Parallel Translations
Surah 17. Children of Israel, The Israelites (al-Isra`)
Listen to Full Surah
1
Israelites Punished Twice
۞ سُبۡحَـٰنَ ٱلَّذِیۤ أَسۡرَىٰ بِعَبۡدِهِۦ لَیۡلࣰا مِّنَ ٱلۡمَسۡجِدِ ٱلۡحَرَامِ إِلَى ٱلۡمَسۡجِدِ ٱلۡأَقۡصَا ٱلَّذِی بَـٰرَكۡنَا حَوۡلَهُۥ لِنُرِیَهُۥ مِنۡ ءَایَـٰتِنَاۤۚ إِنَّهُۥ هُوَ ٱلسَّمِیعُ ٱلۡبَصِیرُ ١
Glory to Him who made His servant travel by night from the sacred place of worship to the furthest place of worship, whose surroundings We have blessed, to show him some of Our signs: He alone is the All Hearing, the All Seeing
Glory be to He (Allah) Who took His devotee (Muhammad) for a journey by night from the sacred Masjid (at Makkah) to the farthest Masjid (Al-Aqsa at Jerusalem), which We have blessed around it (vicinity), to show him (Muhammad) some of Our signs. Surely, He is the All-Hearer, the All-Seer.
Hallowed be He Who translated His bondman in a night from the Sacred Mosque to the Furthest Mosque, the environs whereof We have blest, that We might shew him of Our signs; verily He! He is the Hearer, the Beholder
GLORY TO HIM who took His votary to a wide and open land from the Sacred Mosque (at Makkah) to the distant Mosque whose precincts We have blessed, that We may show him some of Our signs. Verily He is all-hearing and all-seeing
Subhan is He who took His servant one night (enabled him to super sensibly and dimensionally travel by night) from al-Masjid al-Haram to alMasjid al-Aqsa, whose surroundings We have blessed... To show him Our signs... In truth, HU is the Sami, the Basir!
Glory be to Him who took His slave on a journey by night from the Masjid al-Haram to the Masjid al-Aqsa, whose surroundings We have blessed, in order to show him some of Our Signs. He is the All-Hearing, the All-Seeing.
Immaculate is He who carried His servant on a journey by night from the Sacred Mosque to the Farthest Mosque whose environs We have blessed, that We might show him some of Our signs. Indeed He is the All-hearing, the All-seeing
All-Glorified is He Who took His servant for a journey by night from the Sacred Mosque to the Farthest Mosque the environs of which We have blessed, so that We might show him some of Our signs (of the truths concerning Our Divinity and Lordship). Surely He is the All-Hearing, the All-Seeing
Glory be to Him Who carried His servant by night from the Holy Mosque (at Makkah) to the Distant Mosque (at Jerusalem), the precincts of which (too) We have blessed, that We might show him some of Our signs. Infact, He alone is the All-Hearing, the All-Seeing
Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precincts of which We have blessed, that We might show him some of Our signs. He is the All-hearing, the All-seeing
Glory to Him who took His servant at night for a night trip from the Sacred Mosque to the Al-Aqsa Mosque which We blessed its surrounding, so that We show him some of Our signs. Indeed, He hears all, sees all.
Glorified is God Who took His servant (Mohammad) from Mecca to Jerusalem overnight to show him the magnitude of his kingdom. The fact is that He alone hears everything and sees everything
Glory be to God, Who took His servant on a night journey, from the Sacred Masjid, to the farthest masjid, whose surroundings We blessed, in order that We might show him some of Our signs, while it is He Who hears and sees all things
Highly Exalted is the One Who took His servant on a journey by night from the Inviolable Mosque to the Farthest Mosque, whose precincts We have blessed, in order to show him of Our signs; indeed, He is the All-Hearing, the All-Seeing.
Celebrated be the praises of Him who took His servant a journey by night from the Sacred Mosque, to the Remote Mosque, the precinct of which we have blessed, to show him of our signs! verily, He both hears and looks
Purity is to Him Who took His bondman in a part of the night from the Sacred Mosque to the Aqsa Mosque around which We have placed blessings, in order that We may show him Our great signs; indeed he is the listener, the beholder. (This verse refers to the physical journey of Prophet Mohammed – peace and blessings be upon him - to Al Aqsa Mosque and from there to the heavens and beyond. The entire journey back to Mecca was completed within a small part of the night.
Glory be unto Him who made his servant to journey at night from the sacred mosque [in Mecca] to farthest mosque [in Jerusalem] in the surroundings of which We have spread Our blessings so that We may show him from Our signs. For He indeed is The All-hearing, The All-seeing.
Praise be unto Him, who transported his servant by night, from the sacred temple of Mecca to the farther temple of Jerusalem, the circuit of which We have blessed, that We might shew him some of our signs; for God is He who heareth, and seeth
Glorified be He Who carried His servant on a journey by night from the Sacred Mosque to the Remote Mosque, the neighbourhood of which We have blessed, to show him of Our Signs. Verily, He is the Hearer and the Seer
Exalted is He who carried His worshiper (Prophet Muhammad) to travel in the night from the Sacred Mosque to the Furthest Mosque which We have blessed around it so that We might show him some of Our signs. He is the Hearer, the Seer
GLORY be to Him who carried his servant by night from the sacred temple of Mecca to the temple that is more remote, whose precinct we have blessed, that we might shew him of our signs! for He is the Hearer, the Seer
Glorified (is) He Who moved with His Abd by night from Al-Masjid-al-Haram to Al-Masjid-al-Aqsah (The Distant Mosque), the precincts whereof We have blessed in order that We might show him of Our Signs. Verily He: He is the All-Hearer, the All-Seer
Glory be to Him Who caused His servant to set forth night from the Masjid al-Haram to the Masjid al-Aqsa around which We blessed so that We cause him to see Our signs. Truly, He, He is The Hearing, The Seeing.
Glory to the One who took His servant [for a journey] by night from the Haram Mosque [in Mecca] to the Aqsa Mosque [in Jerusalem]. We blessed those precincts in order that We might show him some of Our signs. He is the All-hearing, the All-seeing.
Glory be to Him Who took His devotee (Muhammad) one night from Masjid-al-Haram (in Mecca) to Masjid-al-Aqsa, whose vicinity We have blessed, so that We may show him some of Our signs: surely He is the One Who is the Hearer, the Observer
Holy is He Who carried His servant by night from the Holy Mosque (in Makkah) to the farther Mosque (in Jerusalem) whose surroundings We have blessed that We might show him some of Our Signs. Indeed He alone is All-Hearing, All-Seeing
Glory to Him Who carried His servant by night from the Sacred Mosque to the Remote Mosque, whose precincts We blessed, that We might show him of Our signs! Surely He is the Hearing, the Seeing
Glorified be He Who made His servant travel on a night from the Masjid-il-Haram (Kaaba) to the Masjid-il-Aqsa (in Jerusalam) the neighborhood of which We have blessed, that We might show him (some) of Our signs . He is certainly the Hearing, the Seeing.
Glorified He is Who took His devotee on a night journey from the Sacred Place of Worship (at Makkah) to the Distant Place of Worship, the precincts of which We have blessed, so that We may show to him some of Our signs. It is He indeed Who hears, sees, everything.
Holy (i.e., free of any imperfection, weakness and insufficiency) is He Who took His (most beloved and intimate) Servant in a small portion of a night from the Sacred Mosque to the al-Aqsa Mosque, whose surroundings We have blessed, in order that We might show him (the Perfect Servant) Our signs. Surely, He is the One Who is All-Hearing, All-Seeing
Glory be to the One who took His servant by night from the Restricted Temple to the most distant temple which We had blessed around, so that We may show him of Our signs. Indeed, He is the Listener, the Seer
Glory be to the One who took His servant by night from the Restricted Temple to the most distant temple which We had blessed around, so that We may show him of Our signs. Indeed, He is the Hearer, the Seer.
Glory be to the One who took His servant by night from the Restricted Temple to the Farthest Temple-which We had blessed around-so that We may show him of Our signs. Indeed, He is the Hearer, the Seer.
Praise/glory (to) who went/moved/traveled/departed by night with/by His worshipper/slave at night/nightly from the Mosque the Respected/Sacred to the Mosque the Farthest/Remotest/Most Distant which We blessed around/surrounding it, to show him/make him understand from Our verses/signs/evidences, that He is the hearing/listening, the seeing/knowing/understanding
LIMITLESS in His glory is He who transported His servant by night from the Inviolable House of Worship [at Mecca] to the Remote House of Worship [, at Jerusalem] - the environs of which We had blessed -so that We might show him some of Our symbols: for, verily, He alone is all-hearing, all-seeing
All Extolment be (to Him), Who made His bondman to set forth by night from the Inviolable Mosque to the Further (Literally: Remotest) Mosque, around which We have blessed, that We might show him (some) of Our signs. Surely He, Ever He, is The Ever-Hearing, The Ever-Beholding
Glorified be He Who carried His servant by night from the Inviolable Place of Worship to the Far distant place of worship the neighbourhood whereof We have blessed, that We might show him of Our tokens! Lo! He, only He, is the Hearer, the Seer
God is the Exalted One who took His servant one night for a visit from the Sacred Mosque (in Mecca) to the Aqsa Mosque (in Jerusalem). God has blessed the surroundings of the Aqsa Mosque. He took His servant on this visit to show him (miraculous) evidence of His (existence). It is He who is All-hearing and All-aware
Glorious is He Who made his servant travel by night from Al-Masjid-ul-Haram to Al-Masjid-ul-AqSa whose environs We have blessed, so that We let him see some of Our signs. Surely, He is the All-Hearing, the All- Seeing
Most glorified is the One Who took His servant for a journey by night from the ‘Sacred Mosque’ (in ‘Mecca’) to the ‘Farthest Mosque’ (‘Aqsa Mosque’), whose surroundings we have blessed, so that we may show him some of our signs (of power & glory). Indeed, He is the All-Hearer, the All-Seer.
Exalted is He Who took His servant one night from the sacred masjid (in Mecca) to the masjid in Jerusalem _ the vicinity of which We have blessed _ so that We may show him Our signs. Surely, He listens and hears all
Most Glorified is the One Who took His servant for a journey by night from the Sacred Mosque (in Mecca) to the Farthest Mosque (in Jerusalem), whose surroundings we have blessed, so that we may show him some of Our Signs (of power & glory). Most assuredly He is the All-Hearer, the All-Seer.
Glory be to Allah and extolled are His glorious attributes attendant upon His manifestation of conducting His servant by night from the Sacrosanct Mosques - Macca- to the Farthest Mosque,- Jerusalem whose precincts We had blessed. A journey that was planned without the factor of time or that of space to show him our spiritual world and some of Our signs evincing both Our Almightiness and Omnipresence. Allah is indeed AL-Sami' (Omnipresent) with unlimited audition and AL-Bassir (He clearly sees all things)
Glory to Him Who took His noble servant on a night journey from the Sacred Mosque to the farthest Mosque – whose surroundings we made holy – to show him Our signs. He is the Hearer, the Seeing.
Glory be to the One Who took His servant ˹Muḥammad˺ by night from the Sacred Mosque to the Farthest Mosque whose surroundings We have blessed, so that We may show him some of Our signs. Indeed, He alone is the All-Hearing, All-Seeing.
Glorified is He who took His servant on a journey by night from the sacred mosque (the Ka´bah) to the furthest mosque (al-Aqsa), whose surroundings We blessed, to show him of Our signs, for He listens and sees.
GLORY BE to Him who made His servant go by night from the Sacred Temple¹ to the farther Temple² whose surroundings We have blessed, that We might show him some of Our signs. He it is who hears all and observes all
Most glorified is the One who summoned His servant (Muhammad) during the night, from the Sacred Masjid (of Mecca) to the farthest place of prostration, whose surroundings we have blessed, in order to show him some of our signs. He is the Hearer, the Seer.
Glory be to Him who took His servant on a night journey from the Sacred Sanctuary [at Mecca] to the Remote House of Worship [Al-Aqsa Mosque at Jerusalem], whose surroundings we have blessed, so that We could show him some of Our signs--for truly, He is the All-Hearing, the All- Seeing.
Limitless Glory to Him who took His servant on a night journey from the Sacred Sanctuary [Mecca] to the Farthest Mosque [Jerusalem], whose surroundings we have blessed so that We could show him some of Our signs--for truly, He is the All-Hearing, the All-Seeing.
Glorified is the one who journeyed His servant by night, from the Sacred Mosque to the Farthest Mosque, which We have blessed around it, to show him from Our verses that He is Al-Sameeau (The Hearing), Al-Basser (The Seer).
Glory be to Him Who took his servant by night from Masjid- ul- Haram to Masjid- ul- 'Aqsa the precincts of which We have blessed that We show him (some) of Our signs. Verily, He is All- Hearing, All- Seeing.
Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the AqÅŸÄ Mosque [in Jerusalem] — the environs of which We have blessed — so that We might show him some of Our signs. Indeed He alone is the One who hears all and sees all.
Glorious is He Who initiated the migration by night of His servant from the Sacred Masjid to the Remote Masjid whose environs We did bless that We might show him of Our Signs (20:23). (That the Divine System will begin to prevail from therein). Verily, He is the Hearer, the Seer
Glory be to Him Who made His servant to go on a night from the Sacred Mosque to the remote mosque of which We have blessed the precincts, so that We may show to him some of Our signs; surely He is the Hearing, the Seeing
Glory be to HIM WHO carried HIS servant by night from the Sacred Mosque to the Distant Mosque, the environs of which WE have blessed, that WE might show him some of OUR Signs. Surely, HE alone is the All-Hearing, the All-Seeing
Glory be to Him Who carried His servant by night from the Sacred Mosque to the Farthest Mosque, whose precincts We have blessed, that We might show him some of Our signs. Truly He is the Hearer, the Seer
Glory be to (Allah), Who took His Servant (the Prophet Muhammad) for a Journey during the night from the Sacred Mosque (in Makkah) to the Farthest Mosque (in Jerusalem) whose Vicinities We blessed, so that We may show him some of Our Signs (verses): For He is the All Hearer (As-Sami’), the All Seer (Al-Baseer, One Who hears all and sees all)
Blessed is He who journeyed His servant by night from the Sacred Mosque to the Farthest Mosque, the precincts We’ve blessed, to show him some of Our wonders. He is the All-Hearing, the All-Seeing.
Glory to Him who journeyed His servant by night, from the Sacred Mosque, to the Farthest Mosque, whose precincts We have blessed, in order to show him of Our wonders. He is the Listener, the Beholder
Exalted is He who took His Servant by night from al-Masjid al-Haram to al-Masjid al- Aqsa, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing
Glory be to the one who made His servant travel by night from the sacred mosque to the remote mosque, whose surroundings We have blessed, to show him of Our signs. Indeed, He is the Hearing, the Seeing.
Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things )
Glory to (Allah) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque, whose precincts We did bless,- in order that We might show him some of Our Signs: for He is the One Who heareth and seeth (all things)
وَءَاتَیۡنَا مُوسَى ٱلۡكِتَـٰبَ وَجَعَلۡنَـٰهُ هُدࣰى لِّبَنِیۤ إِسۡرَ ٰۤءِیلَ أَلَّا تَتَّخِذُوا۟ مِن دُونِی وَكِیلࣰا ٢
We also gave Moses the Scripture, and made it a guide for the Children of Israel. ‘Entrust yourselves to no one but Me
And We gave Moses the Scripture and made it a guide for the children of Israel (saying): “Don’t take other than Me as protector.
And We vouchsafed unto Musa the Book and We appointed it as a guidance to the Children of Isra'il: take not beside Me a trustee
We gave Moses the Book, and made it a guidance for the children of Israel that they should not take another protector apart from Me
And We gave the knowledge of the reality (Book) to Moses... And made it a guidance for the Children of Israel, so they “Do not befriend and take as guardian other than Me!”
We gave Musa the Book and made it guidance for the tribe of Israel: ´Do not take anyone besides Me as a guardian.´
We gave Moses the Book, and made it a guide for the Children of Israel —[saying,] ‘Do not take any trustee besides Me’—
We granted Moses the Book and made it a guidance for the Children of Israel, (commanding them): "Take, apart from Me, no guardian (one to rely on and to whom affairs should be entrusted)."
And (similarly) We gave Moses the Scripture and We made it a guidance for the Children of Israel, saying, `Take no (one as) disposer of affairs apart from Me
And We gave Moses the Book, and made it a guidance to the Children of Israel: 'Take not unto yourselves any guardian apart from Me.
And We gave Moses the book, and made it a guide for children of Israel (saying:) “Do not take any advocate other than Me,
God is the One Who revealed the Scripture to Moses to be used as the guidance for the children of Israel that: “You should not take anyone else but Me (God) as your protector.”
We gave Moses the Book, and made it a guide to the Children of Israel and it read, “Take none other than Me as a manager of your affairs.
And We brought Moses the Scripture and made it guidance for the Children of Israel: “Take none for trustee other than Me,
And we gave Moses the Book and made it a guidance to the children of Israel: 'Take ye to no guardian but me.
And We gave Moosa the Book, and made it a guidance for the Descendants of Israel that, "Do not appoint anyone as a Trustee besides Me."
And We gave the book to Moses and We made it a guidance for the children of Israel [saying unto them] “Do not take anyone as a trustee other than Me”
And We gave unto Moses the book of the law, and appointed the same to be a direction unto the children of Israel, commanding them, saying, beware that ye take not any other patron besides Me
And We gave Moses the Book (Scripture) and made it a guidance to the Children of Israel, saying: "Take you no guardian besides Me."
We gave Moses the Book and made it a guide for the Children of Israel. 'Take no guardian other than Me
And we gave the Book to Moses and ordained it for guidance to the children of Israel - "that ye take no other Guardian than me."
And We gave Musa Al-Kitab and made it Guidance for Bani Israiel (saying) that: “Accept not, besides Me, (any one as) wakil —
And We gave Moses the Book and made it a guidance for the Children of Israel: Take not to yourselves a Trustee other than Me.
We gave Moses the Book [of Torah] and made it a guide to the Children of Israel: Do not take other than Me as disposer of affairs.
We gave Moses the Book and made it a guide for the Children of Israel, saying: "Do not take any other protector besides Me
We gave Moses the Book, and made it a source of guidance for the Children of Israel, commanding: "Take no other Guardian beside Me."
And We gave Moses the Book and made it a guidance to the Children of Israel (saying): Take no guardian beside Me -
And We gave Musa the book and made it a (source of) guidance for the children of Israel (in which it was stated) that: “Do not take a trustee besides Me,”
And We gave Moses the Book and made it a guidance for the Children of Israel, "Entrust none but Me for management of your affairs!"
And We gave Musa (Moses) the Book (the Torah) and made it guidance for the Children of Israel (and enjoined them:) ‘Do not take anyone other than Me as Guardian.
And We gave Moses the Scripture and We made it a guidance for the Children of Israel: "Do not believe in any besides Me."
And We gave Moses the Book and We made it a guidance for the Children of Israel: "Do not believe in any besides Me."
And We gave Moses the Book and We made it a guidance for the Children of Israel: "Do not believe in any besides Me."
And We gave/brought Moses The Book, and We made it guidance to Israel's sons and daughters; that you do not take from other than Me a guardian/protector
And [thus, too,] We vouchsafed revelation unto Moses, and made it a [source of] guidance for the children of Israel, [commanding them:] "Do not ascribe to any but Me the power to determine your fate
And We brought Musa (Moses) the Book and We made it a guidance to the Seeds (Or: Sons) of Israel) (saying), "Do not take to yourselves any trustee apart from Me."
We gave unto Moses the Scripture, and We appointed it a guidance for the children of Israel, saying: Choose no guardian beside Me
To Moses We gave the Book and made it a guide for the children of Israel, so that they would not have any one as their guardian other than M
And We gave Musa the Book and made it guidance for the children of Isra‘il (bearing the command) .Do not take anyone other than Me as guardian
We gave to ‘Moses’ the ‘Scripture’ and made it a source of spiritual insight to the ‘Children of Israel’, (saying): "Take not other than Me (as your) guardian.”
