your oaths after you have confirmed them; and indeed you have appointed Allah over you as guarantor. Surely! Allah knows what you do.
And fulfil the covenant of Allahs when ye have covenanted, and violate not the oaths after the ratification thereof, and surely ye have appointed Allah a surety over you. verily Allah knoweth that which ye do
Fulfil your covenant with God, having made the covenant, and do not break your oaths once you have sworn them, as you have made God a witness over you. Indeed God knows what you do
When you give your word to one another fulfill the covenant of Allah deservedly... Do not break your oaths after they are confirmed... For, you have held Allah witness (over your oaths)! Indeed, Allah knows what you do.
Be true to Allah´s contract when you have agreed to it, and do not break your oaths once they are confirmed and you have made Allah your guarantee. Allah knows what you do.
Fulfill Allah’s covenant when you pledge, and do not break [your] oaths after pledging them solemnly and having made Allah a witness over yourselves. Indeed Allah knows what you do
And fulfill God’s covenant when you have made the covenant (and any commitment that you made among yourselves in God’s Name), and do not break your oaths after having confirmed them; indeed you have made God your guarantor. Surely God knows all that you do
And keep your covenant with Allah when you have once made any covenant (with Him). And do not break your oaths once you have ratified them, while you have already made Allah your surety. Verily, Allah knows how you conduct yourselves
Fulfil God's covenant, when you make covenant, and break not the oaths after they have been confirmed, and you have made God your surety; surely God knows the things you do
And fulfill your promise to God when you made a promise (to Him), and do not break your oaths after confirming it while you have made God a guarantor (for your oaths). Indeed, God knows what you do.
Fulfill any promise that you make to the Lord. Do not break any oath that you have taken God as a witness over. Know that God knows everything that you do
Fulfill the covenant of God when you have entered into it, and do not break your promises after you have confirmed them. Indeed you have made God your hope, for God knows all that you do
And fulfillpl Allah’s covenant when you make a covenant, and do not violate your oaths after ratifying them, for surely you have made Allah your guarantor; indeed, Allah knows what you do.
Fulfill God's covenant when ye have covenanted, and break not your oaths after asseverating them, for ye thereby make God your surety; verily, God knows what ye do
And fulfil the covenant of Allah when you have made the promise, and do not break your oaths after ratifying them, and you have made Allah a Guarantor over you; indeed Allah knows your deeds
And fulfill your covenant with Allah once you have ratified a covenant [with Him] and do not undo your oaths after having solemnized them and when you have made Allah a guarantor over you. Truly Allah knows all that you do.
Perform your covenant with God, when ye enter into covenant with Him; and violate not your oaths, after the ratification thereof; since ye have made God a witness over you. Verily God knoweth that which ye do
Fulfil the Covenant of Allah when you have entered into it, and break not your oaths after confirming them, for you thereby make Allah your surety; verily, Allah knows what you do
Fulfill the covenant of Allah, when you make a covenant and do not break your oaths after they have been confirmed (by swearing in His Name) for you make Allah your surety. Allah has knowledge of what you do
Be faithful in the covenant of God when ye have covenanted, and break not your oaths after ye have pledged them: for now have ye made God to stand surety for you. Verily, God hath knowledge of what ye do
And fulfil the covenant of Allah when you have made the covenant and break not the oaths after their testification, and indeed you have made Allah over yourselves as a surety. Surely, Allah Knows what you do
And live up to the compact of God when you have made a contract. And break not the oaths after ratification. And, surely, you made God surety over you. Truly, God knows what you accomplish.
Fulfill the Covenant of Allah once you have entered into it [by submitting your whole self to Him]. Also, keep promises you have made because now you have made Allah your warranty. Allah knows all that you do.
Fulfill the covenant of Allah when you have pledged to do so, and do not break your oaths after you have sworn them; for swearing in His name you have made Allah your surety; surely Allah has knowledge of all your actions
And fulfil the covenant which you have made with Allah and do not break your oaths after having firmly made them, and after having made Allah your witness. Surely Allah knows all that you do
And fulfill the covenant of Allah, when you have made a covenant, and break not the oaths after making them fast, and you have indeed made Allah your surety. Surely Allah knows what you do
And fulfill the agreement of Allah when you have made an agreement (with Him) and do not break the oaths after you have confirmed them when you have made Allah surety over you. Allah certainly knows that which you do.
And fulfill Allah's covenant when you make one. And break not oaths after affirming them; for, then, you have indeed made Allah stand surety for you. Allah does indeed know what you do
And always fulfil the promise of Allah when you promise, and do not break oaths after making them firm, whilst you have already made Allah a surety over you. Surely, Allah knows well whatever you do
And fulfill your pledge to God when you pledge so, and do not break your oath after making it, for you have made God a sponsor over you. God is aware of what you do
And fulfill your pledge to God when you pledge so, and do not break your oath after making it, for you have made God a sponsor over you. God is aware of what you do
And fulfill your pledge to God when you pledge so, and do not break your oath after making it, for you have made God a sponsor over you. God is aware of what you do.
And fulfill/complete with God's promise/contract if you promised/pledged , and do not break/destroy the faith/belief after its confirmation/assurance , and you had made/put God on you (as) a sponsor/supporter , that God knows what you make/do
And be true to your bond with God whenever you bind yourselves by a pledge, and do not break [your] oaths after having [freely] confirmed them and having called upon God to be witness to your good faith: behold, God knows all that you do
And fulfil the covenant of Allah when you have covenanted, and do not break the oaths after they have been affirmed. And you have already made Allah Sponsor over you; surely Allah knows whatever (things) you perform
Fulfil the covenant of Allah when ye have covenanted, and break not your oaths after the asseveration of them, and after ye have made Allah surety over you. Lo! Allah knoweth what ye do
(He commands people) to keep their established covenants with God, not to disregard their firm oaths; they have already appointed God as their Guarantor. God certainly knows what you do
Fulfill the Covenant of Allah when you pledge, and do not break oaths after you swear them solemnly, while you have made Allah a witness over you. Surely, Allah knows all that you do
Fulfill the covenant of Allâh when you have made a covenant, and break not the oaths after confirming them since you have appointed Allâh to be your surety. Indeed, Allâh knows what you do.
And if you undertake a pledge with Allah, live up to it. Do not break your vows once you have affirmed them and have invoked Allah as your guarantor! Allah knows what you do
And fulfill the covenant of Allâh when you have made a covenant, and don’t break your oaths after confirming them since you have appointed Allâh to be your Surety. Indeed, Allâh has full knowledge of whatsoever you do.
And fulfill the solemn promise if you make one and keep the vow and do not break the. oaths after being ratified and after you have made solemn appeal to Allah in witness thereof; Allah knows all that you do
Fulfil Allah’s pledge, and once you made Allah a witness of your promise, don’t break it after confirming it; Allah knows what you do.
Honour Allah’s covenant when you make a pledge, and do not break your oaths after confirming them, having made Allah your guarantor. Surely Allah knows all you do.
And observe your promise to Allah when you have promised and do not violate your oaths after confirming them when you have made Allah a guarantor over you, for Allah knows what you do.
Keep faith with God when you make a pledge. And you shall not break your oaths after you have sworn them, having made God thereby your surety. God has knowledge of what you do
You shall fulfill your covenant with GOD when you make such a covenant. You shall not violate the oaths after swearing (by God) to carry them out, for you have made GOD a guarantor for you. GOD knows everything you do.
Fulfill the covenant of God whenever you commit to one. Do not break your oaths once they are confirmed, and you [will] have made God your guarantor. God knows all that you do.
Fulfill the covenant of God whenever you commit to one. Do not break your oaths once they are confirmed, and you [will] have made God your guarantor. God knows all that you do.
And fulfill Allah's covenant if you covenant and do not break the oaths after emphasizing them. And you already have set up Allah upon you as sponsor, surely Allah knows what you are doing.
And fulfill you the covenant of Allah, when you make covenant, and do not break the oaths after making them fast, for you have appointed Allah over you a surety. Verily, Allah knows what you do.
Fulfil your covenant with God whenever you make a pledge. Do not break your oaths after you have confirmed them, and have made God your surety. God certainly knows all that you do.
Fulfill the Covenant with Allah when you have pledged to do so (1:4-5), (9:111). And do not break your oaths after you have confirmed them, for you have made Allah as the Guarantor over you. Verily, Allah knows all you do
And fulfill the covenant of Allah when you have made a covenant, and do not break the oaths after making them fast, and you have indeed made Allah a surety for you; surely Allah knows what you do
And fulfill the covenant of ALLAH when you have made one, and break not your oaths after making them firm, while you have made ALLAH your surety. Certainly, ALLAH knows what you do
Fulfill the pact of God when you have pledged it, and break not your oaths after solemnly affirming them, and having made God a Witness over you. Surely God knows whatsoever you do
And fulfill the Covenant (Commitment of promise) taken in the Name of Allah, when you make it, and do not break your promises after you have agreed to keep them; In reality you have made Allah your Witness; Verily, Allah knows all that you do
Fulfill your commitments to God, and don’t violate your oaths after their confirmation, having made God your guarantor. God knows all that you do.
Fulfill God's covenant when you make a covenant, and do not break your oaths after ratifying them. You have made God your guarantor, and God knows what you do
And fulfill the covenant of Allah when you have taken it, [O believers], and do not break oaths after their confirmation while you have made Allah , over you, a witness. Indeed, Allah knows what you do
And fulfil God's covenant when you have covenanted, and do not break the oaths after their asseveration and verily you have made God a surety over you. Indeed, God knows what you do.
Fulfil the Covenant of God when ye have entered into it, and break not your oaths after ye have confirmed them; indeed ye have made God your surety; for God knoweth all that ye do
Fulfil the Covenant of Allah when ye have entered into it, and break not your oaths after ye have confirmed them; indeed ye have made Allah your surety; for Allah knoweth all that ye do
وَلَا تَكُونُوا۟ كَٱلَّتِی نَقَضَتۡ غَزۡلَهَا مِنۢ بَعۡدِ قُوَّةٍ أَنكَـٰثࣰا تَتَّخِذُونَ أَیۡمَـٰنَكُمۡ دَخَلَۢا بَیۡنَكُمۡ أَن تَكُونَ أُمَّةٌ هِیَ أَرۡبَىٰ مِنۡ أُمَّةٍۚ إِنَّمَا یَبۡلُوكُمُ ٱللَّهُ بِهِۦۚ وَلَیُبَیِّنَنَّ لَكُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ مَا كُنتُمۡ فِیهِ تَخۡتَلِفُونَ ٩٢
Do not use your oaths to deceive each other- like a woman who unravels the thread she has firmly spun- just because one party may be more numerous than another. God tests you with this, and on the Day of the Resurrection He will make clear to you those things you differed about
And don’t be like that (woman) who had spun thread strongly and then undo it by weakening it; nor take your oaths as a means of deception among yourselves so that a nation may take undue advantage over another nation. Only Allah tests you by these (oaths). He will make clear to you on the Day of Resurrection what you used to differ about it.
And be not like unto her who unravelleth her yarn into strands after its strength, holding your oaths a means of discord amongst you that a community may be more numerous than anot her community; Allah only proveth you there by; and He will surely manifest unto you on the Judgment Day that wherein ye have been differing
And do not be like her who untwists her yarn having spun it into durable thread. Do not use your oaths deceitfully because one party has ascendency over you. God surely tries you in this way: He will make it clear to you on the Day of Resurrection what you were differing about
Do not be like the woman who untwisted her thread after it was strongly spun... Because one community is more plentiful than another, you use your oaths as means of deceit... Allah only tries you with your oaths (so that your true face is revealed and you are unable to deny it later)... He will make clear to you the things over which you differ in the period of Doomsday.
Do not be like a woman who spoils the thread she has spun by unravelling it after it is strong, by making your oaths a means of deceiving one another, merely because one community is bigger than another. Allah is only testing you by this. He will make clear to you on the Day of Rising the things about which you differed.
Do not be like her who would undo her yarn, breaking it up after [spinning it to] strength, by making your oaths a means of [mutual] deceit among yourselves, so that one community may become more affluent than another community. Allah only tests you thereby, and He will surely clarify for you on the Day of Resurrection what you used to differ about
And do not be like her who destroys her yarn that she herself made strong, betraying (thereby her own effort) – by making your oaths a means of deception among yourselves in order that you may be a community greater in numbers (in power and other worldly things) than another community. In this God is only testing you, and on the Day of Resurrection, He will certainly make clear to you all that on which you used to differ
And be not like the woman who breaks her yarn after spinning it strong with hard labour into thread. You use your oaths to deceive one another (for fear) lest one nation should become more powerful than the other nation. Surely, Allah tries you thereby and on the Day of Resurrection will make clear to you all the things about which you had been differing (from one another)
And be not as a woman who breaks her thread, after it is firmly spun, into fibres, by taking your oaths as mere mutual deceit, one nation being more numerous than another nation. God only tries you thereby; and certainly He will make clear to you upon the Day of Resurrection that whereon you were at variance
And do not be like her who unraveled her yarn, breaking it, after making it strong (by spinning it), by taking your oaths as a means of deception among you so that one group be more numerous (and powerful) than another group. Indeed, God tests you by it, and on the Resurrection Day He shall clarify for you what you were disagreeing about.
Do not behave like that (foolish) person who, after having worked so hard to knit something, pulls the thread and breaks it into pieces! Remember this example when you want to break your promises (even the ones which are not made by taking God as a witness for its fulfillment) no matter how powerful you (or your group) are. This is one way that God puts you to the test. Remember, on the Day of Resurrection, He will play back for you whatever you were disputing among yourselves
And be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong, nor take promises to practice deception between yourselves, lest one group should be more numerous than another, for God will challenge you by this, and on the Day of Accountability He will certainly make clear to you that which you disagree
And dopl not be like she who unravels her yarn, breaking it into pieces after she has spun it strongly, by using your oaths as a means of deception among you because one community is more prosperous than another community. Indeed, Allah is testing you thereby, and He will most surely clarify to you on the Day of Resurrection whatever you used to differ over.
And be not like her who unravels her yarn, fraying it out after she hath spun it close, by taking your oaths for mutual intrigue, because one nation is more numerous than another; God only tries you therewith, but He will make manifest to you on the resurrection day that whereon ye did dispute
And do not be like the woman broke her thread into bits after she had manufactured it; you make your oaths a phoney excuse between yourselves lest one nation may not be more than the other; Allah just tries you with it; and He will surely clarify for you on the Day of Resurrection, the matters in which you differed
And be not like the woman who after having woven her skein to strength undoes it into loosely jumbled threads [likewise] you take your oaths as a deception between you so that one nation will be greater in gain than another. Surely Allah is only trying you by this and truly on the day of resurrection He will make clear to you all that in which you used to disagree.
And be not like unto her who undoeth that which she hath spun, untwisting it after she hath twisted it strongly; taking your oaths between you deceitfully, because one party is more numerous than another party. Verily God only tempteth you therein; and He will make that manifest unto you, on the day of resurrection, concerning which ye now disagree
And be not like her who unravels her yarn, fraying it out after she hath spun it close, by taking your oaths for mutual intrigue, because one nation is more numerous than another; Allah only tries you therewith, but He will make manifest to you on the Da
Do not be like the woman who breaks her thread, after it is firmly spun into fibers, by taking your oaths as mere mutual deceit, one nation being more numerous than the other. Allah tries you with it. On the Day of Resurrection, He will clarify to you everything on which you were at variance
And, because you are a more numerous people than some other people, be not like her who unravelleth the thread which she had strongly spun, by taking your oaths with mutual perfidy. God is making trial of you in this: and in the day of resurrection he will assuredly clear up to you that concerning which ye are now at variance
And be not you people like that (Ummah or Community) which undid (or untied) her yarn, after (attaining) power (i.e., getting properly spun in the form) into loose, isolated threads. You regard your oaths a means of deception amongst you (for fear) lest an Ummah become that which is greater than (another) Ummah. Surely, what (is the fact is that) Allah puts you to a test and trial therewith. And indeed, He will make completely clear to you on the Day of Resurrection (all) that wherein you used to differ
And be not like she who would break what she spun after firming its fibers by taking to yourselves your oaths in mutual deceit among yourselves so that one community be one that is swelling more than another community. God tries you but by this. And He will make manifest to you on the Day of Resurrection about what you had been at variance in it.
Do not be like a woman who unravels yarn after she has tightly knitted it together. Do not use oaths in order to deceive one another because one group of you is more powerful than another. Allah will test you by this. On the Day of Resurrection, He will certainly clarify to you those things about which you disagree.
Do not behave like that woman who had spun her yarn strongly and then had herself broken it into pieces; nor take your oaths for mutual deceit so that one people may take undue advantage over the other, for Allah puts you to trial by these oaths; and on the Day of Judgment He will certainly reveal to you the truth about which you differed
And do not become like the woman who, after having painstakingly spun her yarn, caused it to disintegrate into pieces. You resort to oaths as instruments of mutual deceit so that one people might take greater advantage than another although Allah puts you to the test through this. Surely on the Day of Resurrection He will make clear the Truth concerning the matters over which you differed
And be not like her who unravels her yarn, disintegrating it into pieces, after she has spun it strongly. You make your oaths to be means of deceit between you because (one) nation is more numerous than (another) nation. Allah only tries you by this. And He will certainly make clear to you on the day of Resurrection that wherein you differed
And do not be like her who breaks her thread, disintegrating it into pieces after it has been (spun) strong, (by) taking your oaths (as means of) deceit between you that you may become a community more elevated (or numerous) than (another) community. Allah only tests you through it, and He will definitely make clear to you on the day of resurrection, that in which you disagreed.
And be not like the woman who disintegrates her well-spun yarn into fibres.You take your oaths as means of interference in one another's affairs so that one community gets bigger than another. Allah has not but put you on trial by this; and He will certainly make clear to you, on the Resurrection Day, that, about which you differed
And do not be like the woman who, after spinning her yarn firm and strong, breaks it into pieces. You employ your oaths as a means of deceiving amongst you so that (by this) one party may earn more profit than the other. The matter is that Allah (also) puts you to trial through the same, and on the Day of Resurrection He will certainly make clear those matters in which you used to disagree
And do not be like she who unravelled her knitting after it had become strong, by breaking your oaths as a means of deception between you. That a nation shall be more numerous than another nation, for God puts you to the test by it. And He will show you on the Day of Resurrection that which you were disputing in
And do not be like she who unraveled her knitting after it had become strong, by breaking your oaths as a means of deception between you. That a nation shall be more numerous than another nation, for God puts you to the test by it. And He will show you on the Day of Resurrection that which you were disputing in
And do not be like she who unraveled her knitting after it had become strong, by breaking your oaths as a means of deception between you. That a nation shall be more numerous than another nation, for God puts you to the test by it. And He will show you on the Day of Resurrection that which you were disputing in.
And do no be like who unbound/broke/destroyed her yarn/spun thread (into) unraveling/fraying/untwisted strands of yarn from after (its) strength , you take your rights/oaths (as) deceit/blemishes between you, that (E) a nation be more grown/increased than a nation, but/truly God tests you with it, and to clarify/show/explain for you (on) the Resurrection Day what you were in it differing/disagreeing/disputing
Hence, be not like her who breaks and completely untwists the yarn which she [herself] has spun and made strong-[be not like this by] using your oaths as a means of deceiving one another, simply because some of you may be more powerful than others." By all this, God but puts you to a test-and [He does it] so that on Resurrection Day He might make clear unto you all that on which you were wont to differ
And do not be as she who breaks her yarn, even after it is strongly spun, (Literally: powerfully spun) into strands, by taking to yourselves your oaths fraudulently among yourselves, one nation being more numerous than another nation. Surely, Allah only tries you thereby; and indeed He will definitely make evident to you upon the Day of the Resurrection that wherein you used to differ
And be not like unto her who unravelleth the thread, after she hath made it strong, to thin filaments, making your oaths a deceit between you because of a nation being more numerous than (another) nation. Allah only trieth you thereby, and He verily will explain to you on the Day of Resurrection that wherein ye differed
Do not be like the lady behind the spinning wheel who has broken the yarn by pulling it with unnecessary force. You must not consider your oaths as means of deceit to benefit one party and incur loss upon the other. God tests your faith by your oaths. He will make clear to you who was right and who was wrong on the Day of Judgment
Do not be like the woman who had broken her yarn into pieces after spinning it firmly, by taking your oaths as means of mischief between yourselves, merely because a group gets greater benefit than the other. In fact, Allah puts you to a test thereby and, of course, on the Day of Resurrection He will explain to you all those matters in which you disagreed
Be not like the woman who breaks her yarn after weaving it strongly, by making your oaths (as) an action of deceiving among yourselves, because you find out that (one) group is more plentiful than those with whom you made covenant. Allâh only tries you by this, so that He will make manifest to you that which you used to differ on the Day of Resurrection.
Do not be like the woman who spun her yarn into fine thread and then shredded it to pieces. You employ your oaths as mere ploys, so that your nation gains superiority over all others. In fact, Allah tests you with it! On the Day of Judgment, He will disclose to you all that you used to dispute
Don’t be like the woman who breaks her yarn after weaving it strongly, by making your oaths an act of deceiving one another in favour of a group more powerful (or more useful) than those with whom you made a covenant. Surely Allâh only tests you through this. And on the Day of Resurrection, He will make manifest to you that which you used to differ.
Do not be like the unstable workwoman who unravels and breaks the strands of her woven fabric after she has manufactured it in a loom by crossing the warp and the weft and interlaced them very strongly. What a tangled web you weave when first you practice to deceive. You use your oaths among yourselves with the guilt of deception residing in the intention; you break and dishonour your vows with the weak when you find them more advantageous with the strong. This is unexcusable nor is it in conformity with Islamic principles. Allah tests your prudence and in Day of Judgment shall He clear up matters with which you were at varianc
Sometimes you make promises to deceive others – don’t be like the woman who tears to pieces the cloth she spun – so you might make more profit than others. Surely Allah will test you by this, and on Judgement Day He will make clear what you were disagreeing about.
Do not be like the woman who ˹foolishly˺ unravels her yarn after it is firmly spun, by taking your oaths as a means of deceiving one another in favour of a stronger group. Surely Allah tests you through this. And on the Day of Judgment He will certainly make your differences clear to you.
And do not be like the woman who completely undoes her knitting after it has been put together, using your oaths as a means of gaining an advantage between you when one community is stronger than the other, for Allah tests you with it in order to explain to you on the day of resurrection what you used to differ in.
Do not, like the woman who unravels the thread she has firmly spun, take oaths with mutual deceit and break them on finding yourselves superior in numbers. In this, God puts you to the proof. On the Day of Resurrection He will resolve your differences for you
Do not be like the knitter who unravels her strong knitting into piles of flimsy yarn. This is your example if you abuse the oaths to take advantage of one another. Whether one group is larger than the other, GOD thus puts you to the test. He will surely show you on the Day of Resurrection everything you had disputed.
And do not be like the woman who untwisted the thread she had firmly spun just to unravel it-do not use your oaths as means to deceive one another, because some of you are more powerful than others. God is testing you through all this, and on the Day of Resurrection He will make clear to you those things about which you disagreed.
And do not be like the woman who untwisted the thread she had firmly spun just to unravel it—do not use your oaths as means to deceive one another because some of you are more powerful than others. God is testing you through all this, and on the Day of Resurrection, He will make clear to you those things about which you disagreed.
And do not be like her who unravels her yarn, after it was strong in renege. You are taking your oaths as deception between you, to be one community is more growing than another community. Surely Allah is trying you with it. And He will demonstrate for you, on The Resurrection Day, what you were within it differing.
And do not be like the woman who unravels her yarn, disintegrating it into pieces after having spun it tightly, by taking your oaths to be means of deceit between you, (imagining that) one group is more numerous than (another) group. Verily Allah only puts you on trial thereby and He will most certainly make clear to you on the Day of Resurrection that wherein you differed.
Be not like her who untwists the yarn which she has firmly spun, using your oaths as a means to deceive one another, simply because a particular community may be more powerful than another. By this, God puts you to the test. On the Day of Resurrection He will make clear to you all that on which you now differ.
And be not like the knitting woman who spins yarn with tremendous hard work, and then breaks it apart. She wastes with her own hands a whole day's labor at the spinning wheel. (Breaking solemn pledges could nullify your good deeds). This is an example for you, if you abuse your promises to take advantage of others. People usually do that to advance from others wrongfully, or help their own groups (57:20). Allah has devised this as a test of your character. (Human beings are the only creatures who can make a pledge. Breaking promises violates human rights and hurts your own "Self"). On The Day of Resurrection you will appear before your Lord with the imprints of your doings on your "Self". He will then make you understand the dispute between your word and your action and between your reason and emotions
And be not like her who unravels her yarn, disintegrating it into pieces after she has spun it strongly. You make your oaths to be means of deceit between you because (one) nation is more numerous than (another) nation. Allah only tries you by this; and He will most certainly make clear to you on the resurrection day that about which you differed
And be not like unto her who cuts up her yarn into pieces after having spun it strong by making your oaths a means of deceit between you, for fear lest one people become more powerful than another people. Surely, ALLAH tries you therewith, and on the Day of Resurrection HE will make clear to you that wherein you differed
Be not like she who unravels her yarn, breaking it after it had been strong [by] taking your oaths to practice deception among yourselves, so that one community might be larger and wealthier than another. God only tries you thereby. And on the Day of Resurrection, He will surely clarify for you that wherein you differed
And do not be like a woman who breaks to untwisted fibers, the thread which she has spun, after it has become strong. And do not make promises to (hide the) acts of dishonesty (and deception) between yourselves, especially when there be more (people) in one party than in the other: Allah will test you by this; And on the Day of Judgment (Resurrection), He will surely make clear to you (the truth about) what you disagree
Don’t be like the woman who unravels her finely spun thread, making your oaths a means of deceit among yourselves. God tests you in this manner. On the Day of Resurrection, He will clarify for you everything you disputed.
And do not be like her who unravels her yarn, breaking it into pieces, after she has spun it strongly. Nor use your oaths as means of deception among you, because one community is more prosperous than another. God is testing you thereby. On the Day of Resurrection, He will make clear to you everything you had disputed about.
And do not be like she who untwisted her spun thread after it was strong [by] taking your oaths as [means of] deceit between you because one community is more plentiful [in number or wealth] than another community. Allah only tries you thereby. And He will surely make clear to you on the Day of Resurrection that over which you used to differ
And do not be like her who breaks her yarn after strength into untwisted strands; you take your oaths as mutual deceit, one nation being more numerous than another nation; God only tries you by it, and He will surely, definitely make manifest to you on the Day of Resurrection that concerning which you were disagreeing.
And be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong. Nor take your oaths to practise deception between yourselves, lest one party should be more numerous than another: for God will test you by this; and on the Day of Judgment He will certainly make clear to you (the truth of) that wherein ye disagree
And be not like a woman who breaks into untwisted strands the yarn which she has spun, after it has become strong. Nor take your oaths to practise deception between yourselves, lest one party should be more numerous than another: for Allah will test you by this; and on the Day of Judgment He will certainly make clear to you (the truth of) that wherein ye disagree
وَلَوۡ شَاۤءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةࣰ وَ ٰحِدَةࣰ وَلَـٰكِن یُضِلُّ مَن یَشَاۤءُ وَیَهۡدِی مَن یَشَاۤءُۚ وَلَتُسۡءَلُنَّ عَمَّا كُنتُمۡ تَعۡمَلُونَ ٩٣
If God so willed, He would have made you all one people, but He leaves to stray whoever He will and guides whoever He will. You will be questioned about your deeds
And if Allah willed, He could have made you all one nation, but He sends astray whom He wills and guides whom He wills. Certainly you will be questioned for what you used to do.
And had Allah willed, He would have made you all one community, but he sendeth astray whomsoever He willeth, and guideth whomsoever He willeth; and surely ye shall be questioned regarding that which ye have been working
If God had pleased He would surely have made you a single community of belief; but He leads whosoever He wills astray, and guides whosoever He please. But you will surely be questioned about what you used to do
Had Allah willed surely He could have made you all of one faith... But He causes to stray whom He wills and guides whom He wills... You will live the consequences of your deeds!
If Allah had willed He would have made you one community. However, He misguides anyone He wills and guides anyone He wills. You will be questioned about what you did.
Had Allah wished, He would have made you one community, but He leads astray whomever He wishes and guides whomever He wishes, and you will surely be questioned concerning what you used to do
Had God so willed, He would have made you all one single community (with the same faith and religion), but He (has granted you free will with the result that He) leads astray whomever He wills, and guides whomever He wills. You will certainly be called to account for what you used to do
Had Allah (enforced) His will He would surely have made you (all) one nation (following one and the same faith). But He leaves in error him who wishes (to remain so) and guides him who wishes (to be guided). And you shall surely be called upon to account for your deeds and conduct
If God had willed, He would have made you one nation; but He leads astray whom He will, and guides whom He will; and you will surely be questioned about the things you wrought
And if God wanted, He would have made you a single community (of faith), but He misguides anyone He wants, and He guides anyone He wants, and you shall be questioned about what you were doing.
If God wanted, He would have united you. But [this is not His plan. He wants to try the people’s behavior while their have freedom of choice;] He will lead whoever He wants (and chooses the rebellion) to the wrong path and guides whoever He wants (and shows the willingness to be good) to the right path. Remember, you will be questioned about everything you have done
If God had willed, He could make you all one people again, but He leaves straying whom He pleases, and He guides whom He pleases, but you will certainly be called to account for all your actions
And had Allah willed, He would have made you one community, but He leads astray whom He wills, and He guides whom He wills, and you will most surely be asked about what you used to do.
But had God pleased He would have made you one nation; but He leads astray whom He will, and guides whom He will;- but ye shall be questioned as to that which ye have done
Had Allah willed He would have made you all one nation, but He sends astray whomever He wills and guides whomever He wills; and you will certainly be questioned regarding your deeds
If Allah so pleased He would certainly have made you one nation but He causes to go astray whom He pleases and guides whom He pleases and most certainly you will be asked about all that you used to do.
If God had pleased, He would surely have made you one people: But He will lead into error whom He pleaseth, and He will direct whom He pleaseth; and ye shall surely give an account of that which ye have done
But had Allah pleased He would have made you one nation; but He leads astray whom He will, and guides whom He will; - but you shall be questioned as to that which you used to do
Had Allah willed, He would have made you one nation. But He leads astray whomsoever He will and gives guidance to whomsoever He will. You shall be questioned about what you did
Had God pleased, He could have made you one people: but He causeth whom He will to err, and whom He will He guideth: and ye shall assuredly be called to account for your doings
And if Allah had desired He would have surely made you one homogenous, non differing Ummah; but He lets go astray whom He thinks proper and He guides whom He thinks proper. And surely, you shall be questioned concerning that which you had been doing
If God willed, He would have made you one community, but He causes to go astray whom He wills and guides whom He wills. And, certainly, you will be asked about what you had been doing.
If Allah had so willed, He could have made you a united people, but He leaves astray whom He pleases, and He guides whom He pleases. You will certainly be called to account for all your actions.
If Allah wanted, He could have made you all one nation, but He lets go astray whom He wants and guides whom He pleases: but most certainly you will be questioned about all your actions
Had Allah so willed, He would have made you all one single community. However, He lets go astray whomsoever He wills and shows the Right Way to whomsoever He wills. Surely you shall be called to account regarding what you did
And if Allah please, He would make you a single nation, but He leaves in error whom He pleases and guides whom He pleases. And certainly you will be questioned as to what you did
And had Allah willed He would have made you a single community, but He leaves astray whom He wills and guides whom He wills and you will definitely be asked about that which you used to do.
And if Allah had so willed, He would certainly have made you a single community. But He causes whom He wills to go astray and guides whom He wills to go on the Right Path. And you will certainly be questioned as to what you did
And had Allah so willed, He would have made (all) of you one Umma (Community) but He holds strayed whom He wills and leads to guidance whom He wills. And you will surely be asked about the deeds you used to do
And had God wished, He would have made you one nation, but He misguides whom He wishes, and He guides whom He wishes. And you will be asked about what you used to do
And if God had wished, He would have made you one nation, but He misguides whom He wishes, and He guides whom He wishes. And you will be asked about what you used to do
And if God had wished, He would have made you one nation, but He misguides whom He wishes, and He guides whom He wishes. And you will be asked about what you used to do.
And if God wanted/willed He would have made/created you one nation/generation , and but God misguides whom He wills/wants, and He guides whom He wills/wants, and you will be asked/questioned (E) about what you were making/doing
For, had God so willed, He could surely have made you all one single community; however, He lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]; and you will surely be called to account for all that you ever did
And if Allah had (so) decided, indeed He would have made you one nation; but He leads into error whomever He decides to, and He guides whomever He decides to; and indeed you will definitely be questioned about whatever you were doing
Had Allah willed He could have made you (all) one nation, but He sendeth whom He will astray and guideth whom He will, and ye will indeed be asked of what ye used to do
Had God wanted, He would have made you one single nation but He guides or causes to go astray whomever He wants. You will certainly be questioned about what you have done
If Allah so willed, He would have made all of you a single community, but He lets whom He wills go astray and takes whom He wills to the right path; and surely you will be questioned about what you used to do
If Allâh had willed, He would certainly have made you one nation, but He sends astray whomsoever He wills and guides whomsoever He wills. You will definitely be called to account for what you used to do.
Had Allah wished, He would have created you all as a single nation. But He guides or leads astray whomever He pleases. And you would very definitely be interrogated regarding everything you used to do
Had Allâh willed, He would certainly have made you one nation. But He holds back the light of His inspiration from whomsoever He wills, and illuminates the path of whomsoever He wills. You will definitely be called to account for what you used to do.
Had Allah willed He would have made all of you one conjoint body united in feeling and thought, but He deafens the heart's ears of whom He pleases and opens the mind's eyes of whom He will
If Allah wanted He could have made you all one community of believers, but he lets go astray anyone who wants to do so, and guides anyone who wants to be guided. You will be questioned about your deeds.
Had Allah willed, He could have easily made you one community ˹of believers˺, but He leaves to stray whoever He wills and guides whoever He wills. And you will certainly be questioned about what you used to do.
And had Allah willed, He would have made you a single community, but He lets go astray whom He pleases and guides whom He pleases, and you will be asked about what you did.
Had God pleased, He would have united you into one community. But He confounds whom He will and gives guidance to whom He pleases. And you shall surely be questioned over what you did
Had GOD willed, He could have made you one congregation. But He sends astray whoever chooses to go astray, and He guides whoever wishes to be guided. You will surely be asked about everything you have done.
Had God so desired, he could surely have made you all the same nation, but He lets stray those who wish to reject His messages, and He guides rightly those who wish to be guided, and all of you will be called to account for all things you have done.
Had God so desired, He could surely have made you all the same nation, but He lets stray those who wish to reject His messages, and He guides rightly those who wish to be guided, and all of you will be called to account for all things you have done.
And if Allah willed, He would set up you one community, but He strays whom He wills, and He guides whom He wills. And you will be questioned about what you were working on.
And if Allah had willed, He would have made you (all) one nation; but He leaves straying whom He pleases, and He guides whom He pleases; and you will definitely be questioned of what you used to do.
Had God so willed, He would have surely made you all one single community. But He lets go astray him that wills [to go astray] and guides aright him that wills [to be guided]. You shall certainly be called to account for all that you do.
Had Allah Willed, He could have made you all one community. But, He shows you the Right Path and gives you a free choice (and you will have to work for it (2:256), (18:29)). And He has established the Laws for straying and guidance (4:88). You will surely be questioned about your actions
And if Allah please He would certainly make you a single nation, but He causes to err whom He pleases and guides whom He pleases; and most certainly you will be questioned as to what you did
And if ALLAH had enforced HIS will, HE would surely have made you all one people; but HE lets go astray him who wishes it, and guides him who wishes it, and you shall surely be questioned concerning that which you have been doing
Had God willed, He would have made you one community. But He leads astray whomsoever He will and guides whomsoever He will. And you shall surely be questioned about that which you used to do
And if Allah had so wanted, He could make you all as one People (one Nation): But He leaves wandering those whom He pleases, and He guides those whom He pleases: But you shall certainly be called to account for all your actions
If God had willed, He could’ve made you one community, but He misguides whom He wills and guides whom He wills. You’ll be questioned about your actions.
Had God willed, He would have made you one congregation, but He leaves astray whom He wills, and He guides whom He wills. And you will surely be questioned about what you used to do
And if Allah had willed, He could have made you [of] one religion, but He causes to stray whom He wills and guides whom He wills. And you will surely be questioned about what you used to do
And had God willed, surely He would have made you one nation; but He leads astray whom He wills and guides whom He wills; and surely you will definitely be questioned about what you used to do.
If God so willed, He could make you all one people: But He leaves straying whom He pleases, and He guides whom He pleases: but ye shall certainly be called to account for all your actions
If Allah so willed, He could make you all one people: But He leaves straying whom He pleases, and He guides whom He pleases: but ye shall certainly be called to account for all your actions
وَلَا تَتَّخِذُوۤا۟ أَیۡمَـٰنَكُمۡ دَخَلَۢا بَیۡنَكُمۡ فَتَزِلَّ قَدَمُۢ بَعۡدَ ثُبُوتِهَا وَتَذُوقُوا۟ ٱلسُّوۤءَ بِمَا صَدَدتُّمۡ عَن سَبِیلِ ٱللَّهِ وَلَكُمۡ عَذَابٌ عَظِیمࣱ ٩٤
Do not use your oaths to deceive each other lest any foot should slip after being firmly placed and lest you should taste the penalty for having hindered others from the path of God, and suffer terrible torment
Don’t take your oaths as a means of deception among yourselves, lest your foot slip after being firmly fixed; and you may have to taste the punishment for hindering people from the Way of Allah, and there will be a great punishment for you.
And make not your oaths a means of discord amongst you lest a foot may slip after the fixture thereof, and ye may taste evil for having hindered others from the way of Allah, and unto you there shall be a torment mighty
So do not make your oaths a means of deceiving one another, lest your foot should slip after having found its hold, and you taste of evil for having hindered (others) from the way of God, and suffer a grievous punishment
Do not use your oaths among each other as means of deceit! Lest your feet slip after being firm (in Islam) and you experience wretchedness for straying away from the path of Allah... And incur a great suffering.
Do not make your oaths a means of deceiving one another or your foot will slip after it was firmly placed and you will taste evil for barring access to the Way of Allah and you will have a terrible punishment.
Do not make your oaths a means of [mutual] deceit among yourselves lest feet should stumble after being steady and [lest] you suffer ill for barring from the way of Allah and there be a great punishment for you
Do not make your oaths a means of deception and wrongdoing among yourselves, lest feet should slip (from the way of guidance) after having been firm (on it, and that others too may be misled by your misconduct); and you should taste the evil (consequences) of your barring from God’s way. And (in the Hereafter) there is a mighty punishment for you
Do not use your oaths to deceive one another or you will lose your foothold (again) after having gained stability and you will suffer evil consequences for your barring (the people) from (following) Allah's way and for forsaking the path of Allah and you shall receive great punishment
Take not your oaths as mere mutual deceit, lest any foot should slip after it has stood firm, and you should taste evil, for that you barred from the way of God, and lest there should await you a mighty chastisement
And do not take your oaths as a (means of) deception among you, so that a foot slips after its steadiness and you taste the suffering because you obstructed God’s way, and you will have a great punishment.
When you promise something to somebody, take it seriously. Do not let your foot to slip (after having firmly held on the ground) and end up in misery. Such is the consequence of tempting people to leave the path of God. If you do so, an awful punishment will be waiting for you
And do not make promises to practice deception between yourselves with the result that someone’s foot may slip after it was firmly planted, or you will taste the wrong of having hindered the people from the path of God, and a mighty punishment will descend on you
And do not use your oaths as a means of deception among you, lest a foot slip after being firm and you taste misery for barring (others) from the way of Allah, and for you there will be a great punishment.
Take not therefore your oaths for mutual intrigue, lest a foot slip after being planted firmly, and ye taste of evil for that ye turned folks off the path of God, and for you there be mighty woe
And do not make your oaths phoney excuses between yourselves, so that a foot may not slip after being steadfast and you may taste evil because you were preventing from Allah’s way; and lest you be severely punished
And do not take your oaths as a means of deception between you lest [some people’s] foot will slip after its firm establishment and consequently you will taste the evil [punishment] for that you hindered from the way of Allah and there will be an awful punishment for you.
Therefore take not your oaths between you deceitfully, lest your foot slip, after it hath been stedfastly fixed, and ye taste evil in this life, for that ye have turned aside from the way of God; and ye suffer a grievous punishment in the life to come
Take not therefore your oaths for mutual deceit, lest a foot slip after being planted firmly, and you taste of evil in that you turned folks off the path of Allah, and your s should be a mighty doom
Do not take oaths to deceive each other, lest your foot should slip after its firmness, lest you should taste evil, for you barred others from the Path of Allah, and lest a mighty punishment awaits you
Therefore take not your oaths with mutual fraud, lest your foot slip after it hath been firmly fixed, and ye taste of evil because ye have turned others aside from the way of God, and great be your punishment
And make not your oaths a means of deception amongst yourselves, lest a foot may slip after its getting firmly planted and (thus) you may taste the evil because of what you hindered from the way of Allah, and for you would be a great punishment
Take not your oaths to yourselves in mutual deceit among yourselves, that your footing should not backslide after standing firm and you experience the evil of having barred from the way of God. And for you will be a serious punishment.
Do not make oaths in order to practice deception among yourselves, or someone may slip after his/her feet were firmly planted. You would have to taste the bitterness of having been a hindrance from the path of Allah. A mighty wrath will descend upon you.
O believers! Do not take oaths to deceive each other, lest your foot slip after being firmly fixed upon guidance; and taste the evil consequences for debarring others from the Way of Allah and incur a mighty punishment
Do not make your oaths a means of deceiving one another or else your foot may slip after having been firm, and you may suffer evil consequences because of hindering people from the way of Allah. A mighty chastisement awaits you
And make not your oaths a means of deceit between you, lest a foot should slip after its stability, and you should taste evil because you hinder (men) from Allah’s way and grievous chastisement be your (lot)
And do not take your oaths (as a means of) deceit between you, so that your foot should slip after its establishment, and you should taste evil because you turned away (people) from the way of Allah and there should be a great punishment for you.
And take not your oaths as means of interference in one another's affairs, lest a footstep should stumble after it is firmly taken and you should taste adversity because you hindered someone from Allah's Path. And grievous punishment should be your lot
And do not use your oaths as a means of deceiving amongst you lest your foot should quiver after it is set firmly (in Islam), and you will taste the evil result because you used to hinder (the people) from the path of Allah. And there is severe torment for you
And do not use your oaths as a means of deception between you, that a foot will falter after it had been firm, and you will taste the evil of turning away from the path of God, and you will have a great retribution
And do not use your oaths as a means of deception between you, that a foot will slip after it has been made firm, and you will taste the evil of turning away from the path of God, and you will have a great retribution
And do not use your oaths as a means of deception between you, that a foot will slip after it has been made firm, and you will taste the evil of turning away from the path of God, and you will have a great retribution.
And do not take your rights/oaths (as) deceit/blemishes between you, so (a) foot/foothold in goodness and knowledge slips/falls/sins after its steadfastness/stability/strength , and you taste/experience the bad/evil/harm because (of) what you prevented/obstructed from God's way/path , and for you (is) a great torture
And do not use your oaths as a means of deceiving one another-or else [your] foot will slip after having been firm, and then you will have to taste the evil [consequences] of your having turned away from the path of God, with tremendous suffering awaiting you [in the life to come]
And do not take to yourselves your oaths fraudulently among yourselves for that a foot should slide back after firm (steadiness) and you should taste the odious (reward) for that you barred from the way of Allah; and you will have a tremendous torment
Make not your oaths a deceit between you, lest a foot should slip after being firmly planted and ye should taste evil forasmuch as ye debarred (men) from the way of Allah, and yours should be an awful doom
Do not consider your oaths as a means of deceit lest you damage the firmness of your faith, suffer from evil by creating obstacles in the way that leads to God, and incur a great torment upon yourselves
Do not make your oaths a means of mischief among yourselves, lest a foot should slip after it is firmly placed, and you taste evil consequences for your having prevented (others) from the path of Allah, and you incur a great punishment
Make not your oaths (as) an action of deceiving among yourselves, lest a foot may slip after being entrenched, and you may have to taste the evil as a result of having hindered (men) from the path of Allâh, and lest a mighty chastisement awaits you.
And do not employ your oaths as ploys, lest you stumble again just as you are becoming steady on your feet. If you prevent people from the path of Allah, you will experience a calamity and a terrible punishment
Don’t Make your oaths an act of deceiving one another, lest a foot may slip after being entrenched. Then you will taste the evil (consequences) of having hindered (men) from the path of Allâh, and receive a mighty chastisement.
And do not carelessly use your oaths among yourselves to practise deception lest one's foot should slide and lose its hold after it has been holding in a stable position and you suffer the evil consequence for precluding Allah's spirit of truth from guiding into all truth and you suffer the torment laid upon the damned
Don’t take oaths to deceive others; this will shake you after being steadfast, and you must taste the evil consequences of stopping people from Allah’s path, and there will be grievous punishment for you
And do not take your oaths as a means of deceiving one another or your feet will slip after they have been firm. Then you will taste the evil ˹consequences˺ of hindering ˹others˺ from the Way of Allah, and you will suffer a tremendous punishment.
And do not use your oaths to gain an advantage between you, derailing things after they were established, so you will experience hardship because you diverted from the way of Allah and you will have a severe punishment.
And you shall not take oaths to deceive each other, lest a foot should slip after being rightly guided, and lest you taste misfortune for debarring others from the path of God: for then indeed you should incur a grievous punishment
Do not abuse the oaths among you, lest you slide back after having a strong foothold, then you incur misery. Such is the consequence of repelling from the path of GOD (by setting a bad example); you incur a terrible retribution.
So do not use your oaths as a means of deceiving each other- or else your foot will slide after having been firmly in place, and you will then taste the miserable consequences of your having turned from God's path and incredible suffering will await you.
So do not use your oaths as a means of deceiving each other— or else your foot will slide after having been firmly in place. You will then taste the unfortunate consequences of your having turned from God’s path, and incredible suffering will await you.
And do not take your oaths as deception between you, so a foot will slip after its firming, and taste the badness with what you avert from Allah’s pathway, and for you a great torment.
And do not make your oaths a means of deceit among you, lest any foot might slip after its stability and you should taste evil for that you hindered ( people) from the path of Allah, and for you there will be a great torment.
Do not use your oaths as a means to deceive one another, lest your foot should slip after it has been firm, and lest you should be made to suffer the evil [consequences] of your having debarred others from the path of God, with tremendous suffering awaiting you.
Do not abuse the oaths among you. When you make pledges with people or sign treaties with other nations, be not deceitful. If you did that, you would be hindering people from the Path of Allah. And, you will lose the confidence of people and nations. Your feet will slip after being firmly planted and you will suffer a heavy punishment
And do not make your oaths a means of deceit between you, lest a foot should slip after its stability and you should taste evil because you turned away from Allah's way and grievous punishment be your (lot)
And make not your oaths a means of deceit between you; or you foot will slip after it has been firmly established and you will taste evil because by acting thus you have turned people away from the path of ALLAH, and you will have a severe punishment
Take not your oaths to practice deception among yourselves, lest a foot slip after it had been firmly planted, and you taste evil for your having turned from the way of God, and yours should be a great punishment
And do not make your promises to (hide the) acts of dishonesty (and deception) between yourselves, with the effect that someone's foot may slip after it was firmly placed, and you may have to taste the evil (penalty) for having blocked (men) from the Path of Allah, and the mighty Anger (of Allah) come upon you
Don’t make your oaths a means of deception between you, lest your footing slips after being firm, and you suffer distress for hindering others from God’s path, and incur severe punishment.
And do not use your oaths to deceive one another, so that a foot may not slip after being firm, and you taste misery because you hindered from God's path, and incur a terrible torment
And do not take your oaths as [means of] deceit between you, lest a foot slip after it was [once] firm, and you would taste evil [in this world] for what [people] you diverted from the way of Allah , and you would have [in the Hereafter] a great punishment
And do not take your oaths as mutual deceit, lest a foot slip after it is firmly planted, and you taste evil for that you hindered from the way of God, and for you is great punishment.
And take not your oaths, to practise deception between yourselves, with the result that someone's foot may slip after it was firmly planted, and ye may have to taste the evil (consequences) of having hindered (men) from the Path of God, and a Mighty Wrath descend on you
And take not your oaths, to practise deception between yourselves, with the result that someone's foot may slip after it was firmly planted, and ye may have to taste the evil (consequences) of having hindered (men) from the Path of Allah, and a Mighty Wrath descend on you
وَلَا تَشۡتَرُوا۟ بِعَهۡدِ ٱللَّهِ ثَمَنࣰا قَلِیلًاۚ إِنَّمَا عِندَ ٱللَّهِ هُوَ خَیۡرࣱ لَّكُمۡ إِن كُنتُمۡ تَعۡلَمُونَ ٩٥
Do not sell for a small price any pledge made in God’s name: what God has [to give] is better for you, if you only knew
And don’t purchase a small gain (at the cost of) Allah’s Covenant. Surely! What is with Allah is better for you if you but knew it.
And barter not the covenant of Allah for a small price; verily that which is with Allah --that is better for you, if ye only know
And do not trade God's covenant for a paltry price. Remember, what is with God is better for you, if only you knew
Do not sell the covenant of Allah for a small price... If only you knew, what is with Allah is better for you.
Do not sell Allah´s contract for a paltry price. What is with Allah is better for you if you only knew.
Do not sell Allah’s covenant for a paltry gain. Indeed what is with Allah is better for you, should you know
And do not sell God’s covenant for a trifling price (such as status and other worldly gains). Surely what is with God is the best for you, if you but knew
And do not sell the covenant you made with Allah for a paltry price (-worldly gains). That reward (of righteousness) which is with Allah is better for you, if only you knew
And do not sell the covenant of God for a small price; surely what is with God -- that is better for you, did you but know
And do not trade your promise to God for a small price. Indeed whatever (reward that) is with God is better for you, if you were to know.
Once you promise something to God, do not break it for any price (which will be too small of a gain for such a big loss.) Whatever God has for you in reserve as a reward is far better [than any worldly gain.] If you only knew
Nor sell the covenant of God for a miserable price, for with God are goods far better for you, if you only knew
And dopl not purchase, in exchange for Allah’s covenant, a small price; indeed, what is with Allah is better for you, if you only knew.
And sell not God's covenant for a little price; with God only is what is better for you, if ye did but know
And do not exchange the covenant of Allah to procure an abject price; that which is with Allah is better for you, if you know
And do not sell Allah’s covenant for a little price for indeed what is with Allah is better for you if only you knew.
And sell not the covenant of God for a small price; for with God is a better recompense prepared for you, if ye be men of understanding
And sell not the Covenant of Allah for a little price; Verily, with Allah alone is that which is better for you, if you did but know
Do not sell the covenant of Allah for a trifling price. What is with Allah is better for you if you but knew
And barter not the covenant of God for a mean price; for with God is that which is better for you, if ye do but understand
And purchase not at the cost of Allah’s covenant a small sum. Surely, whatever is with Allah: it is better for you if you had been knowing (the Truth)
And exchange not the compact for a little price. Truly, what is with God is better for you if you had been knowing.
Do not sell the Covenant of Allah for a miserable price. With Allah is something far better for you. If you only knew!
Do not sell the covenant of Allah for a petty price. Certainly Allah’s reward is far better than all your gain, if you but knew it
Do not barter away the covenant of Allah for a paltry gain. Verily that which is with Allah is far better for you, if you only knew
And take not a small price for Allah’s covenant. Surely what is with Allah is better for you, did you but know
And do not sell the agreement of Allah for a small price. Only that which is with Allah is better for you if you were to know.
And trade not covenant with Allah, for petty gains. That which is with Allah is certainly better for you, if you but knew
And do not barter the promise made to Allah for a paltry price (i.e., worldly wealth and gains). Surely, (the reward) that is with Allah is best for you if you know (this secret)
And do not purchase with God's pledge a cheap price. What is with God is far better for you if you know
And do not purchase with the pledge of God a cheap price. What is with God is far better for you if you know
And do not purchase with the pledge of God a cheap price. What is with God is far better for you if you know.
And do not buy/volunteer with God's promise/pledge a small/little price, but/truly (what is) at God, it is best for you, if you were knowing
Hence, do not barter away your bond with God for a trifling gain! Verily, that which is with God is by far the best for you, if you but knew it
And do not trade the covenant of Allah for a little price; surely whatever is in the Providence of Allah, that is more charitable (i.e., better) for you, in case you knew
And purchase not a small gain at the price of Allah's covenant. Lo! that which Allah hath is better for you, if ye did but know
Do not sell your covenant with God for a small price. The reward which you will receive from God is better for you, if only you knew it
And do not take a paltry price against the pledge of Allah. Indeed, what is with Allah is much better for you, if you only knew
Exchange not the covenant of Allâh for a small price. Certainly, whatever is with Allâh is far better for you, if you but knew.
And do not trade away your covenant with Allah for a mere pittance. That which is with Allah is better for you, if you only know
Don’t abandon the covenant of Allâh in favour of small gain. Surely, whatever is with Allâh is far better for you- if you but knew.
Nor dishonour My covenant or exchange it for the vanity of the fleeting and ephemeral world. What Allah has in store for those who honour their vows is indeed in superlatives if only you knew
Don’t sell Allah’s pledge for a small price; what Allah has for you is good, if you knew.
And do not trade Allah’s covenant for a fleeting gain. What is with Allah is certainly far better for you, if only you knew.
And do not sell your promise to Allah for a small price, for what is with Allah is better for you if you knew.
You shall not barter God‘s covenant for a trifling price. God‘s recompense is better for you, if you but knew it
Do not sell your oaths short before GOD. What GOD possesses is far better for you, if you only knew.
Do not exchange the covenant of God for a small price. What is with God is best for you, if you only knew.
Do not exchange the covenant of God for a small price. What is with God is best for you if you only knew.
And do not purchase with Allah’s covenant for a little price. Surely what is with Allah is a goodness for you, if you are knowing.
And do not sell Allah's covenant for a meagre price; for verily that which is with Allah is better for you, if you only know.
Do not barter away- your covenant with God for a trifling price. Surely, that which is with God is far better for you, if you but knew it.
Do not trade your Covenant with Allah for petty gains. Verily, Allah possesses what is far better for you, if you but knew
And do not take a small price in exchange for Allah's covenant; surely what is with Allah is better for you, did you but know
And barter not the covenant of ALLAH for a paltry price. Surely, that which is with ALLAH is better for you if you knew
Sell not the pact of God for a paltry price. Surely that which is with God is better for you, if you but knew
And do not use the Oath of Allah for a cheap (worldly) gain: For with Allah is (a reward) much better for you, if you only knew
Don’t trade God’s covenant for a trivial gain; what God prepared for you is far superior, if only you knew.
And do not exchange God's covenant for a small price. What is with God is better for you, if you only knew
And do not exchange the covenant of Allah for a small price. Indeed, what is with Allah is best for you, if only you could know
And do not sell God's covenant for a little price; indeed, what is with God, it is better for you, if you know.
Nor sell the covenant of God for a miserable price: for with God is (a prize) far better for you, if ye only knew
Nor sell the covenant of Allah for a miserable price: for with Allah is (a prize) far better for you, if ye only knew
مَا عِندَكُمۡ یَنفَدُ وَمَا عِندَ ٱللَّهِ بَاقࣲۗ وَلَنَجۡزِیَنَّ ٱلَّذِینَ صَبَرُوۤا۟ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُوا۟ یَعۡمَلُونَ ٩٦
What you have runs out but what God has endures, and We shall certainly reward those who remain steadfast according to the best of their actions
Whatever is with you, will be exhausted, and whatever is with Allah, will remain. We will certainly pay those who are patient; their reward will be in proportion to the best of what they used to do.
That which is with you is exhausted, and that which is with Allah is lasting. And We will surely recompense those who have been patient their hire for the best of that which they have been workin
For what you possess will pass, but what is with God will abide. We shall certainly award those who persevere a recompense in keeping with their deeds
What is with you will surely come to an end... But what is with Allah is lasting... As for those who are patient, surely We will give them the results of their deeds, with that which is better than their deeds.
What is with you runs out but what is with Allah goes on for ever. Those who were steadfast will be recompensed according to the best of what they did.
That which is with you will be spent but what is with Allah shall last, and We will surely pay the patient their reward by the best of what they used to do
Whatever is with you wastes away, but that which is with God is permanent. We will most certainly pay those who are persevering and patient (in fulfilling God’s commandments, refraining from sins, and all the adversities in God’s cause) their reward in accordance with the best of what they used to do
(Did you but know) that which is with you shall pass away (being transitory) but that which is with Allah is enduring and will last. And We will certainly give those who patiently persevere their reward according to the best of their deeds
What is with you comes to an end, but what is with God abides; and surely We shall recompense those who were patient their wage, according to the best of what they did
What is with you perishes, and what is with God lasts. And We shall reward those who persevered, their wage (will be) better than what they used to do.
Whatever you possess runs out. What God has in reserve for you as a reward is everlasting. I will surely reward those who patiently face the challenges of their lives and do good deeds
What is with you will vanish. What is with God will endure, and We will certainly bestow on those who patiently persevere, their reward according to the best of their actions
What you have runs out, but what is with Allah remains. And We will most surely repay those who were patient their reward in accordance with the best of what they used to do.
What ye have is spent, but what God has endures; and we will recompense the patient with their hire for the best deeds they have done
What you have will perish, and that which is with Allah will remain forever; and indeed We shall pay the patiently enduring a recompense which befits the best of their deeds
What you have will finish and what is with Allah is going to last and certainly We will give those who are patient their reward according to the best that they ever did.
That which is with you will fail; but that which is with God is permanent: And We will surely reward those who shall persevere, according to the utmost merit of their actions
What you have is spent (wastes away), but what Allah has endures; and verily, We will recompense the patient (steadfast) in proportion to the best of what they used to do
That which you have is transitory, but that which is with Allah endures. We shall reward the patient according to the best of their deeds
All that is with you passeth away, but that which is with God abideth. With a reward meet for their best deeds will we surely recompense those who have patiently endured
What is with you, exhausts; and what is with Allah, is that which continues and remains. And surely, We will pay those who bore in patience their reward with (much) better of what they had been doing (in their deeds, actions and Beliefs)
Whatever is with you will come to an end. And whatever is with God is that which endures. And We will, certainly, give recompense to those who endured patiently their fairer compensation for what they had been doing.
What is of you must perish; what is of Allah will endure. On those who patiently persevere, We will certainly grant their reward in response to the best of their deeds.
Whatever is with you is transitory and what is with Allah is everlasting. We will certainly reward those who are patient according to the noblest of their deeds
Whatever you have is bound to pass away and whatever is with Allah will last. And We shall surely grant those who have been patient their reward according to the best of what they did
What is with you passes away and what is with Allah is enduring. And We shall certainly give to those who are patient their reward for the best of what they did
That which is with you passes away and that which is with Allah remains. And We will definitely reward, those who are patient, with their reward (which will be) better than that which they used to do.
What is with you gets exhausted and what is with Allah endures. And We will certainly give to those who are patient their reward for the good things they did
The (riches) that you possess will be no more and what is with Allah will last. And those who remain steadfast, We shall certainly pay their recompense for their righteous deeds which they used to do
What you have will run out, while what God has will remain. And We will recompense those who are patient their reward with the best of what they used to do
What you have will run out, while what God has will remain. And We will deliver to those who are patient their reward for the best of what they used to do
What you have will run out, while what God has will remain. And We will deliver to those who are patient their reward for the best of what they used to do.
What (is) at you depletes/exhausts , and what (is) at God (is) remaining/lasting/continuing, and We will reimburse (E) those who were patient their reward with (the) best (of) what they were making/doing
all that is with you is bound to come to an end, whereas that which is with God is everlasting. And most certainly shall We grant unto those who are patient in adversity their reward in accordance with the best that they ever did
Whatever is in your presence is depleted, and whatever is in the Providence of Allah is enduring, and indeed We will definitely recompense the ones who patiently endured their reward, according to the fairest of whatever they were doing
That which ye have wasteth away, and that which Allah hath remaineth. And verily We shall pay those who are steadfast a recompense in proportion to the best of what they used to do
Whatever you possess is transient and whatever is with God is everlasting. We will recompense those who exercise patience with their due reward and even more
What is with you shall perish and what is with Allah shall last. And certainly, We shall bless those who observed patience, with their reward for the best of what they used to do
Whatever is with you will run out, and whatever is with Allâh will remain. We will definitely give to those who persist in patience and constancy their reward in accordance with the best of what they used to do. .
What you have does not last, while that which is with Allah is eternal. We will most certainly reward those who persevere __ a reward commensurate with the best of their deeds
And Whatever is with you will run out, and whatever is with Allâh will remain. We will definitely give to those who cling to patience their reward in accordance with the best of what they used to do.
What you people may have of advantages shall come to an end or cease to exist whereas what Allah has is eternal and everlasting, and We will richly reward those who possessed their souls in patience which was purposed to fulfill their obligation to Allah and satisfy their conscience and their hearts. Their reward shall be assessed at the gauge of the best of their deeds
Whatever you have will perish, but what is with Allah will continue, and We will certainly give the patient people their reward for what they did.
Whatever you have will end, but whatever Allah has is everlasting. And We will certainly reward the steadfast according to the best of their deeds.
What is with you vanishes and what is with Allah remains, and We will give those who have patience their reward in line with the best of what they did.
Your worldly riches are transitory, but God‘s recompense is everlasting
What you possess runs out, but what GOD possesses lasts forever. We will surely reward those who steadfastly persevere; we will recompense them for their righteous works.
All that you currently have will come to an end, but that which God has is eternal. And We will most certainly grant to those who were patient their reward according to the best they ever did.
All that you currently have will come to an end, but that which God has is eternal. And We will most certainly grant to those who were patient their reward according to the best they ever did.
What you have would be depleted, but what is with Allah remains. And We will recompense those who are patient, their wages with the best of what they were working.
What is with you comes to an end, and what is with Allah will endure, and certainly We will pay those who were (patiently) steadfast a recompense in proportion to the best they used to do.
Whatever you have is certain to come to an end, but that which is with God is everlasting. We will certainly grant those who are patient in adversity their reward according to the best that they ever did.
What you possess runs out, but that which He has (that you deposit with Him) lasts forever. We will give beautiful rewards (in both lives) to those who are steadfast in their pledges and in doing good deeds
What is with you passes away and what is with Allah is enduring; and We will most certainly give to those who are patient their reward for the best of what they did
That which you have shall pass away, but that which is with ALLAH is lasting. And WE will certainly give those, who are steadfast, their reward according to the best of their works
That which is with you comes to an end, but that which is with God subsists. And surely We shall render unto those who are patient their reward for the best of that which they used to do
What is with you will go out of existence: What is with Allah will stay behind (for ever). And We will certainly bless upon those, their reward by the best of their actions, for those who patiently remain constant and committed (towards the right)
What you have will run out, but what God has remains. We will reward those who are patient according to their best deeds.
What you have runs out, but what is with God remains. We will reward those who are patient according to the best of their deeds
Whatever you have will end, but what Allah has is lasting. And We will surely give those who were patient their reward according to the best of what they used to do
What is with you is spent, and what is with God endures; and surely We will definitely recompense those who are patient their reward with the best of what they used to do.
What is with you must vanish: what is with God will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions
What is with you must vanish: what is with Allah will endure. And We will certainly bestow, on those who patiently persevere, their reward according to the best of their actions
مَنۡ عَمِلَ صَـٰلِحࣰا مِّن ذَكَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنࣱ فَلَنُحۡیِیَنَّهُۥ حَیَوٰةࣰ طَیِّبَةࣰۖ وَلَنَجۡزِیَنَّهُمۡ أَجۡرَهُم بِأَحۡسَنِ مَا كَانُوا۟ یَعۡمَلُونَ ٩٧
To whoever, male or female, does good deeds and has faith, We shall give a good life and reward them according to the best of their actions
Whoever does a righteous deed, whether male or female, while he (or she) is a believer; We will give a good life, and We shall pay such people their reward according to the best of what they used to do.
Whosoever worketh righteously, male or female, and is a believer, We will surely quicken him to a clean life, and will surely recompense them their hire for the best of that which they have been working
We shall invest whosoever works for good, whether man or woman, with a pleasant life, and reward them in accordance with the best of what they have done
Whether man or woman, whoever believes and fulfills the requirements of their faith, We will make them live a pure-clean life... Surely We will respond to them with better than their deeds.
Anyone who acts rightly, male or female, being a mumin, We will give them a good life and We will recompense them according to the best of what they did.
Whoever acts righteously, [whether] male or female, should he be faithful, —We shall revive him with a good life and pay them their reward by the best of what they used to do
Whoever does good, righteous deeds, whether male or female, and is a believer, most certainly We will make him (or her) live a good life, and most certainly We will pay such as these their reward in accordance with the best of what they used to do
Whoever acts righteously, whether male or female, and is a believer, We will certainly enable him lead a pure life and surely We will bestow on such their reward according to the best of their deeds
And whosoever does a righteous deed, be it male or female, believing, We shall assuredly give him to live a goodly life; and We shall recompense them their wage, according to the best of what they did
Anyone who does good, a man or a woman, and is a believer, We shall give him life, a good life, and We shall reward them (with) their wage better than what they used to do.
Any righteous man or woman who has chosen to believe, will be granted a pure and peaceful life in this world. They will be rewarded for their good deeds
Whoever works righteousness, male or female, and has faith, indeed to them will We give a new life, a life that is good and pure, and We will bestow on them their reward according to the best of their actions
Whoever has acted righteously, whether male or female, while being a believer—We will most surely grant him a good life, and We will most surely repay them their reward in accordance with the best of what they used to do.
Whoso acts aright, male or female, and is a believer, we will quicken with a goodly life; and we will recompense them with their hire for the best deeds they have done
Whoever does good deeds - whether a male or female - and is a Muslim, We shall sustain him an excellent life, and shall certainly pay them a recompense which befits the best of their deeds
Whoever acts righteous deeds whether he is a male or a female while he is a true believer, We will surely make him live a goodly life and We will certainly give them their reward according to the best that they ever did.
Whoso worketh righteousness, whether he be male or female, and is a true believer, We will surely raise him to a happy life; and We will give them their reward, according to the utmost merit of their actions
Whoever acts aright, male or female, and is a believer, We will quicken with a goodly life; and We will recompense them in proportion to the best of what they used to do
For whosoever does a righteous deed, be they believing men or women, We shall recompense them with their wage according to the best of their deeds
Whoso doeth that which is right, whether male or female, if a believer, him will we surely quicken to a happy life, and recompense them with a reward meet for their best deeds
Whoever acted in righteousness out of a male or a female and that one is a Believer: so surely, We will keep him (or her) alive in an ideally clean life and surely We shall pay them their reward (much) better of what they had been doing
Whoever does as one in accord with morality, whether male or female, while being one who believes, We will give life—this good life. And We will give recompense to them—their compensation—for the fairer for what they had been doing.
To any man or woman who performs righteously and has faith, We will give New Life –a life that is good and pure. On such people, We will grant their reward in response to the best of their deeds.
Whoever does righteous deeds, whether male or female, provided he is a believer, We shall surely grant him a new life, a life that is good, and We will certainly reward such people according to the noblest of their deeds in the hereafter
Whosoever acts righteously - whether a man or a woman - and embraces belief, We will surely grant him a good life; and will surely grant such persons their reward according to the best of their deeds
Whoever does good, whether male or female, and is a believer, We shall certainly make him live a good life, and We shall certainly give them their reward for the best of what they did
Whoever does righteous work, whether male or female and he/she is a believer, We will definitely cause him/her to live a good life and We will definitely reward them with their reward (which will be) better than that which they used to do.
Whoever, male or female, does good work, and he/she is a believer, We will certainly make him/her live a good and clean life, and We will certainly give them their reward for the good things they did
Whoever performs pious works, man or woman, provided he or she is a believer, We will surely let such a person live a life of purity, and will indeed reward them (as well) their wage of the righteous works which they used to do
Whoever does good work, be he male or female, and is a believer, We will give him a good life and We will reward them their dues with the best of what they used to do
Whoever does good works, whether male or female, and is a believer, We will give him a good life and We will reward them their dues with the best of what they used to do.
Whoever does good works, whether male or female, and is a believer, We will give him a good life and We will reward them their dues with the best of what they used to do.
Who made/did correct/righteous deeds from a male or a female, and he is believing, so We will make him live a good life , and We will reward them (E) , their reward/wage/fee with (the) best (of) what they making/doing
As for anyone - be it man or woman - who does righteous deeds, and is a believer withal - him shall We most certainly cause to live a good life. and most certainly shall We grant unto such as these their reward in accordance with the best that they ever did
Whoever does righteousness, be it male or female, and he is a believer, then indeed We will definitely (give him to) live a goodly life; and indeed We will definitely recompense them their reward, according to the fairest of whatever they were doing
Whosoever doeth right, whether male or female, and is a believer, him verily we shall quicken with good life, and We shall pay them a recompense in proportion to the best of what they used to do
All righteously believing male or female will be granted a blessed happy life and will receive their due reward and more
Whoever, male or female, has acted righteously, while being a believer, We shall certainly make him live a good life, and shall give such people their reward for the best of what they used to do
Whoever does a righteous good deed, whether male or female, and adheres firmly to Islamic monotheism, We shall indeed grant him a new life, happy and blissful. We shall definitely bestow on such their reward in accordance with the best of what they used to do.
We will let those who do good deeds __ men or women, provided they believe __ have a wholesome life in this world. And We will surely, reward them in keeping with the best of their deeds
And whoever strives ardently to do righteous acts, whether male or female, while he (or she) is living a life of Genuine Faith, We shall indeed grant him/her a new life, happy and blissful. And We shall definitely bestow on such their reward in accordance with the best of what they used to do.
Anyone whose deeds are imprinted with wisdom and piety, be it male or female, and whose heart with the image of religious and spiritual virtues shall be made to enjoy a good and happy life that is worth living and We will reward them Hereafter at the gauge of the best of their worldly deeds
Whoever – whether male or female – does good deeds, while being a true believer, We shall bless them with a happy life, and give them reward equal to their beautiful deeds
Whoever does good, whether male or female, and is a believer, We will surely bless them with a good life, and We will certainly reward them according to the best of their deeds.
Whoever does good work, male or female, and is a believer, We let them live a good life and give them their reward in line with the best of what they did.
We shall recompense the steadfast according to their noblest deeds. Be they men or women, to those that embrace the Faith and do what is right We will surely grant a happy life; We shall reward them according to their noblest deeds
Anyone who works righteousness, male or female, while believing, we will surely grant them a happy life in this world, and we will surely pay them their full recompense (on the Day of Judgment) for their righteous works.
Whoever does good deeds, whether-man or woman-and is a believer, they will live a good life and will surely receive their reward in according with the best they have done.
Whoever does good deeds, whether—man or woman—and is a believer, will live a good life and will surely receive their reward according to the best they have done.
Whoever worked righteous, whether male or female, while being a believer, We will give him a good life, and We will recompense them their wage with the best of what they were working.
Whoever does a righteous deed, whether male or female, and is a believer, We shall certainly give him to live a goodly pure life and, definitely, We will pay them a recompense in proportion to the reward for the best of what they used to do.
Whoever does righteous deeds, whether man or woman, and is a believer, We shall most certainly give a good life. And We shall indeed reward these according to the best that they ever did.
Whoever, whether male or female, does works that help others and is a believer, We shall certainly cause them to live a good life, and We shall grant them the rewards considering the best of their actions
Whoever does good whether male or female and he is a believer, We will most certainly make him live a happy life, and We will most certainly give them their reward for the best of what they did
Whoso acts righteously, whether male or female and is a believer, WE will surely grant him a pure life; and WE will surely bestow on such their reward according to the best of their works
Whosoever works righteousness, whether male or female, and is a believer, We shall give them new life, a good life, and We shall surely render unto them their reward in accordance with the best of that which they used to do
Whosoever works right, (be it) man or woman, and has Faith (in Allah), surely, to him will We give a good Life, a life that is good and pure, and We will bless upon those their reward by the best of their actions
Whoever acts righteously, male or female, and is a believer, We will grant them a good life and reward them according to their best deeds.
Whoever works righteousness, whether male or female, while being a believer, We will grant him a good life—and We will reward them according to the best of what they used to do
Whoever does righteousness, whether male or female, while he is a believer - We will surely cause him to live a good life, and We will surely give them their reward [in the Hereafter] according to the best of what they used to do
Whoever does right whether male or female, and he is a believer, then surely We will definitely give him life, a good life; and surely We will definitely recompense them their reward with the best of what they used to do.
Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions
Whoever works righteousness, man or woman, and has Faith, verily, to him will We give a new Life, a life that is good and pure and We will bestow on such their reward according to the best of their actions
فَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ فَٱسۡتَعِذۡ بِٱللَّهِ مِنَ ٱلشَّیۡطَـٰنِ ٱلرَّجِیمِ ٩٨
[Prophet], when you recite the Quran, seek God’s protection from the outcast, Satan
When you recite the Qur’an, seek refuge with Allah from Satan, the outcast.
And when thou wouldst read the Qur'an seek refuge with Allah from Satan the damned
So, when you recite the Qur'an seek refuge in God from Satan the execrable
When you are going to recite the Quran, seek refuge in Allah from the accursed and rejected Satan (the idea of thinking you are only the body, lest you misevaluate with delusion).
Whenever you recite the Qur´an, seek refuge with Allah from the accursed Shaytan.
When you recite the Qur’an, seek the protection of Allah against the outcast Satan
So when you recite the Qur’an (as a good, righteous deed), seek refuge in God from Satan rejected (from His Mercy, because of his evil suggestions and whisperings during the recitation)
And when you recite the Qur'an, seek refuge with Allah from satan, the rejected
When thou recitest the Koran, seek refuge in God from the accursed Satan
When you read the Quran, seek God’s protection from the cast-out Satan.
When you read the Qur’an, beg the Lord’s protection against the temptations of the rejected Satan (so that he can not distract you.
When you read the Quran, seek God's protection from Satan the rejected enemy
So when yousg recite the Recital seek refuge with Allah from Satan, the outcast.
When thou dost read the Qur'an, ask refuge with God from Satan the pelted one
And when you recite the Qur’an, seek the refuge of Allah from Satan the outcast
And when you recite the Quran, do seek refuge with Allah from Satan, the pelted one.
When thou readest the Koran, have recourse unto God, that He may preserve thee from Satan driven away with stones
When you do read the Quran ask refuge with Allah from Satan the outcast (the rejected or pelted one)
When you recite the Koran, seek refuge in Allah from the stoned satan
When thou readest the Koran, have recourse to God for help against Satan the stoned
So as you recited Al-Quran, then seek protection in Allah from Satan, the outcast (the rejected)
So when thou hadst recited the Quran, seek refuge with God from the accursed Satan.
When you read the Qur’an, seek Allah’s protection from Satan, the rejected one.
When you recite The Qur'an, seek Allah’s protection from the accursed Satan
Whenever you read the Qur´an seek refuge with Allah from Satan, the accursed
So when thou recitest the Qur’an seek refuge in Allah from the accursed devil
So when you recite the Quran, seek the protection of Allah from the accursed devil,
And when you recite the Qur'aan, seek refuge with Allah from the accursed Satan
So when you undertake to recite the Qur’an, seek refuge with Allah against (the wiles of) Satan, the outcast
So, when you study the Quran, you shall seek refuge with God from Satan the outcast
When you read the Qur'an, you shall seek refuge with God from the outcast devil
When you read the Qur'an, you shall seek refuge with God from the outcast devil.
So if you read the Koran so seek protection by God from (against) the devil, the cursed/expelled
NOW whenever thou happen to read this Qur'an, seek refuge with God from Satan, the accursed
So when you read the Qur'an, then seek refuge in Allah from the outcast Shaytan (The all-vicious, i.e., the Devil)
And when thou recitest the Qur'an, seek refuge in Allah from Satan the outcast
(Muhammad), when you recite the Quran, seek refuge in God from the mischief of satan
So, when you recite the Qur‘an, seek refuge with Allah against Satan, the accursed
Thus, when you recite the ‘Qur'ân’, seek refuge in Allâh from the accursed devil (- ‘Iblīs’-).
So, before you recite the Qur´an, seek refuge with Allah from Shaitan, the cursed one
So when you recite the Qur'ân, seek refuge in Allâh from the accursed devil (- Iblīs).
And when you recite the Quran begin with the opening formula of seeking Allah's help against satanic secret suggestions to the mind, thus: "To You O Allah do I commit myself counter to AL-Shaytan the accursed"
When you start reading the Majestic Quran, seek Allah’s protection from the rejected Satan.
When you recite the Quran, seek refuge with Allah from Satan, the accursed.
And when you read the Qur´an seek refuge in Allah from the cursed devil.
When you read the Koran, seek refuge in God from accursed Satan
When you read the Quran, you shall seek refuge in GOD from Satan the rejected.
When you recite the Qur'an, seek refuge with God from Satan, the rebel expelled from God's mercy
When you recite the Qur’an, seek refuge with God from Satan, the rebel who is expelled from God’s mercy.
So, if you read the Quran. So, seek incantation with Allah from the outcast Satan.
So when you recite the Qur'an, seek refuge with Allah from (the vices of) the Satan, the accursed.
Whenever you read the Qur'Än, seek refuge with God from Satan, the accursed.
(Whenever you try to convey and implement the Message of the Qur'an, you will face stern opposition. This opposition will come from those who worship their selfish desire). Seek refuge with perseverance and confidence in the Laws of Allah
So when you recite the Quran, seek refuge with Allah from the accursed Shaitan
And when thou recitest the Qur'an, seek refuge with ALLAH from Satan, the rejected
So when you recite the Quran, seek refuge in God from the outcast Satan
So when you recite the Quran, ask (and plead) for Allah’s protection against Satan, the outcast and cursed one
When you read the Quran, seek refuge in God from Satan, the outcast.
When you read the Quran, seek refuge with God from Satan the outcast
So when you recite the Qur'an, [first] seek refuge in Allah from Satan, the expelled [from His mercy]
And when you read the Quran, seek refuge with God from the stoned devil.
When thou dost read the Qur'an, seek God's protection from Satan the rejected one
When thou dost read the Qur'an, seek Allah's protection from Satan the rejected one
إِنَّهُۥ لَیۡسَ لَهُۥ سُلۡطَـٰنٌ عَلَى ٱلَّذِینَ ءَامَنُوا۟ وَعَلَىٰ رَبِّهِمۡ یَتَوَكَّلُونَ ٩٩
He has no power over those who believe and trust in their Lord
Surely! He (Satan) has no power over those who believe and put their trust in their Lord.
Verily he hath no authority over those who believe and in their Lord trus
He does not have power over those who believe and place their trust in their Lord
“Indeed, he (Iblis and his lineage of jinn) has no power over those who believe (that their Rabb is sufficient) and place their trust in their Rabb.”
He has no authority over those who have iman and put their trust in their Lord.
Indeed he does not have any authority over those who have faith and put their trust in their Lord
Surely he has no power over those who believe and put their trust in their Lord
Surely, he has no authority over those who believe and put their trust in their Lord
he has no authority over those who believe and trust in their Lord
Indeed he (Satan) has no authority (or power) over those who believe and put their trust in their Lord.
Rest assured that Satan does not have any power over those who believe and in God they trust
No authority has he over those who believe and put their trust in their Lord
Indeed, he has no authority over those who have attained faith and in their Lord they place their trust.
Verily, he has no power over those who believe and who upon their Lord rely
Indeed he has no power over the believers and who rely only upon their Lord
Truly he has no authority over those who believe and in their Lord they put their trust.
He hath no power over those who believe, and who put their confidence in their Lord
Verily, he has no power over those who believe and who upon their Lord rely (trust)
he has no authority over the believers who put their trust in their Lord
For no power hath he over those who believe, and put their trust in their Lord
Certainly, he: there is no authority with him against those who have Believed and they put their trust in their Nourisher-Sustainer
Truly, he is not an authority over those who believed and in their Lord they put their trust.
He has no authority over those who believe and put their trust in the Lord.
surely he has no authority over those who believe and put their trust in their Lord
Surely he has no power over those who have faith and who place their trust in their Lord
Surely he has no authority over those who believe and rely on their Lord
he certainly has no authority over those who believe and put their trust in their Fosterer,
Indeed he (Satan) has no authority over those who believe and have trust in their Lord
Surely, he has no control (at all) over those who believe and put their trust in their Lord
He has no authority over those who believe, and who put their trust in their Lord
He has no authority over those who believe, and who put their trust in their Lord
He has no authority over those who believe, and who put their trust in their Lord.