We awarded Musa the book, and deemed it to be the directive for the Israelites, that they should not accept anyone other than Me as their Lord
And We gave to Moses the Scripture and made it a True Source of Enlightenment for the Children of Israel, (saying): ‘Don’t take other than Me as guardian’.
It was within these precincts which constituted the heart of the Sacred environs that Bani Isra‘il (the Children of Israel) were directed to make their abode and We sent to them Mussa to whom We gave the Book,-AL-Tawrah (Torah)- which was a guide into all truth, and We enjoined them thus: "Take no tutelary guardian", We said, "other than Me"
We gave Musa the Book of guidance for the Israelites saying: “Don’t take a Guardian besides Me.”
And We gave Moses the Scripture and made it a guide for the Children of Israel, ˹stating:˺ “Do not take besides Me any other Trustee of Affairs,
And We gave Musa (Moses) the book and made it a guidance for the Children of Israel, (saying): do not take any protector besides Me.
We gave Moses the Book and made it a guide for the Israelites: ‘You shall take no guardian other than Myself
Similarly, we gave Moses the scripture, and rendered it a beacon for the Children of Israel that: "You shall not set up any idol as a Lord and Master beside Me."
And We gave the Book to Moses, and We made it guidance for the Children of Israel, [saying] "Trust yourselves to no one but Me.
And We gave the Book to Moses, and We made it a guidance for the Children of Israel, [saying] “Trust yourselves to no one but Me.”
And We gave Moses the Book and set it as guidance for Israel's children: Do not take without Me a trustee.
And We gave Moses the Book, and made him a Guide for the Children of Israel, (saying:) 'Do not take other than Me a guardian'.
We gave Moses the book and made it a [source of] guidance for the Children of Israel, saying: 'Do not take anyone for a guardian other than Me.
(Recall that Moses had to migrate from Pharaoh's Kingdom to the Sinai Peninsula.) We gave Moses the Scripture and We appointed it a Guide to the Children of Israel, saying, "Choose no guardian besides Me."
And We gave Musa the Book and made it a guidance to the children of Israel, saying: Do not take a protector besides Me
And WE gave Moses the Book and WE made it a guidance for the Children of Israel, commanding, `Take ye no guardian beside ME
And We gave unto Moses the Book, and We made it a guidance for the Children of Israel—“Take no guardian apart from Me”
And We gave Musa (Moses) the Scripture (Torah), and made it a Guidance to the Children of Israel, (saying to them:): "Do not take (anyone) other than Me to be the Disposer of (your) affairs."
We gave Moses the Scripture and made it a guide for the Children of Israel: “Take no protector other than Me.”
And We gave Moses the Scripture, and made it a guide for the Children of Israel: Take none for protector other than Me
And We gave Moses the Scripture and made it a guidance for the Children of Israel that you not take other than Me as Disposer of affairs
And We gave Moses the Book and made it a guidance to the children of Israel: 'Do not take a trustee besides Me.'
We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs."
We gave Moses the Book, and made it a Guide to the Children of Israel, (commanding): "Take not other than Me as Disposer of (your) affairs."
ذُرِّیَّةَ مَنۡ حَمَلۡنَا مَعَ نُوحٍۚ إِنَّهُۥ كَانَ عَبۡدࣰا شَكُورࣰا ٣
you descendants of those We carried with Noah: he was truly a thankful servant.’
(You are) offspring of those whom We carried (in the ship) with Noah. Surely, he was a grateful devotee.”
O progeny of those whom We bare with Nuh: verily he was a bondman grateful
O you, the offspring of those We bore (in the ark) with Noah, he was indeed a grateful votary
O descendants of those We carried (in the ship) with Noah... Indeed, he was a grateful servant.
Descendants of those We carried with Nuh. He was a grateful slave.
descendants of those whom We carried [in the ark] with Noah. Indeed he was a grateful servant
(They were among) the descendants of those whom We carried (in the Ark) with Noah. He surely was a servant greatly thankful
`O You the progeny of those whom We bore (in the Ark) with Noah (to protect them from the deluge)!' He was indeed a grateful servant (of Ours)
The seed of those We bore with Noah; he was a thankful servant
you descendants of those whom We carried with Noah (in the Ark), indeed he was a grateful servant.”
You are off springs of Noah whom I (God) carried on his ship; What a grateful servant of Mine was Noah
O you who descend from those who We carried with Noah, know that indeed he was a devotee most grateful
(O) offspring of those We carried with Noah; indeed, he was a constantly thankful servant.”
Seed of those we bore with Noah (in the ark)! verily, he was a thankful servant
The descendants of those whom We boarded along with Nooh; he was indeed a grateful bondman
They are the descendants of those that We carried with Noah [in the ark]. He indeed was a grateful servant.
O posterity of those whom We carried in the ark with Noah: Verily he was a grateful servant
(They were) The seed of those We carried with Noah (in the ark). Verily, he was a thankful servant
(You are) the descendants of those whom We carried (in the Ark) with Noah. He was a truly thankful worshiper.
O posterity of those whom we bare with Noah! He truly was a grateful servant
o offspring of those whom We embarked (on the Ark) alongwith Nuh. Verily, he was a grateful Abd.[See commentary alongside 17/4-8 and ' Nabi and Nubuwwah' in the article 'AL-KITAB (THE BOOK, THE SCRIPTURE)' in Prolegomenon for understanding 'Bani Israiel']
O offspring of whomever We carried with Noah: Truly, he had been a grateful servant.
Descendants of those We delivered along with Noah, truly he was a most grateful servant.
You are the descendents of those whom We carried in the Ark with Noah, and he was indeed a grateful devotee."
You are the descendants of those whom We carried (in the Ark) with Noah. He was truly a thankful servant
The offspring of those whom We bore with Noah. Surely he was a grateful servant
(they were) the descendants of those whom We carried (in the ship) along with Nuh, he was certainly a grateful servant.
They were offspring of those whom We bore with Noah on the Ark. He was indeed a grateful subject
(O) children of those whom We carried (in the Ark) with Nuh (Noah)! Indeed, Nuh (Noah) was a highly grateful servant
The progeny of those whom We carried with Noah, he was a thankful servant
The progeny of those whom We carried with Noah, he was a thankful servant.
The progeny of those whom We carried with Noah, he was a thankful servant.
Descendants (of) whom We carried/loaded with Noah, that he truly was a thankful/grateful worshipper/slave
O you descendants of those whom We caused to be borne (in the ark] with Noah! Behold, he was a most grateful servant (of Ours]!"
Offspring of whomever We carried with Nuh, (Noah) surely he was a constantly thankful bondman
(They were) the seed of those whom We carried (in the ship) along with Noah. Lo! he was a grateful slave
(We made it a guide for) the offspring of those whom We carried in the Ark with Noah, a thankful servant (of God)
O you, the progeny of those whom We put on board with NuH. Surely, He was a very grateful servant
(You are) the progeny of those whom We carried (in the ark) with ‘Noah’. Indeed he was very grateful and devoted servant.
Oh you, the sons of those whom We put aboard (a ship) with Nooh! Surely, he was a grateful person
(You are) the progeny of those whom We carried (in the ark) with Noah. Indeed, he was very grateful and devoted servant.
They were the progeny of those whom We carried in the Ark with Nuh (Noah) who was a thankful worshipper in whose heart reigned piety and gratitude
You are the descendants of the people We carried in Nuh’s ship; he was a thankful servant
˹O˺ descendants of those We carried with Noah ˹in the Ark˺! He was indeed a grateful servant.”
They were descendants of those We carried with Nuh (Noah), for he was a grateful servant.
You are the descendants of those We carried in the ark with Noah: he was a truly thankful servant.‘
They are descendants of those whom we carried with Noah; he was an appreciative servant.
They are descendants from those whom we carried [in the ark] with Noah! He was [one of] Our most grateful worshipers.
They are descendants from those whom we carried [in the ark] with Noah! He was [one of] Our most grateful worshipers.
An offspring among whoever We carried with Noah. Surely, He was a thankful slave.
(O' you!) the offspring of those whom We embarked along with Noah (on the Ark) . Verily, he was a grateful servant.
You are the descendants of those whom We carried [in the ark] with Noah. He was a truly grateful servant of Ours.'
They were the descendants of those whom We carried in the ship along with Noah. Behold, he was a most grateful servant of Ours
The offspring of those whom We bore with Nuh; surely he was a grateful servant
`O ye, the progeny of those whom WE carried in the Ark with Noah.' He indeed was a grateful servant of OURS
the progeny of those whom We carried with Noah. Truly he was a thankful servant
O (you) descendents who have come from those whom We carried (in the Ark) with Nuh (Noah)! Surely he was a true servant, most grateful
The offspring of those We carried with Noah; a thankful servant he was.
The descendants of those We carried with Noah. He was an appreciative servant
O descendants of those We carried [in the ship] with Noah. Indeed, he was a grateful servant
Offspring of whom We carried with Noah; indeed, he was a thankful servant.
O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful
O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful
وَقَضَیۡنَاۤ إِلَىٰ بَنِیۤ إِسۡرَ ٰۤءِیلَ فِی ٱلۡكِتَـٰبِ لَتُفۡسِدُنَّ فِی ٱلۡأَرۡضِ مَرَّتَیۡنِ وَلَتَعۡلُنَّ عُلُوࣰّا كَبِیرࣰا ٤
We declared to the Children of Israel in the Scripture, ‘Twice you will spread corruption in the land and become highly arrogant.’
And We decreed for the children of Israel in the Scripture: indeed you will do mischief in the earth twice, indeed you will become tyrants, and extremely arrogant!
And We decreed unto the Children of Isra'il in the Book; ye will surely cause corruption in the land twice, l and ye will surely rise to a great height
We announced to the children of Israel in the Book: "You will surely create disorder twice in the land, and become exceedingly arrogant."
And We conveyed to the Children of Israel in the Book (the dimension of knowledge) “You will surely cause corruption on the earth twice, and you will grow your ego to the utmost!”
We decreed in the Book for the tribe of Israel: ´You will twice cause corruption on the earth and you will rise to a great height.
We revealed to the Children of Israel in the Book: ‘Twice you will cause corruption on the earth, and you will perpetrate great tyranny.’
We decreed in the Book for the Children of Israel (as a consequence of their ingratitude and disobedience to the Book): "You will most certainly cause corruption and disorder in the land twice, and (elated with extreme arrogance) you will act with great insolence."
And in the Scripture We have conveyed to the Children of Israel with certainty (saying), `Twice you shall create disorder in the land and shall surely become exceedingly overbearing and arrogant.
And We decreed for the Children of Israel in the Book: 'You shall do corruption in the earth twice, and you shall ascend exceeding high.
And in the book, We declared to children of Israel that you shall commit corruption in the land twice, you shall rise to great arrogance (against God),
In the Scripture, I forewarned the Israelites that: “You will become tyrant and arrogant twice throughout the history and behave against My commands.”
And We gave the warning to the Children of Israel in the Book, that twice they would do wrong on the earth and be awfully arrogant
And We decreed for the Children of Israel in the Scripture: “You will most surely corrupt in the land twice, and you will most surely rise to a great height.
And we decreed to the children of Israel in the Book, 'Ye shall verily do evil in the earth twice, and ye shall rise to a great height (of pride).
And We decreed for the Descendants of Israel in the Book that, "You will indeed create great turmoil in the earth twice, and you will surely become very proud."
And We have ordained for the children of Israel in the book that most certainly you will spread corruption in the earth twice and you most certainly will conduct yourself to a haughtiness most great.
And We expressly declared unto the children of Israel in the book of the law, saying, ye will surely commit evil in the earth twice, and ye will be elated with great insolence
And We clearly warned the Children of Israel in the Book, "You shall verily do evil in the earth twice, and you shall become great tyrants (or elated with pride)."
And We decreed for the Children of Israel in the Book: 'You shall corrupt the land twice, and you shall ascend exceedingly high.
And we solemnly declared to the children of Israel in the Book, "Twice surely will ye enact crimes in the earth, and with great loftiness of pride will ye surely be uplifted."
And We assessed for Bani Israiel in Al-Kitab that indeed, you would do mischief on the earth twice and you will indulge in tyranny--extremely arrogant
And We decreed for the Children of Israel in the Book: Certainly, you will make corruption in and on the earth two times. And, certainly, you will exalt yourselves in a great self-exaltation.
We gave warning to the Children of Israel in the (Bible) that twice they would cause corruption upon the earth and be elated with mighty arrogance.
Besides this We forewarned the Children of Israel in their Holy Book that you will do mischief in the land twice through becoming arrogant transgressors and each time you will be punished
Then We clearly declared to the Children of Israel in the Book: "Twice you will make mischief in the land and will commit transgression."
And We made known to the Children of Israel in the Book: Certainly you will make mischief in the land twice, and behave insolently with mighty arrogance
And We had decreed for the children of Israel in the book, that you will definitely cause corruption in the earth twice and you will definitely transgress (with) a great transgression.
And We had decreed, in the Book, to the Children of Israel, "You will surely make mischief on the earth twice, and you will surely rise to great heights of haughtiness."
And We categorically conveyed to the Children of Israel in the Book: ‘You shall make mischief twice in the land and employ a violent defiance (against obedience to Allah).
And We decreed to the Children of Israel in the Scripture, that you will make corruption twice on Earth, and that you will become very high and mighty
And We decreed to the Children of Israel in the Book, that you will make corruption twice on the earth, and that you will become very high and mighty.
And We decreed to the Children of Israel in the Book, that you will make corruption twice on the earth, and that you will become very high and mighty.
And We informed/carried out/completed to Israel's sons and daughters in The Book/destiny/term ,(that) you will corrupt/disorder (E) in the earth/Planet Earth twice, and you will become high and mighty (E) great height, might and dignity
And we made [this] known to the children of Israel through revelation: Twice, indeed, will you spread corruption on earth and will indeed become grossly overbearing
And We decreed for Seeds (Or: Sons) of Israel) in the Book: "Indeed you will definitely corrupt in the earth twice, and indeed you will definitely (become) exalted a great exaltation
And We decreed for the Children of Israel in the Scripture: Ye verily will work corruption in the earth twice, and ye will become great tyrants
We made it known to the Israelites through the Torah that they would twice commit evil in the land with great transgression and rebellion
And We declared to the children of Isra‘il in the Book: .You will surely spread mischief on the earth twice, and you will surely show utmost haughtiness
We notified the ‘Children of Israel’ in the ‘Scripture’: “You will certainly spread corruption on the earth twice, and you will certainly reach the highest peak of tyranny.
In the book, We foretold the destiny of Israelites, "Twice you will cause severe mischief in the land and exceed greatly in arrogance."
And We delivered severe warnings to the Children of Israel in the Scripture: Most certainly you will make mischief in the land twice, and most certainly you will demonstrate high-handed attitude.
We foretold Bani Israel in the Book, thus: "You shall occasion two events of self-induced misfortunes; twice shall your arrogance stir you up to exaltation and be your greatest incitement of evil to the end that you shall go to the mischief and create discord"
We stated in the Scripture: twice you would create mischief on the land and become arrogant.
And We warned the Children of Israel in the Scripture, “You will certainly cause corruption in the land twice, and you will become extremely arrogant.
And We decreed for the Children of Israel in the book: you will cause corruption on earth twice and will display great arrogance.
In the Book We decreed to the Israelites: ‘Twice shall you do evil in the land; and you shall commit great transgressions.‘
We addressed the Children of Israel in the scripture: "You will commit gross evil on earth, twice. You are destined to fall into great heights of arrogance.
And we warned to the Children of Israel in the Book, "You will twice corrupt the earth, and you will rise to a great height."
And we warned the Children of Israel in the Book, “You will twice corrupt the Earth, and you will rise to a great height.”
And We decreed to Israel's children in the Book: You will spoil in earth twice, and you will be high grand haughtiness.
And We declared unto the Children of Israel in the Book (the Torah, saying) : Certainly you will make mischief on the earth twice, and certainly you will seek self- superiority with great arrogance'.
We made it clear to the Children of Israel in the book: 'Twice will you spread corruption on earth and will indeed become grossly overbearing.'
We had informed the Children of Israel in the Scripture, "Verily, you will work corruption in the earth twice, and show great arrogance and tyranny."
And We had made known to the children of Israel in the Book: Most certainly you will make mischief in the land twice, and most certainly you will behave insolently with great insolence
And WE had clearly conveyed to the Children of Israel in the Book: `You will surely do great mischief in the land twice, and you will surely become excessively overbearing.
And We decreed for the Children of Israel in the Book, “Surely you will work corruption upon the earth twice, and you will ascend to great height.
And We had decreed (and gave (clear) warning to) the Children of Israel in the Scripture (Torah), that you would make mischief twice on the earth and become very unjust and turn very arrogant (and that they would be punished twice)
We forewarned the Children of Israel in the Scripture: “Twice you will spread corruption on earth, and you will ascend to a great height.”
And We conveyed to the Children of Israel in the Scripture: You will commit evil on earth twice, and you will rise to a great height
And We conveyed to the Children of Israel in the Scripture that, "You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness
And We decreed to the children of Israel in the Book, 'You shall surely do corruption in the earth twice, and surely you shall rise to a great height.'
And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)
And We gave (Clear) Warning to the Children of Israel in the Book, that twice would they do mischief on the earth and be elated with mighty arrogance (and twice would they be punished)
فَإِذَا جَاۤءَ وَعۡدُ أُولَىٰهُمَا بَعَثۡنَا عَلَیۡكُمۡ عِبَادࣰا لَّنَاۤ أُو۟لِی بَأۡسࣲ شَدِیدࣲ فَجَاسُوا۟ خِلَـٰلَ ٱلدِّیَارِۚ وَكَانَ وَعۡدࣰا مَّفۡعُولࣰا ٥
When the first of these warnings was fulfilled, We sent against you servants of Ours with great force, and they ravaged your homes. That warning was fulfilled
When the promise for the first of the 2 came, We sent against you servants of Ours (the Assyrians) who gave a terrible warfare. They entered the very innermost parts of your homes and the promise was fulfilled.
Then when the promise for the first of the two came, We raised against you bondmen of Ours endued with exceeding violence, so they entered the dwellings; and it was a promise fulfilled
So, when the time of the first prediction came, We sent against you Our creatures full of martial might, who ransacked your cities; and the prediction was fulfilled
So, when the time came for the first of the two, We sent upon you Our mighty servants... They went into their homes and searched... This was a promise fulfilled.
When the promised first time came, We sent against you slaves of Ours possessing great force, and they ransacked your houses, rampaging right through them. It was a promise which was fulfilled.
So when the first occasion of the two [prophecies] came, We aroused against you Our servants possessing great might, and they ransacked [your] habitations, and the promise was bound to be fulfilled
Hence, when the time of the first of the two came, We roused and sent against you some servants of Ours of great might (chosen by Us to punish you), and they ravaged the land, searching the innermost parts of your homes. That was a threat to be executed
So when (in 588 B.C. the time for) the first of the two warnings came, We roused against you, (O Children of Israel! some of) Our servants possessed of great valour and might in warfare, and they penetrated into the innermost recesses of your country and habitations. Indeed, it was a warning (about the punishment) of Allah bound to be carried out
So, when the promise of the first of these came to pass, We sent against you servants of Ours, men of great might, and they went through the habitations, and it was a promise performed
and when the first of the two promises comes, We raise Our servants against you with awesome powers, then they enter your houses. This is a promise that will be done.
When My first warning was materialized, I subjected you to the power of a nation of My servants who utterly destroyed your country; a warning that had to be materialized
When the first of the warnings came, We sent against you Our servants given to terrible warfare. They entered the very in-most parts of your homes, and it was a warning fulfilled
Then when the promise of the first of the two times came true, We sent against youpl servants of Ours possessing intense force, and they ransacked the homes, and it was a promise fulfilled.”