That He, (there) is not for him power/control on those who believed and on their Lord they rely/trust/surrender to
Behold, he has no power over those who have attained to faith and in their Sustainer place their tray trust
Surely he has no all-binding authority over the ones who believe and trust in their Lord
Lo! he hath no power over those who believe and put trust in their Lord
Satan has certainly no authority over the believers who have trust in their Lord
He is such that he has no authority over those who believe and place trust in their Lord
Indeed, he has no authority over those who adhere firmly to Islamic monotheism and over those who depend on their Lord with full trust.
He (Shaitan) certainly does not hold sway over anyone who believes and reposes his trust in Allah
Indeed, he has no authority over those who live a life of Genuine Faith and those who depend on their Lord with full trust.
He has no influence on those whose hearts have been touched with the divine hand and in Allah they trust
He has no influence over believers who trust in their Lord.
He certainly has no authority over those who believe and put their trust in their Lord.
For he has no authority over those who believe and rely on their Lord.
no power has he over those who believe and who put their trust in their Lord
He has no power over those who believe and trust in their Lord.
He has no power over those who believe and who rely on their Lord.
He has no power over those who believe and who rely on their Lord.
Surely, he has no Sultan over those who believed, and, on their Lord, they are relying.
Verily, there is no authority for him over those who believe and rely on their Lord.
He certainly has no power over those who believe and place their trust in their Lord.
This Satan (your selfish desire) has no power over those who truly believe and put their trust in their Lord
Surely he has no authority over those who believe and rely on their Lord
Surely he has no power over those who believe and who put their trust in their Lord
Truly he has no authority over those who believe and trust in their Lord
Verily, he (Satan) has no authority on those who believe and put their trust only in their Lord
He has no authority over those who believe and trust in their Lord.
He has no authority over those who believe and trust in their Lord
Indeed, there is for him no authority over those who have believed and rely upon their Lord
Indeed, he has no authority over those who believe and rely upon their Lord.
No authority has he over those who believe and put their trust in their Lord
No authority has he over those who believe and put their trust in their Lord
إِنَّمَا سُلۡطَـٰنُهُۥ عَلَى ٱلَّذِینَ یَتَوَلَّوۡنَهُۥ وَٱلَّذِینَ هُم بِهِۦ مُشۡرِكُونَ ١٠٠
his power is only over those who ally themselves with him and those who, because of him, join partners with God
Only he (Satan) has power over those who follow him, and those who join partners with Him (Allah).
His authority is only over those who befriend him and those who are in respect of Him associators
His power is only over those who take him as their patron, and those who ascribe equals (to God)
“His power is only over those who take him as a guardian (who follow the ideas he imposes upon them) and those who associate partners with their Rabb.”
He only has authority over those who take him as a friend and associate others with Allah.
His authority is only over those who befriend him and those who make him a partner [of Allah]
His power is only over those who make a confidant of him (seeking and heeding his advice and direction), and those who associate partners with God (in worship and obedience)
His authority is over those only who take him as their friend and who associate partners with Him (under his influence)
his authority is over those who take him for their friend and ascribe associates to God
His power is only over those who take him as a friend, and those who associate (partners) with Him.
The Satan’s power is limited only to whose who make him their patron and, by his temptation, worship (in any for or shape) other than God
His authority is only over those who take him as patron and who join partners with God
Indeed, his authority is only over those who take him as an ally and those who through him associate (others with God).
His power is only over those who take him for a patron, and over the idolaters
Satan’s power is only over those who make friendship with him and ascribe him as a partner (in worship)
His Authority is only over those who take him as an ally and those who, because of him, ascribe partners to Allah.
but his power is over those only, who take him for their patron, and who give companions unto God
His power is only over those who take him for a patron, and over the idolaters
He has authority over those who are guided by him, and those who ascribe associates to Him (Allah)
But only hath he power over those who turn away from God, and join other deities with Him
Certainly what (is the fact is that) authority in him is only against those who accept him as a wali and those: they, with him, assign partnership (to Allah)
His authority is only over those who turn away to him and they, those are ones who are polytheists.
His authority is only over those who ally with him and with those who assign partners [with Allah].
His authority is only over those who befriend him and commit shirk by his temptation
He has power only over those who take him as their patron and who, under his influence, associate others with Allah in His Divinity
His authority is only over those who befriend him and those who associate others with Him
he has authority only on those who turn to him (for friendship) and those who are polytheists because of him.
His authority is only over those who befriend him and over those who worship him besides Allah
He overpowers only those who make friends with him and who associate partners with Allah
His authority is over those who follow him, and set him up as a partner
His authority is over those who follow him, and set him up as a partner.
His authority is over those who follow him, and set him up as a partner.
But his power/control (is) on those who follow him, and those whom (are) with him, (they are) sharing/taking partners (as gods)
he has power only over those who are willing to follow him, and who [thus] ascribe to him a share in God's divinity
Surely his all-binding authority is only over the ones who take him for patron and the ones who take him as associate (with Allah)
His power is only over those who make a friend of him, and those who ascribe partners unto Him (Allah)
The only authority which he has is over his friends and those who consider things equal to God
His authority is only over those who befriend him and those who associate partners with Allah
His authority is only over those who obey and follow him, and those who associate others with Allâh.
In fact, he exerts his power over those who befriend him and ascribe him to be a partner
Lo! His authority is only over those who obey and follow him and those who associate partners with Allâh.
But he exerts influence upon those who take him as a tutelary guardian and incorporate with Allah other deities
But he does have influence on those who befriend him and the idolaters.
His authority is only over those who take him as a patron and who—under his influence—associate ˹others˺ with Allah ˹in worship˺.
He only has authority over those who befriend him and who take him as an associate.
He has power only over those who befriend him and those who serve partners besides Him
His power is limited to those who choose him as their master, those who choose him as their god.
He has power only over those who ally themselves with him, and those who because of him associate others with God.
He has power only over those who ally themselves with him and those who, because of him, associate others with God.
Surely His Sultan is only upon those who ally him and those who by him (Allah) are associating.
His authority is only over those who befriend him, (following him) , and those who associate others with Him.
He has power only over those who are willing to follow him, and thus ascribe to him a share in God's divinity.
Satan's power is only over those who befriend him. Such are Mushrikoon (idol worshipers) since they worship their own desire instead of God
His authority is only over those who befriend him and those who associate others with Him
His power is only over those who make friends with him and those who associate partners with him
His authority is only over those who take him as a protector, and those who take him as a partner
His (Satan’s) authority is only over those, who take him as an (evil) guide and follow him and who join (false) ‘partners’ with Allah
His influence extends only to those who take him as an ally and those who associate partners with Him.
His authority is only over those who follow him, and those who associate others with Him
His authority is only over those who take him as an ally and those who through him associate others with Allah
His authority is only over those who take him for a patron, and those who they associate partners with Him.
His authority is over those only, who take him as patron and who join partners with God
His authority is over those only, who take him as patron and who join partners with Allah
14
Qur'an not a Forgery
وَإِذَا بَدَّلۡنَاۤ ءَایَةࣰ مَّكَانَ ءَایَةࣲ وَٱللَّهُ أَعۡلَمُ بِمَا یُنَزِّلُ قَالُوۤا۟ إِنَّمَاۤ أَنتَ مُفۡتَرِۭۚ بَلۡ أَكۡثَرُهُمۡ لَا یَعۡلَمُونَ ١٠١
When We substitute one revelation for another- and God knows best what He reveals- they say, ‘You are just making it up,’ but most of them have no knowledge
And when We change a Verse (of the Qur’an) in place of another Verse, and Allah knows the best of what He sends down, they (disbelievers) say: “You (O Muhammad) are but a forger, liar.” But most of them don’t know.
And whenever We change a verse in place of anot her verse - -and Allah is the Best Knower of that wwhich He revealeth --they say: thou art but a fabricator, Aye! most of them know not
When We replace a message with another -- and God knows best what He reveals -- they say: "You have made it up;" yet most of them do not know
And when We substitute a verse in place of a verse they say, “You are but a slanderer!” Allah knows better what He reveals! On the contrary, most of them do not know.
If we replace one ayat with another one — and Allah knows best what He is sending down — they say, ´You are just inventing this!´ No indeed! Most of them have no knowledge.
When We change a sign with another in its place —and Allah knows best what He sends down— they say, ‘You are just a fabricator.’ Rather most of them do not know
When We put a Revelation in place of another Revelation (in the course of perfecting the Religion and completing Our favor upon you), – and God knows best what He sends down – they say: "You are but a forger!" No, rather, most of them do not know
And Allah knows very well the need of what He reveals, yet when We replace a revelation with another revelation they say (to you), `You are only a fabricator (of lies).' The truth is, however, that most of them know nothing
And when We exchange a verse in the place of another verse and God knows very well what He is sending down -- they say, 'Thou art a mere forger!' Nay, but the most of them have no knowledge
And when We substitute a verse/sign in place of another verse/sign, they say: “You are only a fabricator (and a liar)!” while God knows better what He has sent down. No, but most of them do not know.
God knows what He is revealing to you. Yet when a subject is being elaborated in different chapters [or when an issue (such as the prohibition of drinking alcoholic beverages) is being scrutinized,] the disbelievers say: “You have made this one up!” The fact of the matter is, they simply do not get it
When We substitute one revelation with another, and God knows best what He reveals, they say, “You are only a forger.” But most of them understand not
Yet whenever We substitute a sign in place of another sign—and Allah knows better what He bestows from on high—they say, “Indeed, you are nothing but a fabricator.” Rather, most of them do not know.
And whenever we change one verse for another,- God knows best what He sends down. They say, 'Thou art but a forger!' - Nay, most of them do not know
And when We replace a verse * by another - and Allah well knows what He sends down - the disbelievers say, "You are just fabricating"; in fact most of them do not know. (* The command of one verse by another.
And when We put one sign in the place of another for Allah knows best what He is revealing they say, “You are but a contriver.” Nay most of them know not.
When We substitute in the Koran an abrogating verse in lieu of a verse abrogated, -- and God best knoweth the fitness of that which He revealeth, -- the infidels say, thou art only a forger of these verses: But the greater part of them know not truth from falsehood
And whenever We change one revelation for another - Allah knows best what He reveals (sends down) - They say, "You are but inventing!"- Nay, most of them know not
When We exchange a verse for another and Allah knows best what He is sending down they say: 'You are but a forger. ' No, most of them do not know
And when we change one (sign) verse for another, and God knoweth best what He revealeth, they say, "Thou art only a fabricator." Nay! but most of them have no knowledge
And when We replaced an Ayat at the place of (another) Ayat,and Allah knows better what He delivers (on a person, from His Al-Kitab), the people said: “Surely, what (is the situation is that) you are a Muftari [one who forges (statements in the name of Allah)]. “Nay! The majority of them do not know. [It is only the Divine Scripture which has scattered the teachings on any particular subject throughout its Text. This style is not found in any human book. Therefore when one delivers the statements to his pupil on one particular subject-matter, he delivers them collectively. The teacher has to pick up the Verses from different places to make the student understand the matter. The people who are ignorant in this matter apply a charge of forgery to the teacher who teaches in this manner.]
And when We substituted a sign in place of another sign—and God is greater in knowledge of what He sends down—they said: Thou art only one who devises! But most of them know not.
When We substitute one verse for another –and Allah knows best what He bestows— they say, “You [Muhammed] are only an inventor.” Most of them do not understand.
When We substitute one verse in favor of another to elaborate with different examples - and Allah knows best what He reveals in stages - they say: "You are but a forger." The fact is that most of them do not understand
Whenever We replace one verse by another verse - and Allah knows what He should reveal - they are wont to say: "You are nothing but a fabricator (who has invented the Qur´an)." The fact is that most of them are ignorant of the Truth
And when We change a message for a message -- and Allah knows best what He reveals -- they say: Thou art only a forger. Nay, most of them know not
And when We change (one) sign in the place of (another) sign, and Allah knows best that which He sends down, they say, “You are only a forger.” No! the majority of them does not know.
And when We change one Message for another — and Allah knows best what He reveals they say, "You are only a forger." Nay, most of them know not
And when We substitute some Verse in place of another Verse, and Allah (alone) knows best whatever He sends down, (then) the disbelievers say: ‘You are but a forger!’ But most of them do not know (the rationale of sending down and substituting the Verses)
And if We exchange a verse in place of another verse; and God is more aware of what He is revealing; they Say: "You are making this up!" Alas, most of them do not know
And if We exchange a revelation in place of another revelation; and God is more aware of what He is revealing; they say: "You are making this up!" Alas, most of them do not know
And if We exchange a revelation in place of another revelation; and God is more aware of what He is revealing; they say: "You are making this up!" Alas, most of them do not know.
And if We exchanged/replaced/substituted a verse in place (of) a verse , and God is more knowledgeable with what He descends, they said: "But you are a fabricator/cutter and splitter." Rather most of them do not know
And now that We replace one message by another -since God is fully aware of what He bestows from on high, step by step - they [who deny the truth] are wont to say, "Thou but inventest it!" Nay, but most of them do not understand it
And when We substitute a verse (Literally; a sign "ayat) in the place of (another) verse-and Allah best knows what He is sending down-they say, "Surely you are only a fabricator!" No indeed, (but) most of them do not know
And when We put a revelation in place of (another) revelation, - and Allah knoweth best what He revealeth - they say: Lo! thou art but inventing. Most of them know not
When God replaces one revelation with another, He knows best what to reveal. But they say, "(Muhammad), you have falsely invented it." Most people are ignorant
Whenever We replace a verse with another verse — and Allah knows well what He reveals – they say, .You are but a forger. The fact rather is that most of them are ignorant
When We substitute a verse in place of a verse - and Allâh knows perfectly well what He reveals - they say: “You, (O’ Muhammad), are but a forger." The fact is that most of them do lack knowledge.
And when We bring a verse in place of another __ Allah knows best what He reveals __ they say, "Surely, you have made it up." Most of them in fact do not understand
And when We substitute a Verse in place of a (new) Verse - and Allâh has full knowledge of what He reveals- they say: “You are but a forger." The fact is that most of them don’t posses enough knowledge of the Truth.
If We happen to exchange a revelation which has already served its purpose for another revelation appropriate for the new circumstance, and Allah knows exactly what to reveal and when, they -the infidels- accuse your O Muhammad of forgery. Indeed, most of them do not know the facts nor do they reflect
When We change a verse in place of another – of course Allah knows well what he reveals – they say, “You have made it up.” Nay, most of them don’t know.
When We replace a verse with another—and Allah knows best what He reveals—they say, “You ˹Muḥammad˺ are just a fabricator.” In fact, most of them do not know.
And when We replace one verse with another, and Allah knows best what He reveals, they say: you invented it. But most of them don´t know.
And if We change one sūrahfor another (God knows best what He reveals), they say: ‘You¹ are but an impostor.‘ Indeed most of them have no knowledge
When we substitute one revelation in place of another, and GOD is fully aware of what He reveals, they say, "You made this up!" Indeed, most of them do not know.
And if we replace one revelation with another- and God knows best what he confers [from heaven]- they say, "You made it all up!" Truly, most of them have no understanding.
And if we replace one revelation with another- and God knows best what He confers [from heaven]- they say, “You made it all up!” Truly, most of them have no understanding.
And if We substituted a verse in place of a verse, and Allah is knower with what He sends down, they said, “You are only a slanderer.” Nay, but most of them are not knowing.
And when We exchange a verse in the place of another verse, and Allah is well aware of what He sends down, they say: 'You are only a forger. ' Nay, most of them do not know.
When We replace one verse by another — and God knows best what He reveals — they say: 'You are but a fabricator.' Indeed most of them have no knowledge.
And now that We replace one Message by another, for Allah is fully Aware of what He reveals in stages, some people say, "You are an inventor." (But, human civilization has evolved sufficiently to be given the perfect Divine System. This Qur'an will remain a watcher over previous Scriptures (5:48)). But most of them do not know this fact
And when We change (one) communication for (another) communication, and Allah knows best what He reveals, they say: You are only a forger. Nay, most of them do not know
And when WE bring one Sign in place of another - and ALLAH knows best the object of what HE reveals - they say, `Thou art but a fabricator,' Nay, but most of them know not
And when We replace one sign with another—and God knows best that which He sends down—they say, “You are only a fabricator!” Nay, but most of them know not
When We replace one verse for another— And Allah knows best what He reveals (in stages)— They (the disbelievers) say, "You are only a forger:" But most of them do not understand
When We substitute one verse for another—and God is fully aware of what He reveals—they say, “You just make it up.” Yet, most of them lack knowledge.
When We substitute a verse in place of another verse—and God knows best what He reveals—they say, 'You are an impostor.' But most of them do not know
And when We substitute a verse in place of a verse - and Allah is most knowing of what He sends down - they say, "You, [O Muhammad], are but an inventor [of lies]." But most of them do not know
And when We change a verse in place of verse, and God knows best what He sends down, they say, 'You are only a forger.' Nay, most of them do not know.
When We substitute one revelation for another,- and God knows best what He reveals (in stages),- they say, "Thou art but a forger": but most of them understand not
When We substitute one revelation for another,- and Allah knows best what He reveals (in stages),- they say, "Thou art but a forger": but most of them understand not
قُلۡ نَزَّلَهُۥ رُوحُ ٱلۡقُدُسِ مِن رَّبِّكَ بِٱلۡحَقِّ لِیُثَبِّتَ ٱلَّذِینَ ءَامَنُوا۟ وَهُدࣰى وَبُشۡرَىٰ لِلۡمُسۡلِمِینَ ١٠٢
Say that the Holy Spirit has brought the Revelation with the Truth step by step from your Lord, to strengthen the believers and as guidance and good news to the devout
Say (O Muhammad): “The Holy Spirit (angel Gabriel) has brought it (the Qur’an) down from your Lord with truth to strengthen those who believe, and as guidance, and glad tidings to the Muslims.”
Say thou: the Holy Spirit hath brought it down from thy Lord with truth, that it may establish those who believe, and as a guidance and glad tidings unto the Muslims
You say: "It has been sent by divine grace from your Lord with truth to strengthen those who believe, and as guidance and good news for those who have submitted (to God)."
Say, “The Pure Spirit (the force called Gabriel; the force of knowledge pertaining to the Names) has brought it down from your Rabb (the Name composition comprising your essence) in Truth... To give endurance to the believers and as good news for the Muslims.”
Say: ´The Purest Ruh has brought it down from your Lord with truth, to make those who have iman firm, and as guidance and good news for the Muslims.´
Say, the Holy Spirit has brought it down duly from your Lord to fortify those who have faith and as a guidance and good news for the muslims
Say (to them, O Messenger): "(My Lord affirms): ‘The Spirit of Holiness brings it down in parts from your Lord with truth (embodying the truth and with nothing false in it), that it may confirm those who believe (strengthening them in their faith and adherence to God’s way), and as guidance, and glad tidings for the Muslims (those who have submitted themselves wholly to God)’."
Say, `The Spirit of Holiness has brought this (Qur'an) down from your Lord to suit the requirement of truth and wisdom, (Allah has revealed it) so that He may strengthen those who believe in their faith and so that (this may serve as) a guidance and good tidings for Muslims
Say: 'The Holy Spirit sent it down from thy Lord in truth, and to confirm those who believe, and to be a guidance and good tidings to those who surrender.
Say: “The Holy Spirit (Gabriel) brought it down from your Lord with truth, to strengthen those who believe, and as a guide and good news for those who submit.”
Say: “The Holy Spirit has brought the verses of Qur’an intact from the Lord to make the believers firm in their belief, guide them, and give good news (about life after death) to the Muslims (an Arabic: those who surrender themselves to God.
Say, the Holy Spirit has brought the revelation from your Lord in truth, in order to strengthen those who believe, and as a guide and good news to Muslims
Say, The Holy Spirit has bestowed it from on high from yoursg Lord, with the truth, in order to strengthen those who have attained faith, and as guidance and glad tidings for Muslims.
Say, 'The Holy Spirit brought it down from thy Lord in truth, to stablish those who believe, and for a guidance and glad tidings to those who are resigned.
Proclaim, "The Holy Spirit * has rightly brought it down from your Lord, to make the believers steadfast, and a guidance and glad tidings for the Muslims." (* Angel Jibreel - peace and blessings be upon him.
Say, “It was brought down in truth by the spirit of holiness from your Lord so as to reinforce those who believe and as a guidance and glad tidings to those who have submitted.
Say, the holy spirit hath brought the same down from thy Lord with truth; that He may confirm those who believe, and for a direction and good tidings unto the Moslems
Say, "The Holy Spirit brought it down from your Lord in truth, that it may confirm (the faith of) those who believe, and for a guidance and glad tidings to those who have Surrendered unto Allah (Muslims)."
Say: 'The Holy Spirit (Gabriel) brought it down from your Lord in truth to confirm those who believe, and to give guidance and glad tidings to those who surrender.
SAY: The Holy Spirit hath brought it down with truth from thy Lord, that He may stablish those who have believed, and as guidance and glad tidings to the Muslims
Say: Ruhul-Qudus (Holy Spirit) has delivered it (bringing it) from your Nourisher-Sustainer in original so that it may make firm and strengthened (in Faith) those who have Believed; and it is Hudah and Bushrah for the Muslims
Say: The hallowed Spirit sent it down from thy Lord with The Truth to make firm those who believed and as a guidance and good tidings to the ones who submit to God.
Say, “The Holy Spirit has brought the revelation from your Lord in truth. It will serve to strengthen those who believe. It is a guide and glad tidings to Muslims.”
Say, "The Holy Spirit (Gabriel) has brought it down piecemeal intact from your Lord to strengthen the faith of the believers, and to give guidance and good news to the Muslims."
Tell them: "It is the spirit of holiness that has brought it down, by stages, from your Lord so that it might bring firmness to those who believe, and guidance to the Right Way, and give glad tidings of felicity and success to those who submit to Allah."
Say: The Holy Spirit has revealed it from thy Lord with truth, that it may establish those who believe, and as a guidance and good news for those who submit
Say, “The holy spirit has brought it down from your Fosterer in truth, that those who believe may be established, and (it is) a guidance and good news for those who submit (as Muslims).”
Say, "The Holy Spirit has authoritatively revealed it (the Qur'aan) as from your Lord, in order that it may stabilise those who believe and give guidance and good news for those who submit."
Say: ‘The Holy Spirit (Gabriel) has brought it (the Qur’an) down from your Lord with truth so as to keep the believers firm-footed, and (this) is guidance and good news for the believers.
Say: "The holy Spirit has sent it down from your Lord with truth, so that those who believe will be strengthened, and as a guidance and good news for those who have surrendered."
Say: "The Holy Spirit has brought it down from your Lord with the truth, so that those who believe will be strengthened, and as a guidance and good news for those who have submitted.
Say: "The Holy Spirit has brought it down from your Lord with the truth, so that those who believe will be strengthened, and as a guidance and good news for those who have submitted."
Say: "The Holy/Sanctimonious Soul/Sprit descended it from your Lord with the truth to affirm/strengthen those who believed, and guidance, and a good news to the Moslems/submitters/surrenderers."
Say: "Holy inspiration has brought it down from thy Sustainer by stages, setting forth the truth, so that it might give firmness unto those who have attained to faith, and provide guidance and a glad tiding unto all who have surrendered themselves to God."
Say, "The Spirit of Holiness (i.e., the language) has been sending it down from your Lord with the Truth to make firm the ones who have believed and as a guidance and good tidings to Muslims." (i.e. those who surrender to Allah)
Say: The holy Spirit hath delivered it from thy Lord with truth, that it may confirm (the faith of) those who believe, and as guidance and good tidings for those who have surrendered (to Allah)
(Muhammad), say, "The Holy Spirit has brought the Quran from your Lord to you in all truth to strengthen the faith of the believers and to be a guide and glad news for the Muslims"
Say, .This has been brought down by RuH-ul-Qudus (the Holy Spirit - Jibra‘il ) from your Lord rightly (as due), so that it may bring firmness to the believers and become guidance and good news for the Muslims
Say, (O’ Muhammad): “It has been revealed by the sacred spirit (-’Gabriel’ -) from your Lord with truth, in order that It may entrench (the faith of) those who adhere firmly to Islamic monotheism and may give spiritual insight and joyful news to those who have submitted (themselves entirely to the authority of Allâh).
Say, "The Holy Spirit (Angel Gibra´eel) brings the absolute truth from your Lord, in order to consolidate those who believe. It is the guidance and the glad tiding for the obedient."
Say: “The Qur'ân has been revealed by the holy spirit- Gabriel - from your Lord with truth to entrench (the faith of) those who adhere to absolute monotheism, and to be a True Source of Enlightenment and glad tidings to those who have wholly submitted (themselves).
Say to them: "This and that and all divine revelations are being conveyed by the Holy Spirit from Allah, my Creator, to strengthen -in opinion, action and purpose- those whose hearts have been touched with the divine hand and they are joyful tidings to those who have conformed to Islam
Say: “The Holy One, angel Jibreel, has gradually brought it down from your Lord truthfully, to strengthen the morale of the believers; it is guidance and good news for the Muslims.”
Say, “The holy spirit has brought it down from your Lord with the truth to reassure the believers, and as a guide and good news for those who submit ˹to Allah˺.”
Say: the holy spirit revealed it from your Lord in truth to strengthen those who believe and as a guidance and good news for those who submit (as Muslims).
Say: ‘The Holy Spirit brought it down from your Lord in Truth to reassure the faithful, and to give guidance and joyful tidings to Muslims.‘
Say, "The Holy Spirit has brought it down from your Lord, truthfully, to assure those who believe, and to provide a beacon and good news for the submitters."
Tell them, "The Holy Spirit has revealed it from your Lord in Truth, so that it might strengthen the believers, providing guidance and good news to all who have surrendered themselves to God [Muslims]."
Tell them, “The Holy Spirit has revealed it from your Lord in Truth, so that it might strengthen the believers, providing guidance and good news to all who have surrendered themselves to God [Muslims].”
Say, “The holy Spirit has descended it down from your Lord, with the right, to stabilize those who believed, and a guidance and a preach (good tidings) for the Muslims.”
Say: 'The Holy Spirit has brought it down (unto you) from your Lord with the truth, in order to confirm those who believe, and to be a guidance and good news for the Muslims'.
Say: 'The Holy Spirit has brought it down from your Lord in truth, so as to strengthen the believers, and to provide guidance and good news to those who surrender themselves to God.'
Tell them, "The Sacred and Soothing Divine Energy has brought it down from your Lord in Absolute Truth (Gabriel (2:97), 'Rooh, Rauh' Soothing Mercy (12:87), Trustworthy (26:193)). This Qur'an will keep firm in thought and action, those who accept it. And it will provide Guidance and the good news to all who submit to Allah."
Say: The Holy spirit has revealed it from your Lord with the truth, that it may establish those who believe and as a guidance and good news for those who submit
Say, `The Spirit of holiness has brought it down from thy Lord with truth, that HE may strengthen in their faith those who believe and as a guidance and glad tidings for Muslims
Say, “The Holy Spirit has brought it down from thy Lord in truth, to make firm those who believe, and as guidance and glad tidings for those who submit.
Say: "The Angel Gabriel has brought the revelation from your Lord in Truth, as to strengthen (all) those who believe and as a guide and as good news to Muslims.”
Say, “The Holy Spirit brought it down from your Lord, in truth, to stabilize those who believe, and as guidance and good news for the Submitters.”
Say, 'The Holy Spirit has brought it down from your Lord, truthfully, in order to stabilize those who believe, and as guidance and good news for those who submit.'
Say, [O Muhammad], "The Pure Spirit has brought it down from your Lord in truth to make firm those who believe and as guidance and good tidings to the Muslims."
Say, 'The Holy Spirit sent it down from your Lord with the truth, to make firm those who believe, and as a guidance and glad tidings to those who submit.'
Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims
Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims
وَلَقَدۡ نَعۡلَمُ أَنَّهُمۡ یَقُولُونَ إِنَّمَا یُعَلِّمُهُۥ بَشَرࣱۗ لِّسَانُ ٱلَّذِی یُلۡحِدُونَ إِلَیۡهِ أَعۡجَمِیࣱّ وَهَـٰذَا لِسَانٌ عَرَبِیࣱّ مُّبِینٌ ١٠٣
We know very well that they say, ‘It is a man who teaches him,’ but the language of the person they allude to is foreign, while this revelation is in clear Arabic
And indeed We know what they (polytheists) say: “It is only a human being who teaches him (Muhammad).” But the language of the man whom they refer to him is foreign, while this (the Qur’an) is a clear Arabic language.
And assuredly We know that they say: it is only a human being who teachech him. The speech of him unto whom they incline is foreign while this is Arabic speech plain
Yet We know what they say: "It is only a man who instructs him." The speech of the man they imply is obscure while this is clear Arabic
And We certainly know that they say, “It is only a human being who teaches it”... The tongue of the one they refer to is foreign, yet this Quran is in a clear Arabic language.
We know that they say, ´It is only a human being who is teaching him.´ The language of him they allude to is a foreign one whereas this is in clear and lucid Arabic.
We certainly know that they say, ‘It is only a human that instructs him.’ The language of him to whom they refer is non-Arabic, while this is a clear Arabic language
Certainly We know that they say, "It is but a human being that teaches him." But the tongue of him to whom they falsely hint is outlandish, while this (Qur’an) is in clear Arabic tongue
And We know fully well what they say (by way of objection) that this (Qur'an) is (not revealed by God but it is) only what a human being instructs to him (- to Muhammad). But (strange it is) that the tongue of him to whom they (unjustly) allude (of making this insinuation) is foreign and wanting in clearness, whereas the language of this (Qur'an) is chaste Arabic, plain and clear
And We know very well that they say, 'Only a mortal is teaching him.' The speech of him at whom they hint is barbarous; and this is speech Arabic, manifest
And We certainly know that they say: “It is only a human being who teaches him.” The language of the person that they refer to him is foreign, while this (Quran) is clear Arabic language.
I am aware of what they say (in their gatherings) about you: “Such and such person is teaching him the subject matter of Qur’an (from the biblical sources.)” The funny thing is that the maternal language of this such and such person (that they are referring to) is not Arabic and that the Qur’an is presented in a perfect Arabic language
Indeed We know that they say, “It is a human being who teaches him.” The tongue of him they point to as notably foreign, while this is Arabic, refined and clear
And most surely, We know that they say, “Indeed, it is a human being who is teaching him.” But the tongue of the one they allude to is foreign, while this is an evident Arabic tongue.
We knew that they said, 'It is only some mortal who teaches him.' - The tongue of him they lean towards is barbarous, and this is plain Arabic
And indeed We know that they say, "This Qur’an is being taught by some other man"; the one they refer to speaks a foreign language, whereas this is clear Arabic
And We do indeed know that they say, “It is only a human who teaches him.” The tongue of the one towards the one they incline is non-Arab but this is Arabic tongue explaining everything in evidence.
We also know that they say, verily, a certain man teacheth him to compose the Koran. The tongue of the person unto whom they incline, is a foreign tongue; but this, wherein the Koran is written, is the perspicuous Arabic tongue
We know well that they say, "It is only some mortal who teaches him." But the tongue of him they point to (Muhammad) is outlandish, while this (Quran) is Arabic, pure and clear
We know very well that they say: 'A mortal teaches him. ' The tongue of him at whom they hint is a nonArab; and this is a clear Arabic tongue
We also know that they say, "Surely a certain person teacheth him." But the tongue of him at whom they hint is foreign, while this Koran is in the plain Arabic
And surely, without doubt We know that they say: “Surely that who teaches him is a human being." The (mother) tongue of him they refer to is Aajamiyyun (non-Arabic, not fully capable of harbouring and explaining the Divine Message), while this (i.e., the original Text of Al-Kitab) is manifestly evident, (most classical) Arabic language
And, certainly, We know that they say: It is only a mortal who teaches him. The tongue of him whom they hint at is non-Arab, while this is in a clear Arabic tongue.
We certainly know that they say, “Only a man teaches him.” The one to whom they refer has a foreign tongue, while this is in lucid Arabic.
We know very well what they say about you, O Muhammad: "A certain man teaches him." But the man they allude to speaks a foreign language while this (The Qur'an) is in eloquent Arabic
Surely We know well that they say about you: "It is only a human being who teaches him," (notwithstanding) that he whom they maliciously hint at is of foreign tongue, while this (Qur´an) is plain Arabic speech
And indeed We know that they say: Only a mortal teaches him. The tongue of him whom they hint at is foreign, and this is clear Arabic language
And We indeed know that they say, “Only a man teaches him.” The language of the person towards whom they incline (doubting that he teaches the messenger of Allah) is foreign and this is clear Arabic language.
And We are certainly aware that they say, "A certain man it is who teaches him." The person they are alluding to speaks a foreign tongue, and this is clear Arabic tongue
And indeed, We know that they (the disbelievers and the polytheists) say: ‘It is but a human being who teaches him this (Qur’an).’ But the person they point to, turning the matter away from the truth, is the one whose language is non-Arabic and this Qur’an is (in) a clear and unambiguous Arabic language
And We are aware that they Say: "A human is teaching him." The language of the one they refer to is foreign, while this is a clear Arabic language
And We are aware that they say: "A human being is teaching him." The tongue of the one they refer to is foreign, while this is a clear Arabic tongue
And We are aware that they say: "A mortal is teaching him." The tongue of the one they refer to is non-Arabic, while this is a clear Arabic tongue.
And We have known that they say: "But/indeed a human teaches/instructs him, (the) tongue/language/speech (of) those who deviate, insult and defame to Him, non-Arabic/Persian (tongue/language/speech), and this (is) an Arabic clear/evident tongue/language/speech
And, indeed, full well do We know that they say, "It is but a human being that imparts [all] this to him! -[notwithstanding that] the tongue of him to whom they so maliciously point is wholly outlandish, whereas this is Arabic speech, clear [in itself] and clearly showing the truth [of its source]
And indeed We already know that they say, "Surely only a mortal is teaching him." The tongue (i.e., the language) of him about whom they blaspheme is foreign, and this is an evident Arabic tongue
And We know well that they say: Only a man teacheth him. The speech of him at whom they falsely hint is outlandish, and this is clear Arabic speech
We know that they say a mere mortal has taught it (the Quran) to him (Muhammad). The language of the person whom they think has taught it to him is not Arabic. This (the Quran) is in illustrious Arabic
We know well that they say, .There is a man who teaches him. The language of the one they refer to is non-Arabic while this is clear Arabic language
Indeed, We know perfectly well what they say: "It is only a human being who teaches him." The tongue of the one they allude to is outlandish, while this ‘Qur'ân’ is pure Arabic tongue.
And surely, We know what they allege! That a man has taught him (Mohammed, SAW)! The language of the one they allude to, however, is not Arabic, while this (Qur´an) is in precise and perfect Arabic
We have full knowledge of what they say: "It is only a human being who teaches him." The tongue of the one they allude to is outlandish while this Qur'ân is pure Arabic tongue.
And We do know what they say, thus: "He -Muhammad- is being taught by a man who dictates to him the words he expresses to the people". But the man they refer to is foreign while the Quran is being revealed in plain Arabic literary form
We know they will say, “A certain man teaches it to him.” Yet the language of the one who they point to is foreign, whilst this Quran is in plain Arabic.
And We surely know that they say, “No one is teaching him except a human.” But the man they refer to speaks a foreign tongue, whereas this ˹Quran˺ is ˹in˺ eloquent Arabic.
We know that they say: a man taught him. The language of the one they refer to is foreign and this is a clear Arabic language.
We do know that they say: ‘A mortal taught him.‘ But the man² to whom they allude speaks a foreign tongue, while this is eloquent Arabic speech
We are fully aware that they say, "A human being is teaching him!" The tongue of the source they hint at is non-Arabic, and this is a perfect Arabic tongue.
And We certainly know well what they say, "It is only a human being who is telling him what to say." The language of the one they allude to is a foreign one whereas this is in clear and lucid Arabic.
And We certainly know well what they are saying; “A human being is teaching him what to say.” The language of the one they allude to is a foreign one, whereas this is in clear and lucid Arabic.
And We already have knowledge that they are saying, “Surely he teaches him only humankind.” The tongue of the one whom they atheist to, him is a foreigner and this is an obvious Arabic tongue.
And certainly We know that they say: 'Only a mortal teaches him'. The language of him at whom they hint is outlandish, while this (Qur'an) is clear Arabic.
We know full well that they say: 'It is but a man that teaches him [all] this.' But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear.
We know well what they say, "It is but a man teaching him!" The tongue of him they so maliciously point to is notably foreign, while this is Arabic, pure and clear
And certainly We know that they say: Only a mortal teaches him. The tongue of him whom they reproach is barbarous, and this is clear Arabic tongue
And indeed WE know that they say that it is only a man who teaches him. But the tongue of him towards whom their minds is inclined in making this insinuation is foreign while this is Arabic tongue plain and clear
Indeed, We know that they say, “He has merely been taught by a human being.” The tongue of the one whom they falsely implicate is foreign, while this is [in] a clear, Arabic tongue
We also know that they (the disbelievers) say, "It is a man who teaches him (the Prophet)." His (the Prophet’s) tongue, that they (wickedly) point to be notably different, whereas this is Arabic, pure and clear
We know they say, “A human is teaching him.” The language of the one they maliciously allude to is foreign, yet this is in clear Arabic.
We are well aware that they say, 'It is a human being who is teaching him.' But the tongue of him they allude to is foreign, while this is a clear Arabic tongue
And We certainly know that they say, "It is only a human being who teaches the Prophet." The tongue of the one they refer to is foreign, and this Qur'an is [in] a clear Arabic language
And certainly We know that they say, 'Only a mortal teaches him.' The tongue of him whom they incline to is foreign, and this is clear Arabic tongue.
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear
We know indeed that they say, "It is a man that teaches him." The tongue of him they wickedly point to is notably foreign, while this is Arabic, pure and clear
إِنَّ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِءَایَـٰتِ ٱللَّهِ لَا یَهۡدِیهِمُ ٱللَّهُ وَلَهُمۡ عَذَابٌ أَلِیمٌ ١٠٤
If people do not believe in God’s revelation, God does not guide them, and a painful punishment awaits them
Surely! Those who don’t believe in the Verses of Allah, Allah will not guide them and for them will be a painful punishment.
Verily those who believe not in the signs of Allah--Allah shall not guide them, and unto them shall be a torment afflictive
Those who do not believe in the words of God are verily not guided by God. For them is severe punishment
Indeed, Allah will not guide to the reality those who do not believe in the signs that describe Him... For them there is a painful suffering.
As for those who do not have iman in Allah´s Signs, Allah will not guide them and they will have a painful punishment.
Indeed those who do not believe in the signs of Allah —Allah shall not guide them and there is a painful punishment for them
Surely those who do not believe in God’s Revelations (and therefore persist in wrongdoing) – God does not guide them (to the way of true prosperity), and for them is a painful punishment
Surely, Allah will not guide those (to success) who do not believe in the Messages of Allah (intentionally). There awaits them a grievous punishment
Those that believe not in the signs of God, God will not guide; there awaits them a painful chastisement
Indeed, God does not guide those who do not believe in God’s signs, and they will have a painful punishment.
Thus, God does not guide those who choose not to believe in God’s revelation (by coming up with such objections) and they will be subjected to a sever punishment
Those who do not believe in the signs of God, God will not guide them, and theirs will be a terrible penalty
Indeed, those who do not believe in Allah’s signs—Allah does not guide them, and for them is a painful punishment.
Verily, those who believe not in God's signs, God will not guide them, and for them is grievous woe
Those who disbelieve in the signs of Allah - Allah does not guide them, and for them is a punishment, most painful
Truly those who do not believe in the signs of Allah, Allah does not guide them and for them there is a painful punishment.
Moreover as of those who believe not in the signs of God, God will not direct them, and they shall suffer a painful torment
Verily, those who believe not in Allah´s signs, Allah will not guide them, and for them is grievous woe
Those who disbelieve in the verses of Allah, Allah does not guide them for them is a painful punishment
As for those who believe not in the signs of God, God will not guide them, and a sore torment doth await them
Verily, those who do not Believe in Ayaatillahe, Allah will not guide them, and for them is a painful torment
Truly, those who believe not in the signs of God, God will not guide them and for them is a painful punishment.
Those who do not believe in the signs of Allah will not be guided by Allah. They will have a horrible penalty.
In fact, Allah does not show guidance to those who do not believe in His revelations and they will have a painful punishment
Surely Allah will not enable those who do not believe in the signs of Allah to be directed to the Right Way, and a painful chastisement awaits them
Those who believe not in Allah’s messages, Allah guides them not, and for them is a painful chastisement
Those who do not believe in the signs of Allah, Allah will certainly not guide them for them and there is a painful punishment.
Allah does indeed not guide those who do not believe in His Messages. And they shall have a painful punishment
Surely, those who do not believe in the Revelations of Allah, Allah does not provide them with guidance (i.e., does not enable them to have understanding and insight). And for them is a grievous torment
Those who do not believe in God's revelations, God will not guide them, and they will have a painful retribution
Those who do not believe in the revelations of God, God will not guide them, and they will have a painful retribution
Those who do not believe in the revelations of God, God will not guide them, and they will have a painful retribution.
That those who do not believe with God's verses/evidences/signs, God does not guide them, and for them (is) a painful torture
Verily, as for those who will not believe in God's messages, God does not guide them aright; and grievous suffering will be their lot [in the life to come]
Surely the ones who do not believe in the signs of Allah, Allah will not guide them, and they will have a painful torment
Lo! those who disbelieve the revelations of Allah, Allah guideth them not and theirs will be a painful doom
God will not guide those who do not believe in His miracles. They will suffer a painful punishment
Surely, those who do not believe in Allah‘s verses, Allah does not lead them to the right path, and for them there is a painful punishment
Those who believe not in the ‘Revelations of Allâh’, Allâh will not illuminate their path. They will be subjected to a painful chastisement in the ‘Hereafter”.
Surely, Allah does not guide those who refuse to believe in the verses of Allah. For them, there is the painful punishment
Those who don’t believe in the Revelations of Allâh, He will not illuminate their path. They will be subjected to a vehement chastisement in the Hereafter.”
Indeed, those who deny Allah's revelations shall not be blessed with Allah's guidance to His path of righteousness and must expect the torment which shall be laid upon the damned
If people don’t believe in Allah’s revelation, Allah will not guide them; for them will be painful punishment
Surely those who do not believe in Allah’s revelations will never be guided by Allah, and they will suffer a painful punishment.
Those who do not believe in the signs of Allah, Allah does not guide them and theirs is a painful punishment.
Those who disbelieve God‘s revelations God will not guide. Woeful punishment awaits them
Surely, those who do not believe in GOD's revelations, GOD does not guide them. They have incurred a painful retribution.
Truly, as for those who refuse to believe God's revelations, God does not guide them, and grievous suffering will await them.
Truly, as for those who refuse to believe God’s revelations, God does not guide them, and grievous suffering will await them.
Surely those who are not believing with Allah’s verses, Allah does not guide them, and for them is a painful torment.
Verily, those who do not believe in the signs of Allah, Allah will not guide them and they will have a painful punishment.
Those who do not believe in God's revelations shall not be granted guidance by God. Grievous suffering awaits them.
Behold, those who refuse to acknowledge Allah's verses, Allah does not intervene to show them the lighted road, and for them is a painful suffering. ('Ayaatillah' = Divine Revelation = Qur'anic verses = Also implies Allah's Signs in the Book and in the Universe, depending on the context)
(As for) those who do not believe in Allah's communications, surely Allah will not guide them, and they shall have a painful punishment
As to those who do not believe in the Signs of ALLAH, surely, ALLAH will not guide them, and they shall have a grievous punishment
Truly those who believe not in the signs of God, God guides them not, and theirs shall be a painful punishment
Verily, those who do not believe in the Signs and Revelations of Allah— Allah will not guide them, and theirs will be a painful penalty
Those who don’t believe in God’s revelations—God won’t guide them, and for them is a painful punishment.
Those who do not believe in God's revelations—God will not guide them, and for them is a painful punishment
Indeed, those who do not believe in the verses of Allah - Allah will not guide them, and for them is a painful punishment
Indeed, those who do not believe in God's signs, God will not guide them, and for them is painful punishment.
Those who believe not in the Signs of God,- God will not guide them, and theirs will be a grievous Penalty
Those who believe not in the Signs of Allah,- Allah will not guide them, and theirs will be a grievous Penalty
إِنَّمَا یَفۡتَرِی ٱلۡكَذِبَ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِءَایَـٰتِ ٱللَّهِۖ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡكَـٰذِبُونَ ١٠٥
Falsehood is fabricated only by those who do not believe in God’s revelation: they are the liars
It is only those who don’t believe in the Verses of Allah, fabricate falsehood, and they are liars.
It is only those who believe not in the signs of Allah who fabricate lie, and those! they are the liars
They alone invent lies who do not believe in the words of God, and they are liars
Those who invent lies are only those who do not believe in the signs of Allah that describe Him... They are the very liars!
Those who do not have iman in Allah´s Signs are merely inventing lies. It is they who are the liars.
Only those fabricate lies who do not believe in the signs of Allah, and it is they who are the liars
Only those fabricate lies who do not believe in God’s Revelations; and those are the liars
It is only those who do not believe in Allah's Messages, who forge lies. And it is they who are the liars themselves
They only forge falsehood, who believe not in the signs of God, and those -- they are the liars
Indeed, those who fabricate lies (and attribute them to God) are those who do not believe in God’s signs, and they are liars.
The only ones who fabricate false religions are those who do not believe in God’s revelations (i.e., the disbelievers; not Mohammad.) Yes, the disbelievers are the real liars
It is those who do not believe in the signs of God that misrepresent and deceive. It is they who lie
Indeed, it is those who do not believe in Allah’s signs who fabricate falsehood, and those are the liars.
Only they are the forgers of a lie who believe not in God's signs; and these, they are the liars
Only those who do not believe in Allah’s signs attribute lies and fabrications; and they themselves are liars
Only they contrive the lie who do not believe in the signs of Allah and those are indeed the liars.
Verily they imagine a falsehood who believe not in the signs of God, and they are really the liars
Only they are the inventors who believe not in Allah´s signs; and these, they are the liars
None forge lies except those who disbelieve the verses of Allah those, they are the liars
Surely they invent a lie who believe not in the signs of God - and they are the liars
Surely what (is a fact is that) those who do not believe in Ayaatillahe, fabricate falsehood and they: they very ones are liars
Devising falsity is only by those who believe not in the signs of God. And those, they are the ones who lie.
Those who do not believe in the signs of Allah forge deception. They are the ones who lie.
Surely those who do not believe in the revelations of Allah, are the ones who forge the falsehood and they are the ones who are liars
(It is not the Prophet who invents lies), it is rather those who do not believe in the signs of Allah who invent lies. They are liars
Only they forge lies who believe not in Allah’s messages, and they are the liars
Only they who do not believe in the signs of Allah, forge falsehood and those are the persons who are liars.
Those that believe not in Allah's Messages, it is they who concoct the lie. And those are the liars
Indeed, they alone who do not believe in the Revelations of Allah invent false fabrications and they alone are liars
Making-up lies is only done by those who do not believe in God's revelations, and these are the liars
Inventing fabrications is only done by those who do not believe in the revelations of God; and these are the liars.
Inventing fabrications is only done by those who do not believe in the revelations of God; and these are the liars.
But/indeed (who) fabricates/cuts and splits the lies/defiance/falsehood (are) those who do not believe with God's verses/evidences , and those, they are liars/deniers/falsifiers
It is but they who will not believe in God's messages that invent this falsehood; and it is they, they who are lying
Surely they who do not believe in the signs of Allah only fabricate lies, and those are they (who are) the liars
Only they invent falsehood who believe not Allah's revelations, and (only) they are the liars
Those who do not believe in the miracles of God invent lies and they are liars
It is (not the Prophet but) the disbelievers in Allah‘s verses who forge lies, and it is they who are the liars
The only ones who invent lies are those who believe not in the ‘Revelations of Allâh’. And they are (indeed) the liars.
Surely, the unbelievers fabricate lies __ those who do not believe in the verses of Allah. They, indeed, are the liars
The only ones who invent lies are those who don’t believe in the Revelations of Allâh, and it is they who are the liars.
Those who intentionally assert falsehood are but those who deny Allah's revelations and it is they who lie in their teeth
Those who don’t believe in Allah’s verses invented lies; they are liars.
No one fabricates lies except those who disbelieve in Allah’s revelations, and it is they who are the ˹true˺ liars.
The ones who invent lies are those who do not believe in the signs of Allah, and they are the liars.
None invents falsehoods save those who disbelieve God‘s revelations: it is they that are the liars
The only ones who fabricate false doctrines are those who do not believe in GOD's revelations; they are the real liars.
It is only they who refuse to believe God's revelations, who speak these lies, and it is they who are lying.
It is only they who refuse to believe God’s revelations, who speak these lies, and it is they who are lying.
Surely, they are only slandering the lie, those who are not believing with Allah’s verses. And those are the liars.
Only they forge falsehood who do not believe in Allah's signs, and they themselves are liars.
It is only those who do not believe in God's revelations that invent falsehood. It is they indeed who are liars.
Those who are bent upon disbelieving Allah's Messages, Allah will not intervene to guide them, and grievous suffering will be their lot
Only they forge the lie who do not believe in Allah's communications, and these are the liars
It is only those who believe not in the Signs of ALLAH, who forge falsehood, and they it is who are the liars
Only those who believe not in the signs of God fabricate lies. It is they who are liars
It is those who do not believe in the Signs of Allah— They makeup falsehood and forge lies; It is they who lie
Those who deny God’s revelations are the ones who fabricate falsehoods and are untruthful.
It is those who do not believe in God's revelations who fabricate falsehood. These are the liars
They only invent falsehood who do not believe in the verses of Allah , and it is those who are the liars
Only those who do not believe in the signs of God forge the lie, and those they are the liars.
It is those who believe not in the Signs of God, that forge falsehood: it is they who lie
It is those who believe not in the Signs of Allah, that forge falsehood: it is they who lie
مَن كَفَرَ بِٱللَّهِ مِنۢ بَعۡدِ إِیمَـٰنِهِۦۤ إِلَّا مَنۡ أُكۡرِهَ وَقَلۡبُهُۥ مُطۡمَىِٕنُّۢ بِٱلۡإِیمَـٰنِ وَلَـٰكِن مَّن شَرَحَ بِٱلۡكُفۡرِ صَدۡرࣰا فَعَلَیۡهِمۡ غَضَبࣱ مِّنَ ٱللَّهِ وَلَهُمۡ عَذَابٌ عَظِیمࣱ ١٠٦
With the exception of those who are forced to say they do not believe, although their hearts remain firm in faith, those who reject God after believing in Him and open their hearts to disbelief will have the wrath of God upon them and a grievous punishment awaiting them
Whoever is forced to deny faith after its acceptance while the heart is at rest with faith in Allah, shall be forgiven; but whoever opens its heart to disbelief (willingly after accepting the faith), shall incur the wrath from Allah, and for them will be a great punishment.
Whosoever disbelieveth in Allah after his belief--save him who is constrained and his heart is at rest with the belief -but whosoever expandeth his breast to infidelity, upon them shall be wrath from Allah, and unto them shall be a torment mighty
Whosoever denies having once believed -- unless he is forced to do so while his heart enjoys the peace of faith -- and opens his mind to disbelief will suffer the wrath of God. Their punishment will be great
Except for the one who is forced (to renounce his faith) while his heart is secure in faith, whoever disbelieves (covers the reality of) Allah and opens his breast to disbelief, upon them is the wrath of Allah! And for them is a great punishment.
Those who reject Allah after having had iman — except for someone forced to do it whose heart remains at rest in its iman — but as for those whose breasts become dilated with kufr, anger from Allah will come down on them. They will have a terrible punishment.
Whoever renounces faith in Allah after [affirming] his faith —barring someone who is compelled while his heart is at rest in faith— but those who open up their breasts to unfaith, upon such shall be Allah’s wrath, and there is a great punishment for them
Whoever disbelieves in God after having believed – not him who is under duress, while his heart is firm in and content with faith, but the one who willingly opens up his heart to unbelief – upon them falls God’s anger (His condemnation of them), and for them is a mighty punishment
Those who disbelieve in Allah after they have believed in Him - but not those who are compelled (to recant) while their hearts find peace (and are firm) in the faith - (and) those who accept disbelief from the core of their hearts shall incur the displeasure of Allah and shall receive a stern punishment
Whoso disbelieves in God, after he has believed -- excepting him who has been compelled, and his heart is still at rest in his belief -- but whosoever's breast is expanded in unbelief, upon them shall rest anger from God, and there awaits them a mighty chastisement
Whoever disbelieves in God after his belief (will have a great punishment), except anyone who does so (denies his religion) unwillingly while his heart is assured with (his) belief, but anyone who opens his chest/heart to disbelief (is disbeliever), and God’s anger is upon them, and they will have a great punishment.
There is no blame on those who have to deny their faith under persecution, if they harbor it in their hearts. But those who renounce their religion (after having chosen to believe,) they will face the anger of the Lord and theirs will be a sever punishment
Anyone who after accepting faith in God, speaks unbelief, except under compulsion while their heart remaining firm in faith, yes those who open their breast to unbelief, on them is punishment from God, and theirs will be a dreadful penalty
Whoever has denied Allah after attaining faith—except for someone who was compelled while his heart rests securely in faith, but (rather) whoever (willingly) opens a chest to denial—upon them is wrath from Allah, and for them is a great punishment.
Whoso disbelieves in God after having believed, unless it be one who is forced and whose heart is quiet in the faith,- but whoso expands his breast to misbelieve,- on them is wrath from God, and for them is mighty woe
The one who disbelieves in Allah after accepting faith - except him who is forced to and whose heart is still firmly upon faith - but whoever is wholeheartedly a disbeliever, upon them is the wrath of Allah; and for them is a great punishment
Whoever disbelieves in Allah after his belief except the one who is under compulsion but his heart remains firm with belief [there is no blame on him] but whosoever embraces disbelief with an open bosom, on such is a wrath from Allah and for them there is an awful punishment.
Whoever denieth God, after he hath believed, except him who shall be compelled against his will, and whose heart continueth stedfast in the faith, shall be severely chastised: But whoever shall voluntarily profess infidelity, on those shall the indignation of God fall, and they shall suffer a grievous punishment
Whoever disbelieves in Allah after having believed - unless it be one who is forced and whose heart is still content in the faith - but whoever expands his breast to (easing) disbelieve - on them is wrath from Allah, and theirs is a mighty doom
Whosoever disbelieves in Allah after believing except he who is forced while his heart remains in his belief but he who opens his chest for disbelief, shall receive the Anger of Allah and for such awaits a mighty punishment
Whoso, after he hath believed in God denieth him, if he were forced to it and if his heart remain steadfast in the faith, shall be guiltless: but whoso openeth his breast to infidelity - on such shall be wrath from God, and a severe punishment awaiteth them
Whoever disbelieved in Allah after his Faith (was fully entrenched in Him), except who is compelled while his heart is at rest with Faith — but one who opened (his) breast to disbelief, then on them is wrath from Allah and for them is a great punishment
Whoever disbelieved in God after his belief—other than whoever was compelled to do it against his will while his heart is one that is at peace in belief—but whoever’s breast is expanded to disbelief, on them is the anger of God and for them is a serious punishment.
If a person accepts faith in Allah and then, afterward, states unbelief, he/she may do so under coercion but really remain firm in faith in his/her heart. If he/she disbelieves in his/her heart, then the wrath of Allah will be upon that person. A horrible penalty will come upon such people.
Anyone who is forced to deny faith after its acceptance, while his heart remains loyal to the faith, shall be absolved; but any who denies faith willingly after its acceptance and opens his breast to unbelief, shall incur the wrath of Allah and shall be sternly punished
Except for those who were forced to engage in infidelity to Allah after believing the while their hearts remained firmly convinced of their belief, the ones whose hearts willingly embraced disbelief shall incur Allah´s wrath and a mighty chastisement lies in store for them
Whoso disbelieves in Allah after his belief -- not he who is compelled while his heart is content with faith, but he who opens (his) breast for disbelief -- on them is the wrath of Allah, and for them is a grievous chastisement
He who does not believe in Allah after his having believed (in Him), except he who is compelled while his heart is peaceful with belief, but he who opens (his) bosom for infidelity, then on them is anger from Allah and for them there is a great punishment.
Allah's Wrath is on people who deny Allah after having believed in Him, not on those compelled while their hearts are at rest with faith, but on those that open their minds to suppression of the Truth. And they shall have the most severe punishment
The one who disbelieves after having believed, except someone who is coercively forced to do so, and at heart remains contented with belief (as before), but (of course) he who (adopts) disbelief (afresh) wholeheartedly with an open mind, on them is a wrath from Allah and for them is a fierce torment
Whoever rejects God after having believed; except for one who is forced while his heart is still content with belief; and has opened his chest to rejection, then they will have a wrath from God and they will have a great retribution
Whoever rejects God after having believed - except for he who is forced while his heart is still content with belief - and has comforted his chest towards rejection, then these will have a wrath from God and they will have a great retribution.
Whoever rejects God after having believed-except for he who is forced while his heart is still content with belief-and has comforted his chest towards rejection, then these will have a wrath from God and they will have a great retribution.
Who disbelieved with God after his faith/believing , except who was compelled/forced, and his heart/mind (is) assured/tranquillised/secured with the faith/belief, and but who delighted/expanded his chest (innermost) to the disbelief, so on them anger from God and for them (is) a great torture
As for anyone who denies God after having once attained to faith-and this, to be sure, does not apply to one who does it under duress, the while his heart remains true to his faith, but [only, to] him who willingly opens up his heart to a denial of the truth-: upon all such [falls] God's condemnation, and tremendous suffering awaits them
Whoever has disbelieved in Allah even after his belief excepting him who has been compelled and his heart is (still) composed with belief-but whoever has his breast expanded in disbelief, then upon them is anger from Allah and they will have a tremendous torment
Whoso disbelieveth in Allah after his belief - save him who is forced thereto and whose heart is still content with the Faith - but whoso findeth ease in disbelief: On them is wrath from Allah. Theirs will be an awful doom
No one verbally denounces his faith in God - unless he is forced - but his heart is confident about his faith. But those whose breasts have become open to disbelief will be subject to the wrath of God and will suffer a great torment
Whoever rejects his faith in Allah after having believed in Him — not the one who is compelled (to utter a word of disbelief) under duress while his heart is at peace with Faith, but the one who has laid his breast wide open for disbelief — upon such people is the wrath of Allah, and for them there is a heavy punishment
Whoever refuses to accept Allâh (into his life) after placing his Faith in Him, except one who is imposed by coercion thereto and whose heart is at comfort with faith, but such as open their breasts to disbelief: In them abides a wrath from Allâh, and a vehement chastisement awaits them.
The one who denies after having first believed __ not the one who is coerced (into unbelief) while his heart is firm on belief, but rather the one who rejects with the full approval of his heart __ earns the wrath of Allah. For him, there is a tremendous punishment
And whoever falls into disbelief in Allâh after affirming his Faith in Him- except one who is imposed by coercion thereto and whose heart is at comfort with faith, but such as open their hearts to disbelief- they will receive a wrath from Allâh and a vehement chastisement.
He who renounces his faith in Allah after he has conformed his will earlier to His will shall suffer for it unless he has been forced to do so by persecution and assault but deep down he preserves a heart happily maintaining the image of religious and spiritual virtues. But he who cunningly and deceptively incites someone to reject the idea of Faith and allures him or her to brighter worlds shall have come within the measure of Allah's wrath and these are they who shall pass through nature to eternal suffering
The one who disbelieves Allah after believing him – except the one who is forced and his heart remains secure in faith – their hearts accept disbelief. For them is Allah’s fury and a grievous punishment,
Whoever disbelieves in Allah after their belief—not those who are forced while their hearts are firm in faith, but those who embrace disbelief wholeheartedly—they will be condemned by Allah and suffer a tremendous punishment.
Whoever rejects Allah after having believed, except for one who has been compelled whilst his heart is content with belief, but whoever openly shows rejection, upon them is anger from Allah and theirs is a severe punishment.
Those who are forced to recant while their hearts remain loyal to the Faith shall be absolved; but those who open their bosoms to unbelief shall incur God‘s ire; and grievous punishment awaits them
Those who disbelieve in GOD, after having acquired faith, and become fully content with disbelief, have incurred wrath from GOD. The only ones to be excused are those who are forced to profess disbelief, while their hearts are full of faith.
Whoever denies God after having once believed, [except for anyone who is forced to deny God while his heart remains true to his faith]- he who willingly opens up his heart to disbelief will have the wrath of God upon them and a grievous punishment awaiting them.
Whoever denies God after having once believed, [except for anyone who is forced to deny God while his heart remains true to his faith]- he who willingly opens up his heart to disbelief will have the wrath of God upon them and a grievous punishment awaiting them.
Whoever disbelieved with Allah after his believing, except who is forced, while his core was tranquilized by the faith. But, whoever his chest was enraptured by the infidelity, so upon them anger from Allah, and for them is a great torment.
He who disbelieves in Allah after believing in Him; not he who has been compelled, while his heart is still content with the faith, but he who opens (his) breast to disbelief, upon them shall rest wrath from Allah and for them shall be a great chastisement.
As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress; while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief — upon all such falls God's wrath, and theirs will be a tremendous suffering.
Anyone who utters unbelief, after accepting faith in Allah, except under compulsion, his heart remaining firm in faith, is different from the one who is fully content with disbelief. The latter group invites Allah's Requital, and theirs is an awful doom
He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith, but he who opens (his) breast to disbelief-- on these is the wrath of Allah, and they shall have a grievous chastisement
Whoso disbelieves in ALLAH after he has believed - save him who is forced to make a declaration of disbelief while his heart finds peace in faith - but such as open their breast to disbelief, on them is ALLAH's wrath; and for them is decreed a severe punishment
Whosoever disbelieves in God after having believed—save one who is coerced, while his heart is at peace in faith—but whosoever opens his breast unto disbelief, upon them shall be the Wrath of God, and theirs shall be a great punishment
Any one who, after accepting the Faith in Allah, says (words of) unbelief— Except under force (from outside, but in) his heart remaining firm in Faith— (Whereas) on such as those who open their chests to unbelief— On them is Anger from Allah, and theirs will be a fearful Penalty
Anyone who rejects God after having faith—except for one who is coerced while his heart remains firm in faith—but anyone who willingly adopts disbelief, upon them descends God’s wrath, and a grave punishment awaits them.
Whoever renounces faith in God after having believed—except for someone who is compelled, while his heart rests securely in faith—but whoever willingly opens up his heart to disbelief—upon them falls wrath from God, and for them is a tremendous torment
Whoever disbelieves in Allah after his belief... except for one who is forced [to renounce his religion] while his heart is secure in faith. But those who [willingly] open their breasts to disbelief, upon them is wrath from Allah , and for them is a great punishment
Whoever disbelieves in God after his belief, except one who is forced and whose heart is quiet in the faith, but whoever's breast is expanded in disbelief, then on them is wrath from God, and for them is great punishment.
Any one who, after accepting faith in God, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from God, and theirs will be a dreadful Penalty
Any one who, after accepting faith in Allah, utters Unbelief,- except under compulsion, his heart remaining firm in Faith - but such as open their breast to Unbelief, on them is Wrath from Allah, and theirs will be a dreadful Penalty
ذَ ٰلِكَ بِأَنَّهُمُ ٱسۡتَحَبُّوا۟ ٱلۡحَیَوٰةَ ٱلدُّنۡیَا عَلَى ٱلۡءَاخِرَةِ وَأَنَّ ٱللَّهَ لَا یَهۡدِی ٱلۡقَوۡمَ ٱلۡكَـٰفِرِینَ ١٠٧
This is because they love the life of this world more than the one to come, and God does not guide those who reject Him
That is because they love and prefer the life of this world over that of the Hereafter. Allah does not guide the disbelievers.
That is because they loved the life of the world above the Hereafter, and because Allah guideth not an infidel people
For they loved the life of this world more than the life to come; and God does not guide those who do not believe
That is because they prefer the (limited – base) worldly life over the eternal life to come, and that Allah does not guide people who deny the knowledge of the reality.
That is because they prefer the life of this world to the Next World and because Allah does not guide kafir people.
That, because they preferred the life of the world to the Hereafter and that Allah does not guide the faithless lot
That is because they have chosen the present, worldly life in preference to the Hereafter, and because God does not guide the people of unbelief (to the way of true prosperity and Paradise)
That is because they have preferred the present life to the Hereafter and because Allah does not guide the disbelieving people (to their goal)
that, because they have preferred the present life over the world to come, and that God guides not the people of the unbelievers
That is because they prefer this world's life over the Hereafter, and that God does not guide the disbelieving people.
By renouncing their faith, they declare their preference of this world over the Hereafter and God will not guide such disbelieving people
This is because they love the life of the present better than the hereafter, and God will not guide those who do not believe
That is because they have sought the love of the Earlier Life over the Hereafter, and because Allah does not guide the denying people.
That is because they preferred the love of this world's life to the next;- but, verily, God guides not the unbelieving people
This is because the worldly life was dearer to them than the Hereafter; and because Allah does not guide such disbelieving people
And that is because they have preferred the life of this world on the hereafter and truly Allah does not guide the disbelieving folk.
This shall be their sentence, because they have loved the present life above that which is to come, and for that God directeth not the unbelieving people
That is because they preferred the love of the life of this world to the Hereafter, and because Allah guides not unbelieving people
That is because they loved this present life above the Everlasting Life. Allah does not guide the unbelievers
This, because they have loved this present life beyond the next, and because God guideth not the unbelievers
That is because they loved and preferred the life of this world over the Hereafter. And surely Allah guides not the nation of disbelievers
That is because they embraced this present life instead of the world to come. And God guides not the folk, the ones who disbelieve,
That is because they love the life of this world better than the hereafter. Allah will not guide those who reject faith.
This is because such people love the life of this world more than the hereafter, and that Allah does not guide those who knowingly reject faith
That is because they love the life of this world more than the Hereafter; and Allah does not guide those who are ungrateful to Allah for His favours
That is because they love this world’s life more than the Hereafter, and because Allah guides not the disbelieve people
That is because they love the life of this world more than the hereafter and because Allah does not guide a people who are infidels.
That is because they love this worldly life more than the Hereafter, and because Allah does not guide people who suppress the Truth
That is because they loved and preferred the life of this world to the Hereafter, and because Allah does not guide the disbelieving folk
That is because they preferred the worldly life over the Hereafter, and God does not guide the rejecting people
That is because they have preferred the worldly life over the Hereafter, and God does not guide the rejecting people
That is because they have preferred the worldly life over the Hereafter, and God does not guide the rejecting people.
That (is) because they (E), they loved/liked the life the present world/worldly life more/over the end (other life), and that God does not guide the nation, the disbelieving
all this, because they hold this world's life in greater esteem than the life to come, and because God does not bestow His guidance upon people who deny the truth
That (is) for that they have shown more love for the present life (Literally: the lowly life, i.e., the life of this world) than for the Hereafter and (for) that Allah does not guide the disbelieving people
That is because they have chosen the life of the world rather than the Hereafter, and because Allah guideth not the disbelieving folk
This is because they have given preference to this life over the life to come and God does not guide disbelieving people
That is because they have preferred the worldly life to the Hereafter, and that Allah does not lead the disbelieving people to the right path
That is because they preferred this ‘worldly life’ more than the ‘Hereafter’. Indeed, Allâh guides not those who fall into disbelief in Allâh.
Because they prefer the life of this world to that of the afterlife! Allah does not guide the nation of unbelievers
That is because they abandoned the Hereafter in favour of the worldly life. Surely Allâh holds back the light of His inspiration from those who have no tendency to live by Faith.
This is on account of their love for life here afore that Hereafter, besides the fact that Allah does not guide those who deny Him to His path of righteousness
because they prefer worldly life over the Hereafter and Allah doesn’t guide the disbelievers.
This is because they prefer the life of this world over the Hereafter. Surely Allah never guides those who ˹choose to˺ disbelieve.
This is because they prefer the life of this world to the hereafter and that Allah does not guide people who reject (the truth).
That is because they love the life of this world more than the life to come; and God does not guide the unbelievers
This is because they have given priority to this life over the Hereafter, and GOD does not guide such disbelieving people.
That is because they favored this worldly life over the Hereafter, and because God will not guide unbelieving people
That is because they favored this worldly life over the Hereafter and because God will not guide unbelieving people
That is because they have loved the Dunya (worldly) life more than the Hereafter, and surely Allah does not guide the infidel kinfolk.
That (Divine wrath) is because they have preferred the worldly life over the Hereafter, and definitely Allah does not guide the infidel people
This is because they love the life of this world better than the life to come. God does not bestow His guidance on those who reject the truth.
That is because they have chosen the life of this world only, ignoring the life to come. Allah does not intervene to guide the rejecters of the Truth
This is because they love this world's life more than the hereafter, and because Allah does not guide the unbelieving people
That is because they have preferred the present life to the Hereafter, and because ALLAH guides not the disbelieving people
That is for their having preferred the life of this world to the Hereafter. And surely God guides not disbelieving people
This is because they love the life of this world better than the Hereafter: And Allah will not guide those who reject Faith
That is because they prefer the worldly life over the Hereafter. And God doesn’t guide the disbelieving people.
That is because they have preferred the worldly life to the Hereafter, and because God does not guide the people who refuse
That is because they preferred the worldly life over the Hereafter and that Allah does not guide the disbelieving people
That is because they preferred the worldly life over the hereafter and that God does not guide the disbelieving people.
This because they love the life of this world better than the Hereafter: and God will not guide those who reject Faith
This because they love the life of this world better than the Hereafter: and Allah will not guide those who reject Faith
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ طَبَعَ ٱللَّهُ عَلَىٰ قُلُوبِهِمۡ وَسَمۡعِهِمۡ وَأَبۡصَـٰرِهِمۡۖ وَأُو۟لَـٰۤىِٕكَ هُمُ ٱلۡغَـٰفِلُونَ ١٠٨
These are people whose hearts, hearing, and sight have been closed off by God: they are heedless
They are those whom Allah has set a seal upon their hearts, their hearings, and their eyes. They are those who are heedless!
These are they upon whose hearts and hearing and sight Allah hath set a seal; and these! they are the negligent
They are the ones whose hearts and ears and eyes have been sealed by God; and these are the heedless
Those are the ones whose heart and hearing (perception) and vision (evaluation) Allah has sealed! And it is they who live in their cocoons!
Those are the people whose hearts, hearing and sight Allah has sealed up. They are the unaware.
They are the ones on whose hearts Allah has set a seal, and on their hearing and their sight [as well], and it is they who are the heedless
Those are they upon whose hearts, hearing, and eyes God has set a seal, and those are they who are unmindful, heedless
It is these people on whose hearts, hearing and eyes Allah has set a seal (for their disbelief). And it is these people who are really heedless
Those -- God has set a seal on their hearts, and their hearing, and their eyes, and those -- they are the heedless ones
They are those whom God sets a seal on their hearts and their hearing and their sight, and they are the negligent ones,
God has put a seal on their hearts (so that they do not get it), their ears (so that they do not hear the truth), and their eyes (so that they do not see the fact.) Such people, naturally, become neglectful
Those are they whose hearts, ears, and eyes God has sealed up, and they are heedless
Those are the ones whose hearts and hearing and sight(s) Allah has sealed, and those are the oblivious ones.
These are they on whose hearts, and hearing, and eyesight, God has set a stamp, and these, they are the careless
These are the ones whose hearts, ears, and eyes Allah has sealed; and they are the neglectful
It is they whom Allah has put a seal on their hearts, and on their hearing, and on their sight and it is they who are truly oblivious.
These are they whose hearts, and hearing, and sight God hath sealed up; and these are the negligent
These are they whose heart, and hearing, and sight, Allah has sealed, and these, they are the heedless
They are those whose hearts, hearing and sight are sealed by Allah; they are the heedless
These are they whose hearts and ears and eyes God hath sealed up: these are the careless ones
They are those: Allah has put a seal upon their hearts and their hearing and their sights. And they: they very ones are the ignorant
those are those who God set a seal upon their hearts and upon their ability to hear and their sight. And those, they are the ones who are heedless.
They are the ones whose hearts, ears, and eyes have been sealed by Allah. They take no heed.
Such are those whose hearts, ears and eyes are sealed by Allah; and they are the ones who are heedless
They are the ones upon whose hearts and hearing and eyes Allah has set a seal. They are utterly steeped in heedlessness
These are they whose hearts and ears and eyes Allah has sealed and these are the heedless ones
Those are the persons on whose hearts and their hearing and their eyes Allah has set a seal and those are the persons who are heedless.
These are the people on whose hearts, hearing and eyes Allah has set a seal. And they take no heed
They are those whose hearts and whose ears and whose eyes Allah has sealed, and they are the ones who are neglectful (of their end in the Hereafter)
Those are the ones whom God has stamped on their hearts, and their hearing, and their sight, and these are the unaware ones
Those are the ones whom God has stamped on their hearts, and their hearing, and their sight, and these are the unaware ones
Those are the ones whom God has stamped on their hearts, and their hearing, and their sight, and these are the unaware ones.
Those are those who God stamped/closed/sealed on their hearts/minds , and their hearing/sense of hearing , and their eye sights/understanding, and those, they are the ignoring/neglecting/disregarding
They whose hearts and whose hearing and whose sight God has sealed -it is they, they who are heedless
Those are they upon whose hearts Allah has stamped (i.e., impressed or set seal) and on their hearing and their be holdings; and those are the ones who are heedless
Such are they whose hearts and ears and eyes Allah hath sealed. And such are the heedless
God has sealed their hearts, ears and eyes and they are not aware of it
Those are the ones Allah has set a seal on whose hearts, ears and eyes; and they are the heedless
Those are the ones whom Allâh has sealed their hearts, their hearing and their sight. And such are the ones who are spiritually dead and blind.
Allah has sealed off their hearts, their hearing and their sight. They are careless and neglectful
Those are the ones whose hearts, ears and eyes are sealed by Allâh, and it is they whose mind's eye is blind.
These are they whose hearts has Allah imprinted with dullness of Comprehension and whose faculties of hearing and sight with lack of perception and these are the heedless
He has sealed their hearts, hearing, and seeing, and they are neglectful.
They are the ones whose hearts, ears, and eyes are sealed by Allah, and it is they who are ˹truly˺ heedless.
Those are the ones whose hearts, hearing and eyesight Allah has sealed, and those are the careless.
Such are those whose hearts and ears and eyes are sealed by God; such are the heedless
Those are the ones whom GOD has sealed their hearts, and their hearing, and their eyesight. Consequently, they remain unaware.
The ones whose hearts, ears and eyes are sealed by God-it is they who are the heedless.
The ones God has sealed their hearts, ears, and eyes—it is they who are heedless.
Those are whom Allah has imprinted on, their cores and their hearings, and their sights. And those are the inattentive ones.
They are those on whose hearts, and their ears and eyes Allah has set a seal, and these are the heedless ones.
Such are those whose hearts and ears and eyes are sealed by God; such are the heedless
Such are they whose hearts, ears and eyes Allah has sealed. Yet, they remain unaware. (Disuse of faculties brings people down to subhuman levels of existence (2:171), (7:179))
These are they on whose hearts and their hearing and their eyes Allah has set a seal, and these are the heedless ones
It is they on whose hearts and ears and eyes ALLAH has set a seal. And it is they who are the heedless
It is they on whose hearts God has placed a seal, and on their hearing and their seeing. It is they who are heedless
They are those whose hearts, ears and the eyes Allah has sealed up, and they do not take warning
They are the ones God sealed their hearts, their hearing, and their sight. They are the ones who are heedless.
It is they whom God has sealed their hearts, and their hearing, and their sight. It is they who are the heedless
Those are the ones over whose hearts and hearing and vision Allah has sealed, and it is those who are the heedless
Those are the ones God has set a stamp on their hearts and their hearing and their sight. And those they are the heedless.
Those are they whose hearts, ears, and eyes God has sealed up, and they take no heed
Those are they whose hearts, ears, and eyes Allah has sealed up, and they take no heed
لَا جَرَمَ أَنَّهُمۡ فِی ٱلۡءَاخِرَةِ هُمُ ٱلۡخَـٰسِرُونَ ١٠٩
and there is no doubt that they will be the losers in the Hereafter
No doubt, they will be the losers in the Hereafter.
Undoubtedly they in the Hereafter shall be the very losers
They will surely be losers in the life to come
The truth is, in the life to come, it is they who will be the losers!
There is no doubt that in the akhira they will be the losers.
Undoubtedly, they are the ones who will be the losers in the Hereafter
No doubt, in the Hereafter they will be the utter losers
Undoubtedly, it is they who will be the very losers in the Hereafter
without a doubt, in the world to come they will be the losers
without a doubt, indeed they are losers in the Hereafter.
Beyond any shadow of the doubt, they will be the losers in the Hereafter
Without doubt, they will perish in the hereafter
Without doubt, in the Hereafter they are the losers.
Without a doubt that in the next life they will be the losers
So it occurred that they are the losers in the Hereafter
No wonder it is they truly who are the ones in loss in the hereafter.
There is no doubt but that in the next life they shall perish
Assuredly, in the Hereafter they will be the losers
In the Everlasting Life, they shall assuredly be the losers
in the next world shall they perish beyond a doubt
No doubt, surely, they in the Hereafter: they very ones are the losers
Without a doubt they will be in the world to come, the ones who are losers.
Undoubtedly, they will be the losers in the hereafter.
There is no doubt that in the hereafter they will be the losers
No doubt they shall be losers in the Hereafter
No doubt that in the Hereafter they are the losers
Assuredly, they will be the persons who will be at loss in the hereafter.
No doubt, in the Hereafter, they will be the doomed ones
It is a fact that these are certainly those who are the losers in the Hereafter
Without doubt, in the Hereafter they are the losers
Without doubt, in the Hereafter they are the losers
Without doubt, in the Hereafter they are the losers.
Certainly/undoutably that they, in the end (other life), they are the losers/misguided and perished
Truly it is they, they who in the life to come shall be the losers
No question that in the Hereafter they are (the ones who are) the losers
Assuredly in the Hereafter they are the losers
On the Day of Judgment they will certainly be lost
Invariably, they are the losers in the Hereafter
Indubitable, in the ‘Hereafter’, they are the ones who are doomed to eternal perdition.
No doubt at all! They will be the losers in the life-to-come
Indubitable, in the Hereafter, they will be doomed to perdition.
It is no wonder that Hereafter shall they be the captive victors who have lost in gain
No doubt in the Hereafter they will be the losers.
Without a doubt, they will be the losers in the Hereafter.
Without fail they will be the losers in the hereafter.
In the life to come they will assuredly be lost
Without a doubt, they will be the losers in the Hereafter.
No doubt they will be doomed in the life to come.
No doubt they will be doomed in the life to come.
Assuredly that they are in The Hereafter, the losers.
Undoubtedly, they are the losers in the Hereafter.
Without doubt, in the life to come they will be the losers.
There is no doubt that such people will be great losers in the Hereafter as well
No doubt that in the hereafter they will be the losers
Undoubtedly, it is they who will be the loses in the Hereafter
There is no doubt that in the Hereafter they are the losers
No doubt, in the Hereafter, they will be the (painful) losers
No doubt, they will be the losers in the Hereafter.
There is no doubt that in the Hereafter they will be the losers
Assuredly, it is they, in the Hereafter, who will be the losers
No doubt that in the hereafter they will be the losers.
Without doubt, in the Hereafter they will perish
Without doubt, in the Hereafter they will perish
ثُمَّ إِنَّ رَبَّكَ لِلَّذِینَ هَاجَرُوا۟ مِنۢ بَعۡدِ مَا فُتِنُوا۟ ثُمَّ جَـٰهَدُوا۟ وَصَبَرُوۤا۟ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورࣱ رَّحِیمࣱ ١١٠
But your Lord will be most forgiving and most merciful to those who leave their homes after persecution, then strive and remain steadfast
Then surely! Your Lord is Forgiving, Merciful afterwards to those who emigrated after they had been put to trials (for their faith), struggled hard, and were patient.