And when the threat for the first (sin) of the two came, we sent over them servants of ours, endued with violence, and they searched inside your houses; and it was an accomplished threat
So when the first of those promises came, We sent upon you Our extremely militant bondmen - they therefore entered the cities pursuing you; and this was a promise that had to be fulfilled
When the first of the two ordinances came to pass, We raised against you slaves of Ours, mighty in warfare so they ran amok through [your] homes and thus it was an ordinance fulfilled.
And when the punishment threatened for the first of those transgressions came to be executed, We sent against you our servants, indued with exceeding strength in war, and they searched the inner apartments of your houses; and the prediction became accomplished
And when the first of the two came, We sent against you Our servants given to great violence. They entered the inner most parts of your homes; and it was a fulfiled warning
And when the promise of the first came, We sent against you Our worshipers, those of great might, and they went through the habitations, and the promise was accomplished
So when the menace for the first crime came to be inflicted, we sent against you our servants endued with terrible prowess; and they searched the inmost part of your abodes, and the menace was accomplished
So when the assessed time came for the first of those two, We raised against you Our subjects, given to terrible warfare. They entered the very innermost parts of your homes. And the promise got fulfilled
So when the promise drew near for the first of the two, We raised up against you servants of Ours imbued with severe might. They ransacked in the midst of your abodes. And the promise had been one that is accomplished.
When the first of the two predictions came to pass, We sent against you Our servants prone to terrible warfare. They entered the privacy of your homes, and it was a prophecy fulfilled.
When the promise for the first of the two fore warnings came to be fulfilled, We sent against you Our servants (the Assyrians) who gave you a terrible warfare: so they rampaged through your homes to carry out the punishment of which you were forewarned
So, when the occasion for the first of the transgressions arrived, We raised against you some of Our creatures who were full of might, and they ran over the whole of your land. This was a promise that was bound to be fulfilled
So when of the two, the first warning came to pass, We raised against you Our servants, of mighty prowess, so they made havoc in (your) houses. And it was an accomplished threat
So when (the time for) the first of the two promises came, We raised against you Our servants of severe might who entered into the very spaces in between (your) houses, and the promise was fulfilled.
So when the first of the two prophecies came to pass, We let loose over you Our subjects of mighty strength; and they ravaged through the houses. And it was a prophecy accomplished.
So when the promised first time of the two came to pass, We brought upon you those of Our servants who were great warriors. Then, in (your) search, they penetrated up to your dwellings. And (this) promise was sure to be fulfilled
So, when the promise of the first one comes to pass, We would send against you servants of Ours who are very powerful, thus they managed to breach your very homes, and this was a promise which has come to pass
So, when the promise of the first one comes to pass, We would send against you servants of Ours who are very powerful, thus they managed to breach your very homes, and this was a promise which has come to pass.
So, when the promise of the first one comes to pass, We would send against you servants of Ours who are very powerful, thus they managed to breach your very homes, and this was a promise which has come to pass.
So if their (B)'s first/beginning (of the two times) came, We sent on (to) you worshippers/slaves for Us of strong (severe) power/mighty, so they went through/corrupting/destroying in between and around the homes/houses , and (it) was a made/done promise
Hence, when the prediction of the first of those two [periods of iniquity] came true, We sent against you some of Our bondmen of terrible prowess in war, and they wrought havoc throughout the land: and so the prediction was fulfilled
Then, when the promise of the first of the two came, We cause to rise against you bondmen of Ours endowed with strict violence, and so they went (ravaging) amidst (your) residences; and it was a promise performed
So when the time for the first of the two came, We roused against you slaves of Ours of great might who ravaged (your) country, and it was a threat performed
(We told them) during your first uprising of evil We shall send to yo
So, when came the time appointed for the first of the two, We dispatched against you some servants belonging to us having strong aggressive power, who combed through the houses; and it was a promise, bound to be fulfilled
So when the time for the first promise of the two came to pass, We sent against you servants of Ours who possess great strength (& sturdiness). Thus, they invaded your homes. It was a promise perfectly fulfilled.
"At the time of the first prediction (mischief), We sent (in combat) against you, one of Our powerful nations. They were well versed in warfare and they stormed through your homes. The promise had to come true."
So, when the time for the first warning of the two came to pass, We sent against you servants of Ours of great might. They penetrated the very innermost parts of your houses; and it was a warning (completely) fulfilled.
When in due time the first occasion came to pass We humbled your arrogance by wedding you to a calamity. We sent against you servants of Ours invested with merciless power and martial daring who penetrated deep in the land and made their way right through your homes, and there the mission was accomplished and the promise fulfilled*
So We sent against them Our servants who were severely brutal, they demolished their homes; hence the first prediction was fulfilled.
When the first of the two warnings would come to pass, We would send against you some of Our servants of great might, who would ravage your homes. This would be a warning fulfilled.
Then when the first of the promises came We raised against you servants of Ours with terrifying strength and they devastated your homes and it was an accomplished promise.
And when the prophecy of the first came to be fulfilled, We sent against you servants of Ours, a formidable army¹ which ravaged your land and carried out the punishment that had been promised
"When the first time comes to pass, we will send against you servants of ours who possess great might, and they will invade your homes. This is a prophecy that must come to pass.
When the first promise came true, We sent certain of Our servants against you, who were fierce in battle, and they ravaged your homes. It was a promise fulfilled.
When the first promise came true, We sent certain of Our servants against you, who were fierce in battle, and they ravaged your homes. It was a promise fulfilled.
So, if the first promise of them has come, We missioned against you slaves of Ours, possessor of severe military might, so they probed through the homes. And it was a done promise.
So when the promise for the first of the two came to pass, We raised against you some of powerful servants of Ours, given to terrible warfare, so it was they searched inside the houses thoroughly; and a promise to be fulfilled.
When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled.
When the first of the warnings came to pass, We sent against you Our servants of great might (armies of Nimrod Nebuchadnezzar, the King of Babylon) who ravaged your country as a warning fulfilled (and took you to Babylon as slaves in 586 B.C.)
So when the promise for the first of the two came, We sent over you Our servants, of mighty prowess, so they went to and fro among the houses, and it was a promise to be accomplished
So when the time of the fulfillment of the first of the two warnings came, WE sent against you some servants of OURS, possessed of great might in war, and they penetrated into your houses and it was a warning that was bound to be fulfilled
So when the promise of the first of these came to pass, We sent against you servants of Ours, possessed of great might, and they ravaged your dwellings, and it was a promise fulfilled
So when the first of the warnings came true, We sent against you (Children of Israel) Our servants (the Babylonians, who were) used to ruthless warfare: They entered the deepest parts of your homes; And it was a warning (totally) fulfilled
When the first of these prophecies came to pass, We sent against you Our servants of formidable might, they ravaged through the homes, and it was a warning fulfilled.
When the first of the two promises came true, We sent against you servants of Ours, possessing great might, and they ransacked your homes. It was a promise fulfilled
So when the [time of] promise came for the first of them, We sent against you servants of Ours - those of great military might, and they probed [even] into the homes, and it was a promise fulfilled
So when the promise for the first of the two came, We raised against you servants of Ours, possessors of strong valour, and they searched the midst of the homes; and it was a promise to be done.
When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled
When the first of the warnings came to pass, We sent against you Our servants given to terrible warfare: They entered the very inmost parts of your homes; and it was a warning (completely) fulfilled
ثُمَّ رَدَدۡنَا لَكُمُ ٱلۡكَرَّةَ عَلَیۡهِمۡ وَأَمۡدَدۡنَـٰكُم بِأَمۡوَ ٰلࣲ وَبَنِینَ وَجَعَلۡنَـٰكُمۡ أَكۡثَرَ نَفِیرًا ٦
but then We allowed you to prevail against your enemy. We increased your wealth and offspring and made you more numerous––
Then We gave you a return of victory over them, helped you with wealth and children, and granted you more manpower.
Thereafter We gave you a return of victory over them, and We supported you with riches and children, and We made you a numerous concourse
Then We gave you a chance against them, and strengthened you with wealth and children, and increased your numbers (and said)
Then We made you prevail over them one more time... We supported you with wealth and sons and made you numerous in warriors.
Then once again We gave you the upper hand over them and supplied you with more wealth and children and made you the most numerous group.
Then We gave you back the turn [to prevail] over them, and We aided you with children and wealth, and made you greater in number
Then We gave the turn back to you to prevail over them, and strengthened you with resources and children, and made you the more numerous in human power (than before)
Then We gave you back the power to prevail over these (enemies of yours through Cyrus and Zerubbabel), and We helped you with (various) possessions and sons and We increased your man-power (militarily)
Then We gave back to you the turn to prevail over them, and We succoured you with wealth and children, and We made you a greater host
Then We give you back the turnaround over them, and We help you with wealth and children, and We make you numerous persons.
Afterwards, I gave you the victory over them and showered you with wealth and children and increased the population of your nation
Then We gave you victory over them. We gave you increase in resources and children, and made you the more mighty in power
Then We gave youpl back your turn against them and supplied you with wealth and offspring and made you more numerous.
Then we rallied you once more against them, and aided you with wealth and sons, and made you a numerous band
We then reversed your attack upon them, and aided you with wealth and sons and increased your numbers
Then We turned the tide against them for you and We furnished you with wealth and children and We made you more numerous in number.
Afterwards We gave you the victory over them, in your turn, and We granted you increase of wealth and children, and We made you a more numerous people, saying
Then We rallied you once more against them, and aided you with resources and sons, and made you a numerous band
Then, We gave the turn back to you to prevail over them, and We helped you with wealth and children, and made you the greater host
Then we gave you the mastery over them in turn, and increased you in wealth and children, and made you a most numerous host
Then We brought back for you a return (in victory) over them, and We helped you with wealth and children, and made you more in number in man-power
Again, We returned to you a turn of luck over them and We furnished you relief with children and wealth and made you more in soldiery:
We then granted you victory against them. We gave you increase in resources and children and made you more numerous.
Then after this, We afforded you an opportunity to overpower them and helped you with wealth and sons and granted you more manpower
Then We granted you an upper hand against them, and strengthened you with wealth and children, and multiplied your numbers
Then We gave you back the turn against them, and aided you with wealth and children and made you a numerous band
Then We gave you back (your) turn (to prevail) over them and We helped you with wealth and sons and We made you a party more numerous.
Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous predominant force
Then We turned the victory over them to your favour and helped you with (affluence in) wealth and children and increased your numerical strength (as well)
Then We gave back to you your independence from them, and We supplied you with wealth and children, and We made you more influential
Then We gave back to you your independence from them, and We supplied you with wealth and sons, and We made you more influential.
Then We gave back to you your independence from them, and We supplied you with wealth and sons, and We made you more influential.
Then We returned to you the repeat/second time/repetition over them, and We extended/spread you with properties/possessions/wealths, and sons/sons and daughters, and We made you more (a larger) supportive tribe/family/group
And after a time We allowed you to prevail against them once again, and aided you with wealth and offspring, and made you more numerous [than ever]
Thereafter We turned back to you to recur (prevailing against them), and We supplied you with riches and sons and made you of more manpower (in battle)
Then we gave you once again your turn against them, and We aided you with wealth and children and made you more in soldiery
Our Mighty servants, who will chase you from house to house. This is a decree already ordained. We, then, gave you a chance to defeat your enemies with the help of increasing your wealth and offspring
Then We gave you your turn to overpower them, and increased your strength with wealth and sons, and made you greater in number
Afterwards, We gave you back the turn to gain victory over them. We strengthened you with wealth and made you more numerous.
Then (when you repented), We restored you back to power. We bolstered you with resources and offspring and caused you to abound in numbers. (And said)
Afterwards, We gave you back the turn to gain victory over them. We strengthened you with wealth and made you more numerous.
When the conquerors abounded in self - conceit and you humbled yourselves to Allah We gave you mastery over them and We made you abound more in numerosit
Later on We gave you victory over them and helped you with wealth and children and increased your numbers –
Then ˹after your repentance˺ We would give you the upper hand over them and aid you with wealth and offspring, causing you to outnumber them.
Then We returned to you the advantage over them and helped you with wealth and children and increased you in numbers.
Then We once again granted you victory over them and multiplied your riches and your descendants, so that once again you grew and multiplied
"Afterwards, we will give you a turn over them, and will supply you with a lot of wealth and children; we will give you the upper hand.
And as time went on, We permitted you to prevail again against them, and We helped you with wealth and children, and We made you more numerous.
And as time went on, We permitted you to prevail again against them, and We helped you with wealth and children, and We made you more numerous.
Then We returned for you the repetition against them, and supplied you with money and sons, and set up you more advanced fighters (And more toots).
Then We gave you back the turn to prevail against them, and We assisted you with wealth and children and We made you a numerous host.
Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous [than ever.
Then, We granted you victory over them (when King Cyrus of Persia defeated the Babylonians and brought you back to your country in 520 B.C.). We then, helped you with wealth and children and made you numerous in soldiery
Then We gave you back the turn to prevail against them, and aided you with wealth and children and made you a numerous band
Then WE gave you back the power against them and aided you with wealth and children and also made you larger in numbers than before
Then We gave you a turn against them, and We aided you with wealth and children, and We made you greater in number
Then We gave you a return (to freedom) against them: And We increased your resources and sons, and made you more numerous for man-power
Then, We gave you victory over them, reinforced you with wealth and children, and made you more numerous in human resources.
Then We gave you back your turn against them, and supplied you with wealth and children, and made you more numerous
Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpowe
Then We caused the victory over them to return to you, and We aided you with wealth and sons, and made you more numerous.
Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power
Then did We grant you the Return as against them: We gave you increase in resources and sons, and made you the more numerous in man-power
إِنۡ أَحۡسَنتُمۡ أَحۡسَنتُمۡ لِأَنفُسِكُمۡۖ وَإِنۡ أَسَأۡتُمۡ فَلَهَاۚ فَإِذَا جَاۤءَ وَعۡدُ ٱلۡءَاخِرَةِ لِیَسُـࣳۤءُوا۟ وُجُوهَكُمۡ وَلِیَدۡخُلُوا۟ ٱلۡمَسۡجِدَ كَمَا دَخَلُوهُ أَوَّلَ مَرَّةࣲ وَلِیُتَبِّرُوا۟ مَا عَلَوۡا۟ تَتۡبِیرًا ٧
whether you do good or evil it is to your own souls––and when the second warning was fulfilled [We sent them] to shame your faces and enter the place of worship as they did the first time, and utterly destroy whatever fell into their power
(We said) if you did good, you did good for yourselves; but if you did evil, it was for your own selves. Then, when the last (2nd) promise came to pass, (We permitted your enemies – the Romans) to disgrace your faces and to enter the Masjid (of Jerusalem) just as they had entered it 1st time, and they destroyed all that they had conquered (fell in their hands) with complete destruction.
If ye will do well ye will do well for yourselves, and if ye will do evil it will be against the same. Then when the promise of the second came, We raised up a people that they may disgrace your faces and may enter the Mosque even as they entered it the first time, and that they may destroy with utter destruction whatsoever may fall under their power
"If you do good, you will do so for your own good; if you do ill, you will do it for your own loss." So, when the time of the second prediction comes, (We shall rouse another people) to shame you, and enter the Temple as they had done the first time, and to destroy what they conquered utterly
(We informed you that) if you do good, you do good to yourselves; and if you do bad you do it to yourselves! Then when the second time came, (We sent Our servants again) to darken their faces and make them enter the Masjid again, as they entered it the first time, and to utterly destroy all that they took with force...
If you do good, you do it to yourselves. If you do evil, you do it to your detriment. When the next promised time arrived, it was so that they could injure you and enter the Temple as they had entered it the first time, and in order to completely destroy what they had conquered.
[saying,] ‘If you do good, you will do good to your [own] souls, and if you do evil, it will be [evil] for them.’ So when the occasion for the other [prophecy] comes, they will make your faces wretched, and enter the Temple just as they entered it the first time, and utterly destroy whatever they come upon
If you do good (aware that God is seeing you), you do good to your own selves; and if you do evil, it is likewise to your own selves. And so, when the time (for the fulfillment) of the second decree comes, (We rouse new enemies against you) to disgrace you utterly and to enter the Temple as the others entered it before, and to destroy entirely all that they conquer
(We said,) `If you did good, you did it for your ownselves, and if you did evil it was only to the same end.' So when (the time for carrying out) the latter warning came (We raised certain other people - Romans under Titus in 70 A.D., against you to destroy your glory), so that they might do evil to (you and) your leading men and invade and enter the Mosque (at Jerusalem) in the same way as others (of your enemies) had invaded and entered it the first time, and so that they might destroy utterly all that they had conquered
'If you do good, it is your own souls you do good to, and if you do evil it is to them likewise.' Then, when the promise of the second came to pass, We sent against you Our servants to discountenance you, and to enter the Temple, as they entered it the first time, and to destroy utterly that which they ascended to
If you do good, you do good for yourselves, and if you do bad, then it is for yourselves. So, when the last promise comes, (We send your enemies) to sadden your faces and to enter the temple as they entered it the first time, and to destroy whatever they overcome with utmost destruction.
If you choose to be righteous, you are doing a favor to yourself. If you choose to be evil, your evil acts will come back to haunt you. Thus, when it came to the fulfillment of the second warning, you were subjected to the other people’s tyranny. They brought you to grief and entered into your Temple the same way that they defeated you the first time. What a terrible defeat you were subjected to
If you did good, you did good for yourselves. If you did wrong, you did it against yourselves. Then when the second of the warnings came, We permitted your enemies to disfigure your faces, to enter your temple as they had entered it before, and to visit with destruction all that fell into their power
If you excel in doing good, you excel in doing good to your own benefit; and if you do evil, you do so against yourselves. Then when the promise of the second time comes true, they will defile your faces, and they will enter the Mosque as they entered it the first time, and they will utterly destroy all that falls into their power.
'If ye do well, ye will do well to your own souls; and if ye do ill, it is against them! 'And when the threat for the last came - to harm your faces and to enter the mosque as they entered it the first time, and to destroy what they had got the upper-hand over with utter destruction.
If you do good deeds, you will for your own good - and if you commit evil, it is for yourself; therefore when the second of those promises came - so the enemy maim your faces, and enter the mosque as they had entered it the first time, and destroy until they ruin all they could capture
If you do good, you have only done good to your own souls but if you do wrong, it is only against them [your souls] and when the last of the [two] ordinances came to pass [We let your enemies] to bring sorrow unto your faces and to enter the mosque, as they did enter it the first time, and to level down all that they had raised a complete levelling.
if ye do well, ye will do well to your own souls; and if ye do evil, ye will do it unto the same. And when the punishment threatened for your latter transgression came to be executed, We sent enemies against you to afflict you, and to enter the temple, as they entered it the first time, and utterly to destroy that which they had conquered
If you do well, you do well to your own souls; and if you do evil, you do it against your own souls. And when the second warning came, We permitted your enemies to disfigure your faces and to enter your Temple as they had entered it the first time, and t
(We said): 'If you do good, it shall be for your own souls; but if you do evil it is likewise. ' And when the second promise came (We sent them against you), to sadden your faces and to enter the Mosque as they entered it the first time, they utterly destroyed whatever they came across
We said, "If ye do well, to your own behoof will ye do well: and if ye do evil, against yourselves will ye do it. And when the menace for your latter crime came to be inflicted, then we sent an enemy to sadden your faces, and to enter the temple as they entered it at first, and to destroy with utter destruction that which they had conquered
(And We made you realise) — if you acted righteously in perfection, you did good for your ownselves; and if you did evil, then (it goes) against it. Then when the next assessed time approached, (We directed your enemies) that they may make your faces sorrowful and that they enter the mosque as they had entered it on the first occasion, and that they may destroy to utter destruction whatever they overpowered
If you did good, you would be doing good for yourselves. And if you did evil, then, it is against yourselves. Then, when the last promise drew near, We sent your enemies; they raise anger on your faces and they enter the place of prostration just as they entered it the first time, to shatter all that they ascended to with a shattering.