Then, verily, thy Lord unto those who have emigrated after they had been tempted and have thereafter striven hard and endured, verily thy Lord thereafter is Forgiving, Merciful
But (to) those who were victimised and left their homes and then fought and endured patiently, your Lord will surely be forgiving and kind
Then, indeed, your Rabb is with those who migrated after being exposed to adversity and thereafter fought and were patient... Indeed, after that, your Rabb is the Ghafur, the Rahim.
But to those who made hijra after they were persecuted and then did jihad and remained steadfast, to them your Lord is Ever-Forgiving, Most Merciful.
Then indeed your Lord, to those who migrated, after they were persecuted, and waged jihad and were patient —indeed, after that, your Lord will surely be all-forgiving, all-merciful
Yet surely your Lord turns with favor to those who emigrate after they have been subjected to persecutions (because of their faith) and thereafter exert themselves in God’s cause and endure with patience (whatever befalls them) – indeed, in return for such (good deeds) your Lord is All-Forgiving, All-Compassionate
Again those who emigrated (from their homes) after they had been persecuted and strove hard (in the cause of Allah) and patiently persevered, will ultimately find that your Lord, yes, your own Lord is indeed Great Protector, Ever Merciful (to them)
Then, surely thy Lord -- unto those who have emigrated after persecution, then struggled and were patient -- surely thy Lord thereafter is All-forgiving, All-compassionate
So indeed, your Lord (is kind) to those who migrated and tried hard and persevered after they were persecuted, indeed your Lord is forgiving and merciful after that.
On the other hand, God is Forgiving and Merciful towards those who had to migrate in account of their belief (as they were being persecuted) and patiently faced their challenges
But indeed your Lord, to those who leave their homes after trials and persecutions, and who thereafter strive and fight for the faith and patiently persevere, to them your Lord after all this is Oft-Forgiving, Mercifully Redeeming
Then surely yoursg Lord—for those who emigrated after being persecuted, then strove and patiently persevered—indeed, your Lord thereafter is surely Oft-Forgiving, Bestowing of mercy.
Then, verily, thy Lord, to those who fled after they had been tried, and then fought strenuously and were patient,- verily, thy Lord after that will be forgiving and merciful
Then indeed your Lord - for those who migrated after they had been oppressed, and then fought and remained patient - indeed your Lord is then, surely, Oft Forgiving, Most Merciful
Thereafter, truly your Lord, for those who have migrated after their exposure to tribulation and thereafter who strove and remained patient, truly your Lord, after all that is surely Oft-Forgiving, Most Merciful.
Moreover thy Lord will be favourable unto those who have fled their country, after having suffered persecution, and been compelled to deny the faith by violence, and who have since fought in defence of the true religion, and have persevered with patience; verily unto these will thy Lord be gracious and merciful, after they shall have shewn their sincerity
Then, verily, your Lord - to those who fled after they had been tried, and then fought strenuously and were patient, - verily, your Lord after that will be Forgiving and Merciful
Then indeed your Lord ? to those who emigrated, after they were persecuted, and then strove and were patient, surely, your Lord is thereafter Forgiving, the Most Merciful
To those also who after their trials fled their country, then fought and endured with patience, verily, thy Lord will in the end be forgiving, gracious
Then, verily! Your Nourisher-Sustainer — for those who emigrated after whatever trials and tribulations they were put to, and thereafter they strove hard and bore (the hardships) in patience — surely, your Nourisher-Sustainer, after this is indeed Oft-Forgiving, continuously Merciful
Again, truly, thy Lord, for those who emigrated after they were persecuted and, again, struggled and endured patiently. Truly, after that, thy Lord is Forgiving, Compassionate.
Some people will have to leave their homes after having endured struggles. Afterward, they will fight for the faith and patiently persevere. Truly, your Lord, after all this, is Most Forgiving, Most Merciful.
On the other hand, Allah is most surely forgiving and compassionate towards those who had to leave their homes after being persecuted because of their faith, struggled hard and remained steadfastly patient
And surely your Lord will be Most Forgiving and Most Merciful towards those who left their homes after they were persecuted, and who thereafter struggled hard and remained constant
Then surely thy Lord, to those who flee after they are persecuted, then struggle hard and are patient, surely thy Lord after that is Protecting, Merciful
Then certainly your Fosterer, for those who migrated after they are persecuted then struggled and were patient, your Fosterer, after that, is certainly Protectively Forgiving, Merciful.
And then, on the other hand, your Lord is indeed Forgiving and Merciful on those who migrate after they are persecuted, then struggle hard and are patient
Then your Lord—for those who emigrated (i.e., left their homes and towns for the cause of Allah) after they had been made to suffer from trials (and atrocities at the hands of militant and tyrant disbelievers), then fought in the way of Allah and remained steadfast (in the face of violence, mischief, tyranny, oppression and terrorism); after that (O Glorious Beloved)—your Lord is Most Forgiving, Ever-Merciful
And your Lord is to those who emigrated after they were persecuted, then they strived and were patient; your Lord after that is Forgiving, Merciful
Then your Lord is; for those who emigrated after they were persecuted, then they strived and were patient; your Lord is, after that, Forgiver, Merciful
Then your Lord is; for those who emigrated after they were persecuted, then they strived and were patient; your Lord is, after that, Forgiver, Merciful.
Then that your Lord to those who emigrated from after what they were misled/betrayed , then they struggled/did (their) utmost and were patient, that your Lord (is) from after it forgiving (E), merciful
And yet, behold, thy Sustainer [grants His forgiveness] unto those who forsake the domain of evil after having succumbed to its temptation, and who thenceforth strive hard [in God's cause] and are patient in adversity: behold, after such [repentance] thy Sustainer is indeed much-forgiving, a dispenser of grace
Thereafter surely your Lord ?to the ones who emigrated even after they had been persecuted, (Literally: were tempted) thereafter strove and endured patiently, surely your Lord, even after that, is indeed Ever-Forgiving, Ever-Merciful
Then lo! thy Lord - for those who became fugitives after they had been persecuted, and then fought and were steadfast - lo! thy Lord afterward is (for them) indeed Forgiving, Merciful
Those who left their homes for the cause of God after they had been persecuted, strove hard for His cause and exercised patience should know (even though they had verbally renounced their faith) that your Lord is All-forgiving and All-merciful
Then, your Lord — for those who left their homes after being persecuted, then fought in the way of Allah and stood patient — surely your Lord is, after all that, Most-Forgiving, Very-Merciful
And yet, behold, your Lord (grants repentance) to those who migrated, (to ‘Medina’), after they were persecuted, then continued to strive hard ( in serving the cause of Allâh) and persisted in patience and constancy. Indeed, your Lord afterward is Oft-Forgiving, Most Merciful.
Surely, your Lord is the most Forgiving and the most Merciful for those who, having been tortured (for the sake of Allah), emigrate and continue to struggle and persevere patiently
And yet, behold, your Lord (grants repentance) to those who migrated (to Medina) after they had been put to trials, then continued to strive hard (in the cause of Allâh) and cling to patience. Indeed, your Lord afterward is Oft-Forgiving, Most Merciful.
Nevertheless, Allah, your Creator, accepts true repentance and the atonement made by the people. Therefore, those who emigrated to where they could best serve Allah, after they had suffered persecution and were forced to turn renegade, and strove in Allah's cause. and endured the hardships with patience and perseverance shall find Allah indeed Ghafurun and Rahimu
Your Lord is Forgiving and was Kind towards those who migrated after persecution and kept struggling and remained patient.
As for those who emigrated after being compelled ˹to renounce Islam˺, then struggled ˹in Allah’s cause˺, and persevered, your Lord ˹O Prophet˺ is truly All-Forgiving, Most Merciful after all.
Then your Lord is forgiving and merciful to those who migrated after having been persecuted, then they fought and were steadfast.
Your Lord ― to those who after persecution fled their land and fought and remained constant to the last ― your Lord will be forgiving and compassionate
As for those who emigrate because of persecution, then continue to strive and steadfastly persevere, your Lord, because of all this, is Forgiver, Most Merciful.
As for those who migrated after they were persecuted and who then struggled and persevered, to them your Lord is so very forgiving, a purveyor of mercy!
As for those who migrated after they were persecuted and who then struggled and persevered, to them, your Lord is the Most Forgiving, the Mercy Giver.
Then surely your Lord, for those who emigrated after being infatuated, then efforted and be patient, surely your Lord thereafter is Forgiver, Merciful.
Definitely, your Lord unto those who have migrated after being persecuted, then they struggled and patiently persevered; verily your Lord, after that, is forgiving Merciful.
But then, your Lord [grants forgiveness] to those who forsake their homes after enduring trials and persecution, and strive hard [in God's cause] and remain patient in adversity. After all this, your Lord is certainly Much- Forgiving, Most Merciful.
But verily, your Lord; to those who leave their homes after trial and persecution, and then strive and patiently persevere, your Lord is oft-Forgiving, Most Merciful
Yet surely your Lord, with respect to those who fly after they are persecuted, then they struggle hard and are patient, most surely your Lord after that is Forgiving, Merciful
Then, surely thy Lord - to those who migrated after they had been persecuted and the strove hard in the cause of ALLAH and remained steadfast - surely, after that, thy Lord is Most Forgiving, Merciful
Then indeed thy Lord, for those who emigrated after being oppressed, then strove and were patient, surely thy Lord thereafter is Forgiving, Merciful
Then surely, your Lord— For those who emigrated (left their homes) after trials and persecution— And who afterwards work hard and fight for Faith and patiently remain constantly committed— Your Lord, after all this, is Often Forgiving (Ghafoor), Most Merciful (Raheem)
However, to those who emigrated after being persecuted, and who strived and showed patience, your Lord, in return, is forgiving and merciful.
But then your Lord—for those who emigrated after being persecuted, then struggled and persevered—your Lord thereafter is Forgiving and Merciful
Then, indeed your Lord, to those who emigrated after they had been compelled [to renounce their religion] and thereafter fought [for the cause of Allah ] and were patient - indeed, your Lord, after that, is Forgiving and Merciful
Then indeed, your Lord, to those who emigrated after they had been tried, then strove and were patient, indeed, your Lord after it surely is forgiving, compassionate.
But verily thy Lord,- to those who leave their homes after trials and persecutions,- and who thereafter strive and fight for the faith and patiently persevere,- Thy Lord, after all this is oft-forgiving, Most Merciful
But verily thy Lord,- to those who leave their homes after trials and persecutions,- and who thereafter strive and fight for the faith and patiently persevere,- Thy Lord, after all this is oft-forgiving, Most Merciful
15
Fate of Opponents
۞ یَوۡمَ تَأۡتِی كُلُّ نَفۡسࣲ تُجَـٰدِلُ عَن نَّفۡسِهَا وَتُوَفَّىٰ كُلُّ نَفۡسࣲ مَّا عَمِلَتۡ وَهُمۡ لَا یُظۡلَمُونَ ١١١
On the Day when every soul will come pleading for itself, every soul will be paid in full for all its actions- they will not be wronged
(Remember) the Day when every soul will come up pleading for itself, every soul will be paid in full for what it did, and they will not be dealt with unjustly.
Beware a Day whereon each soul will come pleading for itself, and each soul will be paid in full that which it hath wrought, and they shall not be wronged
On the day when every soul will come pleading for itself, and every soul will be recompensed for what it had done, no one will be wronged
In that period, every soul will fight to save itself... And every soul will be compensated for what it did... They will not be wronged.
On that Day every self will come to argue for itself and every self will be paid in full for what it did. They will not be wronged.
The day when every soul will come pleading for itself and every soul will be recompensed fully for what it has done, and they will not be wronged
(Be ever mindful of) the Day when every soul will come pleading for itself, and every soul will be repaid in full for what it did, and none of them will be wronged
(The perfect manifestation of such a recompense will be) on the day when every soul shall come pleading for (protection for) itself, and every soul shall be repaid in full for its deeds and they shall, in no way, be dealt with unjustly
The day that every soul shall come disputing in its own behalf; and every soul shall be paid in full for what it wrought, and they shall not be wronged
On the day when every person comes arguing for itself and each person is paid for what it did, and they will not be wronged.
The Day will come when every soul has to defend himself and receive a full compensation for whatever he has done without the least injustice
One day every soul will come up struggling for itself, every soul will be rewarded for all of its actions, and none will be dealt with unjustly
On the day when every single self comes arguing for itself, and every soul is paid in full (for) what it has done, and they are not done any injustice.
On the day every soul will come to wrangle for itself, and every soul shall be paid what it has earned, and they shall not be wronged
The day when every soul will come quarrelling against itself, and every soul will be fully repaid for what it did, and they will not be wronged
On the day when every soul will come arguing in defense of itself and every soul will be paid in full for that which it had done and they will not be wronged.
On a certain day shall every soul come to plead for it self, and every soul shall be repaid that which it shall have wrought; and they shall not be treated unjustly
On the Day when every soul will come to plead for itself, every soul shall be paid what it has earned, and they shall not be wronged
On the Day when every soul will come pleading for itself and when every soul will be recompensed in full for what it did they shall not be wronged
On a certain day shall every soul come to plead for itself, and every soul shall be repaid according to its deeds; and they shall not be wronged
The Day every Nafs will come: she pleads for her (own) Nafs and is paid in full every Nafs what she did; and they will not be put to injustice
On a Day every soul will approach, disputing for itself and for every soul, its account will be paid in full for what it did they will not be wronged.
One day, every soul will be struggling for itself. Every soul will be repaid for all its actions. No one will be treated unjustly.
On the Day of Judgment every soul will come pleading for itself and every soul will be paid in full for what it has done, and they shall not be dealt with unjustly
Allah´s judgement will come about them all on the Day when everyone shall come pleading in his defence, and everyone shall be fully requited for his deeds and none shall be wronged in the least
On the day when every soul will come pleading for itself, and every soul will be paid in full what it has done, and they will not be dealt with unjustly
(One) day every soul will come pleading for itself, and every soul will be paid back in full (for) that which it did and they will not be dealt with unjustly.
On that Day every one shall come, pleading for one's own self. And every one shall be paid one's full dues, and they shall not be wronged
And (recall) that Day when every person will appear pleading for himself (in his defence), and every soul will be given full recompense for whatever it will have done, and they will not be wronged in the least
The Day every soul will come to argue for itself, and every soul will be paid in full for what it did, and they will not be wronged
The Day every soul will come to argue for itself, and every soul will be paid in full for what it did, and they will not be wronged
The Day every soul will come to argue for itself, and every soul will be paid in full for what it did, and they will not be wronged.
A day every self comes to argue/dispute about (for) her/its self, and every self be fulfilled/completed what it made/did/worked, and they are not being caused injustice to/oppressed
[Be conscious, then, of] the Day when every human being shall come to plead for himself [alone], and every human being shall be repaid in full for whatever he has done, and none shall be wronged
The Day that every self will come up disputing for it self, and every self will be paid in full for what it has done, and they will not be done any injustice
On the Day when every soul will come pleading for itself, and every soul will be repaid what it did, and they will not be wronged
On the Day of Judgment every soul shall try to defend itself and every soul will be justly recompensed
(All this will happen) on the day when everyone will come pleading for himself, and everyone will be given in full what he did, and they will not be wronged
(Remember) the day when every ‘Human Self’ will come pleading for itself. And every ‘Human Self’ will be paid in full for what it did, and they will not be wronged.
That day, every soul will arrive squabbling about itself, and each will receive in full the result of its action. Not a soul will be treated unjustly
And (recall) the day when every person will come up pleading for himself, and every one will be paid in full for what he used to do. And they will not be wronged.
The Day shall come when each soul pleads on behalf of itself and is requited with what is commensurate with its deeds and never shall they be wronged
That day everyone will plead for himself, and everyone will be fully rewarded for what they did, and no one will be wronged
˹Consider˺ the Day ˹when˺ every soul will come pleading for itself, and each will be paid in full for what it did, and none will be wronged.
On the day when every soul will come arguing on its own behalf and every soul will be given in full what it has worked for and they will not be wronged.
on the day when every soul will plead for itself; when every soul will be requited for its deeds. They shall not be wronged
The day will come when every soul will serve as its own advocate, and every soul will be paid fully for whatever it had done, without the least injustice.
On the Day when every soul will come to plead for itself, every soul will be fully rewarded for whatever it has done, and none will be wronged.
On the Day when every soul will come to plead for itself, every soul will be fully rewarded for whatever it has done, and none will be wronged.
On a Day when every soul will come arguing about itself, and every soul will fulfill what it has worked for, and they are not being oppressed.
The day (that) everyone will come disputing in his own behalf; and everyone will be rewarded in full (for) what he has done, and they will not be dealt with unjustly.
One day every soul will come pleading for itself. Every soul will be repaid in full for all its actions, and none shall be wronged.
Beware of the Day when every human being will come to plead for himself alone. (There shall be no pleaders or intercessors), and they will be repaid exactly what they did. And no one shall be wronged
(Remember) the day when every soul shall come, pleading for itself and every soul shall be paid in full what it has done, and they shall not be dealt with unjustly
On the day when every soul shall come pleading for itself, and every soul will be fully recompensed for what it did, and they will not be wronged
That Day every soul will come disputing on behalf of itself, and every soul will be paid in full for that which it has done. They shall not be wronged
The Day when every soul will come forward struggling (and praying) for itself, and every soul will be paid back (in full) for all its actions, and no one will be unjustly treated
On that Day, every soul will come pleading for itself, and every soul will be fully compensated for what it has done, and they won’t be wronged.
On the Day when every soul will come pleading for itself, and every soul will be paid in full for what it has done, and they will not be wronged
On the Day when every soul will come disputing for itself, and every soul will be fully compensated for what it did, and they will not be wronged
The day every soul will come to wrangle for itself, and every soul shall be paid in full for what it did, and they shall not be wronged.
One Day every soul will come up struggling for itself, and every soul will be recompensed (fully) for all its actions, and none will be unjustly dealt with
One Day every soul will come up struggling for itself, and every soul will be recompensed (fully) for all its actions, and none will be unjustly dealt with
وَضَرَبَ ٱللَّهُ مَثَلࣰا قَرۡیَةࣰ كَانَتۡ ءَامِنَةࣰ مُّطۡمَىِٕنَّةࣰ یَأۡتِیهَا رِزۡقُهَا رَغَدࣰا مِّن كُلِّ مَكَانࣲ فَكَفَرَتۡ بِأَنۡعُمِ ٱللَّهِ فَأَذَ ٰقَهَا ٱللَّهُ لِبَاسَ ٱلۡجُوعِ وَٱلۡخَوۡفِ بِمَا كَانُوا۟ یَصۡنَعُونَ ١١٢
God presents the example of a town that was secure and at ease, with provisions coming to it abundantly from all places. Then it became ungrateful for God’s blessings, so God afflicted it with the garment of famine and fear, for what its people had done
And Allah puts forward the example of a town (Makkah) which was enjoying security and peace, its provision was coming to it in abundance from every place; then it (its people) denied the Favors of Allah. So Allah made it (its people) taste the seize of hunger and fear because of what they used to do.
And Allah propoundeth a similitude: a town which was secure and at rest, to which came the provision thereof plenteously from every place; then it ungratefully denied the favours of Allah; wherefore Allah made it taste the extreme of hunger and fear because of that which they were wont to perform
God presents the example of a town which enjoyed peace and security, its provisions coming from everywhere in abundance, but it denied the favours of God; so God acquainted it with intimate hunger and fear (as punishment) for what they had done
Allah gives the example of a city: It was safe and secure... Its life sustenance was coming to it in abundance... But (the people) were ungrateful for the blessings of Allah (they engaged in activities which, by sunnatullah, led them to be curtained)... So, Allah made them taste the envelopment of hunger and fear because of what they had been doing.
Allah makes an example of a city which was safe and at peace, its provision coming to it plentifully from every side. Then it showed ingratitude for Allah´s blessings so Allah made it wear the robes of hunger and fear for what it did.
Allah draws a parable: A town secure and peaceful. Its provision came abundantly from every place. But it was ungrateful toward Allah’s blessings. So Allah made it taste hunger and fear because of what they used to do
God strikes a parable of a township which was secure and at ease, with its provision coming to it in abundance from all quarters. But it showed ingratitude to God (its people disbelieved, attributed their apparent well-being to other than God and so fell into the habit of making up partners with Him in belief and worship, and daily life); and so God caused it to taste the garment of famine and fear because of what they habitually contrived
And Allah sets-forth an excellent description of a township (-Makkah). It enjoyed a state of security and peace. It received its provision in plenty from every quarter. But (it so happened) that it began to show ingratitude for the bounties of Allah. So Allah made (the citizens of) it taste a pall of hunger and fear (which covered it like a garment -the conditions of famine and war prevailed there) because of what its citizens had wrought
God has struck a similitude: a city that was secure, at rest, its provision coming to it easefully from every place, then it was unthankful for the blessings of God; so God let it taste the garment of hunger and of fear, for the things that they were working
And God gave an example: “A town that was safe and peaceful, its provision coming to it abundantly from every place, then it disbelieved in God’s favors, so God made them taste cover of hunger and fear because of what they were doing,
Imagine a community (such as yours) that used to be safe and peaceful and its people would be showered by blessings right and left. When they took it for granted and showed ingratitude towards the Lord’s blessings, God made them taste the hardships, starvation and fear in account of their wrongdoings
God sets forth a parable, a city enjoying security and quiet, abundantly supplied with sustenance from every place. Yet it was ungrateful for the favors of God, so God made it taste the garb of hunger and fear, because of the wrong they did
And Allah set forth a parable: a town that was safe (and) secure, its provision coming to it abundantly from everywhere. Yet it denied Allah’s blessings, so Allah made it taste the garment of hunger and fear on account of what they used to do.
God has struck out a parable: a city which was safe and quiet, its provision came to it in plenty from every place, and then it denied God's favours, and God made it feel the clothing of hunger and fear, for that which they had wrought
And Allah has illustrated an example of a township - which dwelt in peace and security, its provisions coming in abundance from every side - in response the township started being ungrateful of Allah’s favours, therefore Allah made it taste the punishment by covering it with a cloak of starvation and fear, on account of their deeds
Allah sets an example of a township which was enjoying security and tranquility and its provision was coming to it abundantly from every place but it turned ungrateful to the blessings of Allah, so Allah made it taste [cover it with] the dress of hunger and of fear because of that which they used to fabricate.
God propoundeth as a parable a city which was secure and quiet, unto which her provisions came in abundance from every side; but she ungratefully denied the favours of God: Wherefore God caused her to taste the extreme famine, and fear, because of that which they had done
Allah coins a similitude (parable): a city which was safe and content, its provision came to it in plenty from every place, and then it denied (was ungrateful for) Allah´s favours, and Allah made it feel the garb of dearth and fear, because of that
Allah strikes a parable of the village which was safe and peaceful. Its provisions came in abundance from everywhere; but it was thankless for the favors of Allah. Therefore, for what they were doing, Allah let it taste the garment of hunger and fear
God proposeth the instance of a city, secure and at ease, to which its supplies come in plenty from every side. But she was thankless for the boons of God; God therefore made her taste the woe of famine and of fear, for what they had done
And Allah brought forward the example of a township: it was in complete security, fully content (what it received), its provisions come to it in abundance from all places. Then it denied the bounties of Allah (by becoming a prey to Satanic influences and adopting undesirable way of life), so Allah made it taste an atmosphere of hunger (due to poverty or famine) and fear (due to lawlessness and terrorism) because of that which they used to invent and involve (themselves therein)
And God propounded a parable of a town—that which had been safe, one that is at peace, its provision approaches it freely from every place. Then, it was ungrateful for the divine blessings of God and so God caused it to experience extreme hunger and fear because of what they had been crafting.
Allah presents a parable: A city enjoyed safety and security. It was abundantly supplied with sustenance from every place. Yet, it was ungrateful for the blessings of Allah. Allah gave it the cloak of hunger and fear because of what they did.
Allah gives you an example of a town which was enjoying security and peace, receiving its provisions in abundance from every quarter, but it became ungrateful to the favors of Allah. As a result, Allah made its residents taste the consequences of their doings, through inflicting upon them misfortunes of hunger and fear
Allah sets forth the parable of (the people of) a town who were secure and content and whose sustenance came in abundance from every quarter. But then the people of the town showed ingratitude towards Allah for His bounties, so Allah afflicted them with hunger and fear in punishment for their evil deeds
And Allah sets forth a parable: A town safe and secure, to which its means of subsistence came in abundance from every quarter; but it disbelieved in Allah’s favours, so Allah made it taste a pall of hunger and fear because of what they wrought
And Allah sets forth a similitude of a town (which was) secure, peaceful, its provision coming to it in abundance from every place, then it became ungrateful to Allah’s favors, so Allah made it taste the confusion of hunger and fear because of the (evil) they used to do.
And Allah gives an example of a village/town, safe and secure, to which its means of subsistence came in abundance from every quarter. Then it became ungrateful to Allah's favours. And Allah made it wear the garb of hunger and fear because of what they wrought
And Allah has described the example of a township which was (living) in peace and contentment. The means of sustenance came to (its residents) in abundance from all quarters. Then the (dwellers) of this town disregarded Allah’s blessings and showed ingratitude. Thereupon Allah clothed them in the torment of hunger and fear due to the activities that they used to carry out
And God cites the example of a town which was peaceful and content, its provisions were coming to it bountifully from all places, but then it rebelled against God's blessings and God made it taste hunger and fear for what they used to do
And God puts forth the example of a town which was peaceful and content, its provisions were coming to it bountifully from all places, but then it rebelled against the blessings of God, and God made it taste hunger and fear for what they used to do
And God puts forth the example of a town which was peaceful and content, its provisions were coming to it bountifully from all places, but then it rebelled against the blessings of God, and God made it taste hunger and fear for what they used to do.
And God gave an example/proverb (of) a village/urban city (that) was safe/secure assured/tranquillised/secured, its provision comes to it easily/comfortably from every place, so it disbelieved with God's' blessings/goodnesses , so God made it taste/experience the starvation's/hunger's cover/dress/mixture and the fear/fright, because (of) what they were making/producing/manufacturing
AND GOD propounds [to you] a parable: [Imagine] a town which was [once] secure and at ease, with its sustenance coming to it abundantly from all quarters, and which thereupon blasphemously refused to show gratitude for God's blessings: and therefore God caused it to taste the all-embracing misery of hunger and fear in result of all [the evil] that its people had so persistently wrought
And Allah has struck a similitude: a town that was secure (and) well composed, its provision coming up to it opulently from every place, then it disbelieved (i.e., they were unthankful) in the amenities of Allah; so Allah made it taste the garment of hunger and fear for the things they were working out (i.e., doing)
Allah coineth a similitude: a township that dwelt secure and well content, its provision coming to it in abundance from every side, but it disbelieved in Allah's favours, so Allah made it experience the garb of dearth and fear because of what they used to do
God tells a parable about a secure and peaceful town surrounded by abundant sustenance. Its inhabitants rejected the bounties of God and He caused them to suffer hunger and fear as a result of their deeds
Allah gives an example: There was a town, secure and content with its sustenance coming in plenty from every place. Then, it turned ungrateful to the bounties of Allah; so, Allah made it to taste hunger and terror (that covered it) like a garment, as recompense of what its people used to do
Allâh has set forth a parable: a township safe and secure, to which its means of provision used to come to it in abundance from every location, but it refused to acknowledge (the truth of the endless) blessings of Allâh. Thus, Allâh made (its inhabitants) to taste the hardships of starvation and the dread (of disasters) for what they used to do.
Allah cites the example of a peaceful and tranquil town. It enjoyed abundance and opulence. Its provisions came to it from every source. But its inhabitants showed ingratitude towards the blessings of Allah. So, as a result of their deeds, Allah wrapped them in famine and fear
Allâh has set forth a parable: a township which was safe and secure, receiving its provision in abundance from every location. But (its inhabitants) rejected the gracious gifts of Allâh. So Allâh made them taste the hardships of starvation and the dread (of disasters) for (the evil of) what they used to do.
Allah represents the fate of those who rebelled against His law by means of a parable of the town in which His grace abounded in security and peace of mind and in rich supplies of provisions from every direction. But instead of content living ever in thankful hearts, its heart beat rebellious to its own resolves and was rendered ungrateful to Allah and disobedient to His laws. By consequence He incensed it by humiliation and vested it with hunger and fear devolving upon it in requital of what its peoples' souls had impelled them to do
Allah gives an example of a city where people believed they were safe and comfortable, as plenty of goods came from all directions, but they were unthankful for Allah’s gifts. Therefore, Allah punished them with famine and fear for what they did.
And Allah sets forth the example of a society which was safe and at ease, receiving its provision in abundance from all directions. But its people met Allah’s favours with ingratitude, so Allah made them taste the clutches of hunger and fear for their misdeeds.
And Allah coins the likeness of a town which was safe and content, with its provision reaching it freely from everywhere, but they rejected the blessings of Allah, so Allah made them taste the garment of hunger and fear on account of what they used to fabricate.
God has made an example of a city¹ which was once safe and peaceful. Its provisions came to it abundantly from every quarter: but it denied God‘s favours. Therefore God afflicted it with famine and fear as punishment for what they did
GOD cites the example of a community that used to be secure and prosperous, with provisions coming to it from everywhere. But then, it turned unappreciative of GOD's blessings. Consequently, GOD caused them to taste the hardships of starvation and insecurity. Such is the requital for what they did.
And God proposes to you this parable: [Imagine, if you will,] a town that was once safe and secure, with its provisions coming to it abundantly from all places. Then it denied God's grace. So God caused it to experience all-encompassing misery-hunger and fear as a result of what they had done.
And God proposes to you this parable: [Imagine, if you will,] a town that was once safe and secure, with its provisions coming to it abundantly from all places. Then it denied God’s grace. So God caused it to experience all-encompassing misery—hunger and fear as a result of what they had done.
And Allah cited an example of a village that was secured and tranquil, its livelihood coming to it abundantly from every place. So, it disbelieved with Allah’s grace, so Allah made them taste the hunger’s apparel and the fear, with what they were making.
And Allah sets forth a parable: a township that was secure, at rest, its sustenance coming to it in abundance from every side; then it was ungrateful for the favours of Allah. So Allah made it taste the garment of hunger and of fear because of what they used to do.
God cites the case of a town living in security and ease. Its sustenance comes to it in abundance from all quarters. Yet it was ungrateful for God's favours. Therefore, God caused it to experience the misery of hunger and fear for what its people used to do.
Allah gives you an example. Think of a township that used to be secure and prosperous, with provision coming to it in plenty from all directions. But, they practically denied Allah's blessings by not sharing them with the needy. So Allah's Law made it experience the garb of hunger and fear for their wrong system. (6:44)
And Allah sets forth a parable: (Consider) a town safe and secure to which its means of subsistence come in abundance from every quarter; but it became ungrateful to Allah's favors, therefore Allah made it to taste the utmost degree of hunger and fear because of what they wrought
And ALLAH sets forth the parable of a city which enjoyed security and peace; its provisions come to it in plenty from every quarter; but it was ungrateful for the favours of ALLAH, so ALLAH made it taste hunger and fear which clothed it like a garment because of what they used do
God sets forth a parable: a town secure and at peace, its provision coming unto it abundantly from every side. Yet, it was ungrateful for the blessings of God; so God let it taste the garment of hunger and fear for that which they had wrought
And Allah brings forward a story: A city having (the comfort of) security and peace, well supplied with livelihood from every place: Yet it was still thankless for the gifts of Allah: So Allah made it taste hunger and fear (choking it) like a coat (from every side), because of what (its people) earned
God presents an example of a secure and peaceful city, its provisions arriving abundantly from every direction. But it showed ingratitude for God’s blessings, so God made it taste the garment of hunger and fear, as a consequence of their deeds.
And God cites the example of a town that was secure and peaceful, with its livelihood coming to it abundantly from every direction. But then it turned unappreciative of God's blessings, so God made it taste the robe of hunger and fear, because of what they used to craft
And Allah presents an example: a city which was safe and secure, its provision coming to it in abundance from every location, but it denied the favors of Allah . So Allah made it taste the envelopment of hunger and fear for what they had been doing
God has struck a similitude: a city which was safe and quiet, its provision coming to it in abundance from every place, then it was unthankful for God's favours, so God made it taste the garment of hunger and fear, for what they used to do.
God sets forth a Parable: a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of God: so God made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought
Allah sets forth a Parable: a city enjoying security and quiet, abundantly supplied with sustenance from every place: Yet was it ungrateful for the favours of Allah: so Allah made it taste of hunger and terror (in extremes) (closing in on it) like a garment (from every side), because of the (evil) which (its people) wrought
وَلَقَدۡ جَاۤءَهُمۡ رَسُولࣱ مِّنۡهُمۡ فَكَذَّبُوهُ فَأَخَذَهُمُ ٱلۡعَذَابُ وَهُمۡ ظَـٰلِمُونَ ١١٣
A messenger who was one of them came to them, but they called him a liar. So punishment overwhelmed them in the midst of their evildoing
And surely, a Messenger (Muhammad) was sent to them from among themselves, but they denied him; so the punishment overtook them while they were wrongdoers.
And assuredly there came to them an apostle from among them, but they belied him, wherefore the torment took hold of them while yet they were wrong-doers
An apostle came to them who was one of them, but they called him a liar. Then they were seized by torment for they were sinners
Indeed, a Rasul came to them from within themselves, but they denied him! So suffering overtook them while they were wrongdoers.
A Messenger from among them came to them but they denied him. So the punishment seized them and they were wrongdoers.
There had certainly come to them an apostle from among themselves, but they impugned him, so the punishment seized them while they were wrongdoers
For sure a Messenger from among themselves had come to them, but they denied him, and in consequence, the punishment seized them while they were doing wrong
And certainly there had come to them a (great) Messenger from among their own men, but they cried lies to him so the (promised) punishment overtook them while they were behaving transgressingly
There came indeed to them a Messenger from amongst them, but they cried him lies; so they were seized by the chastisement while they were evildoers
and certainly, a messenger from among them had come to them, but they denied him, so the punishment took them, and they were wrongdoers.”
Then a Prophet, from among themselves, was appointed to them. Unfortunately (instead of listening to him) they treated him as an imposter (as mentioned in vs. 103.) At last, they were subjected to their doom in account of being so unjust
And there came to them a messenger from among themselves, but they rejected him, so the punishment seized them in the middle of their wrongdoings
And very truly, a messenger from among them had come to them, but they disbelieved him, so the punishment seized them while they were unjust.
And there came to them an apostle from amongst themselves, but they called him a liar, and the torment seized them, while yet they were unjust
And indeed a Noble Messenger came to them from among them - in response they denied him, and therefore the punishment seized them, and they were unjust
And indeed a messenger came to them from among themselves but they belied him so the punishment took hold of them while they were doing wrong to their own souls.
And now is an apostle come unto the inhabitants of Mecca from among themselves; and they accuse him of imposture: Wherefore a punishment shall be inflicted on them, while they are acting unjustly
And there came to them a messenger from amongst themselves, but they called him a liar, so the torment seized them, while yet they were unjust
A Messenger from their own was sent to them, but they belied him. So while they were harmdoers they were seized by the punishment
Moreover, an apostle of their own people came to them, and they treated him as an impostor. So chastisement overtook them because they were evil doers
And surely, indeed there came to them a Messenger from amongst them, but they denied him. So the torment seized them while they were transgressors
And, certainly, drew near them a Messenger from among them, but they denied him, so the punishment took them while they are ones who are unjust.
A messenger from among them certainly came to them. They rejected him. Wrath seized them in the midst of their sins.
A Messenger was sent to them from among themselves, but they denied him; so the punishment overtook them because they were wrongdoers
Most certainly a Messenger came to them from among them; but they rejected him, calling him a liar. Therefore chastisement seized them while they engaged in wrong-doing
And certainly there came to them a Messenger from among them, but they rejected him, so the chastisement overtook them, while they were wrongdoers
And there had come to them a messenger from among them but they denied him so the punishment seized them while they were unjust.
And, of course, a Messenger from among them had come to them, but they rejected him. So disaster struck them because of their wickedness
And indeed, there came to them from amongst themselves a Messenger but they denied him. So the torment seized them and they were certainly the wrongdoers
And a messenger came to them from themselves, but they denied him, so the punishment took them while they were wicked
And a messenger came to them from themselves, but they denied him, so the punishment took them while they were wicked
And a messenger came to them from themselves, but they denied him, so the punishment took them while they were wicked.
And a messenger from them had come to them so they denied him , so the torture took/punished them , and (while) they are unjust/oppressive
And indeed, there had come unto them an apostle from among themselves -but they gave him the lie; and therefore suffering overwhelmed them while they were thus doing wrong [to themselves]
And indeed a Messenger from among them already came to them, then they cried him lies; so the torment took them (away) and they were unjust
And verily there had come unto them a messenger from among them, but they had denied him, and so the torment seized them while they were wrong-doers
A Messenger from their own people came to them and they called him a liar. Torment struck them because of their injustice
And, of course, a messenger from among themselves had come to them, but they rejected him; so the punishment seized them when they were wrongdoers
Indeed, there has come to them a ‘Messenger’ from among themselves but they belied him, so the (divine) retribution seized them while they were grossly unfair and morally wrong.
Indeed, a messenger __ from amongst their own people __ had already come to them. But they called him a liar! So the punishment grabbed them. They were evildoers
Indeed, there has come to them a Messenger from among their own race, but they denied him. (Unexpectedly) the torment seized them when they have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
A Messenger who evolved in their midst was sent to them with the spirit of truth guiding into all truth, but they denied Our message and accused him of falsehood. In consequence, they came within the measure of Our wrath and were made to suffer for their perpetual iniquities
A messenger from them came, but they denied him, so punishment came to them whilst they were doing wrong
A messenger of their own actually did come to them, but they denied him. So the torment overtook them while they persisted in wrongdoing.
And a messenger from amongst them had previously come to them, but they denied him, so the punishment overtook them whilst they were wrongdoers.
An apostle of their own did come to them, but they denied him; therefore the scourge smote them in their wrongdoing
A messenger had gone to them from among them, but they rejected him. Consequently, the retribution struck them for their transgression.
And [imagine] that there had come a messenger from among them, but they denied him; so punishment overwhelmed them as they were unjust to themselves.
And [imagine] that there had come a messenger from among them, but they denied him, so punishment overwhelmed them as they were unjust to themselves.
And already a messenger among them had come to them, but they falsified him, so the torment took them while they were oppressors.
And certainly there came to them a messenger from amongst them, but they rejected him; so the punishment overtook them while they were unjust.
There had come to them a messenger from among themselves, but they denied him. Therefore suffering overwhelmed them as they were wrongdoers.
A Messenger came to them from among themselves, but they denied him. And so the torment seized them since they used to wrong themselves by doing wrong to others
And certainly there came to them a Messenger from among them, but they rejected him, so the punishment overtook them while they were unjust
And indeed there has come to them a Messenger from among themselves, but they treated him as a liar, so punishment overtook them while they were wrongdoers
A messenger from among themselves had surely come unto them, but they denied him. And so the punishment seized them while they were wrongdoers
And there came to them a messenger from among themselves, but they falsely rejected him; So the Anger (of Allah) caught them even in the middle of their sins
A messenger from themselves had come to them, but they denied him. So, the punishment seized them while they were wrongdoers.
A messenger from among them had come to them, but they denounced him, so the punishment seized them in the midst of their wrongdoing
And there had certainly come to them a Messenger from among themselves, but they denied him; so punishment overtook them while they were wrongdoers
And surely, certainly there came to them a messenger from them, but they called him a liar, so the punishment seized them, while they were wrongdoers.
And there came to them an Apostle from among themselves, but they falsely rejected him; so the Wrath seized them even in the midst of their iniquities
And there came to them a Messenger from among themselves, but they falsely rejected him; so the Wrath seized them even in the midst of their iniquities
فَكُلُوا۟ مِمَّا رَزَقَكُمُ ٱللَّهُ حَلَـٰلࣰا طَیِّبࣰا وَٱشۡكُرُوا۟ نِعۡمَتَ ٱللَّهِ إِن كُنتُمۡ إِیَّاهُ تَعۡبُدُونَ ١١٤
So eat of the good and lawful things God has provided for you and be thankful for His blessings, if it is Him that you worship
So eat of the lawful and good things which Allah has provided for you; and thank Allah’s Bounty if you really worship Him.
So eat of that which Allah hath provided you of lawful and clean things, and give thanks for Allah's favour, if it is He whom ye are went to Worship
Eat the good and lawful of things that God has given you, and be grateful for the bounty of God, if you really worship Him
Eat from the lawful and clean things from the life sustenance Allah provides for you and be thankful for the blessing of Allah, if you are aware of your servitude to Him!