If you did well, you did well for your own benefit. If you did evil, it was for your own demise. When the second prediction came to pass, (your enemies) disgraced you and entered the Temple as they had done before. They destroyed everything they touched.
If you did good, it was to your own benefit; but if you did evil, it proved to be bad for your own selves. Then, when the promise for your second forewarning came to be fulfilled, We sent another army (the Romans) to disfigure your faces and to enter your Temple as the former had entered it before, and they utterly destroyed all that they laid their hands on
Whenever you did good, it was to your own advantage; and whenever you committed evil, it was to your own disadvantage. So, when the time of the fulfilment of the second promise arrived, (We raised other enemies that would) disfigure your faces and enter the Temple (of Jerusalem) as they had entered the first time, and destroy whatever they could lay their hands on
If you do good, you do good for your own souls. And if you do evil, it is for them. So when the second warning came, (We raised another people) that they might bring you to grief and that they might enter the Mosque as they entered it the first time, and that they might destroy, whatever they conquered, with utter destruction
If you do good, you do good for your own selves and if you do evil then it is against it (your own self). Then when (the time for) the second promise came (We raised your enemies against you) that they may spoil your faces and that they may enter the mosque as they had entered it the first time and that they may destroy with utter destruction whatever they conquered.
If you do good deeds, you do it for your own good. And if you do bad deeds, you do it to your own detriment. So when the second prophecy would come so that they (your enemies) disgrace you and enter the Place of Worship as they had entered it the first time, and that they might destroy utterly whatever they lay their hands on.
If you do good, you do it (only) for your own benefit, but if you do evil, you will sin against your own souls. Then, when the hour of the second promise came (We sent against you other tyrants) so that (lashing and whipping) they should deform your faces and enter the al-Aqsa Mosque, (the same way) as (the invaders) had entered it the first time, and so that they completely destroy whatever (place) they overpower
If you do good, then it will be good for you, and if you do bad, then so be it. But when the promise of the second time comes, they will make your faces filled with sorrow and they will enter the Temple as they did the first time, and they will strike down all that was raised up
If you do good, then it will be good for you, and if you do bad, then so be it. But when the promise of the second time comes, they will make your faces filled with sorrow and they will enter the Temple as they did the first time, and they will strike down all that was raised up.
If you do good, you will do good for yourselves, and if you do bad, then it will be so. Thus, when the promise of the second time comes, they will shame your faces, and they will enter the Temple as they had during the first time, and they will destroy what had been raised completely.
If you did good, you did good for yourselves, and if you did bad/evil/harm so for it (your selves), so if the last's/end's/other's promise came, they will cause God evil/harm (to) your faces/fronts, they will enter the Mosque like they entered it (on) the first/beginning time , and they will destroy/ruin/break (E) what they (the worshippers/slaves) rose over (with) destruction/ruin/breakage
[And We said:] "If you persevere in doing good, you will but be doing good to yourselves; and if you do evil, it will be [done] to yourselves." And so, when the prediction of the second [period of your iniquity] came true, [We raised new enemies against you, and allowed them] to disgrace you utterly, and to enter the Temple as [their forerunners] had entered it once before, and to destroy with utter destruction all that they had conquered
In case you do fair (deeds), you do (fair deeds) for yourselves; and in case you do odious deeds, they are against yourselves. Then, when the promise of the Hereafter comes, (Some consider all of these to be past events) (other bondmen of Ours) are to deface (Literally: to vex your faces, i.e. to do odious deeds to you) you and to enter the Mosque, as they entered it the first time, and to annihilate utterly (Literally: with "an utter) whatever they got exalted over
(Saying): If ye do good, ye do good for your own souls, and if ye do evil, it is for them (in like manner). So, when the time for the second (of the judgments) came (We roused against you others of Our slaves) to ravage you, and to enter the Temple even as they entered it the first time, and to lay waste all that they conquered with an utter wasting
(We told you), "If you do good, it will be for your own benefit, but if you do bad, it will be against your souls. When the prophecy of your second transgression will come to pass, sadness will cover your faces. They (your enemies) will enter the mosque as they did the first time to bring about utter destruction
(saying) ‘If you do good, you will do it for your own benefit, and if you do evil, it will be against yourselves‘. Later, when came the time appointed for the second, (We sent others,) so that they spoil your faces, and so that they enter into the Mosque as the former ones entered it the first time, and utterly destroy whatever they prevail upon
If it happens that you do good, you will do it for your own selves. If you do evil, then you will do it against your own selves. Then, when the promise of the second came to pass, (we would definitely allow your enemies) to cause you to feel sorrow and to enter the mosque as they had entered it before, and to demolish completely all that fell in their powers.
"Your good deeds are for your own good, and similarly, your bad deeds are to afflict your own self!" At the time of the second prediction, (We sent another nation) to mangle your faces and to run over your masjid just like the first time, and to lay in ruin everything they laid their hands on."
If you pursue righteousness and perfection in Faith, it is for your own benefit; and if you strive to do evil, it is for your own loss. Then, when the time (for the fulfillment) of the second warning came, We once again sent your enemies against you to make you feel the painful sting of humiliation, enter the Mosque (of Jerusalem) as they had entered it before, and demolish completely all that fell in their powers.
There, you can see that if you imprint your deeds with wisdom and piety and conduct yourselves with prudence, you advantage yourselves of good behavior. But if you should bode ill, misbehave or commit yourselves to an evil line of conduct you will have harmed your own souls. Then, when in due time the second occasion* came to pass you were overpowered and vanquished that your countenances spoke a different language. Your eyes shriveled into darkness in your heads and you fell into the darkness of dismay and they -the enemies- broke into you Temple as they did once before and reduced to ruins all that they acquired
if you do good it will be for your good, and if you do evil it’s against yourselves – when the second promise came, you were again disgraced; they entered the temple in Jerusalem as they entered the first time and destroyed what they could get hold of.
If you act rightly, it is for your own good, but if you do wrong, it is to your own loss. “And when the second warning would come to pass, your enemies would ˹be left to˺ totally disgrace you and enter the Temple ˹of Jerusalem˺ as they entered it the first time, and utterly destroy whatever would fall into their hands.
If you do good, you do good for your own souls, and if you do bad, then against them; then when the second of the promises came for them to strike your faces and to enter the temple as they had done the first time and to completely destroy what they conquered:
If you do good, it shall be to your advantage; but if you do evil, you shall sin against your own souls.‘ And when the prophecy of the second came to be fulfilled, We sent another² to afflict you and to enter the Temple as the former entered it at first, utterly destroying all that they laid their hands on
"If you work righteousness, you work righteousness for your own good, but if you commit evil you do so to your own detriment. Thus, when the second time comes to pass, they will defeat you and enter the masjid, just as they did the first time. They will wipe out all the gains you had accomplished."
[And we said:] "If you do good, you do it for yourselves, and if you do evil, it will be returned to you." Then, when the final promise came, [We sent your enemies] to sadden your faces and to enter the place of worship, as they entered it the first time, and to destroy completely the structures that were the source of your pride
[And we said:] “If you do good, you do it for yourselves, and if you do evil, it will be returned to you.” Then, when the final promise came, [We sent your enemies] to sadden your faces and to enter the place of worship, as they entered it the first time, and to destroy completely the structures that were the source of your pride
If you excelled, you excel for yourselves; and if you did bad, so it is against it. So, if the last promise comes, they will sadden your faces, and will enter the Masjid as they entered it the first time, and they will be smashed, what they get high over it a destroying’ smash.
If you do good, you do it for your own selves; and if you commit evil, it is (in like manner) for your own selves. Hence, when the promise of the second came to pass, (We permitted the mighty fighters) to disfigure your ( military) faces, and that they may enter the Mosque as they entered it the first time, and to destroy extensively whatever they conquered.
And We said:] 'If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.' And when the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.
We made it clear, "If you (keep the Commandments and) do collective good, you will be doing good to yourselves. And if you do evil, you will hurt yourselves. (You did not heed these warnings), and then the second warning came to pass. (The Roman General Titus invaded Jerusalem in 70 C.E.). His armies entered the Temple and destroyed everything they conquered completely, just as the Babylonians had done before
If you do good, you will do good for your own souls, and if you do evil, it shall be for them. So when the second promise came (We raised another people) that they may bring you to grief and that they may enter the mosque as they entered it the first time, and that they might destroy whatever they gained ascendancy over with utter destruction
Now, if you do good, you will do good for your own souls; and if you do evil, it will be to your own loss. So when the time for the fulfillment of the latter warning came, WE raised a people against you that they might cover your faces with grief, and that they enter the Mosque, as they entered it the first time, and that they might destroy utterly all that they conquered
If you are virtuous, you are virtuous for the sake of your own souls, and if you commit evil, it is for them. So when the other promise comes to pass, they will make wretched your faces, and enter the Temple as they entered it the first time, and utterly ruin whatsoever they overtake
(And We said:) "If you do well, you do well for yourselves; If you do evil, (you do it) against yourselves." So, when the second warnings came true, (We let your enemies) disfigure your faces, and enter your mosque (in Jerusalem) like they had entered it before, and bring destruction to all that fell into their power
If you do good, it’s for yourself. If you do evil, it’s against yourselves. When the second warning passed, they disfigured your faces, entered the temple as they had entered it the first time, and utterly ravaged all that they overran.
If you work righteousness, you work righteousness for yourselves; and if you commit evil, you do so against yourselves. Then, when the second promise comes true, they will make your faces filled with sorrow, and enter the Temple as they entered it the first time, and utterly destroy all that falls into their power
[And said], "If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves." Then when the final promise came, [We sent your enemies] to sadden your faces and to enter the temple in Jerusalem, as they entered it the first time, and to destroy what they had taken over with [total] destruction
If you do good, you do good for your souls; and if you do evil, then it is for it. So when the promise for the last came, to harm your faces and to enter the mosque as they entered it the first time, and to destroy what they had got the upper-hand over, destroying.
If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it b efore, and to visit with destruction all that fell into their power
If ye did well, ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when the second of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit with destruction all that fell into their power
عَسَىٰ رَبُّكُمۡ أَن یَرۡحَمَكُمۡۚ وَإِنۡ عُدتُّمۡ عُدۡنَاۘ وَجَعَلۡنَا جَهَنَّمَ لِلۡكَـٰفِرِینَ حَصِیرًا ٨
Your Lord may yet have mercy on you, but if you do the same again, so shall We: We have made Hell a prison for those who defy [Our warning]
It may be that your Lord may show Mercy to you; but if you return (to sins), We shall return (to Our Punishment). And Allah has made hell a prison for the disbelievers.
Belike your Lord may yet have mercy on you; and if ye still revert, We will revert. And We have appointed Hell for the infidels a prison
Your Lord may haply be merciful to you. But if you repeat it, We shall do the same. We have constituted Hell as prison for unbelievers
Perhaps your Rabb will have mercy on you... But if you turn, so shall We... We made Hell a restrictive and engulfing place for those who deny the knowledge of the reality.
It may well be that your Lord will have mercy on you. But if you revert to what you did, We also will revert. We have made Hell a prison for the kafirun.´
Maybe your Lord will have mercy on you, but if you revert, We [too] will revert, and We have made hell a prison for the faithless
It is hoped that your Lord may show mercy to you, but if you return (to your sins), We will return (to Our punishment). And We have made Hell a prison for the unbelievers
Still it is well-nigh that your Lord will again have mercy on you, (through Islam) but if you return (to mischief, We warn,) We too will return (to Our punishment), We have made Gehenna a prison-house for the ungrateful
Perchance your Lord will have mercy upon you; but if you return, We shall return; and We have made Gehenna a prison for the unbelievers
Perhaps your Lord will have mercy on you. And if you return (to sin), We will return (to punishment). And We have made hell a prison for the disbelievers.
Now everything depends upon you. If you behave, God may be merciful to you. But if you go back to your old tricks (such as the way that Israelites have so far behaved in Palestine), I willsubject you again to the punishment. Know that I have made Hell a prison for those who choose to disregard the Lord’s guidance
It may be that your Lord may show mercy to you. But if you change, We will change, and We have made hell a prison for those who reject it
Hopefully yourpl Lord will have mercy on you. But if you revert, We will revert. And We have made Hell a prison for the deniers.
It may be that thy Lord will have mercy on you;- but if ye return we will return, and we have made hell a prison for the misbelievers
It is likely that your Lord may have mercy on you; and if you repeat the mischief, We will repeat the punishment; and We have made hell a prison for the disbelievers
And perhaps your Lord may turn to you in mercy but if you revert [back to your evil ways], We will come back [with our punishment]. And We have made hell a bedding for the disbelievers.
Peradventure your Lord will have mercy on you hereafter: But if ye return to transgress a third time, We also will return to chastise you; and We have appointed hell to be the prison of the unbelievers
It may be that your Lord will yet have mercy on you. But if you revert to wrongdoing We will revert to punishment, and We have made Hell a prison for the faithless
Perhaps Allah will have mercy on you. But if you return, We will return. We have made Gehenna (Hell) a prison for the unbelievers
Haply your Lord will have mercy on you! but if ye return, we will return: and we have appointed Hell - the prison of the infidels
It could be that your Nourisher-Sustainer bestows mercy unto you; but if you returned (to sinful life) We returned (for awarding punishment). And We have appointed Hell a prison for the disbelievers
Perhaps your Lord will have mercy on you. But if you reverted, We will revert.• And We made hell a jail for the ones who are ungrateful.
It may be that your Lord may show mercy to you, but if you regress, We shall regress. We have made Hell a prison for unbelievers.
Now your Lord may again be merciful to you; but if you repeat the same behavior, We will repeat the punishment, and in the hereafter, We have made hell a prison for such unbelievers
Your Lord may well show Mercy to you, but if you revert to your evil behaviour, We shall revert to chastising you. We have made Hell a prison for those who are thankless of Allah´s bounties
It may be that your Lord will have mercy on you. And if you return (to mischief), We will return (to punishment). And We have made hell a prison for the disbelievers
Perhaps your Fosterer will have mercy on you, but if you return (to disobedience) We (too) will return (to punishment) and We have made hell, a prison for the infidels.
It may be that your Lord will have mercy on you. And if you revert to disobedience, We too will revert to punishing you. And We have made Hell a prison for those who suppress the Truth
It may well be that (after this) your Lord will have mercy on you, but if you revert to the same (rebellious and defiant behaviour), then We too will get back to the same (tormenting once again). And We have made Hell a prison for the disbelievers
Perhaps your Lord will have mercy on you, and if you revert then so will We. And We made Hell a gathering place for the rejecters
Perhaps your Lord will have mercy on you, and if you revert then will We will also revert. And We made Hell a gathering place for the rejecters.
Perhaps your Lord will have mercy on you, and if you revert then We will also revert. And We made Hell a gathering place for the rejecters.
Maybe/perhaps that (E) your Lord has mercy upon you, and if you returned, We returned, and We made/put Hell confining/surrounding for the disbelievers
Your Sustainer may well show mercy unto you; but if you revert [to sinning], We shall revert [to chastising you]. And [remember this:] We have ordained that [in the hereafter] hell shall close upon all who deny the truth
It may be that your Lord will have mercy on you; and in case you go back, We will go back; and We have made Hell a place of detention for the disbelievers."
It may be that your Lord will have mercy on you, but if ye repeat (the crime) We shall repeat (the punishment), and We have appointed hell a dungeon for the disbelievers
Perhaps your Lord will have mercy on you. If you return to disobedience We will also punish you again. We have made hell a prison for the disbelievers."
May be your Lord would bestow mercy upon you. But if you do this again, We shall do that again, and We have made Jahannam (Hell) a prison for the disbelievers
It may be that your Lord will show mercy to you; but if you return (to corruption) , We too will return (to punishment). And We have made ‘Gehenna’ a prison for those who lack Faith in Allâh..
"Maybe (now) your Lord will have mercy on you. But if you repeat (your offense), We shall reinstate (Our punishment). We have fashioned hell to be a prison for the unbelievers."
There is still hope that your Lord may show Mercy unto you, but if you return (to corruption), We too will return (to punishment). And We have made Gehenna a prison for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims.
May Allah, your Creator have mercy on you; but should you resume your iniquities, We will in turn resume Our retributive punishment. We have made Hell for the infidels the dungeon's grim confines
It is still possible that your Lord may be kind to you. However, if you turn back to evil We will again punish you; We made Hell a prison for the disbelievers
Perhaps your Lord will have mercy on you ˹if you repent˺, but if you return ˹to sin˺, We will return ˹to punishment˺. And We have made Hell a ˹permanent˺ confinement for the disbelievers.”
Maybe your Lord will have mercy on you, but if you do it again, We will do it again, and we have made hell a prison for those who reject (the truth).
Your Lord may yet be merciful to you. If you come back, We shall again come back. We have made Hell a prison-house for the unbelievers.‘
Your Lord showers you with His mercy. But if you revert to transgression, we will counter with retribution. We have designated Gehenna as a final abode for the disbelievers.
Your Lord may well show mercy to you; but if you turn back [to sinning], We will turn back [to punishing you]. And [do not forget] We have predestined that Hell will be a prison for all who reject Our promises.
Your Lord may well show mercy to you. If, however, you turn back [to sinning], We will turn back [to punishing you]. And [do not forget] We have predestined that Hell will be a prison for all who reject Our promises.
Perhaps your Lord may mercified you. And if you return, We will return. And We set up Gohanam (Hell) for the infidels as a prison-bed.
It may be that your Lord will have mercy on you, but if you revert (to your sins) , We shall (also) revert (to Our punishment) , and We have made Hell a prison for the unbelievers.
It may be that your Lord will have mercy on you; but if you revert [to your old ways], We shall revert [to punishing you]. Indeed We have made hell a place of confinement for the unbelievers.
Now is the time that your Lord may Bless you with His Mercy (as the Final Messenger is in your midst (7:157)). If you repeat your transgressions, We will counter with retribution. We have made Hell a prison for opponents of the Divine Order
It may be that your Lord will have mercy on you, and if you again return (to disobedience) We too will return (to punishment), and We have made hell a prison for the unbelievers
It may be that your Lord will now have mercy on you; but if you return to mischief, WE too will return to punishment, and remember WE have made Hell a prison for the disbelievers
It may be that your Lord will have mercy upon you, but if you revert, We shall revert. And We have made Hell a prison for the disbelievers
It may be that your Lord may (still) show mercy to you; But if you go back (to your sins), We shall go back (to Our punishments): And We have made Hell a prison for disbelievers
Perhaps your Lord will have mercy on you. If you revert, We will revert. We made Hell a prison for the disbelievers.
Perhaps your Lord will have mercy on you. But if you revert, We will revert. We have made Hell a prison for the disbelievers
[Then Allah said], "It is expected, [if you repent], that your Lord will have mercy upon you. But if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed."
It may be your Lord will have mercy on you; and if you return We will return, and We have made Hell a prison for the disbelievers.
It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith)
It may be that your Lord may (yet) show Mercy unto you; but if ye revert (to your sins), We shall revert (to Our punishments): And we have made Hell a prison for those who reject (all Faith)
إِنَّ هَـٰذَا ٱلۡقُرۡءَانَ یَهۡدِی لِلَّتِی هِیَ أَقۡوَمُ وَیُبَشِّرُ ٱلۡمُؤۡمِنِینَ ٱلَّذِینَ یَعۡمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمۡ أَجۡرࣰا كَبِیرࣰا ٩
This Quran does indeed show the straightest way. It gives the faithful who do right the good news that they will have a great reward an
Surely, this Qur’an guides to the way which is just perfect and gives the glad tidings to the believers who do righteous deeds so that they shall have a great reward;
Verily this Qur'an guideth unto that path which its sraightest and beareth glad tidings to the believers who work righteous deeds that for them shall be a hire great
Verily this Qur'an directs you to the path that is straight, and gives happy tidings to those who believe and do the right: For them is a great reward
Indeed, this Quran guides to the most substantial truth and gives the good news that the people of faith who engage in beneficial practices will be given great rewards.