So eat from what Allah has provided for you, halal and good, and be thankful for the blessing of Allah if it is Him you worship.
So eat out of what Allah has provided you as lawful and good, and give thanks for Allah’s blessing, if it is Him that you worship
So (O people) partake as pure, lawful and wholesome of what God has provided you, and give thanks for His bounty, if it is indeed Him that you worship
So (believers!) eat of the lawful, good and pure things Allah has provided you and give thanks for Allah's bounty, if it is, in fact, Him that you worship
So eat of what God has provided you lawful and good; and be you thankful for the blessing of God, if it be Him that you serve
So, eat from lawful good things that God provided for you, and be grateful for God’s favor if you serve Him.
Therefore (learn a lesson from the above mentioned example and) enjoy all kind of lawful and pure (culturally non-repugnant) food, be thankful to God and worship none but Him
So eat of the sustenance which God has provided for you, permissible and good, and be grateful for the favors of God, if it is He Whom you serve
So eatpl of the lawful and good things Allah has provided for you, and be thankful for Allah’s blessing, if it is Him that you worship.
Eat, then, from what God has provided you with, things lawful and good, and give thanks for the favours of God, if it be Him ye serve
Therefore eat the lawful and good sustenance Allah has provided you, and be grateful for the blessings of your Lord, if you worship Him
And therefore eat from that which Allah has provided for you lawful and good and be grateful for the blessing of Allah if it is only Him that you truly worship.
Eat of what God hath given you for food, that which is lawful and good; and be thankful for the favours of God, if ye serve Him
Eat, then, from what Allah has provided you, things lawful and good, and give thanks for the favours of Allah, if it be Him you serve
Eat of the lawful and good things with which Allah has provided you and be thankful for the favors of Allah if it is He you worship
Of what God hath supplied you eat the lawful and good, and be grateful for the favours of God, if ye are his worshippers
So eat out of that which Allah gave you as provisions in the form of lawful and palatable (food). And be grateful for the grace of Allah if you are submitting yourselves only to His obedience
So eat of what God provided you as lawful, what is good and give thanks for the divine blessing of God if it had been Him that you worship.
Partake of the lawful and good sustenance that Allah has provided for you. Be grateful for the blessings of Allah if you truly serve Him.
So eat of the good and lawful things which Allah has provided for you; and be grateful to Allah for His favors, if you are sincere in His worship
So eat out of the lawful and good sustenance that Allah has bestowed upon you, and thank Allah for His bounty, if it is Him that you serve
So eat of what Allah has given you, lawful and good (things), and give thanks for Allah’s favor, if He it is you serve
So eat the lawful and good (things) from that which Allah has provided for you and be grateful for Allah’s favor, if it is Him alone you serve (worship).
Eat then of what Allah has given you, lawful and wholesome. And be grateful for Allah's favours, if Him it is that you worship
So always eat of that clean and lawful sustenance which Allah has given you, and give thanks for the favour of Allah if it is indeed Him alone that you worship
So eat from what God has provided for you, that which is good and lawful, and thank the blessings of God, if it is indeed He whom you serve
So eat from what God has provided you, that which is good and lawful, and be thankful for the blessing of God, if it is indeed He whom you serve
So eat from what God has provided you, that which is good and permissible, and be thankful for the blessing of God, if it is indeed He whom you serve.
So eat from what God provided for you permitted/allowed/good/pure and thank/be grateful (for) God's blessing/goodness , if you were (only) Him worshipping
AND SO, partake of all the lawful, good things which God has provided for you as sustenance, and render thanks unto God for His blessings, if it is [truly] Him that you worship
So eat of what Allah has provided you, lawfully good, and thank (Him) for the favor of Allah, in case it be Him only that you do worship
So eat of the lawful and good food which Allah hath provided for you, and thank the bounty of your Lord if it is Him ye serve
(People), consume the pure and lawful sustenance which God has given to you and thank God for his bounty if you are His true worshippers
So, eat the permissible and pure things from what Allah has provided you, and be grateful for the bounty of Allah, if you worship Him alone
So eat of what Allâh has provided for you, lawful and delicious, and be (extremely) grateful for (the endless) blessings of Allâh, if it is He whom you worship (& venerate).
Eat the allowable wholesome food Allah has provided, and show gratitude for the blessings of Allah __ if you in fact, worship Him exclusively
Now, therefore, eat of what Allâh has provided for you, lawful and delicious, and be grateful for (the endless) blessings of Allâh if He is the One whom you worship.
These were people who refused to acknowledge the true source of the bounty. Therefore, eat O you Muslims of what We provisioned you; it is all replete with choice of all delight and enjoy all that is pure lawful, wholesome and not forbidden, and be thankful to Allah for His grac
So eat from lawful pure sustenance, and be thankful for Allah’s gifts if you worship Him alone.
So eat from the good, lawful things which Allah has provided for you, and be grateful for Allah’s favours, if you ˹truly˺ worship Him ˹alone˺.
So eat of what Allah has provided you with as lawful and good and be grateful for the blessings of Allah if you serve Him.
Eat of the good and lawful things which God bestowed on you, and give thanks for God‘s bounty if it is Him that you worship
Therefore, you shall eat from GOD's provisions everything that is lawful and good, and be appreciative of GOD's blessings, if you do worship Him alone.
Then eat of the lawful and good things that God has provided for you. And be grateful for the blessing of God, if it is Him whom you worship.
Eat of the lawful and good things that God has provided for you. And be grateful for the blessing of God if it is Him whom you worship.
So, eat among what Allah had livelihood for you Halal and good things, and be thankful for Allah’s graces, if you are to Him worshiping.
Therefore, eat out of what Allah has provided for you, lawful and good, and give you thanks for Allah's bounty if (only) Him do you worship.
So eat of all the lawful and good things God has provided for you, and be grateful to God for His favours, if it is truly Him that you worship.
So enjoy all the Lawful and decent things which Allah has provided for you. And be grateful for Allah's bounty practically, if it is Him you truly serve
Therefore eat of what Allah has given you, lawful and good (things), and give thanks for Allah's favor if Him do you serve
So eat of the lawful and good things which ALLAH has provided for you; and be grateful for the bounty of ALLAH, if it is HIM you worship
So eat of the lawful and good things God has provided you, and give thanks for the Blessing of God, if it is He Whom you worship
So (from the livelihood), eat lawful and good food that Allah has given to you; And be thankful for the Favors of Allah, if it is He Whom you serve
So, eat from what God provided for you, lawful and good, and be grateful for God’s favor, if you are truly worshippers of Him.
Eat of the lawful and good things God has provided for you, and be thankful for God's blessings, if it is Him that you serve
Then eat of what Allah has provided for you [which is] lawful and good. And be grateful for the favor of Allah , if it is [indeed] Him that you worship
So eat of what God has provided you lawful, good; and give thanks for the favours of God, if it is Him you serve.
So eat of the sustenance which God has provided for you, lawful and good; and be grateful for the favours of God, if it is He Whom ye serve
So eat of the sustenance which Allah has provided for you, lawful and good; and be grateful for the favours of Allah, if it is He Whom ye serve
إِنَّمَا حَرَّمَ عَلَیۡكُمُ ٱلۡمَیۡتَةَ وَٱلدَّمَ وَلَحۡمَ ٱلۡخِنزِیرِ وَمَاۤ أُهِلَّ لِغَیۡرِ ٱللَّهِ بِهِۦۖ فَمَنِ ٱضۡطُرَّ غَیۡرَ بَاغࣲ وَلَا عَادࣲ فَإِنَّ ٱللَّهَ غَفُورࣱ رَّحِیمࣱ ١١٥
He has forbidden you only these things: carrion, blood, pig’s meat, and animals over which any name other than God’s has been invoked. But if anyone is forced by hunger, not desiring it nor exceeding their immediate need, God is forgiving and merciful
He has only forbidden you to eat the dead animal, blood, the flesh of swine, and (any animal) which is slaughtered as a sacrifice for others than Allah with it. But if one is forced (by necessity) without willful disobedience, and not transgressing, then surely, Allah is Forgiving, Merciful.
He hath only disallowed unto you the dead-meat and blood and swine-flesh and that over which is invoked the name of other than Allah. Then whosoever is driven by necessity, not alusting nor transgressing verily Allah Is Forgiving, Merciful
He has forbidden carrion and blood and the flesh of the swine, and what has been killed in the name of any other but God; but if one is driven by necessity (to eat it) without craving or reverting to it, then God is forgiving and kind
Allah only forbids to you the flesh of dead animals, blood, the flesh of swine, and that which has been slaughtered in the name of an ‘other’ than Allah... But whoever is forced by necessity can eat from them without assuming it to be lawful and transgressing the limit of necessity... Indeed, Allah is the Ghafur, the Rahim.
He has forbidden you carrion, blood and pork and anything consecrated to other than Allah. But if someone is forced to eat it, without desiring to or going to excess in it, your Lord is Ever-Forgiving, Most Merciful.
He has forbidden you only carrion, blood, the flesh of the swine, and that which has been offered to other than Allah. But should someone be compelled, without being rebellious or aggressive, indeed Allah is all-forgiving, all-merciful
He has made unlawful to you only carrion, and blood, and the flesh of swine, and that (the animal) which is offered in the name of other than God. Yet whoever is constrained by dire necessity to eat of them, provided he does not covet (what is forbidden) and does not exceed (the bounds of necessity) – (no sin shall be on him). Surely God is All-Forgiving, All-Compassionate
He has made unlawful for you only carrion (that which dies of itself), blood (flowed out), the flesh of swine and that which has been sacrificed in some other name than Allah's. But he who is constrained (to do this) not desiring it and having no intention either to disobey or to exceed the limits (of necessity), will find that Allah surely is Great Protector, Ever Merciful
These things only He has forbidden you: carrion, blood, the flesh of swine, what has been hallowed to other than God. Yet whoso is constrained, not desiring nor transgressing, God is All-forgiving, All-compassionate
He has only forbidden you dead (animals), blood and, pig’s meat (pork) and what is offered up for other than God. But if anyone is forced without being desirous and not exceeding, then God is forgiving and merciful.
The unlawful eating materials for you are the dead animals, blood, pork’s meat and whatever that the name (permission) of other than God is mentioned when being slaughtered. In case of emergency, however, one may eat even these unlawful food, for no reason other than survival. How Merciful and Forgiving is the Lord
He has only forbidden you animals found dead, blood, the flesh of swine, and that over which a name other than God has been invoked, but if one is forced by necessity, with neither outright rejection, nor transgressing due limits, then God is Oft-Forgiving, Mercifully Redeeming
Indeed, He has only forbidden youpl carrion and blood and the flesh of swine and anything consecrated to other than Allah; but if anyone is compelled by necessity without being deliberate or transgressing, then Allah is indeed Oft-Forgiving, Bestowing of mercy.
He has only forbidden you that which dies of itself, and blood, and the flesh of swine, and that which is devoted to other than God; but he who is forced, neither revolting nor transgressing, it is no sin for him: verily, God is forgiving and merciful
Only these are forbidden for you - the carrion, and blood, and flesh of swine, and that which has been slaughtered while proclaiming the name of any other besides Allah; so one who is compelled and does not eat out of desire, nor more than what is necessary, then indeed Allah is Oft Forgiving, Most Merciful
He has only forbidden to you the dead animal and the blood and the meat of swine and all that on which was invoked the name of any other than Allah. But the one who is driven by necessity and not by willful desire nor transgression, then truly Allah is Oft-Forgiving, Most Merciful.
He hath only forbidden you that which dieth of it self, and blood, and swine's flesh, and that which hath been slain in the name of any, besides God. But unto him who shall be compelled by necessity to eat of these things, not lusting nor wilfully transgressing, God will surely be gracious and merciful
He has only forbidden you carrion, and blood, and the flesh of swine, and that which is devoted to other than Allah; but he who is driven thereto (forced by necessity), neither craving nor transgressing due limits, then verily, Allah is Forgiving and Mer
These things alone He has forbidden to you: what is already dead, blood, the flesh of swine, what has been offeredup to other than Allah. But to whoever is forced to eat any of these, neither desiring nor wanting to transgress, Allah is Forgiving, Merciful
Forbidden to you is that only which dieth of itself, and blood, and swine's flesh, and that which hath been slain in the name of any other than God: but if any be forced, and neither lust for it nor wilfully transgress, then verily God is forgiving, gracious
Surely, what (is correct is that) He has forbidden you Al-Mytatah (The dead animal), and the blood, and the flesh of the swine, and what has been pronounced for/ dedicated to other than Allah, along with Him. But that who has been made helpless, not becoming one who is rebellious, and not becoming one who is ready to break limits — then surely Allah is Oft-Forgiving, continuously Merciful
He only forbade to you carrion and blood and flesh of swine and what was hallowed to other than God. But if one was compelled, without being one who is willfully disobedient, nor one who turns away, then, truly, God is Forgiving, Compassionate.
He has forbidden for you only carrion, blood, and pork, and anything over which a name other than Allah has been said. Someone may be forced by necessity [to eat forbidden foods]. If he/she eats without any desire to disobey and without indulging, then Allah is Most Forgiving, Most Merciful.
He has only forbidden you to eat carrion (meat of a dead body), blood, pork, and that over which any name other than Allah's has been invoked. But if one is forced by necessity, intending neither to break the Divine Law nor to transgress limits, then surely Allah is Forgiving, Merciful
Allah has forbidden you only carrion, and blood, and the flesh of swine; also any animal over which the name of any other than Allah has been pronounced. But whoever eats of them under compelling necessity - neither desiring it nor exceeding the limit of absolute necessity - surely for such action Allah is Much Forgiving, Most Merciful
He has forbidden you only what dies of itself and blood and the flesh of swine and that over which any other name than that of Allah has been invoked; but whoever is driven to (it), not desiring nor exceeding the limit, then surely Allah is Forgiving, Merciful
He has forbidden for you only: the dead and blood and flesh of swine and that over which (a name) other than that of Allah has been invoked, but one who is driven to necessity (being helplessly forced to eat) neither desiring it nor revolting, then Allah is certainly Protectively Forgiving, Merciful.
HE has forbidden you only carrion (what dies of itself), blood, flesh of swine and that over which any name, other than that of Allah, has been invoked. But if anyone is driven by necessity — and not desire — and does not exceed limits, then Allah is indeed Forgiving, Merciful
He has only forbidden you carrion, blood, the flesh of swine and (the animal) on which the name of other than Allah is invoked at the time of slaughter. But he who is faced with a survival condition (forced by necessity), neither defying (Allah’s injunctions seeking taste of lust), nor transgressing (the limit of necessity), then Allah is surely Most Forgiving, Ever-Merciful
He only made forbidden for you what is already dead, and blood, and the meat of pig, and what was sacrificed to any other than God. But whoever is forced to, without disobedience or transgression, then God is Forgiving, Merciful
He has only forbidden for you what is already dead, and the blood, and the meat of pig, and what was dedicated to other than God. But whoever is forced to, without seeking disobedience or transgression, then God is Forgiver, Merciful
He has only forbidden for you that which is already dead, and blood, and the meat of pig, and what was sacrificed with to other than God. But whoever is forced to, without seeking disobedience or transgression, then God is Forgiver, Merciful.
Truly/indeed He forbade/prohibited on you the dead, and the blood, and the pigs'/swine's flesh/meat, and what was declared to other than God with it, so who was forced not (intending) transgressing/corrupting and nor transgressing/violating , so that God (is) forgiving, merciful
He has forbidden to you only carrion, and blood, and the flesh of swine, and that over which any name other than God's has been invoked; but if one is driven [to it] by necessity - neither coveting it nor exceeding his immediate need -verily, God is much forgiving, a dispenser of grace
Surely He has prohibited for you only carrion, (i.e., deal meat) and blood, and the flesh of swine, and what has been acclaimed to other than Allah. Yet whoever is constrained, without being inequitable or aggressive, then surely Allah is Ever-Forgiving, Ever-Merciful
He hath forbidden for you only carrion and blood and swineflesh and that which hath been immolated in the name of any other than Allah; but he who is driven thereto, neither craving nor transgressing, lo! then Allah is Forgiving, Merciful
The only things which are made unlawful for you are the flesh of dead animals, blood, pork and that which is not consecrated with the Name of God. But in an emergency, without the intention of transgression and rebellion, (it is not an offense for one to consume such things). God is certainly All-forgiving and All-merciful
He has but prohibited for you the carrion, the blood, the flesh of swine and what has been invoked upon with a name other than that of Allah. However, if anyone is compelled by necessity - neither seeking pleasure, nor crossing the limit (of necessity) - then, Allah is Most-Forgiving, Very-Merciful
He has forbidden you only carrion, blood, swine flesh and that which has been sanctified to other than Allâh. But whosoever is forced by necessity, not desiring or exceeding the limit, (needs to know that) Allâh is Oft Forgiving, Most Merciful.
Dead animal, blood and swine-flesh are what Allah has forbidden for you, and also the offerings made to deities other than Allah. But if someone (eats because he) is forced by dire necessity __ not out of desire or habit __ then, surely Allah is the most Forgiving and the most Kind
He has forbidden you only carrion, blood, swine flesh and that which has been sanctified to other than Allâh. But whosoever is forced by necessity, not desiring or exceeding the limit, (can eat). Allâh is the Oft- Forgiving, Most Merciful.
He only forbids you to eat the flesh of a dead beast and blood, the flesh of swine and the flesh of a beast slaughtered under the invocation of a- name other than that of Allah. But under compelling circumstances and not through willful disobedience and transgression shall Allah admit of relaxation that no sin is incurred; Allah is indeed Ghafurun and Rahimu
He has forbidden for you carrion, blood, pork, and anything slaughtered without invoking Allah’s name. However, the one in dire need is exempt from this, if he eats without the intention of disobeying and transgressing; Allah is Forgiving and Kind.
He has only forbidden you ˹to eat˺ carrion, blood, swine, and what is slaughtered in the name of any other than Allah. But if someone is compelled by necessity—neither driven by desire nor exceeding immediate need—then surely Allah is All-Forgiving, Most Merciful.
He has only forbidden you carrion, blood and pork and whatever has been consecrated to other than Allah. But whoever is forced without (wilful) transgression or habit, then Allah is forgiving and merciful.
He has forbidden you carrion, blood and the flesh of swine; also any flesh consecrated other than in the name of God. But whoever is driven by necessity, intending neither to sin nor to transgress, will find that God is forgiving and compassionate
He only prohibits for you dead animals, blood, the meat of pigs, and food which is dedicated to other than GOD. If one is forced (to eat these), without being deliberate or malicious, then GOD is Forgiver, Most Merciful.
He has only prohibited you from eating carrion, and blood, and the flesh of pigs, and that which has been dedicated to other than God, unless one is compelled to eat it out of necessity, [and then] neither desiring it nor feeding to excess. Truly God is Merciful-to-all, the Mercy Giver.
He has only prohibited you from eating carrion, and blood, and the flesh of pigs, and that which has been dedicated to other than God, unless one is compelled to eat it out of necessity, [and then] neither desiring it nor feeding to excess. Truly God is the Most Forgiving, the Mercy Giver.
Surely, He has only forbidden upon you the dead, and the blood, and the swine flesh, and what was dedicated with it to rather than Allah. So, whoever is compelled neither a transgressor nor exceeder, So, surely Allah is Forgiver, Merciful.
Verily He has forbidden for you only carrion, blood, swine flesh, and whatever has other (name) , than Allah's, been invoked upon it. But whoever is forced (to eat them by necessity) , not desiring, nor (willfully) transgressing (the limit) , then Allah is Forgiving, Merciful.
He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God's has been invoked. But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.
He only prohibits for you the dead animal, blood, and swine-flesh and anything that has been dedicated to other than Allah. In a forced situation, provided one doesn't exceed the necessity, remember that Allah is Forgiving, Merciful. (6:144)
He has only forbidden you what dies of itself and blood and flesh of swine and that over which any other name than that of Allah has been invoked, but whoever is driven to necessity, not desiring nor exceeding the limit, then surely Allah is Forgiving, Merciful
HE has made unlawful for you only that which dies of itself and blood and the flesh of swine and that on which the name of other than ALLAH has been invoked. But he who is driven by necessity to eat any of these things, being neither disobedient nor exceeding the limit, them, surely, ALLAH is Most Forgiving, Merciful
He has only forbidden you carrion, and blood, and the flesh of swine, and that which has been offered to other than God. But whosoever is compelled by necessity, without willfully disobeying or transgressing, truly God is Forgiving, Merciful
He has only forbidden for you, meat from dead (animals), and blood, and the flesh of swine (any type of pig), and any (food) over, which the name of (anyone) other than Allah has been called upon. But if one is forced by (extreme) need, without willful disobedience, and not exceeding the rightful limits— Then, Allah is Often Forgiving (Ghafoor), Most Merciful (Raheem)
He only forbade you dead animals, blood, the flesh of swine, and what has been consecrated to other than God. But if one is compelled by necessity, without willful disobedience or transgression, God is Forgiving and Merciful.
He has forbidden you carrion, and blood, and the flesh of swine, and anything consecrated to other than God. But if anyone is compelled by necessity, without being deliberate or malicious, then God is Forgiving and Merciful
He has only forbidden to you dead animals, blood, the flesh of swine, and that which has been dedicated to other than Allah . But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit] - then indeed, Allah is Forgiving and Merciful
He has only forbidden you that which dies of itself, and blood, and the flesh of swine, and what has been dedicated to other than God; but he who is forced, not seeking nor transgressing, then indeed, God is forgiving, compassionate.
He has only forbidden you dead meat, and blood, and the flesh of swine, and any (food) over which the name of other than God has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then God is Oft-Forgiving, Most Merciful
He has only forbidden you dead meat, and blood, and the flesh of swine, and any (food) over which the name of other than Allah has been invoked. But if one is forced by necessity, without wilful disobedience, nor transgressing due limits,- then Allah is Oft-Forgiving, Most Merciful
وَلَا تَقُولُوا۟ لِمَا تَصِفُ أَلۡسِنَتُكُمُ ٱلۡكَذِبَ هَـٰذَا حَلَـٰلࣱ وَهَـٰذَا حَرَامࣱ لِّتَفۡتَرُوا۟ عَلَى ٱللَّهِ ٱلۡكَذِبَۚ إِنَّ ٱلَّذِینَ یَفۡتَرُونَ عَلَى ٱللَّهِ ٱلۡكَذِبَ لَا یُفۡلِحُونَ ١١٦
Do not say falsely, ‘This is lawful and that is forbidden,’ inventing a lie about God: those who invent lies about God will not prosper
And you don’t say that which describe your tongues falsely: “This is lawful and this is unlawful,” in order to invent lies against Allah. Surely, those who invent lies against Allah will never prosper.
And say not concerning that wherein Your togues utter a lie: this is lawful, and this is unlawful, that ye may fabricate a lie againt Allah, verily those who fabricate lie against Allah shall not fare well
Do not utter the lies your tongues make up: "This is lawful, and this is forbidden," in order to impute lies to God; for they who impute lies to God will not find fulfilment
Do not make things up and say, “This is lawful, this is unlawful”... For you will have slandered against Allah! Indeed, those who invent lies about Allah will not succeed!
Do not say about what your lying tongues describe: ´This is halal and this is haram,´ inventing lies against Allah.
Do not say, asserting falsely with your tongues, ‘This is lawful, and this is unlawful,’ to fabricate lies against Allah. Indeed those who fabricate lies against Allah will not be felicitous
And do not pronounce for what your tongues falsely describe: "This is lawful and this is forbidden," so that you fabricate falsehood in attribution to God. Surely those who fabricate falsehood in attribution to God do not prosper
And do not say because of the lies which your tongues utter, `This is lawful and that is unlawful,' lest you should forge a lie against Allah. Those who forge lies against Allah will never attain the goal
And do not say, as to what your tongues falsely describe, 'This is lawful; and this is forbidden, so that you may forge against God falsehood; surely those who forge against God falsehood shall not prosper
And do not say lies that your tongue describes (saying:) “This is lawful, and this is unlawful” so that you fabricate lies (and attribute them) to God. Those who fabricate lies (and attribute them) to God do not succeed,
Do not use your tongue (that God has given to you at first place) and say a lie such as: “God has made this one lawful and that one unlawful.” Know that those who ascribe lies to God will never succeed
But do not say, for it would be a lie that you would have your tongues assert, “This is permissible, and this is forbidden,” So as to ascribe false things to God. For those who ascribe false things to God, will never prosper
And do not say lies concerning that which your tongues describe: “This is lawful and this is unlawful,” in order to fabricate lies and attribute them to Allah; indeed, those who fabricate lies and attribute them to Allah do not succeed.
And say not of the lie your tongues pronounce, 'This is lawful, and this is unlawful,' forging against God a lie; verily, those who forge against God a lie shall not prosper
And do not say - the lie which your tongues speak - "This is lawful, and this is forbidden" in order to fabricate a lie against Allah; indeed those who fabricate lies against Allah will never prosper
And do not say according to that which your tongues describe as lie, “This is lawful and this is unlawful” so that you contrive the lie against Allah. Truly those who contrive the lie against Allah will not prosper.
And say not that wherein your tongues utter a lie; this is lawful, and this is unlawful; that ye may devise a lie concerning God: For they who devise a lie concerning God, shall not prosper
And say not of what your own tongues pronounce, the lie "This is lawful, and this is unlawful," inventing against Allah a lie; verily, those who invent against Allah a lie shall not prosper
And do not say what your tongues falsely describe 'This is lawful, and that is forbidden, ' in order to forge a lie about Allah. Indeed, those who forge a lie about Allah shall never prosper
And say not with a lie upon your tongue, "This is lawful and this is forbidden:" for so will ye invent a lie concerning God: but they who invent a lie of God shall not prosper
And say not — because of the falsehood which your tongues utter — ‘This is lawful and this is unlawful,’ so as you fabricate a false statement associating (it) to Allah. Surely, those who fabricate falsehood associating (it) to Allah, do not prosper
And say not to what your lying tongues allege: This is lawful and this is unlawful so as to devise lies against God. Truly, those who devise against God lies will not prosper,
Do not make up things, with your own tongues, that something is lawful and something else is forbidden. To do so is to attribute false things to Allah. People who attribute false things to Allah will never prosper.
You shall not falsely declare with your tongues: "This is lawful, and that is forbidden," in order to ascribe false things to Allah, for those who forge lies against Allah will never prosper
And do not utter falsehoods by letting your tongues declare: "This is lawful" and "That is unlawful," thus fabricating lies against Allah. Surely those who fabricate lies against Allah will never prosper
And utter not, for what your tongues describe, the lie: This is lawful and this unlawful; so that you forge a lie against Allah. Surely those who forge a lie against Allah will not prosper
And do not say regarding (anything) which is (based just on) the false utterances of your tongues, “This is lawful and this is unlawful,” so as to forge (a lie) against Allah, those who forge a lie against Allah will certainly not be successful.
And describe not anything falsely, with your tongues, as being lawful or unlawful so as to concoct a lie and ascribe it to Allah. Indeed, those who concoct a lie and ascribe it to Allah shall not prosper
And do not tell a lie which your tongues utter: ‘This is lawful and that is forbidden,’ thus fabricating a lie against Allah. Indeed, those who fabricate lies against Allah will (never) be delivered
And do not say regarding what your tongues describe with lies: "This is lawful and that is forbidden;" that you seek to invent lies about God. Those who invent lies about God will not succeed
And do not say, as to what your tongues falsely describe: "This is lawful, and that is forbidden;" that you seek to invent lies about God. Those who invent lies about God will not succeed
And do not say, as to what your tongues falsely describe: "This is permissible, and that is forbidden;" that you seek to invent lies about God. Those who invent lies about God will not succeed.
And do not say to what your tongues/languages/speeches describes/categorizes the lies/defiance/falsehood, that (is) permitted/allowed, and that (is) forbidden ." To fabricate/cut and split on (about) God the lies/denials/falsehood: "That those who fabricate/cut and split on (about) God the lies/denials/falsehood do not succeed/win
Hence, do not utter falsehoods by letting your tongues determine [at your own discretion], "This is lawful and that is forbidden", thus attributing your own lying inventions to God: for, behold, they who attribute their own lying inventions to God will never attain to a happy state
And do not say, as to what your tongues describe lying, (i.e., falsely, livingly) "This is lawful and this is prohibited, " so you may fabricate lies against Allah; surely the ones who fabricate lies against Allah will not prosper
And speak not, concerning that which your own tongues qualify (as clean or unclean), the falsehood: "This is lawful, and this is forbidden," so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed
(Unbelievers), do not follow whatever your lying tongues may tell you is lawful or unlawful to invent lies against God. Those who invent lies against God will have no happiness
Do not say about what your tongues describe falsely, .This is lawful and that is unlawful. so that you may forge the lie upon Allah. Surely, those who forge a lie upon Allah do not prosper
Utter not about what your tongues affirm of falsehood: "This is lawful and this is illicit," in order to invent a lie against Allâh. Truly those who invent lies against Allâh will never achieve a blissful life or gain eternal salivation.
You concoct lies about Allah! You blurt out and falsely claim some things to be permissible, others not! Those who fabricate lies about Allah will never prosper
And don't profess what your tongues affirm of falsehood: "This is lawful and that is illicit," in order to attribute falsehood to Allâh. Truly those who who attribute falsehood to Allâh will never achieve their aims.
Do not give a speaking tongue to falsehood at the grossness of which common sense revolts. You create taboos for yourselves out of superstition and designate this as lawful and that as forbidden, wherefore you assert what is false and ascribe it to Allah. Those who relate falsehood to Allah or wittingly endeavour by falsification of words to make things seem divine which are not, shall never be graced with prosperity from heaven, nor with success
Don’t make things up to say, “This is lawful and this is unlawful,” thereby inventing a lie about Allah. Those who invent lies about Allah will not succeed.
Do not falsely declare with your tongues, “This is lawful, and that is unlawful,” ˹only˺ fabricating lies against Allah. Indeed, those who fabricate lies against Allah will never succeed.
And do not state from your own fabrications that this is lawful and this is forbidden in order to invent a lie against Allah, for those who invent a lie against Allah will not succeed.
You shall not say, when your tongues utter falsehood: ‘This is lawful, and that is forbidden,‘ in order to invent a falsehood about God. Those who invent falsehoods about God shall never succeed
You shall not utter lies with your own tongues stating: "This is lawful, and this is unlawful," to fabricate lies and attribute them to GOD. Surely, those who fabricate lies and attribute them to GOD will never succeed.
So, do not lie by letting your tongues wag: "This is lawful and this is unlawful," thereby attributing your own lies to God. They who attribute their lies to God will never succeed!
So, do not lie by letting your tongues wag: “This is lawful, and this is unlawful,” thereby attributing your lies to God. They who attribute their lies to God will never succeed!
And do not say for what your tongues describe, the lie, “This is Halal, and this is forbidden,” to slander the lies upon Allah. Surely those who are slandering upon Allah the lie, are not gaining.
And do not utter whatever lie your tongues describe (saying) : 'This is lawful and this is forbidden' in order to forge falsehood against Allah. Verily those who forge falsehood against Allah will not prosper.
Do not say — for any false thing you may utter with your tongues — that 'This is lawful and this is forbidden', so as to attribute your lying inventions to God. Indeed those who attribute their lying inventions to God will never be successful.
Do not keep uttering in falsehood, "This is lawful and this is unlawful", thus inventing lies against Allah. Those who fabricate lies against Allah, fail to prosper in their "Self"
And, for what your tongues describe, do not utter the lie, (saying) This is lawful and this is unlawful, in order to forge a lie against Allah; surely those who forge the lie against Allah shall not prosper
And say not - because of the falsehood which your tongues utter - `This is lawful, and this is unlawful,' so as to be of those who forge lies against ALLAH. Surely, those who forge lies against ALLAH do not prosper
And utter not lies in what your tongues assert, [saying], “This is lawful and this is forbidden,” such that you fabricate a lie against God. Surely those who fabricate lies against God will not prosper
And do not say— For anything that is false that your tongues may put forth— "This is lawful, and this is forbidden," so as to ascribe false things to Allah. Verily, those who ascribe false things to Allah, will never prosper
Don’t say, with your tongues mendaciously: “This is lawful, and this is unlawful,” devising lies against God. Those who fabricate lies against God don’t prosper.
And do not say of falsehood asserted by your tongues, 'This is lawful, and this is unlawful,' in order to invent lies and attribute them to God. Those who invent lies and attribute them to God will not succeed
And do not say about what your tongues assert of untruth, "This is lawful and this is unlawful," to invent falsehood about Allah . Indeed, those who invent falsehood about Allah will not succeed
And do not say to what your tongues describe, the lie, 'This is lawful and this is unlawful, 'To forge the lie against God; indeed, those who forge against God the lie shall not prosper.
But say not - for any false thing that your tongues may put forth,- "This is lawful, and this is forbidden," so as to ascribe false things to God. For those who ascribe false things to God, will never prosper
But say not - for any false thing that your tongues may put forth,- "This is lawful, and this is forbidden," so as to ascribe false things to Allah. For those who ascribe false things to Allah, will never prosper
مَتَـٰعࣱ قَلِیلࣱ وَلَهُمۡ عَذَابٌ أَلِیمࣱ ١١٧
they may have a little enjoyment, but painful punishment awaits them
A brief enjoyment is (in this life) for them, but they will have a painful punishment.
A brief enioyment, and unto them shall be a torment afflictive
For them there is some enjoyment, but the punishment is painful
(They do this) for a brief benefit! And they will have a painful suffering.
Those who invent lies against Allah are not successful — a brief enjoyment, then they will have a painful punishment.
A trifling enjoyment, and there will be a painful punishment for them
(Their lot is) a brief enjoyment (in this world), and theirs is a painful punishment (in the Hereafter)
(Though in forging lies) they may enjoy themselves for a brief spell in this life, yet a grievous punishment awaits them (in the Hereafter)
A little enjoyment, then for them awaits a painful chastisement
a little enjoyment (in this life) and they will have a painful punishment.
Such liars should realize that the pleasures of this world is brief to enjoy and that a sever [everlasting] punishment is waiting for them
They would get a little profit, but a most terrible penalty
A brief enjoyment, then for them is a painful punishment.
A little enjoyment - then for them is grievous woe
A little enjoyment - and for them is a punishment, most painful
This is but a little enjoyment [in this life] and for them is a painful punishment [in the hereafter].
They shall have small enjoyment in this world, and in that which is to come they shall suffer a grievous torment
A brief enjoyment for them - then a grievous woe
Brief (is their) enjoyment, after which a painful punishment awaits them
Brief their enjoyment, but sore their punishment
(It is) a brief enjoyment, and (then) for them (awaits) a painful punishment
but a little enjoyment and for them is a painful punishment.
They may get a little profit, but such people will have a horrible punishment.
Brief is their enjoyment of this life, and they shall have a painful punishment
Brief is their enjoyment of the world, and thereafter they shall suffer a painful chastisement
A little enjoyment -- and for them is a painful chastisement
A little enjoyment and (then) there will be a painful punishment for them.
They will enjoy a little and then have a painful punishment
There is only a little profit, but the torment for them is painful (beyond proportion)
A small enjoyment, and they will have a painful retribution
A small enjoyment, and they will have a painful retribution
A small enjoyment, and they will have a painful retribution.
Little long life/enjoyment and for them (is) a painful torture
A brief enjoyment [may be theirs in this world] -but grievous suffering awaits them [in the life to come]
A little enjoyment and they will have a painful torment
A brief enjoyment (will be theirs); and theirs a painful doom
(Such an invention) will bring only a little enjoyment but will be followed by painful torment
(Let there be) a little enjoyment, and (then) for them there is a painful punishment
(It is) a brief entertainment and they will have a painful chastisement.
(After this) brief enjoyment, theirs is the painful punishment
(It is) a brief entertainment and then they will be subjected to a painful chastisement.
They derive pleasure and satisfaction from their falsehood but the pleasure it affords them is of short duration, then comes the encounter with the torment laid upon the damned
This is unfair; for them is a painful punishment.
˹It is only˺ a brief enjoyment, then they will suffer a painful punishment.
They will have a short provision and a painful punishment.
Brief is their enjoyment, and woeful punishment awaits them
They enjoy briefly, then suffer painful retribution.
A brief enjoyment, but grievous punishment awaits them.
A brief enjoyment but grievous punishment awaits them.
A little enjoyment, and for them a painful torment.
A brief enjoyment (will be theirs) while for them is a painful punishment (in Hereafter) .
Brief is their enjoyment [of this life], and grievous suffering awaits them [in the life to come].
A brief enjoyment, but grievous suffering in the long run
A little enjoyment and they shall have a painful punishment
This life is a brief enjoyment and then they shall have a grievous punishment
A little enjoyment, while theirs shall be a painful punishment
(When such type of lies are spoken, there) is only a very little worthless profit; But they will have a most painful penalty
A brief enjoyment, then they will have a severe punishment.
A brief enjoyment—then they will have a painful punishment
[It is but] a brief enjoyment, and they will have a painful punishment
A little enjoyment and for them is painful punishment.
(In such falsehood) is but a paltry profit; but they will have a most grievous Penalty
(In such falsehood) is but a paltry profit; but they will have a most grievous Penalty
وَعَلَى ٱلَّذِینَ هَادُوا۟ حَرَّمۡنَا مَا قَصَصۡنَا عَلَیۡكَ مِن قَبۡلُۖ وَمَا ظَلَمۡنَـٰهُمۡ وَلَـٰكِن كَانُوۤا۟ أَنفُسَهُمۡ یَظۡلِمُونَ ١١٨
[Prophet], We forbade the Jews what We told you about. We did not wrong them; they wronged themselves
And to those who are Jews, We have forbidden such things as We have already mentioned to you (Muhammad) before (6:146). And We have not wronged to them, but they did wrong to themselves.
And un to those who are Judaised We disallowed that which We have already recounted unto thee; and We wronged them not, but themselves they were wont to Wrong
We have already told you what We have forbidden the Jews. We did not wrong them, they wronged themselves
And that which We have related to you before, We had also prohibited to the Jews... And We did not wrong them, but they were wronging themselves.
We forbade the Jews those things We told you about before. We did not wrong them; rather they wronged themselves.
We forbade to the Jews what We have recounted to you earlier, and We did not wrong them, but they used to wrong themselves
And for those who are Jews We made unlawful what We have already related to you. We have never wronged them but they did habitually wrong themselves
We have already made unlawful to those (also) who judaised, all that We have related to you already. And We did not deal with them unjustly. Rather they wronged themselves
And those of Jewry -- We have forbidden them what We related to thee before, and We wronged them not, but they wronged themselves
And to the Jews, We prohibited what We told you in the past. And We did not wrong them, but they used to wrong themselves.
For the Jews, I prohibited what I told you before (VI:It was not the Lord Who imposed hardship (such as the sanctity of the Sabbath) upon them. They are the ones who asked for it
To the Jews We prohibited such things as We have mentioned to you before, We did them no harm, but they did harm to themselves
And for the ones who Judaized We have prohibited what We related to yousg before, and in no way did We do them any injustice, but to themselves they used to do injustice.
For those who are Jews we have forbidden what we have narrated to thee before; we did not wrong them, but it was themselves they wronged
And especially for the Jews We forbade which We related to you earlier; and We did not oppress them, but it is they who wronged themselves
And unto the Jews We had prohibited such things as We mentioned to you before. We did not wrong them but they used to wrong their own souls.
Unto the Jews did We forbid that which we have told thee formerly: And We did them no injury in that respect; but they injured their own souls
For those who are Jews We have forbidden what We have already narrated to you. We wronged them not, but they were wont to wrong themselves
We have forbidden the Jews what We have already related to you. We did not wrong them, but they wronged themselves
To the Jews we have forbidden that of which we before told thee; we injured them not, but they injured themselves
And unto those who Haadoo (became Jews) We (allowed to become) prohibited (through their man-made sectarian literature) what We have narrated unto you min qablu (already). And We placed no extra-burden on them; they themselves were imposing extra-burden over themselves
We forbade those who became Jews what We related to thee before and We did not wrong them, except they had been doing wrong to themselves.
To the Jews, We prohibited such things about which We told you before. We did them no wrong, but they did wrong to themselves.