This Qur´an guides to the most upright Way and gives good news to the muminun who do right actions that they will have a large reward.
Indeed this Qur’an guides to what is most upright, and gives the good news to the faithful who do righteous deeds that there is a great reward for them
This Qur’an surely guides (in all matters) to that which is most just and right and gives the believers who do good, righteous deeds the glad tidings that for them there is a great reward
This Qur'an, assuredly, guides to that which is most upright and gives to the believers, who do righteous deeds, the glad tidings that there awaits them a great reward
Surely this Koran guides to the way that is straightest and gives good tidings to the believers who do deeds of righteousness, that theirs shall be a great wage
Indeed, this Quran guides to that (way of life) which is most correct, and gives good news to the believers, those who do good, that they will have a great reward.
This Qur’an guides people to the most right path. It also gives the good news: “ A great reward is waiting for those believers who do good things in life.”
Indeed this Quran guides to that which is most right, and gives hope to the believers who do deeds of righteousness, that they will have a magnificent reward
Indeed, this Recital guides to what is most upright and gives glad tidings to the believers who do righteous deeds that for them there is a supreme reward,
Verily, this Qur'an guides to the straightest path, and gives the glad tidings to the believers who do aright that for them is a great hire
Indeed this Qur’an guides to the most Straight Path, and gives glad tidings to the believers who do good deeds, that for them is a great reward
Truly this Quran guides to that [way] which is the most upright and it brings glad tidings to the believers, those who act in righteousness, that truly for them there will be a grandiose reward.
Verily this Koran directeth unto the way which is most right, and declareth unto the faithful, who do good works, that they shall receive a great reward
Verily, this Quran does guide to the Straight Way, and gives glad tidings to the believers who do work righteousness, that for them is a great reward
This Koran guides to the straightest way. It gives glad tidings of a great wage to the believers who do good deeds
Verily, this Koran guideth to what is most upright; and it announceth to believers Who do the things that are right, that for them is a great reward
Verily, this Al-Qur’an guides to that which is more lasting and gives glad-tidings to the Believers who do deeds of righteousness, that for them is a great reward
Truly, this, the Quran, guides to what is upright and gives good tidings to the ones who believe, those who are as the ones in accord with morality, that they will have a great compensation.
Truly, this Qur’an guides to that which is most righteous. It gives good news to the believers who perform deeds of righteousness. They shall have a wonderful reward.
Surely this Qur’an guides to the Way which is perfectly straight and gives the good news to the believers who do good that they shall have a magnificent reward
Verily this Qur´an guides to the Way that is the Straight most. To those who believe in it, and do righteous works, it gives the good news that a great reward awaits them
Surely this Qur’an guides to that which is most upright, and gives good news to the believers who do good that theirs is a great reward
This Quran certainly guides to that which is the straightest, and gives good news to the believers who do righteous works that for them there is a great reward,
This Qur'aan does indeed guide to that which is straight and stable. And it gives the good news to the believers who do good work that they shall have a great reward
Indeed, this Qur’an leads to that (destination) which is most right, and gives this good news to those believers who do righteous works, that for them is a mighty reward
This Quran guides to that which is more upright, and it gives glad tidings to the believers who do good work that they will have a bountiful reward
This Qur'an guides to that which is more upright, and it gives glad tidings to the believers who do good works that they will have a bountiful reward.
This Qur'an guides to that which is more upright, and it gives glad tidings to the believers who do good works that they will have a bountiful reward.
That truly this the Koran guides to which it is more just/direct , and it announced good news (to) the believers, those who make/do the correct/righteous deeds, that (E) for them (is) a great reward
VERILY, this Qur'an shows the way to all that is most upright, and gives the believers who do good deeds the glad tiding that theirs will be a great reward
Surely this Qur'an guides to (the way) that is more upright, and gives good tidings to the believers who do deeds of righteousness that they will a great reward
Lo! this Qur'an guideth unto that which is straightest, and giveth tidings unto the believers who do good works that theirs will be a great reward
This Quran shows the way to that which is the most upright and gives to the righteous believers the glad news of a great reward
Surely, this Qur‘an guides to something that is most straightforward, and gives glad tidings to the believers who do good deeds that ready for them there is a great reward
Verily, this ‘Qur’ān’ guides to that which the most morally right and fair way and gives the joyful news to the ‘Monotheistic Believers’ who do righteous acts ( in this ‘worldly life’) so that they may receive a great reward.
Indeed, this Qur´an leads on to an appropriate and secure path. It gives the good news to those who perform righteous deeds, that theirs is a great reward
Verily, this Qur’ān guides to what is the most morally right and fair way, and gives the glad tidings to the Monotheistic Believers- who strive ardently to do righteous acts (in this worldly life)- that they will receive a great reward (from their Lord).
This Quran does indeed guide to the best way of moral rightness which has had everlasting residence in the character of the Godhead and to the uprightness of decision. It announces joyful tidings to those who acknowledge Allah with hearts impressed with the image of religious and spiritual virtues and with deeds of wisdom and piety; they shall be recipients of a great reward
This Majestic Quran guides to the straightest path it brings good news for the believers who perform excellent deeds; they’ll have a great reward.
Surely this Quran guides to what is most upright, and gives good news to the believers—who do good—that they will have a mighty reward.
This Qur´an guides to that which is more upright and gives good news to the believers who do good that they will have a great reward.
Surely this Koran gives guidance to that which is most upright. It promises the faithful who do good works a rich recompense
This Quran guides to the best path, and brings good news to the believers who lead a righteous life, that they have deserved a great recompense.
Truly, this Qur'an shows the way of righteousness, and it brings good news to the believers who do good works that they will have a wonderful reward;
Truly, this Qur’an shows the way of righteousness, and it brings good news to the believers who do good works that they will have a wonderful reward;
Surely this Quran guides for which is most established; and it preaches (Good tidings) the believers who are working the righteous deeds, that for them a grand wage.
Verily, this Qur'an guides to that which is the most upright, and gives good tidings to the believers who do righteous deeds that they shall have a great reward.
Surely this Qur'Än shows the way to that which is most upright. It gives the believers who do good deeds the happy news that theirs will be a rich reward;
Verily, this Qur'an guides to what is most Upright, and gives good news of a great reward to those who accept it and do works of social welfare
Surely this Quran guides to that which is most upright and gives good news to the believers who do good that they shall have a great reward
Surely, this Qur'an guides to what is most right; and gives to the believers who do good deeds the glad tidings that they shall have a great reward
Truly this Quran guides toward that which is most upright, and gives glad tidings to the believers who perform righteous deeds that theirs shall be a great reward
Surely, this Quran guides to what is just and right and gives the good news to the believers who work deeds of righteousness, that they shall have a great reward (of Paradise)
This Quran guides to what’s most upright and gives good news to the believers who do good deeds, that they’ll have a great reward.
This Quran guides to what is most upright; and it gives good news to the believers who do good deeds, that they will have a great reward
Indeed, this Qur'an guides to that which is most suitable and gives good tidings to the believers who do righteous deeds that they will have a great reward
Indeed, this Quran guides to that which is most straight, and gives glad tidings to the believers, those who do good works, that for them is a great reward;
Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward
Verily this Qur'an doth guide to that which is most right (or stable), and giveth the Glad Tidings to the Believers who work deeds of righteousness, that they shall have a magnificent reward
وَأَنَّ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ أَعۡتَدۡنَا لَهُمۡ عَذَابًا أَلِیمࣰا ١٠
warns that We have prepared an agonizing punishment for those who do not believe in the world to come
and those who don’t believe in the Hereafter; We have prepared for them a painful punishment.
And that those who believe not in the Hereafter--for them We have gotten ready a torment afflictive
As for those who do not believe in the Hereafter, We have prepared a painful punishment
And (the news of) a painful suffering for those who do not believe in an eternal life to come.
But as for those who do not have iman in the Next World, We have prepared for them a painful punishment.
As for those who do not believe in the Hereafter, We have prepared a painful punishment for them
And that for those who do not believe in the Hereafter, for them We have prepared a painful punishment
And (also warns) that We have grievous punishment in store for those who do not believe in the Hereafter
and that those who do not believe in the world to come -- we have prepared for them a painful chastisement
And for those who do not believe in the Hereafter, We have prepared a painful punishment for them.
As for those who do not believe in the Hereafter, Qur’an warns them that I have prepared for them a sever punishment
And to those who do not believe in the hereafter, it announces that We have prepared for them a terrible penalty
and that those who do not believe in the Hereafter—We have prepared for them a painful punishment.
and that for those who believe not in the hereafter, we have prepared a mighty woe
And those who do not believe in the Hereafter - We have kept prepared for them a punishment, most painful
And [it warns] that those who do not believe in the hereafter for them We have prepared a painful punishment.
and that for those who believe not in the life to come, We have prepared a grievous punishment
And that for those who believe not in the Hereafter, We have prepared a mighty doom
and for those who do not believe in the Everlasting Life We have prepared for them a painful punishment
And that for those who believe not in the life to come, we have got ready a painful punishment
And that — those who do not believe in the Hereafter — We have prepared for them a painful torment
And as for those who believe not in the world to come, We made ready for them a painful punishment.
As for those who do not believe in the hereafter, We have prepared for them a horrible punishment.
and at the same time it gives warnings to those who do not believe in the hereafter, that We have prepared for them a painful punishment
and warns those who do not believe in the Hereafter that We have prepared for them a grievous chastisement
And that those who believe not in the Hereafter, We have prepared for them a painful chastisement
and that, those who do not believe in the hereafter, We have prepared a painful punishment for them.
And the Qur'aan warns those who do not believe in the Hereafter that We have prepared a painful punishment for them
And that those who do not believe in the Hereafter, We have prepared for them a painful punishment
And for those who do not believe in the Hereafter, We have prepared for them a painful retribution
And for those who do not believe in the Hereafter, We have prepared for them a painful retribution.
And for those who do not believe in the Hereafter, We have prepared for them a painful retribution.
And that (E) those who do not believe with the end (other life), We prepared/made ready for them a painful torture
and [it announces, too,] that We have readied grievous suffering for those who will not believe in the life to come
And (gives the tidings) that that the ones who do not believe in the Hereafter, We have readied for them a painful torment
And that those who believe not in the Hereafter, for them We have prepared a painful doom
(It also declares) that for the disbelievers We have prepared a painful torment in the life to come
and that We have prepared a painful punishment for those who do not believe in the Hereafter
On the other hand, those who refuse to acknowledge the truth of the ‘Hereafter’, We have definitely prepared for them an extremely painful punishment.
And We have prepared a painful punishment for those who do not believe in the afterlife
On the other hand, those who persistently don’t acknowledge the (existence of) the Hereafter, We have definitely prepared for them an extremely painful punishment.
As it announces an ominous destiny to those who deny the Day of Judgement that they must expect the torment laid upon the damned
Those who don’t believe in the Hereafter, for them We’ve prepared a painful punishment.
And ˹it warns˺ those who do not believe in the Hereafter ˹that˺ We have prepared for them a painful punishment.
And that We have prepared for those who do not believe in the hereafter a painful punishment.
and those who deny the life to come We have prepared a woeful scourge
As for those who disbelieve in the Hereafter, we have prepared for them a painful retribution.
and We have prepared grievous punishment for those who do not believe in the life to come.
and We have prepared grievous punishment for those who do not believe in the life to come.
And surely those who do not believe in the Hereafter, We have prepared for them a painful torment.
And that (as for) those who do not believe in the Hereafter, We have prepared for them a painful chastisement.
and [declares] that We have prepared a grievous suffering for those who do not believe in the life to come.
And that for those who disbelieve in the life to come, We have readied grievous suffering
And that (as for) those who do not believe in the hereafter, We have prepared for them a painful chastisement
And warns that for those who do not believe in the Hereafter WE have prepared a grievous punishment
and that We have prepared a painful punishment for those who believe not in the Hereafter
And to those who do not believe in the Hereafter, (it warns) that for them We have prepared a painful penalty (of Hell)
For those who don’t believe in the Hereafter, We prepared a painful punishment.
And those who do not believe in the Hereafter—We have prepared for them a painful punishment
And that those who do not believe in the Hereafter - We have prepared for them a painful punishment
And that those who do not believe in the hereafter, We have prepared for them a painful punishment.
And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed)
And to those who believe not in the Hereafter, (it announceth) that We have prepared for them a Penalty Grievous (indeed)
2
Every deed has a consequence
وَیَدۡعُ ٱلۡإِنسَـٰنُ بِٱلشَّرِّ دُعَاۤءَهُۥ بِٱلۡخَیۡرِۖ وَكَانَ ٱلۡإِنسَـٰنُ عَجُولࣰا ١١
Yet man prays for harm, just as he prays for good: man is ever hasty
And mankind invokes (Allah) for evil as mankind invokes (Allah) for good, and mankind is ever hasty.
And man prayeth for evil the prayer he should make for good, and man is ever hasty
Man prays for evil as he prays for good, for man is hasty
Man invites his evil as eagerly as he invites his good! Man is indeed hasty!
Man prays for evil just as he prays for good. Man is prone to be impetuous.
Man prays for ill as [avidly as] he prays for good, and man is overhasty
Yet human (through his actions as well as his words) prays and calls for evil just as he prays and calls for good. Human is prone to be hasty
As it is (many a time) a human being prays and calls for evil to himself as he ought to pray and call for good. Human being is ever extremely hasty
Man prays for evil, as he prays for good; man is ever hasty
Human being prays for the bad as he prays for the good, for the human being is very hasty (and impulsive and rash).
In account of his impatience, man often invokes evil instead of goodness
The prayer that their people should make for good, they make for evil, for people are given to haste
And man calls for evil as he calls for good, and man has always been very hasty.
Man prays for evil as he prays for good; and man was ever hasty
And man prays for evil like the way he seeks goodness; and man is very hasty
And human being prays for evil as much as his prayers are for good. And the human being indeed is hasty.
Man prayeth for evil, as he prayeth for good; for man is hasty
Man prays for evil as (or when) he prays for good (or he makes his prayer evil or prays for evil when it should be for good); for man was ever hasty (or impatient or superficial)
Yet the human prays for evil as he prays for good mankind is always hasty
Man prayeth for evil as he prayeth for good; for man is hasty
And man invokes (Allah) for evil (in the same manner and style as) his invocation for good. And human being is ever hasty
And the human being calls to worse as much as he supplicates for good. And the human being had been hasty.
Humanity prays for evil just as he/she prays for good, and humanity is impatient.
Yet man prays for evil as fervently as he ought to pray for good, and mankind is ever hasty
Man prays for evil in the manner he ought to pray for good. Man is ever hasty
And man prays for evil as he ought to pray for good; and man is ever hasty
And man prays for evil as he ought to pray for good, for man is hasty (by temperament).
And man prays for evil as he ought to pray for good. And man is ever hasty
And (intolerant and anguished) man prays (sometimes) for evil as he prays for good (for himself). And man has happened to be very impulsive indeed
And man calls to evil as much as he calls to good, and man was always hasty
And man calls to evil as much as he calls to good, and man was always hasty.
And the human being calls to evil as much as he calls to good, and the human being was always hasty.
And the human/mankind calls/prays with the bad/evil/harm (as) his call/prayer with the better/wealth , and the human/mankind was hurrying/hastening
As it is, man [often] prays for things that are bad as if he were praying for something that is good: for man is prone to be hasty [in his judgments]
And man invokes for evil, as is his invocation for charity, (i.e., welfare) and man has constantly been hasty
Man prayeth for evil as he prayeth for good; for man was ever hasty
People pray as earnestly to gain evil as one should to gain virtue. But people are hasty
Man prays for evil like his prayer for good, and man is so hasty
Yet man prays for evil as much as he prays for good; for man is ever overhasty.
Man covets wickedness as if it were something admirable; man happens to be hasty
Yet man prays for evil as much as he prays for good, and man is ever overhasty.
Man moves quickly and sometimes unjustly (as in response to slander) to invoke evil upon people as he moves quickly to invoke a blessing upon them, for man has a natural propensity in him to be unduly hasty of spirit
Sometimes people pray for evil as keenly as they pray for good; people are hasty
And humans ˹swiftly˺ pray for evil as they pray for good. For humankind is ever hasty.
And man calls for bad as much as he calls for good, and man is always in haste.
Yet man prays for evil as fervently as he prays for good. Truly, man is ever impatient
The human being often prays for something that may hurt him, thinking that he is praying for something good. The human being is impatient.
Human being is as hasty to pray for things that are wrong as he prays for things that are good. The human being is often hasty.
A human being is as hasty to pray for things that are wrong as he prays for good things. The human being is often hasty.
And the human is calling with the evil as his calling with the goodness. And the human was ever hasty.
And man prays for evil as he prays for the good; and man is ever hasty.
Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty.
Man asks for what is evil for him as he prays for the good. Man is prone to be hasty in judgment
And man prays for evil as he ought to pray for good, and man is ever hasty
And man prays for evil as he should pray for good; and man is very hasty
Man prays for evil as he prays for good, and man is ever hasty
And man calls to (Allah) in (his) evil as he calls to (Allah) for the good, and man is used to hasty (actions)
Man prays for harm as he prays for good; man has always been hasty.
The human being prays for evil as he prays for good. The human being is very hasty
And man supplicates for evil as he supplicates for good, and man is ever hasty
And man prays for evil as he prays for good; and man is hasty.
The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds)
The prayer that man should make for good, he maketh for evil; for man is given to hasty (deeds)
وَجَعَلۡنَا ٱلَّیۡلَ وَٱلنَّهَارَ ءَایَتَیۡنِۖ فَمَحَوۡنَاۤ ءَایَةَ ٱلَّیۡلِ وَجَعَلۡنَاۤ ءَایَةَ ٱلنَّهَارِ مُبۡصِرَةࣰ لِّتَبۡتَغُوا۟ فَضۡلࣰا مِّن رَّبِّكُمۡ وَلِتَعۡلَمُوا۟ عَدَدَ ٱلسِّنِینَ وَٱلۡحِسَابَۚ وَكُلَّ شَیۡءࣲ فَصَّلۡنَـٰهُ تَفۡصِیلࣰا ١٢
We made the night and the day as two signs, then darkened the night and made the daylight for seeing, for you to seek your Lord’s bounty and to know how to count the years and calculate. We have explained everything in detail
And We have made the night and the day as 2 signs. Then, We have covered the night with darkness and have given light to the day so that you may seek Bounty from your Lord, and that you may compute number of the years and the reckoning. Thus We have explained everything with full explanation.
And We have appointed the night and the day as two signs; then We blurred the sign of the night and made the sign of the day illuminating that ye may seek grace from Your Lord, and that ye may know the number of the years and the reckoning; and everything We have detailed in full details
We have created night and day as two signs, then We efface the sign of the night, and make the sign of the day resplendent that you may seek the bounty of your Lord, and know the computation of years and numbers. We have expounded most distinctly everything
We have made the night and the day as two signs... We removed the sign of the night – darkness (ignorance) – and made valid the sign of the day – brightness (knowledge)... So that you may seek bounty from your Rabb and know the number of years and its calculation... We have explained everything in detail.
We made the night and day two Signs. We blotted out the Sign of the night and made the Sign of the day a time for seeing so that you can seek favour from your Lord and will know the number of years and the reckoning of time. We have made all things very clear.
We made the night and the day two signs. Then We effaced the sign of the night, and made the sign of the day lightsome that you may seek grace from your Lord and that you may know the number of years and the calculation [of time], and We have elaborated everything in detail
(As in the life of humankind, "days" and "nights" alternate in the world also.) We have made the night and the day two signs (manifesting the truth of God’s Power, Knowledge, and absolute sovereignty, and His grace on you). We have obscured the sign of the night (made it dark) and We have made the sign of the day illuminating (therefore a means for you) to see, that you may seek bounty from your Lord and that you may know the computation of (time) the years and the reckoning; We set out all things in clear detail
And We have made the night and the day (such as they became) two signs, (in a way that) We obliterated the sign of the night (- darkness of ignorance and disbelief) and We displayed the sign of the day as sight - giving that you may seek the bounty of your Lord and that you may learn (from the alternation of night and day) the computation of years and (the science of) all sorts of counting and measuring. We have clearly explained every thing in detail
We have appointed the night and the day as two signs; then We have blotted out the sign of the night, and made the sign of the day to see, and that you may seek bounty from your Lord, and that you may know the number of the years, and the reckoning; and everything We have distinguished very distinctly
And We made the night and the day two signs, then We darkened the sign of the night, and made the sign of the day visible so that you look for bounty from your Lord and that you know the number of years and the count (of other things). And We have explained everything in full detail.
I offer the night and the day as two miracles of Mine to you. I have prevailed darkness at night and lighted the day so that you may look for your God given blessings. They also are used by you as a mean of calculation and the basis for keeping track of time. See how in detail I explain everything (in Qur’an.
We have made the night and the day as two signs. The sign of the night We have obscured, while the sign of the day We have made to enlighten you, that you may seek bounty from your Lord, and that you may count and know the number of years. All things have We explained in detail
And We have made the night and the day as two signs, then We erased the sign of the night and made the sign of the day as an eye-opener, that youpl may seek grace from your Lord and that you may learn the number of years and the calculation; and everything have We explained in detail.
We made the night and the day two signs; and we blot out the sign of the night and make the sign of the day visible, that ye may seek after plenty from your Lord, and that ye may number the years and the reckoning; and we have detailed everything in detail
And We created the night and the day as two signs - We therefore kept the sign of the night indistinct, and the sign of the day visible - so that you may seek the munificence of your Lord, and know the calculation of the years, and the accounting; and We have explained all things in detail, distinctively
And We have made the night and the day as two signs. We have darkened the sign of the night and We have made the sign of the day bright so that you may seek favor from your Lord and so that you may know the number of years and [know] the computation and everything have We detailed a complete detailing.
We have ordained the night and the day for two signs of our power: Afterwards We blot out the sign of the night, and We cause the sign of the day to shine forth, that ye may endeavour to obtain plenty from your Lord by doing your business therein, and that ye may know the number of years, and the computation of time; and every thing necessary have We explained by a perspicuous explication
We made the night and the day two signs; and We make dark the sign of the night and make the sign of the day sight-giving, that you may seek the bounty of your Lord, and that you may calculate the years and the reckoning; and We have expounded everything
We appointed the night and the day as two signs. Then, We blotted out the sign of the night and made the sign of the day to see, so that you seek the bounty of your Lord and that you know the number of years and the reckoning. And We have clearly distinguished everything
We have made the night and the day for two signs: the sign of the night do we obscure, but the sign of the day cause we to shine forth, that ye may seek plenty from your Lord, and that ye may know the number of the years and the reckoning of time; and we have made everything distinct by distinctiveness
And We have appointed the night and the day as two (of Our) signs. And the sign of the night We have made dark, and the sign of the day We have made brightening, that you may seek bounty from your Nourisher-Sustainer; and that you may know the number of the years and the reckoning. And We have provided details to all things — complete details
We made the nighttime and the daytime as two signs. Then, We blotted out the sign of nighttime and We made the sign of daytime for one who perceives that you be looking for grace from your Lord and that you know the number of years and the reckoning. And We explained everything distinctly, with a decisive explanation.
We made the night and the day as two signs. We made the sign of night to mean ‘obscurity,’ and We made the sign of day to mean ‘enlightenment.’ Thus you may seek bounty from your Lord, as well as be knowledgeable of the number and calculation of the years. We have explained all things in detail.
We have made the night and the day as two signs. We enshrouded the night with darkness and gave light to the day, to enable you to seek the bounty of your Lord, and that you may compute the years and count the numbers. Thus, We have set forth all things in detail
We have made night and day as two signs. We made the sign of the night devoid of light, and made the sign of the day radiant that you may seek the bounty of your Lord and know the computation of years and numbers. Thus We have expounded everything in detail to keep everything distinct from the other
And We made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you may know the numbering of years and the reckoning. And We have explained everything with distinctness
And We have made the night and the day two signs, then We darken the sign of the night and make the sign of the day visible that you may seek the grace of your Fosterer and that you may know the numbering of years and (keep) the account (of your works). And We have explained everything in detail.
And We have made the night and the day as two signs. We efface the sign of the night and make the sign of the day clear, so that you may seek favour from your Lord, know the calendar and keep accounts. And We have explained everything in details
And We have made the night and the day two signs (of Our might). Then We made the Sign of the night dark and We made the sign of the day bright so that you might look for your Lord’s bounty (provision) and that you might work out the number of years and do reckoning, and We have made everything clear in detail
And We made the night and the day as two signs, so We erased the sign of night and We made the sign of day to see-in, that you may seek bounty from your Lord, and that you may know the number of the years and the count. And everything We have detailed completely
And We made the night and the day as two signs, so We erased the sign of night and We made the sign of day to see-in, that you may seek bounty from your Lord, and that you may know the number of the years and the count. And everything We have detailed completely.
And We made the night and the day as two signs, so We erased the sign of night and We made the sign of day to see in, that you may seek bounty from your Lord, and that you may know the number of the years and the count. And everything We have detailed completely.
And We made/put the night and the daytime (as) two signs/evidences , so We wiped out/erased/eliminated the night's sign/evidence , and We made/put the daytime's sign/evidence manifest/clearly visible to the eye and understanding , to wish/desire grace/favour from your Lord, and to know the years' number, and the counting/calculating, and every thing We detailed/explained it detailing/explaining
And We have established the night and the day as two symbols; and thereupon We have effaced the symbol of night and set up [in its place] the light giving symbol of day, so that you might seek to obtain your Sustainer's bounty and be aware of the passing years and of the reckoning [that is bound to come]. For clearly, most clearly, have We spelt out everything
And We have made the night and the day (time) as two signs; so We have erased the sign of the night and We have made the sign of the day-time a beholder (i.e., when man can behold) that you may seek Grace from your Lord, and that you may know the number of the years and the reckoning. And everything We have expounded with (a distinct) expounding
And We appoint the night and the day two portents. Then We make dark the portent of the night, and We make the portent of the day sight-giving, that ye may seek bounty from your Lord, and that ye may know the computation of the years, and the reckoning; and everything have We expounded with a clear expounding
We have made the day and night each as evidence (of Our existence). The night is invisible and the day is visible so that you may seek favors from your Lord and determine the number of years and mark the passing of time. For everything We have given a detailed explanation
We have made the night and the day two signs, then We made the sign of night marked by darkness and the sign of day bright, so that you may seek grace from your Lord, and that you may know how to number the years and how to compute, and We have expounded everything in detail
We have appointed the night and the day as two signs (of Allâh’s glory & power). Then We have caused the sign of the night to pass away, and the sign of day to be apparent, so that you may seek bounty from your Lord, and that you may know the computation of the years, and the reckoning. Thus, We elucidate (& classify) everything with clear clarification.
We appointed both the night and the day as signs. One of the signs _ the night _ We made dim, while We made the day bright and full of light, so that you may seek the blessings of your Lord, and so that you may count the years and have a measure of time. Thus, We have explained everything in detail
We have appointed the night and the day as two Signs (of Allâh’s glory & power). Then We have caused the sign of the night to pass away, and the sign of day to be apparent so that you may seek bounty from your Lord, and that you may know the computation of the years and the reckoning. So We elucidate (& classify) everything with clear clarification.
We made the night and the day two outward and visible signs of an inward and spiritual grace. We effaced the light from the entity of the night and put it out in obscure darkness to hide things from view. We made the day a visible entity for objects to be perceptible by the sense of sight in order to betake yourselves to Providence, for His bounty, and in order to know the number of the years. Also to reckon the time occupied by the sun in its apparent passage through the signs of the Zodiac and the period of the earth's revolution round the sun forming a natural unit of time and you be able to compute time and determine it by calculation. And everything did We expound and make plain and abounding in detail
We made the night and the day two signs; We darkened the night and made the day bright, so you can seek sustenance from your Lord and for calculating the number of years. We have explained all things.
We made the day and night as two signs. So We made the sign of the night devoid of light, and We made the sign of the day ˹perfectly˺ bright, so that you may seek the bounty of your Lord and know the number of years and calculation ˹of time˺. And We have explained everything in detail.
And We made the night and the day as two markers and We erased the marker of the night and made the marker of the day visible for you to seek the favours from your Lord and so that you know the number of years and counting, and We arranged everything in detail.
We made the night and the day twin marvels. We enshrouded the marvel of the night with darkness and made the marvel of the day to see with, that you might seek the bounty of your Lord and learn to count the seasons and the years.³ We have made all things manifestly plain to you
We rendered the night and the day two signs. We made the night dark, and the day lighted, that you may seek provisions from your Lord therein. This also establishes for you a timing system, and the means of calculation. We thus explain everything in detail.
We have ordained night and day as two miracles. We have darkened the night and made the day visible, so that you will seek to acquire abundance from your Lord, and so that you may know the number of years and the count of time. We have made everything very clear.
We have ordained night and day as two miracles. We have darkened the night and made the day visible so that you will seek to acquire abundance from your Lord and so that you may know the number of years and the count of time. We have made everything very clear.
And We set up the night and the day, two verses. So, We erased the night verse, and set up the day verse visible, to seek a bounty from your Lord, and know the lunar years’ numbers, and the calculation. And everything We detailed it, in detailing.
And We have appointed the night and the day two signs (of Our power) ; then We took away the sign of the night (the moon light) , and We made the sign of the day sight- giving that you may seek grace from your Lord and that you may know the number of the years and the reckoning and We have explained everything very distinctly.
We have made the night and the day as two [of Our] signs. Then We have effaced the sign of the night while the sign of the day We have left enlightened, so that you may seek bounty from your Lord, and you may learn to compute the years and be able to reckon. Most clearly have We spelled out everything.
(Right and Wrong have been made distinct as day and night.) We have appointed the Night and the Day as two of Our Signs. The Sign of the Night We have made darkness (of ignorance) while the Sign of the Day we have made brightness (of Guidance). You shall seek the Bounty from your Lord, and be aware of the passing years and make your calendars. (6:97), (10:5). (Reckon every day, month and year to see what you have gained and what you have lost in your self-development). We have given you much detail in this brief statement
And We have made the night and the day two signs, then We have made the sign of the night to pass away and We have made the sign of the day manifest, so that you may seek grace from your Lord, and that you might know the numbering of years and the reckoning; and We have explained everything with distinctness
And WE have made the night and the day two Signs, and the Sign of the night WE have made dark, and the Sign of the day WE have made sight-giving, that you make seek bounty from your Lord, and that you may know the computation of years and the process of reckoning. And everything WE have explained with a detailed explanation
We made the night and the day two signs. Then We effaced the sign of the night, and made the sign of the day, giving sight, that you might seek bounty from your Lord, and that you might know the number of years and the reckoning. And We have expounded everything in detail
And, We have fixed the night and the day as two Signs: The Sign of the night We have hidden away, whereas the Sign of the day, We have made to give you light; So that you may seek the Bounty from your Lord, and that you may know the number (of days) and count of the years: And all things We have fully explained (in detail)
We made the night and the day two marvels. We erased the marvel of the night, and made the marvel of the day illuminating, so that you may seek bounty from your Lord, and may know the number of years and calculations. We explained everything in detail.
We have made the night and the day two wonders. We erased the wonder of the night, and made the wonder of the day revealing, that you may seek bounty from your Lord, and know the number of years, and the calculation. We have explained all things in detail
And We have made the night and day two signs, and We erased the sign of the night and made the sign of the day visible that you may seek bounty from your Lord and may know the number of years and the account [of time]. And everything We have set out in detail
And We made the night and the day two signs; and We blot out the sign of the night and We make the sign of the day visible, that you may seek grace from your Lord, and that you may know the number of the years and the reckoning; and We have detailed everything in detail.
We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail
We have made the Night and the Day as two (of Our) Signs: the Sign of the Night have We obscured, while the Sign of the Day We have made to enlighten you; that ye may seek bounty from your Lord, and that ye may know the number and count of the years: all things have We explained in detail
وَكُلَّ إِنسَـٰنٍ أَلۡزَمۡنَـٰهُ طَـٰۤىِٕرَهُۥ فِی عُنُقِهِۦۖ وَنُخۡرِجُ لَهُۥ یَوۡمَ ٱلۡقِیَـٰمَةِ كِتَـٰبࣰا یَلۡقَىٰهُ مَنشُورًا ١٣
We have bound each human being’s destiny to his neck. On the Day of Resurrection, We shall bring out a record for each of them, which they will find spread wide open
And We have fastened the deeds of every human in its neck, and on the Day of Resurrection We shall bring out for him a book which will be wide open.
And every man: We have fastened his action round his neck, and We shall bring forth unto him on the Day of Judgment a book proffered him open
Round each man's neck We have hung his ledger of deeds, and on the Day of Resurrection will present it as a book spread out (and say)
We have wrapped the actions (fate) of every person around his neck... During the Doomsday period (one’s doomsday, as in one’s death or the Doomsday period in general) We will produce for him his recorded information.
We have fastened the destiny of every man about his neck and on the Day of Rising We will bring out a Book for him which he will find spread open in front of him.
We have attached every person’s omen to his neck, and We shall bring it out for him on the Day of Resurrection as a wide open book that he will encounter
Every human being’s fate We have fastened around his neck, and We will bring forth for him on the Day of Resurrection a book which he will see spread open
And every human being We have made his deeds cling to his neck and on the Day of Resurrection We shall bring out for him a book (recording all his deeds) which he will find wide open
And every man -- We have fastened to him his bird of omen upon his neck; and We shall bring forth for him, on the Day of Resurrection, a book he shall find spread wide open
And We have tied deeds of every human being around his neck, and on the Resurrection Day We bring it out for him, as a book which he sees it open.
Every man’s fate is attached to his own neck (and depends on his own deeds.) On the Day of Resurrection, I will hand man with a record of his deeds which will be open to review
Every person’s fate have We fastened to his own neck. On the Day of Accountability We will bring out for him a scroll which he will see spread open
And for every person We have attached his augury to his neck, and on the Day of Resurrection We will bring out for him a record which he will find spread open.
And every man's augury have we fastened on his neck; and we will bring forth for him on the resurrection day a book offered to him wide open
And We have attached the destiny of every man to his neck; and We shall bring forth a register for him on the Day of Resurrection, which he will find open
And for every human being have We fastened his record around his neck and on the day of resurrection We will bring forth for him a book that he will find in elaborate details.
The fate of every man have we bound about his neck; and we will produce unto him, on the day of resurrection, a book wherein his actions shall be recorded
And every man´s augury (fate) have We fastened on his own neck; and We will bring forth for him on the Day of Judgment a book offered to him wide open
And to every human ? We have fastened to him his bird of deeds upon his neck; and on the Day of Resurrection We shall bring forth to him a book spread open wide
And every man's fate have we fastened about his neck: and on the day of resurrection will we bring forth to him a book which shall be proffered to him wide open
And to all humans — We have attached to him his recording for his deeds in his neck; and We shall eject out for him on the Day of Resurrection the record. He shall find it totally revealing
For every human being We fastened his omen to his neck and We will bring out for him on the Day of Resurrection a book in which he will meet that which unfolded.
We have fastened every person’s fate around his/her own neck. On the Day of Judgment, We will bring him/her a scroll, and he/she will see it unrolled.
We have fastened the fate of every man to his own neck, and on the Day of Judgment We shall bring out for him a book spread wide open
We have fastened every man´s omen to his neck. On the Day of Resurrection We shall produce for him his scroll in the shape of a wide open book, (saying)
And We have made every man’s actions to cling to his neck, and We shall bring forth to him on the day of Resurrection a book which he will find wide open
And We have made every man’s fate (or action) to cling to his neck , and We will bring out for him on the day of resurrection, a book (or a record) which he will find wide open.
And We have tied every man's actions to his neck. And We will bring out for him on the Resurrection Day a record thrown wide open
And We have slung every man’s record of deeds around his neck, and on the Day of Resurrection We shall bring forth (this) record, which he will find spread out (before him)
And We have attached to every person's neck his deeds, and We bring forth for him a record on the Day of Resurrection which he will find on display
And We have attached to the neck of every man his deeds, and We bring forth for him a record on the Day of Resurrection which he will find on display.
And We have attached to the neck of every human being his deeds, and We bring forth for him a record on the Day of Resurrection which he will find on display.
And every human/mankind We obliged/compelled him his action/anger in his neck (made himresponsible), and We bring out/make emerge for him (on) the Resurrection Day a Book/judgment he finds it spread/publicized
And every human being's destiny have We tied to his neck; and on the Day of Resurrection We shall bring forth for him a record which he will find wide open
And every man We have imposed on him his bird (of augury) upon his neck, and We will bring out for him, on the Day of the Resurrection, a book (that) he will meet with, spread open
And every man's augury have We fastened to his own neck, and We shall bring forth for him on the Day of Resurrection a book which he will find wide open
We have made every person's actions cling to his neck. On the Day of Judgment, We will bring forth the record of his actions in the form of a wide open book
We have tied up every human‘s fortune to his neck, and on the Day of Resurrection, We will bring forth a book for him that he will find wide open
We have made the fate of every human being to cling to his neck. On the ‘Day of Resurrection’, We shall bring out for him a book, which he will find spread wide open.
We have forced each one´s actions to hang around his neck. On the Day of Judgment, We will bring out his record of deeds; he will find it an open book
We have made the fate of every human being to cling to his neck. On the Day of Resurrection, We shall bring out for him a book, which he will find spread wide open.
We encircled the neck of every human being with a bird of omen, (as it were) auguring well or ill, and in Day of Judgement will We present each with a book bearing his precise record laid open to view
We tied the destiny of every person around their neck; on Judgement Day, We shall bring out the document and spread it wide open before them;
We have bound every human’s destiny to their neck. And on the Day of Judgment We will bring forth to each ˹person˺ a record which they will find laid open.
And We attached every man´s destiny to his neck and produce a book for him on the day of resurrection which he finds laid open.
And the fate of each man We have bound about his neck. On the Day of Resurrection We shall confront him with a book he shall find wide open
We have recorded the fate of every human being; it is tied to his neck. On the Day of Resurrection we will hand him a record that is accessible.
We have tied every person's destiny about his neck and, on the Day of Judgment We will bring out a book for him, which he will find spread open in front of him.
We have tied every person’s deeds about his neck, and, on the Day of Judgment, We will bring out a book for him, which he will find spread open in front of him.
And every human We have obliged him, his bird omen in his neck. And on The Resurrection Day, We exit out for him a Book which he will find it was propagated.
And every man's record of action have We fastened to his neck; and on the Day of Judgment, We shall bring out for him a book which he will find wide open.
Every human being's action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open.
All deeds of the humans are instantly recorded on their "Self", as if the record book is fastened to their own necks. And We shall bring forth this record book wide open to them on the Day of Resurrection
And We have made every man's actions to cling to his neck, and We will bring forth to him on the resurrection day a book which he will find wide open
And every man's work have WE fasten to his neck; and on the Day of Resurrection WE shall bring out for him a book which he will find wide open
And [for] every man We have fastened his omen upon his neck, and We shall bring it forth for him on the Day of Resurrection as a book he will meet wide open
And We have tied every man's fate onto his own neck: We shall bring out on the Day of Judgment for him a (register like) document, which He will see laid open (for him)
We’ve tied every person’s fate to his neck, and on the Day of Resurrection, We will bring out for him a record, which he will find spread open.