To the Jews, We prohibited those things which We have already mentioned to you, and it was not We Who imposed the hardships on them but they imposed those hardships on themselves
We have already recounted to you what We prohibited to the Jews. In so doing We did not wrong them; it is they who wronged themselves
And to those who are Jews We prohibited what We have related to thee already, and We did them no wrong, but they wronged themselves
And on those who are Jews, We had made unlawful that which We narrated to you earlier and We did not do injustice to them but they were unjust to themselves.
And for those who were Jews, We prohibited what We have related to you already.h And We did them no wrong, but they wronged themselves
And We made unlawful for the Jews the same things that We have mentioned to you before, and We did not wrong them, but they used to wrong their souls themselves
And for those who are Jews, We forbade what We narrated to you before. We did not wrong them, but it was themselves they used to wrong
And for those who are Jewish, We forbade what We told to you before. And We did not wrong them, but they were wronging themselves
And for those who are Jewish, We forbade what We narrated to you before. And We did not wrong them, but they were wronging themselves.
And on those who repented/guided/Jews We forbade/prohibited what We narrated/relayed/informed on (to) you from before, and We did not cause injustice to/oppress them, and but they were themselves causing injustice to/oppressing
And [only] unto those who followed the Jewish faith did We forbid all that We have mentioned to thee ere this; and no wrong did We do to them, but it was they who persistently wronged themselves
And for the ones who Judaized, (i.e., adopt Judaism) We have prohibited for them what we narrated to you earlier and in no way did We do them an injustice, but to themselves they were doing injustice
And unto those who are Jews We have forbidden that which We have already related unto thee. And We wronged them not, but they were wont to wrong themselves
We had made unlawful for the Jews all that we told you before. We did not do any wrong to them but they wronged themselves
For those who are Jews, We had prohibited that which We have already told you; and We did not wrong them, but it was they who used to wrong themselves
And to those who are ‘Jews’, We prohibited that which We related unto you before. We wronged them not, but they used to wrong their own selves.
And for those who became Jews, We prescribed what We have described to you earlier. We did not oppress them. Rather, they used to treat their own selves unjustly
And to those who are Jews, We prohibited that which We related to you before. We have not wronged them but they were unfair to their own selves (when they voluntarily and consciously abandoned the Knowledge of the Truth in favour of their own whims).
As to the Jews, We forbade them -for their iniquities- the things We have already mentioned to you O Muhammad earlier* We never wronged them but it was they who always wronged themselves
What is forbidden for the Jews has been narrated previously to you; We didn’t wrong them, but they wronged themselves.
To the Jews, We have forbidden what We related to you before. We did not wrong them, but it was they who wronged themselves.
And to the Jews We made unlawful what We previously told you about, and We did not wrong them, but they wronged themselves.
To those who follow the Jewish Faith We have pronounced unlawful what We recounted to you before. We never wronged them, but they wronged themselves
For the Jews, we prohibited what we narrated to you previously. It was not us who wronged them; they are the ones who wronged their own souls.
We forbade to the Jews all that We have related to you previously. We did nothing wrong to them, but they wronged themselves.
We forbade to the Jews all that We have related to you previously. We did nothing wrong to them, but they wronged themselves.
And upon those who are Jews, We have forbidden what We storified upon you before. And We did not oppress them, but themselves they were oppressing.
And for those who were Jews, We prohibited what We have already related to you. And We did them no injustice, but they were unjust to themselves
To the Jews We have made unlawful such things as We have mentioned to you earlier. We did them no wrong, but they were the ones who persistently wronged themselves.
To the Jews We had prohibited such things as We have mentioned to you before (6:147). We did them no wrong, but they were used to doing wrong to themselves (following their religious leadership instead of the Revelation)
And for those who were Jews We prohibited what We have related to you already, and We did them no injustice, but they were unjust to themselves
And to those also who are the Jews, WE forbade before this all that WE have related to thee. And WE wronged them not, but they used to wrong themselves
And unto those who are Jews, We forbade that which We recounted unto thee beforehand. We wronged them not, but they wronged themselves
And for the Jews (also), We prohibited such things like what We have told you before: We did not do them any wrong, but they were used to doing wrong to themselves
We’ve detailed to you the prohibitions imposed on the Jews; We didn’t wrong them, but rather, they wronged themselves.
For those who are Jews, We have prohibited what We related to you before. We did not wrong them, but they used to wrong their own selves
And to those who are Jews We have prohibited that which We related to you before. And We did not wrong them [thereby], but they were wronging themselves
And to those who became Jews We have forbidden what We have narrated to you before; and We did not wrong them, but they used to wrong themselves.
To the Jews We prohibited such things as We have mentioned to thee before: We did them no wrong, but they were used to doing wrong to themselves
To the Jews We prohibited such things as We have mentioned to thee before: We did them no wrong, but they were used to doing wrong to themselves
ثُمَّ إِنَّ رَبَّكَ لِلَّذِینَ عَمِلُوا۟ ٱلسُّوۤءَ بِجَهَـٰلَةࣲ ثُمَّ تَابُوا۟ مِنۢ بَعۡدِ ذَ ٰلِكَ وَأَصۡلَحُوۤا۟ إِنَّ رَبَّكَ مِنۢ بَعۡدِهَا لَغَفُورࣱ رَّحِیمٌ ١١٩
But towards those who do wrong out of ignorance, and afterwards repent and make amends, your Lord is most forgiving and merciful
Then surely, yet, your Lord is Forgiving and Merciful to those who do evil in ignorance, then they repent after that, and do righteous deeds.
Then, verily, thy Lord unto those who work evil from ignorance, and then repent thereafter and amend, verily thy Lord thereafter is Forgiving, Merciful
To those who do wrong out of ignorance, then repent and correct themselves, your Lord is indeed forgiving and kind
Then, indeed, your Rabb will fulfill the repentance of those who do a misdeed out of ignorance and then repent after it and correct themselves... Your Rabb, thereafter, is the Ghafur, the Rahim.
But to those who do evil in ignorance and then after that make tawba and put things right, to them your Lord is Ever-Forgiving, Most Merciful.
Then indeed your Lord, to those who commit evil out of ignorance and then repent after that, and reform —indeed, after that, your Lord will surely be all-forgiving, all-merciful
Then indeed your Lord is – to those who do evil in ignorance (as a result of failing to counter the prompting of the evil-commanding soul), and then repent (soon as they realize what they have done is wrong) and mend their ways and conduct – indeed your Lord is All-Forgiving, All-Compassionate (with special mercy toward His penitent servants)
Again, those who commit evil in ignorance and then after that turn to Him in repentance and mend their ways, will find that surely after that, (for those who repent) your Lord is Great Protector, Ever Merciful
Then, surely thy Lord -- unto those who did evil in ignorance, then repented after that and put things right -- surely thy Lord thereafter is All-forgiving, All-compassionate
So indeed, your Lord (is forgiving) to those who did wrong out of ignorance and then repented and straightened out after that, indeed your Lord is forgiving and merciful.
Yet, your Lord is the Most Forgiving and the Most Merciful towards those who do a wrong thing (out of ignorance) and then repent thereafter and reform themselves
But indeed your Lord is to those who do wrong in ignorance, but who thereafter repent and make amends, your Lord is after all this, Oft-Forgiving, Mercifully Redeeming
But indeed yoursg Lord, towards those who did evil in ignorance and then repented afterwards and reformed—indeed, yoursg Lord thereafter is surely Oft-Forgiving, Bestowing of mercy.
Then, verily, thy Lord to those who have done evil in ignorance and then repented after that and done aright,- verily, thy Lord afterwards is forgiving and merciful
Then indeed your Lord - for those who unwittingly commit evil and then repent and reform themselves - indeed your Lord is then, surely, Oft Forgiving, Most Merciful
But truly your Lord, for those who do evil out of ignorance but thereafter they repent and follow up with righteous deeds. Truly your Lord after it [their repentance] is surely Oft-Forgiving, Most Merciful.
Moreover thy Lord will be favourable unto those who do evil through ignorance; and afterwards repent and amend: Verily unto these will thy Lord be gracious and merciful, after their repentance
Then, verily, your Lord - for those who do evil in ignorance and afterwards repent and amend - verily, your Lord is indeed Forgiving and Merciful
Surely, your Lord to those who commit evil through ignorance and afterwards repent, and mend their ways your Lord thereafter is surely Forgiving,Merciful
To those who have done evil in ignorance, then afterwards have repented and amended, verily thy Lord is in the end right gracious, merciful
Then surely, your Nourisher-Sustainer — to those who committed evil out of ignorance (and) later on repented after this and reformed (the Beliefs and actions) — surely, your Nourisher-Sustainer, after that (transformation in one’s self is) indeed Oft-Forgiving, continuously Merciful
Again, truly, thy Lord—to those who did evil in ignorance, again, repented after that and made things right—truly, thy Lord after that is Forgiving, Compassionate.
For those who sin in ignorance but afterward repent and make amends, your Lord is then Most Forgiving, Most Merciful.
Yet your Lord is forgiving and merciful towards those who do something wrong through ignorance, but later repent and mend their ways
But to those who commit evil out of ignorance and then repent and amend their ways, thereafter your Lord will be Much Forgiving, Most Merciful
And surely thy Lord, for those who do evil in ignorance, then turn after that and make amends, surely thy Lord after that is Forgiving, Merciful
Then your Fosterer, for those who do evil in ignorance then repent after that and amend (themselves), your Fosterer, after that, is certainly Protectively Forgiving, Merciful.
And your Lord is indeed Forgiving and Merciful to those who do an evil act in ignorance, then turn in repentance after that and make amends
Indeed your Lord, for those who committed wrongs out of ignorance, then turned to Him in repentance and amended (their) state, then surely after that your Lord is Most Forgiving, Ever-Merciful
Then your Lord to those who do evil out of ignorance, then they repent after that and they make right, your Lord after that is Forgiving, Merciful
Then your Lord to those who do evil out of ignorance, then they repent after that and they make good, your Lord after that is Forgiver, Merciful
Then your Lord to those who do evil out of ignorance, then they repent after that and they make good, your Lord after that is Forgiver, Merciful.
Then that your Lord to those who made/did bad/evil/harm with ignorance/foolishness, then they repented from after that, and they corrected/repaired , that your Lord (is) from after it forgiving (E), merciful
And once again: Behold, thy Sustainer [shows mercy] to those who do evil out of ignorance and afterwards repent and live righteously: behold, after such [repentance] thy Sustainer is indeed much forgiving, a dispenser of grace
Thereafter, surely your Lord ?? to the ones who do odious (deeds) in ignorance, thereafter repent ever after that and act righteously-surely your Lord after that is indeed Ever-Forgiving, Ever-Merciful
Then lo! thy Lord - for those who do evil in ignorance and afterward repent and amend - lo! (for them) thy Lord is afterward indeed Forgiving, Merciful
To those who commit sins in their ignorance then repent and reform, your Lord is certainly All-forgiving and All-merciful
Then your Lord – for those who did evil because of ignorance, then repented after that and corrected themselves – surely your Lord is, after all that, Most-Forgiving, Very-Merciful
Then indeed your Lord (grants repentance) to who does evil deeds out of ignorance and afterward repents and amends his ways. Verily, your Lord afterward is Oft-Forgiving, Most Merciful.
There are those who commit wrongful acts out of foolish ignorance, but later repent and make amends. Surely, for them your Lord is the most Forgiving and the most Kind
Then indeed your Lord (grants repentance) to whoever does evil deeds out of ignorance and afterward repents and makes amends. Verily, your Lord afterward is Oft-Forgiving, Most Merciful.
Nevertheless, Allah, your Creator, always extends mercy and forgiveness to those who wrong themselves in ignorance and repent thereafter imprinting their deed with wisdom and piety; Allah, your Creator, is indeed Ghafurun and Rahimu
Those who ignorantly committed evil then repented and afterwards reformed themselves will find Your Lord to be Forgiving and Kind
As for those who commit evil ignorantly ˹or recklessly˺, then repent afterwards and mend their ways, then your Lord is surely All-Forgiving, Most Merciful.
Then your Lord is forgiving and merciful to those who do bad out of ignorance, then repent and do good.
To those who commit evil through ignorance, and then repent and mend their ways, your Lord is forgiving and compassionate
Yet, as regards those who fall in sin out of ignorance then repent thereafter and reform, your Lord, after this is done, is Forgiver, Most Merciful.
Then to those who sin in ignorance and afterwards repent and live righteously, your Lord is Merciful-to-all, a purveyor of mercy.
Then to those who sin in ignorance and afterward repent and live righteously, your Lord is the Most Forgiving, the Mercy Giver.
Then your Lord for those who worked the bad with ignorance, then they repented after that and repaired, surely your Lord thereafter is Forgiver, Merciful.
Yet verily your Lord, unto those who do an evil act in ignorance and afterward they repent and amend, your Lord after that will definitely be Forgiving, Merciful.
But indeed your Lord [grants forgiveness] to those who do evil out of ignorance, and then repent and mend their ways. After all this, your Lord is certainly Much- Forgiving, Merciful.
And once again, behold! Your Lord shows Mercy to those who do evil out of ignorance but then come back to the right path and make mends. Verily, your Lord is Forgiving, Merciful
Yet surely your Lord, with respect to those who do an evil in ignorance, then turn after that and make amends, most surely your Lord after that is Forgiving, Merciful
Then, surely, thy Lord - to those who do evil in ignorance and repent thereafter and make amends - surely, after that thy Lord is Most Forgiving, Merciful
Then truly thy Lord—for those who commit evil in ignorance, then later repent and make amends—truly thy Lord thereafter is Forgiving, Merciful
Then surely your Lord— For those who do wrong without knowing, and who afterwards repent and make corrections— Verily your Lord, after all of this, is (still) Often Forgiving (Ghafoor), Most Merciful (Raheem)
As for those who commit evil deeds in ignorance, but later repent and reform, your Lord, after that, is Forgiving and Merciful.
But towards those who do wrongs in ignorance, and then repent afterwards and reform, your Lord thereafter is Forgiving and Merciful
Then, indeed your Lord, to those who have done wrong out of ignorance and then repent after that and correct themselves - indeed, your Lord, thereafter, is Forgiving and Merciful
Then indeed, your Lord to those who have done evil in ignorance, then repented after that and did right, indeed, your Lord after it is surely forgiving, compassionate.
But verily thy Lord,- to those who do wrong in ignorance, but who thereafter repent and make amends,- thy Lord, after all this, is Oft-Forgiving, Most Merciful
But verily thy Lord,- to those who do wrong in ignorance, but who thereafter repent and make amends,- thy Lord, after all this, is Oft-Forgiving, Most Merciful
16
Way to Greatness
إِنَّ إِبۡرَ ٰهِیمَ كَانَ أُمَّةࣰ قَانِتࣰا لِّلَّهِ حَنِیفࣰا وَلَمۡ یَكُ مِنَ ٱلۡمُشۡرِكِینَ ١٢٠
Abraham was truly an example: devoutly obedient to God and true in faith. He was not an idolater
Surely, Abraham was a nation (a leader with all the good qualities), straight obedient to Allah, and he was not of the polytheists.
Verily Ibrahim was a pattern, devout unto Allah, upright, and, not of the associaters
Abraham was certainly a model of faith, obedient to God and upright, and not one of idolaters
Indeed, Abraham was a community in himself, obedient to Allah... He was a Hanif (non-dualist who refused to accept the concept of gods/deities besides Allah)... He was not of the dualists (who ascribed partners to Allah).
Ibrahim was a community in himself, exemplary, obedient to Allah, a man of pure natural belief. He was not one of the idolaters.
Indeed Abraham was a nation obedient to Allah, a ḥana«f, and he was not one of the polytheists
Abraham was an exemplary leader, (whose self-dedication to the good of his community made him) as if a community, sincerely obedient to God as a man of pure faith (free from any stain of unbelief and hypocrisy), and he was not of those who associate partners with God –
The truth of the matter is that Abraham was a paragon of virtue; obedient to Allah, upright, and he was not of the polytheists
Surely, Abraham was a nation obedient unto God, a man of pure faith and no idolater
Indeed, Abraham was a leader, obedient to God, a true believer and he was not of the idolaters,
As for Abraham, He was a model in submission to the Lord. By nature upright, he never worshipped none but God
Abraham is indeed a model, devoutly obedient to God, intelligent in faith, and he did not join gods with God
Indeed, Abraham was a nation, devout towards Allah, turning away from all that is false, for never was he of the polytheists.
Verily, Abraham was a high priest, a 'Hanif, and was not of the idolaters
Indeed Ibrahim was a leader, obedient to Allah, and detached from all; and he was not a polytheist
Truly Abraham was a nation all by himself devout to Allah true in faith and he was not of those who ascribe partners to Allah,
Abraham was a model of true religion, obedient unto God, orthodox, and was not an idolater
Verily, Abraham was indeed, a model, devoutly obedient to Allah, by nature upright, and he was not of the idolaters
Abraham was (equal to) a nation, obedient to Allah, of pure faith and was not among the idolaters
Verily, Abraham was a leader in religion: obedient to God, sound in faith: he was not of those who join gods with God
Indeed Ibrahim happened to be an Ummah (in himself) completely content in Allah, absolutely Unitarian. And he does not become of those who set up partners (to Allah)
Abraham had been a community obedient to God—a monotheist—he is not among the ones who are polytheists.
Abraham was indeed a model devoutly obedient to Allah, sincere in faith, and not assigning gods with Allah.
In fact Abraham was a nation in himself, an upright man obedient to Allah, and he was not of the pagans
Indeed Abraham was a whole community by himself, obedient to Allah, exclusively devoted to Him. And he was never one of those who associated others with Allah in His Divinity
Surely Abraham was a model (of virtue), obedient to Allah, upright, and he was not of the polytheists
Ibrahim was certainly a leader obedient to Allah, upright, and he was not of the polytheists,
Abraham was indeed an institution by himself, firmly committed to Allah. And he was never a polytheist
Surely, Ibrahim (Abraham) was an Umma ([Community] in himself), exclusively obedient to Allah, turning away from all falsehood (ever inclined and given to Him alone) and was not of those who associate partners with Allah
Abraham was a nation, devoted to God, a monotheist, and he was not of those who set up partners
Abraham was a nation, dutiful to God, a monotheist, and he was not of the polytheists
Abraham was a nation, dutiful to God, a monotheist, and he was not of the polytheists.
That Abraham was a nation/constitution/(set example) (he) was obeying humbly/holding the prayer to God, a submitter/Moslem/Unifier of God, and (he) was not from the sharers/takers of partners (with God)
VERILY, Abraham was a man who combined within himself all virtues, devoutly obeying God's will, turning away from all that is false, and not being of those who ascribe divinity to aught beside God
Surely, Ibrahim (Abraham) was a nation, (i.e., a leader,Imam) devout to Allah, unswervingly upright, and he was not of the associators, (Those who associate others with Allah
Lo! Abraham was a nation obedient to Allah, by nature upright, and he was not of the idolaters
Abraham was, certainly, an obedient and upright person. He was not a pagan
Surely, Ibrahim was an Ummah (a whole community in himself), devoted to Allah, a man of pure faith; and he was not among the Mushriks (i.e. those who associate partners with Allah
‘Abraham’ was certainly an epitome (of faith and virtue), obedient to Allâh and a true monotheist. Lo! He was not of the ‘Polytheists’.
And Ibraheem was a nation (all by himself), obedient to Allah and a true believer. He was not an idolater
Abraham was certainly an epitome (of faith and virtue), obedient to Allâh and a true monotheist: Having a deep, pure, focused Faith in Allâh. Indeed, He was not of the Polytheists.
Ibrahim (Abraham) was indeed a perfect example of excellence, submissive to the will of Allah and an Orthodox Muslim. He never incorporated with Allah other deities
Ibrahim was an exemplary leader, obedient to Allah, pure in faith and didn’t associate anything with Allah.
Indeed, Abraham was a model of excellence: devoted to Allah, ˹perfectly˺ upright—not a polytheist—
Ibrahim (Abraham) was a humble leader, sincerely devoted to Allah, and was not of the idolaters.
Abraham was a paragon of piety, an upright man obedient to God: he was no idolater
Abraham was indeed an exemplary vanguard in his submission to GOD, a monotheist who never worshiped idols.
Truly, Abraham was equal to a community in himself; he was devoted to obeying God. He turned from all that is wrong-and he was not among those idolaters
Truly, Abraham was equal to a community in himself; he was devoted to obeying God. He turned from all that is wrong—and he was not among those idolaters
Surely Abraham was an Ummah (Goodness Leader), devoutly obedient to Allah, a monotheist, and was not among the polytheists.
Verily, Abraham was a nation (by himself) obedient to Allah, upright, and he was not of the polytheists,
In truth Abraham was a model, devoutly obedient to God, and true in faith. He was not one of those who associated partners with God.
Abraham was indeed a man who combined within himself all virtues, exemplary in his commitment to Allah, turning away from all that is false. (His impact on history was that of a whole nation). He upheld Strict Monotheism and never indulged in idolatry of any kind. (2:124-126), (14:35-37)
Surely Ibrahim was an exemplar, obedient to Allah, upright, and he was not of the polytheists
Abraham was indeed a paragon of virtue, obedient to ALLAH, ever inclined to HIM , and he was not of those who set up equals with ALLAH
Truly Abraham was a community, devoutly obedient to God, a ?anif, and he was not among the idolaters
Verily, Ibrahim (Abraham) was a true model, (sincerely and) piously obedient to Allah, true in faith, and he did not join gods with Allah
Abraham was an exemplary leader, devoutly obedient to God, a monotheist, and he wasn’t among the polytheists.
Abraham was an exemplary leader, devoted to God, a monotheist, and was not of the polytheists
Indeed, Abraham was a [comprehensive] leader, devoutly obedient to Allah , inclining toward truth, and he was not of those who associate others with Allah
Indeed, Abraham was a nation obedient to God, upright, and he was not of the idolaters;
Abraham was indeed a model, devoutly obedient to God, (and) true in Faith, and he joined not gods with God
Abraham was indeed a model, devoutly obedient to Allah, (and) true in Faith, and he joined not gods with Allah
شَاكِرࣰا لِّأَنۡعُمِهِۚ ٱجۡتَبَىٰهُ وَهَدَىٰهُ إِلَىٰ صِرَ ٰطࣲ مُّسۡتَقِیمࣲ ١٢١
he was thankful for the blessings of God who chose him and guided him to a straight path
(He was) thankful for His Graces. He chose him and guided him to the Right Way.
Grateful for His favours: He chose him and guided him to a straight path
Grateful to Him for His favours; so He chose him and guided him to the path that is straight
He was thankful for His blessings... (He) had chosen and directed him to the straight path.
He was thankful for His blessings. Allah chose him and guided him to a straight path.
Grateful [as he was] for His blessings, He chose him and guided him to a straight path
Always thankful for His favors. He (God) chose him, and guided him to a straight path (to follow himself and guide others)
Highly thankful for His favours. He chose him and guided him on to the exact right path
showing thankfulness for His blessings; He chose him, and He guided him to a straight path
thankful for His favors, He chose him and guided him to a straight path.
He was always grateful for what the Lord had given him as a favor. No wonder the Lord chose him and guided him in a straight path
He showed his gratitude for the favors of God, He chose him, and guided him to a straight way
(He was) thankful for His blessings. He elected him and guided him to a straight path.
thankful for His favours; He chose him and He guided him unto the right way
Grateful for His blessings; Allah chose him and guided him to the Straight Path
he was grateful for His blessings. He chose him and guided him to a path most straight.
He was also grateful for his benefits: Wherefore God chose him, and directed him into the right way
Thankful for His favours; He chose him and He guided him unto the Straight Way
ever thankful for His favors. He chose him and He guided him to a Straight Path
Grateful was he for His favours: God chose him and guided him into the straight way
(being) grateful for His bounties and favours. He (i.e., Allah) selected him and guided him to the Permanent Path
He was one who is thankful for His divine blessings. He elected him and guided him to a straight path.
He was grateful for the blessings of Allah who chose him and guided him to the Straight Way.
He was always grateful for the favors of Allah, Who chose him and guided him to the Right Way
He rendered thanks to Allah for His bounties so that Allah chose him (for His favours) and directed him to the Right Way
Grateful for His favours. He chose him and guided him on the right path
grateful for His favors, He chose him and guided him to the straight path.
He was ever grateful for Allah's favours. HE chose him and guided him to the Straight Path
Grateful to (Allah) for His blessings. Allah chose him (and exalted him to a high office in His presence) and guided him to the straight path
Thankful for God's blessings. He chose him and guided him to a Straight Path
Thankful for His blessings. He chose him and guided him to a straight path
Thankful for His blessings. He chose him and guided him to a straight path.
Thankful/grateful for his blessings/goodnesses , He chose/purified Him, and He guided him to a straight/direct road/way
[for he was always] grateful for the blessings granted by Him who had elected him and guided him onto a straight way
Thankful for His amenities. He selected him and He guided him to a straight Path
Thankful for His bounties; He chose him and He guided him unto a straight path
He was thankful to God for His bounties. God chose him and guided him to the right path
He was grateful to His bounties. He (Allah) chose him and led him to the straight path
(‘Abraham’ was) grateful to Allâh for His (endless) blessings. He chose him and guided him to a straight path.
He was grateful for the blessings. (Allah) chose him and led him to the straight path
(Abraham was) grateful to Allâh for His (endless) blessings. He chose him and led him on a straight path.
He was always thankful for the grace of Allah abounding in him; Allah chose him and guided him to His path of righteousness
He was thankful for His gifts, so Allah selected him and guided him on the straight path.
˹utterly˺ grateful for Allah’s favours. ˹So˺ He chose him and guided him to the Straight Path.
He was grateful for His blessings, and He chose him and guided him on a straight path.
He rendered thanks for His bounty, so that He chose him and guided him to a straight path
Because he was appreciative of His Lord's blessings, He chose him and guided him in a straight path.
He was grateful for the grace poured out on him by God-God had chosen him and guided him along a straight path.
He was grateful for the grace poured out on him by God—God had chosen him and guided him along a straight path.
Thankful of His graces. He elected him and guided him to a straight path.
(He was) thankful for His blessings; He selected him and He guided him to a straight way.
He showed his gratitude for the blessings bestowed by Him who had chosen him and guided him to a straight path.
He was always practically grateful for the blessings granted by Him Who had elected him and guided him on to Straight Path
Grateful for His favors; He chose him and guided him on the right path
Ever grateful for HIS favours: HE chose him and guided him to a straight path
[And he was] thankful for His Blessings. He chose him and guided him unto a straight path
He showed his thanks for the Favors of Allah, Who chose him, and guided him to a Straight Path
Being appreciative of His blessings, He chose him and guided him to a straight path.
Thankful for His blessings. He chose him, and guided him to a straight path
[He was] grateful for His favors. Allah chose him and guided him to a straight path
Thankful for His favours; He chose him and He guided him to the straight way.
He showed his gratitude for the favours of God, who chose him, and guided him to a Straight Way
He showed his gratitude for the favours of Allah, who chose him, and guided him to a Straight Way
وَءَاتَیۡنَـٰهُ فِی ٱلدُّنۡیَا حَسَنَةࣰۖ وَإِنَّهُۥ فِی ٱلۡءَاخِرَةِ لَمِنَ ٱلصَّـٰلِحِینَ ١٢٢
We gave him blessings in this world, and he is among the right-eous in the Hereafter
And We gave him good (life) in this world, and surely in the Hereafter he will be of those who are righteous.
And We vouchsafed unto him good in this world, and in the Hereafter he shall be of the righteous
And gave him what is good in the world, and in the Hereafter he will be among the righteous and the good
We gave him blessings in the world... He is of the righteous in the eternal life to come as well.
We gave him good in this world and in the Next World he will be one of the righteous.
We gave him good in this world, and in the Hereafter he will indeed be among the Righteous
We granted him good in the world, and he is surely among the righteous in the Hereafter
And We granted him great success (and all comforts) of this life, and in the Hereafter he is most surely among the righteous
And We gave him in this world good, and in the world to come he shall be among the righteous
And We gave him a good (life) in this world, and indeed he will be among the righteous in the Hereafter.
I granted him the best (peace, happiness, guidance and not necessarily materialistic things) in this world and will be among the righteous ones in the Hereafter
And We gave him good in the present, and he will be in the hereafter, in the ranks of the righteous
And We brought him goodness in the Earlier (Life), and in the Hereafter he is surely of the righteous.
And we gave him in this world good things; and, verily, in the next he will be among the righteous
And We gave him goodness in this world; and indeed in the Hereafter he is worthy of proximity
And We gave him a goodly reward in this life and truly in the hereafter he will most certainly be of those who are righteous.
And We bestowed on him good in this world; and in the next he shall surely be one of the righteous
And We gave him in this world good things; and, verily, in the Hereafter he is among the righteous
We gave goodness to him in this world, and in the Everlasting Life he shall be amongst the righteous
And we bestowed on him good things in this world: and in the world to come he shall be among the just
And We gave him good in this world. And surely, he in the Hereafter, shall indeed be of the righteous
And We gave him in the present benevolence. And, truly, in the world to come he will be among the ones in accord with morality.
We gave him goodness in this world, and he will truly be among the righteous in the hereafter.
We gave him a good life in this world, and in the hereafter he will be among the righteous
We bestowed good upon him in this world, and in the Hereafter he shall certainly be among the righteous
And We gave him good in this world; and in the Hereafter he is surely among the righteous
And We gave him good in this world and in the hereafter he will certainly be among the righteous.
And We gave him a good life in this world, and, in the next, he will indeed be among the good, righteous people
And We bestowed upon him good in this world, and he will surely be of the upright in the Hereafter (as well)
And We gave him good in this world, and in the Hereafter he is of the upright ones
And We gave him good in this world, and in the Hereafter he is of the upright ones
And We gave him good in this world, and in the Hereafter he is of the upright ones.
And We gave/brought him in the present world goodness, and that he truly (is) in the end (other life) (is) from (E) the correct/righteous
And so We vouchsafed him good in this world; and, verily, in the life to come [too] he shall find himself among the righteous
And We brought him in the present (life) (Literally: the lowly "life", i.e., the life of this world) a fair (reward), and surely in the Hereafter he will indeed be among the righteous
And We gave him good in the world, and in the Hereafter he is among the righteous
We granted him virtue in this life and he shall be among the righteous ones in the life to come
We bestowed good upon him in this world; and in the Hereafter, he is among the righteous
We gave him the good (things) in this ‘worldly life’, and certainly, in the ‘Hereafter’, he will be among the righteous.
In this world, We gave him the bounties, and surely, in the afterlife, he will be amongst the righteous
We gave him the good (things) in this worldly life, and surely, in the Hereafter, he will be among the righteous.
And We bestowed upon him Our prevenient and efficacious grace here and he shall be a crown to the virtuous Hereafter
We gave him the best in the world, and in the Hereafter he will be among the righteous.
We blessed him with all goodness in this world, and in the Hereafter he will certainly be among the righteous.
And We gave him good in this world, and in the hereafter he is amongst the righteous.
We bestowed on him a blessing in this world, and in the world to come he will assuredly dwell among the righteous
We granted him happiness in this life, and in the Hereafter he will be with the righteous.
And so We granted him favor in this world: truly, in the life to come he will be among the righteous.
And so We granted him favor in this world: truly, in the life to come, he will be among the righteous.
And We gave him in the Dunya (world) an excellence, and he is in the Hereafter be among the righteous.
And We gave him good in this world, and in the Hereafter he will definitely be among the righteous.
We bestowed on him good in this world; and truly, in the life to come he will be among the righteous.
We gave him good reward in the world. And in the Hereafter he shall be among those who fully developed their personalities (actualized their potentials)
And We gave him good in this world, and in the next he will most surely be among the good
And WE bestowed on him good in this world, and in the Hereafter he will surely be among the righteous
And We granted him good in this world, and surely in the Hereafter he shall be among the righteous
And We gave him good in this world, and in the Hereafter, he will be together with the Righteous
We granted him goodness in this life, and in the Hereafter, he will be among the righteous.
And We gave him goodness in this world, and in the Hereafter he will be among the righteous
And We gave him good in this world, and indeed, in the Hereafter he will be among the righteous
And We gave him good in the world; and indeed, in the hereafter he will surely be among the righteous.
And We gave him Good in this world, and he will be, in the Hereafter, in the ranks of the Righteous
And We gave him Good in this world, and he will be, in the Hereafter, in the ranks of the Righteous
ثُمَّ أَوۡحَیۡنَاۤ إِلَیۡكَ أَنِ ٱتَّبِعۡ مِلَّةَ إِبۡرَ ٰهِیمَ حَنِیفࣰاۖ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِینَ ١٢٣
Then We revealed to you [Muhammad], ‘Follow the creed of Abraham, a man of pure faith who was not an idolater.’
Then, We have sent the revelation to you (O Muhammad saying): “Follow the faith of Abraham and he was not one of the polytheists.”
Afterwards We revealed unto thee: follow thou the faith of Ibrahim the upright; and he was not of the associaters
So We commanded you to follow the way of Abraham the upright who was not of idolaters
Then We revealed to you, “Follow the people (the religious understanding) of Abraham as a Hanif... He was not of the dualists.”
Then We revealed to you: ´Follow the religion of Ibrahim, a man of pure natural belief. He was not one of the idolaters.´
Then We revealed to you [saying], ‘Follow the creed of Abraham, a ḥana«f, and he was not one of the polytheists.’
Thereafter, We have revealed to you (O Messenger): Follow the way of Abraham as one of pure faith (free from unbelief and hypocrisy), and he was never of those who associate partners with God
Again, (Prophet! to complete Our favours on Abraham) We have revealed to you (saying), `Follow the creed of Abraham (who was an) upright, (devotee of God) and was not of the polytheists.
Then We revealed to thee: 'Follow thou the creed of Abraham, a man of pure faith and no idolater.
Then We revealed to you (Muhammad) to follow Abraham's faith, a true believer and he was not of the idolaters.
That is why I revealed to you: “Follow the path of Abraham (and not the way of the Jews or the Christians.)” He never worshipped none but God
We have taught you by inspiration, “Follow the ways of Abraham, the intelligent in faith, and he did not join gods with God.
Then We revealed to yousg: “Followsg the creed of Abraham, who turned away from all that is false, for never was he of the polytheists.”
Then we inspired thee, 'Follow the faith of Abraham, a 'Hanif, for he was not of the idolaters.
And then We sent you (O dear Prophet Mohammed - peace and blessings be upon him) the divine revelation that, "Follow the religion of Ibrahim, who was free from all falsehood; and was not a polytheist."
So We have inspired you that follow the way of Abraham true in faith and he was not of those who ascribe partners to Allah.
We have also spoken unto thee, O Mohammed, by revelation, saying, follow the religion of Abraham, who was othodox, and was no idolater
Then We inspired you (Muhammad) saying, "Follow the religion of Abraham, as one by nature upright. He was not of the idolaters."
Then, We revealed to you: 'Follow the Creed of Abraham, he of pure faith, he was not among the idolaters.
We have moreover revealed to thee that thou follow the religion of Abraham, the sound in faith. He was not of those who join gods with God
Then We sent to you inspiration that: “Adopt the millat of Ibrahim the Unitarian and he was not of the Mushrikun.
Again, we revealed to thee that thou follow the creed of Abraham—a monotheist. And he had not been among the ones who are polytheists.
We have inspired you to follow the ways of Abraham, the true in faith; he never assigned gods with Allah.
And now We have revealed to you Our will, saying: "Follow the faith of Abraham the upright, he was not of the pagans."
Then We revealed to you: "Follow the way of Abraham with exclusive devotion to Allah. He was not one of those who associated others with Allah in His Divinity."
Then We revealed to thee: Follow the faith of Abraham, the upright one; and he was not of the polytheists
Then We communicated to you that you should follow the religious dictates of Ibrahim the upright and he was not of the polytheists.
We then instructed you to follow Abraham's lifestyle steadfastly. And he was not of the polytheists
Then, (O Glorious Beloved,) We sent down Revelation to you: ‘Follow the Din (Religion) of Ibrahim (Abraham), who was at variance with every falsehood, and was not of those who associate partners with Allah.
Then We inspired to you: "You shall follow the creed of Abraham, monotheism, and he was not of those who set up partners."
Then We inspired to you: "You shall follow the creed of Abraham, monotheism, and he was not of the polytheists.
Then We inspired to you: "You shall follow the creed of Abraham, monotheism, and he was not of the polytheists."
Then We inspired/transmitted to you that follow Abraham's religion/faith, (he was) a submitter/Moslem/Unifier of God and (he) was not from the sharers/takers of partners (with God)
And lastly, We have inspired thee, [O Muhammad, with this message:] "Follow the creed of Abraham, who turned away from all that is false, and was not of those who ascribe divinity to aught beside God
Thereafter We revealed to you, (saying): "Closely follow the creed of Ibrahim, (Abraham) unswervingly upright, and in no way was he one of the associators." (Those who associate others with Allah
And afterward We inspired thee (Muhammad, saying): Follow the religion of Abraham, as one by nature upright. He was not of the idolaters
We sent you, (Muhammad), a revelation that you should follow the tradition of Abraham, the upright one, who was not a pagan
Then, We revealed to you, .Follow the way of Ibrahim, the upright, and he was not among the Mushriks
Then we inspired you, (O’ ‘Muhammad’), to follow the creed of Abraham, (the doctrine of monotheism). Lo! He was (a true monotheist), not being of the Polytheists.
Then, We revealed to you to follow the nation of Ibraheem, the true believer. He was not an idolater
Then we inspired you, (O’ Muhammad), to follow the creed of Abraham, (the doctrine of monotheism). Lo! He was (a true monotheist), not of the Polytheists.
And We inspired to you O Muhammad what We ordained: that you follow the system of faith and worship followed by Ibrahim, the orthodox Muslim who never incorporated with Allah other deities
We revealed to you: “Follow Ibrahim’s religion, the pure in faith, who wasn’t an idolater.”
Then We revealed to you ˹O Prophet, saying˺: “Follow the faith of Abraham, the upright, who was not one of the polytheists.”
Then we revealed to you to follow the religion of Ibrahim (Abraham), sincerely devoted, for he was not one of the idolaters.
And now We have revealed to you Our will: that you shall follow the faith of saintly Abraham, who was no idolater.‘
Then we inspired you (Muhammad) to follow the religion of Abraham, the monotheist; he never was an idol worshiper.
And We have given you inspiration, [Prophet]: "Follow the faith of Abraham, who turned from every false thing, and who was not among the idolaters."
And We have inspired you, [Prophet]: “Follow the faith of Abraham, who turned from every false thing, and who was not among the idolaters.”
Then We revealed to you: “That follows Abraham’s creed, Monotheist. He was not among the polytheists.”
So We revealed to you that you follow the creed of Abraham, the upright one, and he was not of the polytheists.
And now We have inspired you with [this message]: 'Follow the creed of Abraham, who was true in faith, and who was not one of those who associated partners with God.'
We have revealed to you this Message (O Prophet), "Follow the creed of Abraham who turned away from all that is false." (2:125). He was not of the idolaters in any way
Then We revealed to you: Follow the faith of Ibrahim, the upright one, and he was not of the polytheists
And now WE have sent revelation to thee, enjoining, `Follow the way of Abraham who was ever inclined to ALLAH and was not of those who set up equals to HIM.
Then We revealed unto thee, “Follow the creed of Abraham, a ?anif, and he was not among the idolaters.
Then, We have taught you (O Prophet!) the inspired (Message), "Follow the ways of Ibrahim (Abraham), the (one) True in Faith, and he did not join gods (with Allah)."
Then, We revealed to you: “Follow the religion of Abraham who was devoted to faith and was not one of the polytheists.”
Then We inspired you: 'Follow the religion of Abraham, the Monotheist. He was not an idol-worshiper.'
Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth; and he was not of those who associate with Allah
Then We inspired to you, 'Follow the faith of Abraham, upright; and he was not of the idolaters.'
So We have taught thee the inspired (Message), "Follow the ways of Abraham the True in Faith, and he joined not gods with God."
So We have taught thee the inspired (Message), "Follow the ways of Abraham the True in Faith, and he joined not gods with Allah."
إِنَّمَا جُعِلَ ٱلسَّبۡتُ عَلَى ٱلَّذِینَ ٱخۡتَلَفُوا۟ فِیهِۚ وَإِنَّ رَبَّكَ لَیَحۡكُمُ بَیۡنَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ فِیمَا كَانُوا۟ فِیهِ یَخۡتَلِفُونَ ١٢٤
The Sabbath was made obligatory only for those who differed about it. On the Day of Resurrection your Lord will judge between them as to their differences
The Sabbath was only prescribed for those who differed in it. Surely, your Lord will judge between them on the Day of Resurrection about that over which they used to differ.