For every person We have attached his fate to his neck. And on the Day of Resurrection, We will bring out for him a book which he will find spread open
And [for] every person We have imposed his fate upon his neck, and We will produce for him on the Day of Resurrection a record which he will encounter spread open
And every man's augury We have fastened on his neck; and We will bring forth for him on the Day of Resurrection a book which he will encounter wide open.
Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open
Every man's fate We have fastened on his own neck: On the Day of Judgment We shall bring out for him a scroll, which he will see spread open
ٱقۡرَأۡ كِتَـٰبَكَ كَفَىٰ بِنَفۡسِكَ ٱلۡیَوۡمَ عَلَیۡكَ حَسِیبࣰا ١٤
‘Read your record. Today your own soul is enough to calculate your account.’
(It will be said): “Read your book. You yourself are sufficient today as a reckoner (accountant) against you.”
Read thine book; sufficeth to-day thy soul against thee as a reckoner
"Read your ledger; this day you are sufficient to take your own account
“Read your book (knowledge) of life! Sufficient for you is your individual consciousness at this stage to discern the consequences of your actions.”
´Read your Book! Today your own self is reckoner enough against you!´
‘Read your book! Today your soul suffices as your own reckoner.’
"Read your book! Your own self suffices you this day as a reckoner against you."
(It will be said to him,) `Read your book. Sufficient is your own conscience this day as a reckoner against you.
'Read thy book! Thy soul suffices thee this day as a reckoner against thee.
(He will be told:) “Read your book, today your self is sufficient for reckoning against you.”
“Read your records today and judge for yourself!”
Read your record. Sufficient is your soul this day to make an argument against you
“Recitesg your record; today your own soul is sufficient as a reckoner.”
'Read thy book, thou art accountant enough against thyself today!
It will be said, "Read your ledger; this day you are sufficient to take your own account."
[It will be said unto him] “Read your book, for today your soul suffices as a reckoner against your own self.”
It shall be offered him open, and the angels shall say unto him, read thy book; thine own soul will be a sufficient accountant against thee, this day
(It will be said to him) "Read your book. Your soul suffices as reckoner against you this day."
'Read your book. Your self suffices you this Day as a reckoner against you.
-"Read thy Book: there needeth none but thyself to make out an account against thee this day."
(It will be said to him): “Read your record. It became sufficient for your ownself today, (acting as) a reckoner against yourself.
Recite thy book! This day thy soul sufficed thee as thy reckoner against thee.
“Read your record! This day your own soul is sufficient to make an account against you.”
saying: "Here is your book of deeds: read it. Today you yourself are sufficient to take your own account."
"Read your scroll; this Day you suffice to take account of yourself."
Read thy book. Thine own soul is sufficient as a reckoner against thee this day
(It will be said to him), “Read your book, this day your own self is sufficient against you as one who takes account.”
"Read your record! You yourself are sufficient as an auditor against you this day."
(It will be said to him:) ‘Read your book (of deeds). Today, you yourself are enough for examining your own account.
Read your record! It is enough for you that you are aware of yourself today
Read your record! It is sufficient for you that you are aware of yourself today.
Read your record! It is sufficient for you that you are aware of yourself today.
(He is told): "Read your Book/judgment , enough/sufficient with your self today on you counting/calculating."
[and he will be told:] "Read this thy record,! Sufficient is thine own self today to make out thine account!"
"Read your book! Your self suffices you this day as a constant-reckoner against you."
(And it will be said unto him): Read thy Book. Thy soul sufficeth as reckoner against thee this day
We will tell him, "Read it and judge for yourself."
(and We will say to him) .Read your book. Enough are you today to take your own account
(it will be said unto him): "Read your book! Sufficient is your own self this day to make out an account against you.”
"Read your record! Today, even you shall suffice to evaluate your own self!"
(it will be said unto him): ‘Read your book! Sufficient is yourself this day to make out an account against you’.
There and then shall each be told, thus: "Read your own book and enough is your secret self be today your judge"
read your own document! You should be able to calculate your own account today.
˹And it will be said,˺ “Read your record. You ˹alone˺ are sufficient this Day to take account of yourself.”
Read your book, it will suffice as your own account against you today.
Read your Book: enough for you this day that your own soul should call you to account.‘
Read your own record. Today, you suffice as your own reckoner.
And it will be said, "Read your book. Today you are a witness against yourself."
And it will be said, “Read your book. Today you are a witness against yourself.”
“Read your Book; Sufficient is yourself against you on this Day as a reckoner.”
(It will be said to him) : 'Read your book; your own self suffices today as a reckoner against you'.
[And We will say:] 'Read this your record! Sufficient it is for you today that your own soul should make out your account.'
"Read your book! You are a sufficient auditor for yourself this Day."
Read your book; your own self is sufficient as a reckoner against you this day
It will be said to him, `Read thy book. Sufficient is thy own soul as a reckoner against thee this day.
“Read your book! On this Day, your soul suffices as a reckoner against you.
(It will be said to him:) "Read your (own record) book: Your soul is enough this day to make out an account against you."
“Read your record! Today, your soul is enough to account against yourself.”
'Read your book; today there will be none but yourself to call you to account.'
[It will be said], "Read your record. Sufficient is yourself against you this Day as accountant."
'Read your book, your soul suffices for a reckoner against you today.'
(It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."
(It will be said to him:) "Read thine (own) record: Sufficient is thy soul this day to make out an account against thee."
مَّنِ ٱهۡتَدَىٰ فَإِنَّمَا یَهۡتَدِی لِنَفۡسِهِۦۖ وَمَن ضَلَّ فَإِنَّمَا یَضِلُّ عَلَیۡهَاۚ وَلَا تَزِرُ وَازِرَةࣱ وِزۡرَ أُخۡرَىٰۗ وَمَا كُنَّا مُعَذِّبِینَ حَتَّىٰ نَبۡعَثَ رَسُولࣰا ١٥
Whoever accepts guidance does so for his own good; whoever strays does so at his own peril. No soul will bear another’s burden, nor do We punish until We have sent a messenger
Whoever goes right, then it goes right only for its own self. Whoever goes astray, then it goes astray only against its own self. No one shall bear the burden of another (on the Day of Judgment). And We don’t punish (in this world) until We have sent a Messenger.
Whosoever is guided, it is only for himself that he is guided and whosoever Strayeth, it is only against the same that he strayeth; and a burthen-bearer beareth not the burthen of anot her. And We have not been tormentors until We had raised an apostle
"He who finds the right path does so for himself; and he who goes astray does so to his own loss; and no one who carries a burden bears another's load. We never punish till We have sent a messenger
Whoever is guided to the reality is only guided for himself and whoever goes astray (from the reality) has only gone against his own self! And no one bears the burden of another’s mistakes! We will never cause suffering until We disclose a Rasul with whom We warn!
Whoever is guided is only guided to his own good. Whoever is misguided is only misguided to his detriment. No burden-bearer can bear another´s burden. We never punish until We have sent a Messenger.
Whoever is guided is guided only for [the good of] his own soul, and whoever goes astray, goes astray only to its detriment. No bearer shall bear another’s burden. We do not punish [any community] until We have sent [it] an apostle
Whoever takes the right way takes it for the good of his soul only; and whoever goes astray, goes astray but to its harm only. No soul, as bearer of burden, is made to bear the burden of another. We would never punish (a person or community for the wrong they have done) until We have sent a Messenger (to give counsel and warning)
He who follows the right way follows it to his own good and he who goes astray, surely, he goes astray to his own loss. And no soul that bears the burden shall bear the burden of another. And We never punish unless We have sent a Messenger
Whosoever is guided, is only guided to his own gain, and whosoever goes astray, it is only to his own loss; no soul laden bears the load of another. We never chastise, until We send forth a Messenger
Anyone who is guided, he is only guided for himself, and anyone who lost (the right path) he only errs against himself. And no bearer bears the burden of another. And We are not punishers until We send a messenger.
Whoever accepts the guidance, has done himself a favor. Whoever has chooses the wrong path, he has done an injustice to himself. Nobody will be held responsible for somebody else’s wrong doing and I will never punish without first having sent a Messenger (to warn.
He who receives guidance receives it for his own benefit. He who goes astray does so to his own loss. No bearer of burdens can bear the burden of another, and We would not come with Our punishment until We had sent a messenger
Whoever is guided—he is only guided to his own benefit, while whoever goes astray—he goes astray to his own detriment. And no bearer of burden carries the burden of another, for never do We punish until We have sent a messenger.
He who accepts guidance, accepts it only for his own soul: and he who errs, errs only against it; nor shall one burdened soul bear the burden of another. Nor would we punish until we had sent an apostle
Whoever came to guidance, has come for his own good; and whoever went astray, has strayed for his own ruin; and no burdened soul will bear another’s burden; and We never punish until We have sent a Noble Messenger
Whoever follows guidance, he only follows guidance for [the goodness of] his soul and whoever goes astray, his going astray is only against it [his own soul] and no bearer of a burden bears the burden of another and We are not going to punish [a nation] until We have sent a messenger [to them].
He who shall be rightly directed, shall be directed to the advantage only of his own soul; and he who shall err, shall err only against the same: Neither shall any laden soul be charged with the burden of another. We did not punish any people, until we had first sent an apostle to warn them
He who accepts guidance (or does right), accepts it only for his own soul: and he who errs, errs only against it; nor shall one burdened soul bear the burden of another. Nor would We punish until we had sent a Messenger (with warnings)
Whosoever is guided is only guided for his own self, and whosoever goes astray it is only against it. No soul shall bear another's burden. Nor do We punish until we have sent a Messenger
For his own good only shall the guided yield to guidance, and to his own loss only shall the erring err; and the heavy laden shall not be laden with another's load. We never punished until we had first sent an apostle
That who adopted the guidance, then certainly what is true is that he adopts guidance in his own interest; and that who went astray, then surely what (is the fact is that) he strays at her cost (i.e., against his own Nafs). And does not bear burden, a bearer of burdens, the burden of another one. And We did not become those who impose punishment until We raise a Messenger
Whoever was truly guided is truly guided only for his own soul. And whoever went astray, then, only goes astray against it. And no burdened soul bears the heavy load of another, nor would We have been ones who punish until We raised up a Messenger.
Whoever accepts guidance receives it for his/her own benefit. Whoever goes astray does so at his/her own loss. No tote-bearer may carry the burden of another. We will not, however, manifest Our wrath until We have sent a messenger [to each society].
He that seeks guidance, shall be guided to his own advantage, but he that goes astray does so to his own loss. No bearer shall bear the burden of another on the Day of Judgment. And during your worldly life, We do not inflict punishment until We send forth a Messenger to make truth distinct from falsehood
He who follows the Right Way shall do so to his own advantage; and he who strays shall incur his own loss. No one shall bear another´s burden. And never do We punish any people until We send a Messenger (to make the Truth distinct from falsehood)
Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray. And no bearer of a burden can bear the burden of another. Nor do We chastise until We raise a messenger
He who receives guidance receives it only for (the benefit of) his own self and he who goes astray, (the loss of) his going astray is only on him. And no bearer of a burden will bear the burden of another. And We do not punish until We have raised a messenger.
One that goes on the right path does so for one's own self. And one that goes astray does so to one's own detriment. And no bearer of a burden bears the burden of another, nor do We punish until We send a Messenger
Whoever adopts the path of guidance follows it to his own benefit, and whoever goes astray, then the evil consequences of his error also fall back on him alone. And no bearer of burden will bear the burden (of the sins) of any other. And We do not torment (any people) at all until We send a Messenger (to them)
Whoever is guided is guided for himself, and whoever is misguided is for his own loss. And no person shall carry the load of another, and We were not to punish until We send a messenger
Whoever is guided is guided for himself, and whoever is misguided is for his own loss. And no person shall carry the burdens of another, and We were not to punish until We send a messenger
Whoever is guided is guided for himself, and whoever is misguided is for his own loss. And no bearer may carry the burden of another; and We were not to punish until We send a messenger.
Who was guided, so but he guides for himself, and who misguided, so but he misguides on it (himself) and no sinner/loader/burdener carries/loads/bears another's sins/load/burden , and We were not torturing until We send a messenger
Whoever chooses to follow the right path, follows it but for his own good; and whoever goes astray, goes but astray to his own hurt; and no bearer of burdens shall be made to bear another" burden. Moreover. We would never chastise [any community for the wrong they may do] ere We have sent an apostle [to them]
Whoever is guided, surely he is guided only for himself; (i.e., for his own gain) and whoever errs (away), then surely he errs (away) only upon himself; (i.e., to his own loss) and no encumbered self will be encumbered with the encumbrance of another (self); and in no way are We tormenting (anyone) until We have sent forth a Messenger
Whosoever goeth right, it is only for (the good of) his own soul that he goeth right, and whosoever erreth, erreth only to its hurt. No laden soul can bear another's load, We never punish until we have sent a messenger
One who follows guidance does so for himself and one who goes astray does so against his soul. No one will suffer for the sins of others. We have never punished anyone without sending them Our Messenger first
Whoever adopts the right path does so for his own benefit, and whoever goes astray does so to his own detriment, and no bearer of burden shall bear the burden of another, and it is not Our way to punish (anyone) unless We send a Messenger
Whosoever goes right; then he goes right only for the benefit of his own self. Whosoever errs; then he errs only against his own self. No bearer of burdens will bear the burden of another. Never will We chastise until We send forth a ‘Messenger’ (giving you sufficient warnings).
The one who adopts the guidance (of the Qur´an) does so only for his own benefit. The one who strays also does so for his own self. No soul shall carry another´s burden! We never inflict punishment, unless We have already sent around messengers
(And) whoever strives to live before the Face of Allâh, it is for his own benefit; and whoever deviates from the path of truth, it is for his own loss. No bearer of burdens will bear the burden of another. Never will We chastise until We send forth a Messenger (to give sufficient warnings).
Indeed, he who is steered by the spirit of truth into all truth and Providence his guide benefits his own soul, and he who errs and strays from the path of truth and righteousness will prejudice his own soul. No soul bearing wrongs or not, will in any way bear the wrong of another, nor would We inflict a penalty on a people until We had sent to them a Messenger serving as a spectacle and a warning and they counselled deaf
Whoever accepts the guidance does for his own good, and whoever strays is in loss; no one will bear the burden of another person. We don’t punish people until We have sent a messenger
Whoever chooses to be guided, it is only for their own good. And whoever chooses to stray, it is only to their own loss. No soul burdened with sin will bear the burden of another. And We would never punish ˹a people˺ until We have sent a messenger ˹to warn them˺.
Whoever wants to be guided is guided for his own good and who goes astray, goes astray only against himself, and no-one burdened will carry another´s burden, and We never punish until We send a messenger.
He that seeks guidance shall have guidance for the good of his own soul, and he that errs shall err at his peril. No burdened soul shall bear another‘s burden. Nor do We punish until We have sent forth an emissary
Whoever is guided, is guided for his own good, and whoever goes astray does so to his own detriment. No sinner will bear the sins of anyone else. We never punish without first sending a messenger.
Whoever chooses to follow the right path, it will be for the good of his soul, and whoever goes astray will [reap] his own hurt, and no bearer of burdens will bear the burdens of another. We would never punish unless we had first sent a messenger.
Whoever chooses to follow the right path, will be for the good of his soul, and whoever goes astray will [reap] his hurt, and no bearer of burdens will bear the burdens of another. We would never punish unless we had first sent a messenger.
Whoever is guided, so he is guided for himself. And whoever strayed, so he strayed against it. And no bearer of a burden will bear a burden of another, and We were not torturing until We will mission a messenger.
Whoever gets guided aright, has only got guided aright to his own gain, and whoever goes astray, it is only to his own loss; and no one laden bears the burden of another, nor do We punish (anyone) until We raise a messenger.
Whoever chooses to follow guidance does so for his own good, and whoever goes astray does so to his own loss. No soul shall be made to bear the burden of another. We would never inflict punishment [on anyone] until We have sent a Messenger [to give warning].
So, whoever goes right, does it for his own "Self", and whoever strays, strays against his own "Self". No person bears the load of another. And We never punish any people until We have sent a Messenger. (The Eternal Messenger now is the Book of Allah)
Whoever goes aright, for his own soul does he go aright; and whoever goes astray, to its detriment only does he go astray: nor can the bearer of a burden bear the burden of another, nor do We chastise until We raise a messenger
He who follows the right way follows it only for the good of his own soul; and he who goes astray, goes astray only to his own loss. And no bearer of burden shall bear the burden of another. And WE shall never punish until WE have sent a Messenger
Whosoever is rightly guided is only rightly guided for the sake of his own soul, and whosoever is astray is only astray to its detriment. None shall bear the burden of another. And never do We punish till We have sent a messenger
Whoever takes the guidance, takes it for his own good: And Whoever goes astray does so to his loss: No bearer of burdens can bear the burden of another: And We will not come down with Our Anger until We had sent a messenger (to warn)
Whoever is guided, is guided for his benefit, and whoever strays, does so to his detriment. No bearer of burdens can bear the burdens of another, and We never punish until We have sent a messenger.
Whoever is guided—is guided for his own good. And whoever goes astray—goes astray to his detriment. No burdened soul carries the burdens of another, nor do We ever punish until We have sent a messenger
Whoever is guided is only guided for [the benefit of] his soul. And whoever errs only errs against it. And no bearer of burdens will bear the burden of another. And never would We punish until We sent a messenger
Whoever is guided then he is only guided for his soul; and whoever errs, then he errs only against it; and no burdened one will bear the burden of another; and We do not punish until We send a messenger.
Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an apostle (to give warning)
Who receiveth guidance, receiveth it for his own benefit: who goeth astray doth so to his own loss: No bearer of burdens can bear the burden of another: nor would We visit with Our Wrath until We had sent an messenger (to give warning)
وَإِذَاۤ أَرَدۡنَاۤ أَن نُّهۡلِكَ قَرۡیَةً أَمَرۡنَا مُتۡرَفِیهَا فَفَسَقُوا۟ فِیهَا فَحَقَّ عَلَیۡهَا ٱلۡقَوۡلُ فَدَمَّرۡنَـٰهَا تَدۡمِیرࣰا ١٦
When We decide to destroy a town, We command those corrupted by wealth [to reform], but they [persist in their] disobedience; Our sentence is passed, and We destroy them utterly
And when We decide to destroy a town, We first send commandments to its wealthy luxurious people, but they transgress in it. Thus the word (of punishment) is justified against it. Then We destroy it with complete destruction.
And when We intend that We shall destroy a town We command the affluent people thereof, then they transgress therein; wherefore the word is justified on them; then We annihilate it with Utter annihilation
"And when We destroy a human habitation We send Our command to (warn) its people living a life of ease; and when they disobey, the sentence against them is justified, and We destroy them utterly
And when We intend to destroy a city We order its most affluent ones (to fix themselves through the Rasuls) but they continue to comply with the requirements of their corrupt beliefs... So they deserve to experience the consequence of Our warning... Thus We destroy them.
When We desire to destroy a city, We send a command to the affluent in it and they become deviant in it and the Word is justly carried out against it and We annihilate it completely.
And when We desire to destroy a town We command its affluent ones [to obey Allah]. But they commit transgression in it, and so the word becomes due against it, and We destroy it utterly
And when We finally will to destroy a township (that has deserved destruction), We leave those of its people lost in the pursuit of pleasures to their own devices, and so they transgress all limits therein. In consequence, the word (of punishment) is justified against it, and so We annihilate it, reducing it to nothing
And when We intend to destroy a township, We (first) address Our command to its lawless people who lead lazy lives (to show obedience), but they revolt therein so that it stands condemned and We destroy it with an utter destruction
And when We desire to destroy a city, We command its men who live at ease, and they commit ungodliness therein, then the Word is realized against it, and We destroy it utterly
And when We want to destroy any town, We instruct its rich ones (to obedience), then they disobey in it, then the word is justified against it, then We destroy it with utmost destruction.