The sabbath was only appointed for those who differed thereon; and verily thy Lord will judge between them on the Judgment-Day concerning that wherein they have been differing
As for the Sabbath, it was imposed on those who had differed about it; and your Lord will tell them on the Day of Resurrection what it was they had differed about
The Sabbath was only enjoined upon those who differed about it (the Children of Israel)... Indeed, your Rabb will judge between them on the Day of Resurrection regarding the things about which they differed.
The Sabbath was only enjoined on those who differed about it. Your Lord will judge between them on the Day of Rising regarding the things about which they differed.
The Sabbath was only prescribed for those who differed about it. Your Lord will indeed judge between them on the Day of Resurrection concerning that about which they used to differ
The Sabbath was ordained only for those who differed about it (not for all the communities that were to follow the way of Abraham). Your Lord will assuredly judge between them on the Day of Resurrection concerning that on which they used to differ
The (punishment for profaning the) Sabbath was made to recoil on those only who were at odds over it, and your Lord will surely judge between them concerning all their differences on the Day of Resurrection
The Sabbath was only appointed for those who were at variance thereon; surely thy Lord will decide between them on the Day of Resurrection, touching their differences
The Sabbath was only made (a mandate) for those who disagreed about it, and your Lord certainly judges between them on the Resurrection Day regarding what they were disagreeing about.
The Sabbath was imposed upon those who engaged in a dispute about it [and was not a part of the Abraham’s religion.God, certainly, will judge them on the Day of Resurrection regarding their disputes
The Sabbath was only made for those who disagreed, but God will judge between them on the Day of Accountability as to their differences
Indeed, the Sabbath was ordained upon those who differed over it. And most surely, yoursg Lord will judge between them on the Day of Resurrection regarding whatever they used to differ over.
The Sabbath was only made for those who dispute thereon; but, verily, thy Lord will judge between them on the resurrection day concerning that whereon they do dispute
The Sabbath was made obligatory only upon those who differed in it; and indeed your Lord will judge between them on the Day of Resurrection concerning the matter in which they differed
The Sabbath was only imposed on those who disagreed about it and truly your Lord will most certainly judge between them on the day of resurrection about all that in which they used to disagree.
The sabbath was only appointed unto those who differed with their prophet concerning it; and thy Lord will surely judge between them, on the day of resurrection, as to that concerning which they differed
The Sabbath was only made (strict) for those who dispute thereon; but, verily, your Lord will judge between them on the Day of Judgment concerning that whereon they do dispute
The Sabbath was ordained only for those who differed about it. On the Day of Resurrection, your Lord will decide the differences that were between them
The Sabbath was only ordained for those who differed about it: and of a truth thy Lord will decide between them on the day of resurrection as to the subject of their disputes
Truly, what (is the fact is that) As-Sabt became a heavy burden on those who created differences therein (by shifting it from youm-ul-Jumuah to other days like Saturday or Sunday and by creating self-imposed burdens for themselves in the form of mahead of state it a closed day for work). And verily, your Nourisher-Sustainer will indeed pronounce a judgement amongst them on the Day of Resurrection in what they had been creating differences therein
Truly, the Sabbath was made for those who are at variance about it. Truly, thy Lord will give judgment between them on the Day of Resurrection about what they had been at variance in it.
The Sabbath was designed for those in disagreement. Allah will certainly judge among them on the Day of Resurrection concerning their differences.
As for the Sabbath, it was ordained for those who differed about its observance. Surely your Lord will judge between them on the Day of Judgment about that over which they differ
As for the Sabbath, it was made incumbent only on those who differed about its laws. Certainly your Lord will judge on the Day of Resurrection between them regarding the matters they disputed
The Sabbath was ordained only against those who differed about it. And surely thy Lord will judge between them on the day of Resurrection concerning that wherein they differed
The Sabbath was appointed only for those who disagreed about it and your Fosterer will certainly judge between them, on the day of resurrection, regarding that in which they used to disagree.
The Sabbat was ordained only for those who differed about it, and your Lord indeed will judge between them on the Resurrection Day concerning that about which they differed
Saturday (the Sabbath) was ordained only for those who differed about it, and indeed your Lord will judge amongst them on the Day of Resurrection (in the matters) in which they used to differ
The Sabbath was only decreed for those who disputed in it, and your Lord will judge between them for that which they disputed in
Indeed, the Sabbath was only decreed for those who had disputed in it, and your Lord will judge between them for that in which they had disputed
Indeed, the Sabbath was only decreed for those who had disputed in it, and your Lord will judge between them for that in which they had disputed.
But/indeed the Saturday/Sabbath was put/made on those who differed/disagreed/disputed in it, and that truly your Lord judges/rules (E) between them (on) the Resurrection Day in what they were in it differing/disagreeing/disputing
[and know that the observance of] the Sabbath was ordained only for those who came to hold divergent views about him; but, verily, God will judge between them on Resurrection Day with regard to all on which they were wont to differ
Surely the Sabbath was made only for the ones who differed about it; and surely your Lord will indeed judge between them on the Day of the Resurrection concerning (the things) about which they used to differ
The Sabbath was appointed only for those who differed concerning it, and lo! thy Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ
(The observance) of the Sabbath was only sanctioned for those who disputed it. Your Lord will certainly issue His decree about their dispute on the Day of Judgment
The Sabbath was prescribed only for those people (i.e. Jews) who differed in it, and your Lord will certainly judge between them on the Day of Resurrection in those matters in which they used to differ
The Sabbath was prescribed only against those who differed concerning it. Indeed, your Lord will judge between them on the ‘Day of Resurrection’ concerning that wherein they used to differ.
The Sabbath was something made obligatory upon those who quarreled about it. On the Day of Judgment your Lord will definitely decide and settle all matters in which they now differ
The Sabbath was prescribed only against those who differed concerning it. Indeed, your Lord will judge between them on the Day of Resurrection concerning that wherein they used to differ.
The Sabbath was imposed on those who were hard hearted and always disputed with their prophet and argued against its validity and its timing -the Jews- Saturday and the Christians -Sunday- and many among them defiantly and shamefully broke it. And they shall always contend with opposing arguments until Allah settles their dispute in Day of Judgement
The rules of Sabbath were made obligatory only on those who differed about it; your Lord will decide between them on Judgement Day concerning their disagreements
˹Honouring˺ the Sabbath was ordained only for those who disputed about Abraham. And surely your Lord will judge between them on the Day of Judgment regarding their disputes.
The Sabbath was imposed on those who differed about it, and your Lord will judge between them on the day of resurrection with regard to what they used to differ in.
The Sabbath was ordained only for those who differed about it. On the Day of Resurrection your Lord will judge their differences
The Sabbath was decreed only for those who ended up disputing it (Jews & Christians). Your Lord is the One who will judge them on the Day of Resurrection regarding their disputes.
The Sabbath was made obligatory only on those who differed about it. Your Lord will judge between them on the Day of Resurrection regarding to all matters about which they differed.
The Sabbath was made obligatory only on those who differed about it. Your Lord will judge between them on the Day of Resurrection regarding all matters about which they differed.
Surely the Sabbath was set up only upon those who differed within it. And Your Lord will judge between them on The Resurrection Day in what they within it were differing.
The Sabbath was appointed only for those who differed about it, and verily your Lord definitely will judge between them on the Day of Judgment in what they used to differ about.
[The observance of] the Sabbath was ordained only to those who differed about him. Your Lord will judge between them on the Day of Resurrection with regard to all that on which they dispute.
And know that the observance of Sabbath was ordained for those who came to hold divergent views about him (about Abraham, since they thought that being his progeny spontaneously made them the chosen ones, and hence, they needed to be disciplined (2:65), (4:47), (4:154), (7:163)). Your Lord will judge between them on the Resurrection Day regarding where they differed (from the way of Abraham)
The Sabbath was ordained only for those who differed about it, and most surely your Lord will judge between them on the resurrection day concerning that about which they differed
The punishment for profaning the Sabbath was imposed only on those who had differed about it and thy Lord will surely judge between them on the Day of Resurrection concerning that wherein they differed
And the Sabbath was only ordained for those who differed concerning it, and surely thy Lord will judge between them on the Day of Resurrection, concerning that wherein they used to differ
The Sabbath (the seventh day of the week) was only made (Holy) for those who disagreed (about it); And surely, your Lord will decide between them on the Day of Judgment about their differences
The Sabbath was only ordained for those who disagreed about it. Your Lord will resolve their disputes on Resurrection Day.
The Sabbath was decreed only for those who differed about it. Your Lord will judge between them on the Day of Resurrection regarding their differences
The sabbath was only appointed for those who differed over it. And indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ
The Sabbath was only made for those who disagreed concerning it; and indeed, your Lord will surely judge between them on the Day of Resurrection concerning that in which they were disagreeing.
The Sabbath was only made (strict) for those who disagreed (as to its observance); But God will judge between them on the Day of Judgment, as to their differences
The Sabbath was only made (strict) for those who disagreed (as to its observance); But Allah will judge between them on the Day of Judgment, as to their differences
ٱدۡعُ إِلَىٰ سَبِیلِ رَبِّكَ بِٱلۡحِكۡمَةِ وَٱلۡمَوۡعِظَةِ ٱلۡحَسَنَةِۖ وَجَـٰدِلۡهُم بِٱلَّتِی هِیَ أَحۡسَنُۚ إِنَّ رَبَّكَ هُوَ أَعۡلَمُ بِمَن ضَلَّ عَن سَبِیلِهِۦ وَهُوَ أَعۡلَمُ بِٱلۡمُهۡتَدِینَ ١٢٥
[Prophet], call [people] to the way of your Lord with wisdom and good teaching. Argue with them in the most courteous way, for your Lord knows best who has strayed from His way and who is rightly guided
Invite (mankind, O Muhammad) to the Way of your Lord (Islam) with wisdom, kind advice, and reason with them in a way that it is better. Surely, your Lord knows best who has gone astray from His Way, and He knows best those who are guided.
Call them unto the way of thy Lord with Wisdom and goodly exhortation, and argue with them with that which is best. Verily thy Lord! He is the Best Knower of him who hath strayed from His way, and He is the Best Knower of the guided ones
Call them to the path of your Lord with wisdom and words of good advice; and reason with them in the best way possible. Your Lord surely knows who strays from His path, and He knows those who are guided the right way
Invite to the way of your Rabb with wisdom and good advice... And struggle with them in the best way... Indeed, HU, your Rabb, knows better who goes astray... And HU knows better who is guided!
Call to the way of your Lord with wisdom and fair admonition, and argue with them in the kindest way. Your Lord knows best who is misguided from His way. And He knows best who are guided.
Invite to the way of your Lord with wisdom and good advice and dispute with them in a manner that is best. Indeed your Lord knows best those who stray from His way, and He knows best those who are guided
Call to the way of your Lord with wisdom and fair exhortation, and argue with them in the best way possible. Your Lord surely knows best who has gone astray from His way, and He knows best who are the rightly guided
(Prophet!) call the people to the way of your Lord with wisdom and goodly and kind exhortation, and argue with them in the most pleasant and best manner. Surely, your Lord knows very well who has gone astray from His path, and He knows very well the guided ones to the right path
Call thou to the way of thy Lord with wisdom and good admonition, and dispute with them in the better way. Surely thy Lord knows very well those who have gone astray from His way, and He knows very well those who are guided
Invite (people) to your Lord’s way with wisdom and good advice, and debate with them in the best manner. Your Lord knows best those who are lost from His way, and He knows best who the guided ones are.
Invite people to the way of your Lord with wisdom and effective speeches. Debate with them in the most civilized manner. Rest assured that God knows who is wondering in the wrong path and who is following the right path
Invite all to the way of your Lord with wisdom and beautiful teaching, and converse with them in ways that are best and most gracious, for your Lord knows best who have strayed from His path, and who have received guidance
Callsg to the way of your Lord with wisdom and good admonition, and debate with them by that which is better. Indeed, it is your Lord Who knows better of those who stray from His way, and it is He Who knows better of those who are guided.
Call unto the way of thy Lord with wisdom and goodly warning; and wrangle with them in the kindest way; verily, thy Lord He knows best who has erred from His way, for He knows best the guided ones
Call towards the path of your Lord with sound planning and good advice, and debate with them in the best possible way; indeed your Lord well knows him who has strayed from His path, and He well knows the guided
Call unto the way of your Lord with wisdom and with a goodly preaching and argue with them only with that which is the most excellent. Truly your Lord is He who knows best who has gone astray from His way and it is He who knows best who are well guided.
Invite men unto the way of thy Lord, by wisdom, and mild exhortation; and dispute with them in the most condescending manner: For thy Lord well knoweth him who strayeth from his path, and He well knoweth those who are rightly directed
Call unto the way of your Lord with wisdom and goodly exhortation, and reason with them in the best (kindest, most gracious, elegant, persuasive) way; verily, your Lord He knows best who has erred from His way, and He is best aware of those who receive g
Call to the Path of your Lord with wisdom and fine admonition. Dispute with them in the best manner. Your Lord is well aware of those who have gone astray from His Path and He is well aware of those who are guided
Summon thou to the way of thy Lord with wisdom and with kindly warning: dispute with them in the kindest manner: thy Lord best knoweth those who stray from his way, and He best knoweth those who have yielded to his guidance
Invite to the Way of your Nourisher-Sustainer with Al-Hikmah (‘The Wisdom’. This is an attribute for Allah’s Book) and Al-Mauizatil-Hasanah, and argue with them with such an approach which is better. Truly, your Nourisher-Sustainer: He knows better about that (person) who went astray from His Path. And He knows better about those who are guided
Call thou to the way of thy Lord with wisdom and fairer admonishment. And dispute with them in a way that is fairer. Truly, thy Lord is He Who is greater in knowledge of whoever went astray from His way. And He is greater in knowledge of the ones who are truly guided.
Invite all to the way of your Lord by using wisdom and beautiful witnessing. Make your persuasion in ways most gracious. Your Lord knows who has strayed from His path and who has received guidance.
Call people to the Way of your Lord with wisdom and best advice, and reason with them, if you have to, in the most courteous manner: for your Lord knows best who strays from His Way and He knows best who is rightly guided
(O Prophet), call to the way of your Lord with wisdom and goodly exhortation, and reason with them in the best manner possible. Surely your Lord knows best who has strayed away from His path, and He also knows well those who are guided to the Right Way
Call to the way of thy Lord with wisdom and goodly exhortation, and argue with them in the best manner. Surely thy Lord knows best him who strays from His path, and He knows best those who go aright
Invite to the way of your Fosterer with wisdom and good admonition and dispute with them in (a manner) which is the best. Your Fosterer certainly knows best about him who goes astray from His path and He knows best those who are guided.
Call people to the Path of your Lord with wisdom and good counsel, and argue with them in the best possible manner. Your Lord does indeed know who go astray from His path, and who follow it
(O Glorious Messenger!) Invite towards the path of your Lord with wisdom and refined exhortation and (also) argue with them in a most decent manner. Surely, your Lord knows well the one who strayed away from His path, and He also knows well the rightly guided
Invite to the path of your Lord with wisdom and good advice, and argue with them in that which is better. Your Lord is fully aware of who is misguided from His path, and He is fully aware of the guided ones
Invite to the path of your Lord with wisdom and good advice, and argue with them in that which is better. Your Lord is fully aware of who is misguided from His path, and He is fully aware of the guided ones
Invite to the path of your Lord with wisdom and good advice, and argue with them in that which is better. Your Lord is fully aware of who is misguided from His path, and He is fully aware of the guided ones.
Call to your Lord's way/path with the wisdom, and the good sermon/advise/warning, and argue/dispute with them with which it is best , that your Lord He is more knowledgeable with (of) who misguided from His path/way , and He is more knowledgeable with the guided
CALL THOU (all mankind] unto thy Sustainer's path with wisdom and goodly exhortation, and argue with them in the most kindly manner- for, behold, thy Sustainer knows best as to who strays from His path, and best knows He as to who are the right-guided
Call (This is addressed to the Prophet) to the way of your Lord with wisdom and fair admonition, and dispute with them in the way (which is) fairest. Surely your Lord is The Best Knower of the ones who have erred away from His way, and He is The Best Knower of the right-guided
Call unto the way of thy Lord with wisdom and fair exhortation, and reason with them in the better way. Lo! thy Lord is Best Aware of him who strayeth from His way, and He is Best Aware of those who go aright
Call (the pagans) to the path of your Lord through wisdom and good advice and argue with them in the best manner. God knows well about those who stray from His path and those who seek guidance
Invite (people) to the way of your Lord with wisdom and good counsel. And argue with them in the best of manners. Surely, your Lord knows best the one who deviates from His way, and He knows best the ones who are on the right path
Invite to the way of your Lord with wisdom and good sermon, and debate with them in a way that is best. Verily, your Lord knows perfectly well who has gone astray from His path, and He knows perfectly well those who have followed the right way.
Call them towards the path of your Lord with wisdom and right advice, and debate with them amicably. Surely, your Lord knows very well who has deviated from His path, just as He knows best who are the well guided
Invite to the way of your Lord with wisdom and good sermon, and debate with them in a way that is best. Verily, your Lord has full knowledge of those who have deviated from His path, and those who have made efforts to be saved.
Invite people O Muhammad graciously to the path of Allah, the path of righteousness, with wise, graceful and appropriate inducements meeting them on their own ground and propitiating them, each in his own capacity, to open their hearts' ears and their minds' eyes. Reason with them in a logical, peaceable and gracious manner; Allah, your Creator, knows best those who have wandered from His path of righteousness and He knows best those who steer a straight course and Providence their guide
Invite to your Lord’s way wisely: teaching in a pleasant manner, and debating with courtesy; Your Lord knows the one who strayed from His way and the one guided.
Invite ˹all˺ to the Way of your Lord with wisdom and kind advice, and only debate with them in the best manner. Surely your Lord ˹alone˺ knows best who has strayed from His Way and who is ˹rightly˺ guided.
Call to the way of your Lord with wisdom and beautiful admonition and argue with them through that which is better, for your Lord knows best who strays from His way and He knows best those who are guided.
Call people to the path of your Lord with wisdom and kindly exhortation. Reason with them in a manner most courteous. Your Lord best knows those who stray from His path and He best knows the rightly guided
You shall invite to the path of your Lord with wisdom and kind enlightenment, and debate with them in the best possible manner. Your Lord knows best who has strayed from His path, and He knows best who are the guided ones.
Call people to the path of your Lord with wisdom and good advice and argue with them in the most courteous way, for your Lord knows best who strays from His path, and knows best who is rightly guided.
Call people to the path of your Lord with wisdom and good advice and reason with them most courteously, for your Lord knows best who strays from His path and knows best those who are guided.
Call to your Lord’s pathway with wisdom and the excellent exhortation and argue with them by which it is best. Surely Your Lord is knower with whoever astray about His pathway, and He is knower with the guided ones.
(O' Prophet!) Call (mankind) to the path of your Lord with wisdom and good admonition, and dispute with them in the better way. Verily your Lord knows better of him who has gone astray from His path, and He knows best those who are guided.
Call people to the path of your Lord with wisdom and goodly exhortation, and argue with them in the most kindly manner. Your Lord knows best who strays from His path and who are rightly guided.
Call to the Way of your Lord with wisdom and beautiful exhortation. Reason with them most decently. Your Lord is best Aware of him who strays from His Path, and He is best Aware of those who go aright
Call to the way of your Lord with wisdom and goodly exhortation, and have disputations with them in the best manner; surely your Lord best knows those who go astray from His path, and He knows best those who follow the right way
Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them in a way that is best. Surely, thy Lord knows best who has strayed from HIS way; and HE also knows those who are rightly guided
Call unto the way of thy Lord with wisdom and goodly exhortation. And dispute with them in the most virtuous manner. Surely thy Lord is He Who knows best those who stray from His way, and He knows best the rightly guided
Invite (all) to the Way of your Lord with wisdom and holy teaching, and reason with them by ways that are the best (and most gracious): Truly, your Lord knows best, (those) who have strayed from His Path, and (those) who receive guidance
Invite to the path of your Lord through wisdom and kind advice, and engage in discussions in the most courteous manner. Your Lord knows best who strays from His path, and He knows best those who are rightly guided.
Invite to the way of your Lord with wisdom and good advice, and debate with them in the most dignified manner. Your Lord is aware of those who stray from His path, and He is aware of those who are guided
Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best. Indeed, your Lord is most knowing of who has strayed from His way, and He is most knowing of who is [rightly] guided
Call to the way of your Lord with wisdom and good warning; and wrangle with them in the best way; indeed, your Lord, He knows best who has erred from His way, and He knows best the guided ones.
Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance
Invite (all) to the Way of thy Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious: for thy Lord knoweth best, who have strayed from His Path, and who receive guidance
وَإِنۡ عَاقَبۡتُمۡ فَعَاقِبُوا۟ بِمِثۡلِ مَا عُوقِبۡتُم بِهِۦۖ وَلَىِٕن صَبَرۡتُمۡ لَهُوَ خَیۡرࣱ لِّلصَّـٰبِرِینَ ١٢٦
If you [believers] have to respond to an attack, make your response proportionate, but it is best to stand fast
And if you (have to) punish (your enemy), then let your punishment be like that which you were punished with. But if you endure patiently, surely, it is better for the patient.
And if ye chastise, then chastise with the like of that wherewith ye were afflicted, and if ye endure patiently, then surely it is better for the patient
If you have to retaliate, do so to the extent you have been injured; but if you forbear it is best for those who bear with fortitude
And if you are to repay them for their misdeeds, then compensate them with the equivalent of the suffering with which they afflicted you... If you are patient, then indeed this is better for those who are patient.
If you want to retaliate, retaliate to the same degree as the injury done to you. But if you are patient, it is better to be patient.
And if you retaliate, retaliate with the like of what you have been made to suffer, but if you are patient that is surely better for the patient
If you have to respond to any wrong, respond (only) to the measure of the wrong done to you; but if you endure patiently, it is indeed better for the patient
(Believers!) if you have to punish (the oppressors) then punish them to the extent you have been persecuted. But if you endure patiently, remember it is far better for the patiently persevering
And if you chastise, chastise even as you have been chastised; and yet assuredly if you are patient, better it is for those patient
And if you (want to) punish, then punish like you were made to suffer it (and not more), and if you are patient, it is certainly better for the patient ones.
If you decide to retaliate, be fair in retaliation. However, it will be better (up to certain point) to be patient (rather than revengeful.
And if you retaliate, then retaliate no worse than with what you were afflicted, but if you show patience, that is indeed best for those who are patient
And if youpl punish, then punish with the like of that with which you were punished. But if you resort to patience, it is surely better for the patient ones.
But if ye punish, punish (only) as ye were punished; but if ye are patient, it is best for those who are patient
And if you mete out punishment, then punish similarly as you were afflicted; and if you patiently endure, then indeed patience is better for the patiently enduring
And if you meet out a punishment, then afflict a punishment of the like of that which you are punished with but if you exercise patience truly that [patience] is best for those who are patient.
If ye take vengeance on any, take a vengeance proportionable to the wrong which hath been done you; but if ye suffer wrong patiently, verily this will be better for the patient
But if you punish (or catch them out), punish (or catch them out) only with the like of that with which you were afflicted; but if you endure patiently, verily it is better for the patient
If you punish, let your punishment be proportionate to the punishment you received. But if you are patient, it is better for the patient
If ye make reprisals, then make them to the same extent that ye were injured: but if ye can endure patiently, best will it be for the patiently enduring
And if you chased to give hurt, then chase to give hurt with the like of what you were chased to receive hurt. And surely, if you endured patiently, verily, it is good for the perseverants
And if you chastised, then, chastise with the like of that with which you were chastised. But if you endured patiently, certainly, it is better for the ones who remain steadfast.
If you expose them [by pointing out their faults], expose them no worse than they have embarrassed you [in denigrating your religion]. Instead, show patience; that is indeed the way of tolerance.
If you have to retaliate, let your retaliation be commensurate with the wrong which was done to you; but if you endure with patience, the best reward indeed is for those who endure with patience
If you take retribution, then do so in proportion to the wrong done to you. But if you can bear such conduct with patience, indeed that is best for the steadfast
And if you take your turn, then punish with the like of that with which you were afflicted. But if you show patience, it is certainly best for the patient
And if you retaliate then retaliate in a manner similar to that in which you are afflicted, but if you are patient, (then) that is certainly the best for those who are patient.
And if you retaliate, then retaliate with the like of that with which you were afflicted. But if you are patient, it will certainly be better for those who are patient
And if you want to punish, then punish only (as severely) as you were afflicted, but if you remain patient, then certainly that is better for those who keep patience
And if you punish, then punish with equivalence to that which you were punished. And if you are patient then it is better for the patient ones
And if you punish, then punish with equivalence to that which you were punished. And if you are patient then it is better for the patient ones
And if you punish, then punish with equivalence to that which you were punished. And if you are patient then it is better for the patient ones.
And if you punished/rewarded, so punish with similar/equal (to) what you were punished with it, and if (E) you were patient it (E) (is) best to the patient
Hence, if you have to respond to an attack (in argument], respond only to the extent of the attack levelled against you; but to bear yourselves with patience is indeed far better for (you, since God is with] those who are patient in adversity
And in case you (This is addressed to all believers) punish, then punish with the like of that wherewith you were punished; and indeed in case you endure patiently, indeed it is more charitable of the patient
If ye punish, then punish with the like of that wherewith ye were afflicted. But if ye endure patiently, verily it is better for the patient
If you want retaliation, let it be equal to that which you faced. But if you exercise patience it will be better for you
And if you were to harm (them) in retaliation, harm them to the measure you were harmed. And if you opt for patience, it is definitely much better for those who are patient
If you chastise, then chastise with the like of that wherewith you were afflicted. But if it happens that you endure patiently, it will certainly be better for those who show patience and constancy.
Should you want to retaliate, get even only to the extent you were wronged. But to endure and bear calmly is much better for those who are steadfast
If you chastise, then chastise with the like of that wherewith you were afflicted. But if it happens that you endure patiently, it will certainly be better for those who cling to patience.
And if you should inflict punishment, exact a retribution or make reprisals for injury, harm or wrong, then you may avenge your right with a similar injury and to the same extent. But if you bear the wrong and bear with the wrongful -as an obligation to Allah and not a reflection of human weakness- you shall possess your souls, derive great benefits and advantage yourselves of Allah's expectative grace
If you retaliate, then do so to the same extent, but if you are patient that would be better, being patient is good.
If you retaliate, then let it be equivalent to what you have suffered. But if you patiently endure, it is certainly best for those who are patient.
And if you punish, then punish with the like of what you were afflicted with, and if you have patience, then it is better for those who have patience.
If you punish, let your punishment be commensurate with the wrong that has been done you. But it shall be best for you to endure with patience
And if you punish, you shall inflict an equivalent punishment. But if you resort to patience (instead of revenge), it would be better for the patient ones.
If you want to retaliate to an attack make your response proportionate. But if you can be patient, it is always better to be patient.
If you want to retaliate to an attack, make your response proportionate. But if you can be patient, it is always better to be patient.
And if you punish, so punish with the like of what you were punished with. And if you are patient, it is good for the patient ones.
And if you punish then punish as you were punished with; but if you are patient, decisively, it will be best for the patient ones.
If you should punish, then let your punishment be commensurate with the wrong done to you. But to endure patiently is far better for those who are patient in adversity.
Hence, if you have to respond to an attack in argument, respond only to the extent of the attack leveled against you. But to bear with patience is indeed far better for the steadfast
And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient
And if you decide to punish the oppressors, then punish them to the extent to which you have been wronged; but if you show patience then, surely, that is best for those who are patient
And if you would punish, then punish with the like of that wherewith you were punished. But if you are patient, then that is better for the patient
And if you punish them, then no worse than that they punish you: But if you show patience that is really the best for those who are patient
If you retaliate, then retaliate proportionately to the offense committed against you. However, if you endure, it is indeed better for those who are patient.
If you were to retaliate, retaliate to the same degree as the injury done to you. But if you resort to patience—it is better for the patient
And if you punish [an enemy, O believers], punish with an equivalent of that with which you were harmed. But if you are patient - it is better for those who are patient
And if you punish, then punish with the like of what you were punished with; but if you are patient, surely it is best for those who are patient.
And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient
And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient
وَٱصۡبِرۡ وَمَا صَبۡرُكَ إِلَّا بِٱللَّهِۚ وَلَا تَحۡزَنۡ عَلَیۡهِمۡ وَلَا تَكُ فِی ضَیۡقࣲ مِّمَّا یَمۡكُرُونَ ١٢٧
So [Prophet] be steadfast: your steadfastness comes only from God. Do not grieve over them; do not be distressed by their scheming
And endure patiently (O Muhammad), and your patience is not but from Allah. And don’t grieve over them (polytheists), and be not in distress from what they plot.
And endure them patiently; and thy patience is not but from Allah; and grieve not over them, and be not thou in straitness because of that which they plot
Endure with patience, for your endurance is not without the help of God. Do not grieve for them, and do not be distressed by their plots
Trust and rely! Your patience is through Allah! So do not grieve over them! Do not distress over the trap they conspire!
Be patient. But your patience is only by Allah. Do not be grieved by them and do not be constricted by the plots they hatch.
So be patient, and you cannot be patient except with Allah[’s help]. And do not grieve for them, nor be upset by their guile
Endure patiently; your endurance is only for God’s sake and by His help; and do not grieve for them (because of their attitude toward your mission), nor be distressed because of what they scheme
And be patiently-persevering. Verily, you can exercise patient endurance only with (the help of) Allah. Do not grieve at their state, nor feel distressed on account of their intrigues (out of enmity for you)
And be patient; yet is thy patience only with the help of God. And do not sorrow for them, nor be thou straitened for what they devise
And (Muhammad,) persevere (and be patient), as your perseverance (and patience) is only from God. And do not be sad for them, and do not be upset over what they plot.
Go on performing your mission with the patience (knowing that the source of the patience is the Lord.) Do not grieve over them and do not be upset with their evil behaviors
And be patient, for your patience is from God, nor grieve over them, and do not distress yourself because of their plots
So be patientsg, for your patience is solely from Allah. And do not grieve over them and do not be distressed because of what they scheme.
Be thou patient then; but thy patience is only in God's hands. Do not grieve about them; and be not in a strait at their craftiness;
And O dear Prophet (Mohammed - peace and blessings be upon him) patiently endure - and your patience is only due to the guidance of Allah - and do not grieve for them, and do not be disheartened by their deceits
So be patient and your patience is only by Allah and do not grieve over them and do not be constricted because of that which they are plotting.
Wherefore do thou bear opposition with patience; but thy patience shall not be practicable, unless with God's assistance. And be not thou grieved on account of the unbelievers; neither be thou troubled for that which they subtly devise
Endure you patiently. Your endurance is only by the help of Allah. Grieve not about them; and be not distressed because of that which they devise
Be patient; yet your patience is only by the help of Allah. Do not grieve for them (the unbelievers), nor distress yourself because of their devising
Endure then with patience. But thy patient endurance must be sought in none but God. And be not grieved about the infidels, and be not troubled at their devices
And show perseverance, and your patience is not but from Allah. And grieve not over them and be not in distress because of what they plot (against Al-Kitab, Islam and the Messenger)
And have thou patience and thy patience is only from God. And feel not remorse over them, nor be thee troubled about what they plan.
And do be tolerant, for patience is a virtue from Allah. And do not grieve over (the unbelievers), nor be distressed over their plots.
Be patient - for your patience is not but with the help of Allah - do not grieve over them and do not distress yourself because of their plots
And bear with patience, (O Muhammad) - and your patience is only because of the help of Allah - and do not grieve over them, nor feel distressed by their evil plans
And be patient and thy patience is not but by (the help of) Allah, and grieve not for them, nor be in distress for what they plan
And be patient, and your patience is not (due to anything) but by (the help of) Allah and do not grieve over them nor be in a state of distress because of that which they plan.
And be patient and your patience is not but by Allah's Grace. And grieve not for them, and do not distress yourself at what they plot
And, (O Glorious Beloved,) be patient and your patience is by Allah alone. And you should not grieve over their (defiance), nor distress (your gracious and benevolent heart) on account of their deceptive plots
And be patient, for your patience is on none but God. And do not grieve for them, and do not be depressed by what they scheme
And be patient, for your patience is on none except God. And do not grieve for them, and do not be depressed by what they scheme
And be patient, for your patience is on none except God. And do not grieve for them, and do not be depressed by what they scheme.
And be patient, and your patience is not except with/by God, and do not be sad/grievous on them, and do not be in tightness/distress from what they cheat/deceive/scheme
Endure, then, with patience (all that they who deny the truth may say] -always remembering that it is none but God who gives thee the strength to endure adversity -and do not grieve over them, and neither be distressed by the false arguments which they devise
And (endure) patiently, and in no way is your patience with the help of anyone except with Allah. And do not grieve for them, nor be straitened for whatever they scheme
Endure thou patiently (O Muhammad). Thine endurance is only by (the help of) Allah. Grieve not for them, and be not in distress because of that which they devise
Exercise patience and let it be only for the cause of God. Do not be grieved about them nor disappointed at their evil plans
And be patient. Your patience is bestowed by none but Allah, and do not grieve over them, and do not be in distress for what they devise
Resort to patience and constancy! For your patience is but from Allâh. Grieve not over them, nor be in anguish because of that which they machinate.
Be patient! The patience, too, comes from Allah! Do not grieve over them! Do not feel uneasy about their deceit
And cling to patience! For your patience is but from Allâh. And do not grieve over them, or be in anguish because of that which they devise.
And have patience O Muhammad, show forbearance under their provocation and bear with them their faults and limitations. For in patience, you apply yourself unto Allah Who consoles your soul and your heart unto wisdom which alleviates your mental distress. And do not be grieved at heart for their denial of the divine message and for their hearts which dare rise defiant against Allah. Nor should you be sorely distressed on account of their cunning which they take for a sinister and crooked wisdom
Be patient; your patience is Allah’s gift. Don’t grieve over them, nor distress yourself because of their plotting.
Be patient ˹O Prophet˺, for your patience is only with Allah’s help. Do not grieve over those ˹who disbelieve˺, nor be distressed by their schemes.
And be patient, and your patience is only through Allah, and do not worry about them and do not be uptight about what they are scheming.
Be patient, then: none but God will grant you patience. Do not grieve for them, nor distress yourself at their intrigues
You shall resort to patience - and your patience is attainable only with GOD's help. Do not grieve over them, and do not be annoyed by their schemes.
[Prophet], be patient: your patience comes only from God. Do not grieve over the unbelievers, nor be distressed by their scheming,
[Prophet], be patient: your patience comes only from God. Do not grieve over them, nor be distressed by their schemes.
And be patient. And your patience is only with Allah. And do not grieve upon them, and not be in distress with what they are guiling.
And (O' Prophet!) be you patient and your patience is not but by (the assistant of) Allah, nor grieve over them and do not distress yourself at what they devise.
Endure, then, with patience, remembering always that it is only God who helps you to be patient; and do not grieve over them, nor be distressed by their intrigues.
Endure then, with patience, always remembering that it is none but Allah Who gives you the strength to endure (O Prophet). And grieve not over them, nor be distressed by the false arguments they devise
And be patient and your patience is not but by (the assistance of) Allah, and grieve not for them, and do not distress yourself at what they plan
And, O Prophet, endure thou with patience; and verily thy patience is possible only with the help of ALLAH. And grieve not for them, nor feel distressed because of their evil designs
So be patient, and thy patience is only with God. And grieve not on their account, nor be distressed by what they plot
And be patient because your patience is only from Allah; And do not feel sad over them: And do not be in distress yourself because of their (evil) plots
Therefore, persevere with patience; your resilience is solely through God. Don’t grieve over them, and don’t be distressed by their plots.
So be patient. Your patience is solely from God. And do not grieve over them, and do not be stressed by their schemes
And be patient, [O Muhammad], and your patience is not but through Allah . And do not grieve over them and do not be in distress over what they conspire
And be patient; and your patience is not except with God. And do not grieve over them; and do not be in a strait at what they plot.
And do thou be patient, for thy patience is but from God; nor grieve over them: and distress not thyself because of their plots
And do thou be patient, for thy patience is but from Allah; nor grieve over them: and distress not thyself because of their plots
إِنَّ ٱللَّهَ مَعَ ٱلَّذِینَ ٱتَّقَوا۟ وَّٱلَّذِینَ هُم مُّحۡسِنُونَ ١٢٨
for God is with those who are mindful of Him and who do good
Surely, Allah is with those who fear Him, and those who are righteous people
Verily Allah is with those who fear and those who are well- doers
God is verily with those who are pious and devout, and those who are doers of good
Allah is most certainly with those who protect themselves and who are doers of good (those who are aware that their existence is for Allah).
Allah is with those who have taqwa of Him and with those who are good-doers.
Indeed Allah is with those who are Godwary and those who are virtuous
Surely God is with those who keep from disobedience to God in reverence for Him and piety and those devoted to doing good, aware that God is seeing them
Allah is, of course, with those who guard against evil, and those who are doers of good to others
Surely God is with those who are godfearing, and those who are good-doers
Indeed, God is with those who are cautious (of Him) and those who are good doers.
Know that God is with those who respect Him the most and are righteous
For God is with those who restrain themselves and who do right. 128 (End of Part 14
Indeed, Allah is with those who are mindful (of Him) and those who excel in doing good.
verily, God is with those who fear Him, and with those who do well
Indeed Allah is with the pious and the virtuous
Truly Allah is with those who revere Him and with those who act in excellence.
for God is with those who fear Him, and are upright
Verily, Allah is with those who fear (do their duty to) Him, and with those who do good
Allah is with the cautious and those who do good
for God is with those who fear him and do good deeds
Truly, Allah is on the side of those who remained obedient and those: they are Muhsinun (those who obey Islamic ordainments in perfection)
Truly, God is with those who were Godfearing and those, they are ones who are doers of good.
Allah is with those who restrain themselves and act appropriately.
for Allah is with those who fear Him and adopt the righteous attitude
For surely Allah is with those who hold Him in fear and do good
Surely Allah is with those who keep their duty and those who do good (to others)
Allah is certainly with those who guard (against evil) and those who are doers of good.
Allah is indeed with those who fear Him and with those who do good deeds
Surely, Allah blesses them who live with Godwariness and who (also) live with spiritual excellence with His (special) companionship
God is with those who are aware and are good doers
God is with those who are aware and are good doers.
God is with those who are aware and are good doers.
That God (is) with those who feared and obeyed, and those whom they are good doers
for, verily, God is with those who are conscious of Him and are doers of good withal
Surely Allah is with the ones who have been pious and the ones who are fair-doers
Lo! Allah is with those who keep their duty unto Him and those who are doers of good
God is certainly with the pious and the righteous ones
Surely, Allah is with those who fear Him and those who are good in their deed
Verily, Allâh is with those who act piously, and with those who pursue righteousness..
Of course, Allah is on the side of the righteous and the beneficent
Verily, Allâh is with those who act piously, and with those who pursue righteousness and perfection in Faith.
Rest assured that Allah upholds those who entertain the profound reverence dutiful to Him, who perfect their illustrious toils and turn their thoughts on moral excellence and benevolence
Allah is with the mindful and the righteous
Surely Allah is with those who shun evil and who do good ˹deeds˺.
For Allah is with those who beware (of Him) and those who do good.
God is with those who fear Him and do good works
GOD is with those who lead a righteous life, and those who are charitable.
for, truly, God stands with those who are mindful of Him and who do good.
for, verily, God is with those who are mindful of Him and who are doers of good.
Surely Allah is with those who show piety and those who are benefactors.
Verily Allah is with those who keep from evil, and those who are good- doers.
God is indeed with those who remain God-fearing and those who do good.
For, verily, Allah is with those who walk aright, and are doers of good to others
Surely Allah is with those who guard (against evil) and those who do good (to others)
Verily, ALLAH is with those who are righteous and those who do good
Truly God is with those who are reverent, and those who are virtuous
Truly, Allah is with those who guard themselves, and those who do good
God is with those who exercise restraint, and those who are doers of good.
God is with those who are righteous and those who are virtuous
Indeed, Allah is with those who fear Him and those who are doers of good
Indeed, God is with those who fear and those who they are good-doers.
For God is with those who restrain themselves, and those who do good
For Allah is with those who restrain themselves, and those who do good