Before I destroy a town, I send My Commandments to their elite people. When they choose to continue their wrongdoings, then I totally annihilate them
When We decide to destroy a population, We send a definite order to those among them who are given the good things of this life, and yet transgress, so that the word is proved true against them. Then We completely destroy them
And when We want to annihilate a town We command its affluent ones (to be righteous), yet they defiantly disobey (Our commands) in it, so it deserves the decree and We annihilate it completely.
And when we desired to destroy a city we bade the opulent ones thereof; and they wrought abomination therein; and its due sentence was pronounced; and we destroyed it with utter destruction
And when We will to destroy a township We send the commands to its prosperous people, thereupon they do not obey them, and so the Word is proved upon it - We therefore destroy and ruin it
And when We will to destroy a township, We cause its people of affluence to grow and increase and thus they turn renegades therein. Thereupon the word [of punishment] becomes fulfilled against it [the township] then We annihilate it a complete annihilation.
And when We resolved to destroy a city, We commanded the inhabitants thereof, who lived in affluence, to obey our apostle; but they acted corruptly herein: Wherefore the sentence was justly pronounced against that city; and We destroyed it with an utter destruction
And when We desire to destroy a people We send commands to the opulent ones thereof who yet work abomination therein; and then due sentence is pronounced; and We destroyed it utterly
When We desire to annihilate a village, We command those who live in ease, but they commit evil therein, then the Word is realized against it and it is utterly annihilated
And when we willed to destroy a city, to its affluent ones did we address our bidding; but when they acted criminally therein, just was its doom, and we destroyed it with an utter destruction
And when We intended that We destroy a township We ordered its ‘upper-class’ (to return to the Book of Allah) but they indulged in Fisq therein, thus the order of torment became justified against it. Then We destroyed it in complete destruction
And when We wanted to cause a town to perish, We commanded ones who are given ease, but they disobeyed therein. So the saying was realized against it. Then, We destroyed it with utter destruction.
When We decide to destroy a population, We send a definite order to those among them who are blessed but still sin so that the word is proven true against them. Then We completely destroy them.
Whenever We have intended to destroy a town, it was because We sent Our commandments to its people who were leading easy lives but they showed disobedience; as a result Our Judgment was passed, and We razed that city to the ground
When We decide to destroy a town We command the affluent among them, whereupon they commit sins in it, then the decree (of chastisement) becomes due against them and thereafter We destroy that town utterly
And when We wish to destroy a town, We send commandments to its people who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction
And when We intend to destroy a town, We send our commandment to those who are well-off therein, but they transgress in it, thus the word is proved true against the (town), then We destroy it with utter destruction.
And when We wish to destroy a town, We send Our commandment to its wealthy people who lead easy lives, but they defiantly disobey! So the divine Word takes effect against that town, and We deal with it destructively
And when We resolve to destroy a town, We send (some) command to the rich and the affluent amongst them (so that the common man and the poor may make amends) but they act disobediently in (the town). Thus Our decree (of torment) becomes due against it. Then We totally demolish that town
And if We wish to destroy a town, We allow the carefree to rule it, then they will commit evil in it, then it will deserve the punishment, then We will destroy it completely
And if We wish to destroy a town, We allow its carefree to rule it, then they commit wickedness in it, then it deserves the punishment, then We destroy it completely.
And if We wish to annihilate a town, We leave its reckless to rule it, then they commit wickedness in it, then the word is given, then We destroy it completely.
And if We willed/wanted that (E) We destroy/perish a village/urban city, We ordered/commanded its luxuriated ungrateful and arrogant, so they debauched in it, so the saying/words was deserved on it, so We destroyed it destructively
But when [this has been done, and] it is Our will to destroy a community, We convey Our last warning to those of its people who have lost themselves entirely in the pursuit of pleasures; and [if] they [continue to] act sinfully, the sentence [of doom] passed on the community takes effect, and We break it to smithereens
And when We will to cause a town to perish, We command its (people) luxurious (life), then they committed immorality therein; so the Word came true against it, (and) then We destroyed it an utter destruction
And when We would destroy a township We send commandment to its folk who live at ease, and afterward they commit abomination therein, and so the Word (of doom) hath effect for it, and we annihilate it with complete annihilation
When We decide to destroy a town We warn the rich ones therein who commit evil. Thus it becomes deserving to destruction and We destroy its very foundations
And when We intend to destroy a habitation, We command its affluent people (to do good), then they commit sins therein, and thus the word (of punishment) becomes applicable to it (habitation), and We annihilate it totally
When We intend to destroy a town, We command its affluent ones (to pursue righteousness), but they are not inclined to obey. Thus, the Word (of the divine retribution) is rightly justified against them. Then We devastate it with utter devastation.
When We resolve to ruin a town, (and before We actually destroy it), We first order its affluent inhabitants (to obey). They carry on their lives of sin. So the prediction (against them) comes to pass. Thereafter, We finish them off completely
And when We intend to destroy a town, We command its affluent ones (to pursue righteousness & perfection in Faith). But when they continue to indulge in debauchery, the Word (of the divine retribution) is rightly justified against them. Then We devastate it with utter devastation.
And when We justly decide to do away with a town by reason of obliquity, We incite those of its people who live in luxury to indulge in the style of shameless luxury, and there comes to be what was predicted beforehand that they were born to be losers and We reduce it to a useless form
When We plan to destroy a town, first We teach its well-off people to change, if they continue to disobey, the judgement comes to pass and We destroy them.
Whenever We intend to destroy a society, We command its elite ˹to obey Allah˺ but they act rebelliously in it. So the decree ˹of punishment˺ is justified, and We destroy it utterly.
And if We want to destroy a town, We give authority to its affluent people, then they act immorally in it, so it deserves the decree, and We annihilate it completely.
When We resolve to raze a city, We first give warning to its prodigals. If they persist in sin therein, judgement is passed, and We destroy it utterly
If we are to annihilate any community, we let the leaders commit vast corruption therein. Once they deserve retribution, we annihilate it completely.
But when We decide to destroy a community, We first give Our final warning to all the decadent in it, but they defiantly disobey. Our sentence is justly carried out, and We then, destroy it utterly.
But when We decide to destroy a town, We command its affluent (to follow our guidance) but they defiantly disobey; so our sentence is justly carried out, and We then destroy it utterly.
And if We want to destroy a village, We command its luxuriant ones, so they are debauching in it, so the saying upon it was truthed, So We devastated it the most, devastation.
And once We determine to exterminate a town, We command its luxurious people (to obey Us) , but they transgress therein, thus the word proves true against it, then We destroy it with utter destruction.
When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgement is irrevocably passed, and We utterly destroy them.
(Here is the Divine Law of Requital for nations.) We let the leaders of a nation commit corruption, drift out of discipline and consider themselves above Law. Then Our Law annihilates them completely. (And the leaders and the public are left blaming one another (7:38), (10:28), (14:21), (16:86)
And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein; thus the word proves true against it, so We destroy it with utter destruction
And when WE intend to destroy a township, WE command its people who live in comfort to adopt the way of righteousness but they transgress therein, so the sentence of punishment becomes due against it, so WE destroy it with utter destruction
And when We desire to destroy a town, We command those who live a life of luxury within it; yet they commit iniquity therein. Thus the Word comes due against it and We annihilate it completely
When We decide to destroy a town (a population) We (first) send a firm order to those from them who are given the good things of this life and still exceed (their) limits; So that the word (of warning) is proved true against them: After this We destroy it to total destruction
When We decide to destroy a town, We command its affluent ones, who then commit transgressions therein, thus justifying the sentence against it, and We destroy it completely.
When We decide to destroy a town, We command its affluent ones, they transgress in it, so the word becomes justified against it, and We destroy it completely
And when We intend to destroy a city, We command its affluent but they defiantly disobey therein; so the word comes into effect upon it, and We destroy it with [complete] destruction
And when We desire to destroy a city We command its affluent ones but they disobey therein; so the word is justified against it, and We destroyed it, destroying.
When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly
When We decide to destroy a population, We (first) send a definite order to those among them who are given the good things of this life and yet transgress; so that the word is proved true against them: then (it is) We destroy them utterly
وَكَمۡ أَهۡلَكۡنَا مِنَ ٱلۡقُرُونِ مِنۢ بَعۡدِ نُوحࣲۗ وَكَفَىٰ بِرَبِّكَ بِذُنُوبِ عِبَادِهِۦ خَبِیرَۢا بَصِیرࣰا ١٧
How many generations We have destroyed since Noah! Your Lord knows and observes the sins of His servants well enough
And how many generations We have destroyed since after Noah? Your Lord is Sufficient as an All-Knower and All-Seer of the sins of His servants.
How many a generation have We destroyed after Nuh; and sufficeth for the offences of His bondmen thy Lord as the Aware, the Beholder
"How many generations have We laid low after Noah, for your Lord knows and notices well enough the sins of His creatures
Many generations We have destroyed after Noah... Your Rabb is Habir and Basir of the mistakes of His servants!
How many generations We destroyed after Nuh! Your Lord is well able to be aware of and see the wrong actions of His slaves!
How many generations We have destroyed since Noah! Your Lord suffices as one well aware and percipient of His servants’ sins
How many a generation have We (thus) destroyed after Noah! Your Lord suffices as one All-Aware and All-Seeing of the sins of His servants
(In accordance with this rule of Ours) We have destroyed many a generation after Noah. And your Lord suffices as One Who is Aware and Beholder of the sins of His servants
How many generations We have destroyed after Noah! Thy Lord suffices as one who is aware of and sees the sins of His servants
And We have destroyed many generations after Noah, and it is enough that your Lord is well-informed and watchful of His servants’ sins.
Just think about how many generations I have destroyed after Noah (meaning that the Great Flood was not the last act of justice of God on earth.) Yes, your Lord reacts against the sins of His servants; He is aware of everything and sees everything
How many generations have We caused to perish after Noah? And enough is your Lord to see and note the sins of His servants
And how many generations have We annihilated after Noah? Thus sufficient is your Lord as All-Aware, All-Seeing of the misdeeds of His servants.
How many generations have we destroyed after Noah! but thy Lord of the sins of his servant is well aware, and sees enough
And many a generation We did destroy after Nooh! And Allah is Sufficient, Aware of the sins of His bondmen, the Beholder
And how many generations have We destroyed after Noah and your Lord suffices as All-Acquainted, All-Seeing of the sins of His slaves.
And how many generations have We consumed since Noah? For thy Lord suffinciently knoweth and seeth the sins of his servants
How many generations have We destroyed after Noah. Your Lord is sufficient as Knower and Beholder of the sins of his servant
How many generations have We destroyed since Noah! Your Lord suffices as One who is Aware of and sees the sins of His worshipers
And since Noah, how many nations have we exterminated! And of the sins of his servants thy Lord is sufficiently informed, observant
And how many generations have We destroyed after Nuh! And it became sufficient for your Nourisher-Sustainer to be All-Knower and All-Beholder of the sins of His Ibad
How many generations have We caused to perish after Noah? And thy Lord sufficed as Aware, Seeing the impieties of His servants.
How many generations have We destroyed since Noah? Your Lord is sufficient to take note and witness the sins of His servants.
How many generations have We destroyed since Noah’s time? Sufficient is your Lord to note and see the sins of His servants
Many a generation has been destroyed by Our command since Noah´s time. Your Lord is well aware and fully observant of the sins of His servants
And how many generations did We destroy after Noah! And thy Lord suffices as being Aware and Seer of his servants’ sins
And how many of the generations have We destroyed after Nuh, and your Fosterer is sufficient (as) One Informed, seeing the sins of His servants.
And many a generation, after Noah, did We destroy! And your Lord has a sufficient knowledge of and is a sufficient Witness to His subjects' faults/mistakes/sins
And how many a community have We destroyed after Nuh (Noah)! And your Lord is Sufficient. (He) is Well Aware of the sins of His servants, All-Seeing
And how many a generation have We destroyed after Noah And it is enough for your Lord to have knowledge and sight over the sins of His servants
And how many a generation have We destroyed after Noah? And it is enough for your Lord to have knowledge and sight over the sins of His servants.
And how many a generation have We destroyed after Noah? And it is enough for your Lord to have knowledge and sight over the sins of His servants.
And how many We destroyed/perished from the generations/peoples of eras from after Noah, and enough/sufficient with your Lord with His worshippers'/slaves' crimes, (He is) expert/experienced, seeing/knowing/understanding
And how many a generation have We [thus] destroyed after [the time of] Noah! For, none has the like of thy Sustainer's awareness and insight into His creatures' sins
And how many generations We have caused to perish even after Nuh; (Noah) and your Lord suffices as One Who is Ever-Cognizant of (and) Ever-Beholding of the guilty (deeds) of His bondmen
How many generations have We destroyed since Noah! And Allah sufficeth as Knower and Beholder of the sins of His slaves
We have destroyed many generations after the time of Noah. Your Lord is All knowing and Well Aware of the sins of His servants
How many a generation have We destroyed after NuH! And enough is your Lord to know, (and) watch the sins of His servants
How many generations have We utterly destroyed after ‘Noah’! Your Lord suffices as One who knows and sees the sins of His servants.
Many towns have We destroyed after Nooh. Your Lord is Aware, and He is enough to watch over the sins of His created beings
(Imagine) so many generations have We utterly destroyed after Noah! Your Lord suffices as One who knows and sees the iniquitous deeds of His servants.
How many generations have We uprooted since the period in the life of Nuh, and enough is Allah, your Creator, to hold prescience and be an eyewitness of the iniquities of His servants
How many generations did we destroy after Nuh? Your Lord is sufficiently aware and sees the sins of His servants.
˹Imagine˺ how many peoples We have destroyed after Noah! And sufficient is your Lord as All-Aware and All-Seeing of the sins of His servants.
And how many a generation after Nuh (Noah) did We destroy, and your Lord is sufficient to know and see the sins of His servants.
How many generations have We cut down since Noah‘s time! Suffice it that your Lord is well aware of His servants‘ sins and observes them all
Many a generation have we annihilated after Noah. Your Lord is most efficient in dealing with the sins of His servants; He is fully Cognizant, Seer.
How many generations have We annihilated after Noah's time! Your Lord is sufficiently aware of His worshipers' sins, and all seeing.
How many generations have We annihilated after Noah’s time! Your Lord is sufficiently aware of His worshipers’ transgressions, and All-Seeing.
And how many among the generations have We destroyed, after Noah? And sufficient is your Lord by his slaves’ misdeeds as Expert, Seer.
And what a great number (of people) We did exterminate after Noah! And your Lord is sufficient as Knowing and Seeing with regard to the sins of His servants.
Many generations have We destroyed since Noah's time. Suffice it that your Lord is well aware of His servants' sins, and observes them all.
How many generations has Our Law annihilated since Noah! Allah suffices as the Knower and Beholder of what causes His servants to trail behind
And how many of the generations did We destroy after Nuh! and your Lord is sufficient as Knowing and Seeing with regard to His servants' faults
How many generations did WE destroy after Noah ! and thy Lord suffices as Knower and Seer of the sins of HIS servants
How many a generation have We destroyed after Noah! Thy Lord suffices as One Aware of the sins of His servants, Seeing
And how many generations have We destroyed after Nuh (Noah)? And your Lord is sufficient as totally Informed (Khabeer) and All Seer (Baseer) of the sins of His servants
How many generations did We annihilate after Noah? Your Lord is sufficient as an observer and knower of His beings’ sins.
How many generations have We destroyed after Noah? Your Lord is sufficient as Knower and Beholder of the sins of his servants
And how many have We destroyed from the generations after Noah. And sufficient is your Lord, concerning the sins of His servants, as Acquainted and Seeing
And how many of the generations have We destroyed after Noah. Your Lord is enough aware of, sees the sins of His servants.
How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants
How many generations have We destroyed after Noah? and enough is thy Lord to note and see the sins of His servants
مَّن كَانَ یُرِیدُ ٱلۡعَاجِلَةَ عَجَّلۡنَا لَهُۥ فِیهَا مَا نَشَاۤءُ لِمَن نُّرِیدُ ثُمَّ جَعَلۡنَا لَهُۥ جَهَنَّمَ یَصۡلَىٰهَا مَذۡمُومࣰا مَّدۡحُورࣰا ١٨
If anyone desires [only] the fleeting life, We speed up whatever We will in it, for whoever We wish; in the end We have prepared Hell for him in which to burn, disgraced and rejected
Whoever wishes for the quick-passing (enjoyment of this world), We quickly grant it to whoever He wills. Then, We condemn him to hell who will burn therein disgraced and rejected
- Whosoever intendeth the quick Passing world, We hasten to him therein whatsoever We please unto whomsoever We intend; thereafter We shall appoint for him Hell wherein he shall roast, reproved, rejected
"Whosoever desires what hastes away, We hasten to give him (in this life) as much as We please to whosoever We will; but afterwards there is Hell for him in which he will burn, disgraced and ostracised
Whoever desires the immediate world in front him, We will give to him in the world if We intend... Then We will make Hell a dwelling place for him, degraded and distanced he will dwell therein.
As for anyone who desires this fleeting existence, We hasten in it whatever We will to whoever We want. Then We will consign him to Hell where he will roast, reviled and driven out.
Whoever desires this transitory life, We expedite for him therein whatever We wish, for whomever We desire. Then We appoint hell for him, to enter it, blameful and spurned
Whoever wishes for only the immediate gains (of this transitory life), We readily grant thereof as much as We please to whomever We will. Thereafter We consign him to Hell, wherein he will roast, disgraced and disowned
For him who desires the present (transitory) life (only) We shall hasten an immediate reward for him in this very life (giving) what We will to whom We will. But We have prepared Gehenna for him, he shall enter it, condemned and rejected
Whosoever desires this hasty world, We hasten for him therein what We will unto whomsoever We desire; then We appoint for him Gehenna wherein he shall roast, condemned and rejected
Anyone who desires the transient (this world’s life), We rush it to him what We want for whom We want, then We put hell for him to enter (and burn in) there, condemned and banished.
If a person wants something very badly in this world, I readily grant him his wish at my discretion. Then I condemn him to Hell where he will burn and stay there forever disgraced and rejected
If any wish for the temporary things, We readily grant such things as We will, to such people as We will. In the end, We have provided hell for them. They will burn therein, disgraced and rejected
Whoever has been wanting the hasty (life of this world)—We hasten for him therein whatever We will to whomever We desire. Then We assigned for him Hell where he roasts, condemned, defeated.
Whoso is desirous of this life that hastens away, we will hasten on for him therein what we please,- for whom we please. Then we will make hell for him to broil in - despised and outcast
Whoever desires this fleeting one, We may give him quickly - whatever We will, to whomever We will; and then assign hell for him; for him to enter it condemned, pushed around
And whoever wills to have the present life of this world, We will presently give him therein whatever We wish for whomever We will, but then We will make hell for him to burn therein despised, banished.
Whosoever chooseth this transitory life, We will bestow on him therein before hand that which We please; on him, namely, whom We please: Afterwards will We appoint him hell for his abode; he shall be thrown into the same to be scorched, covered with ignominy, and utterly rejected from mercy
Whoever is desirous of this life that soon passes away, We will hasten on for him therein what We please for whom We please. Then We will make hell for him to broil in - despised and outcast (or condemned, disgraced and rejected)
For whosoever desires this fleeting life We hasten for him whatever We will and to whom We want. Then, We have prepared Gehenna for him where he will be roasted, condemned and rejected
Whoso chooseth this quickly passing life, quickly will we bestow therein that which we please - even on him we choose; afterward we will appoint hell for him, in which he shall burn - disgraced, outcast
Whosoever had been desiring an immediate gain, We hastened for him therein what We think proper — for whosoever We intend. Afterwards We appointed for him Hell. He will approach it disgraced, rejected
Whoever had been wanting that which hastens away, We quicken it for him, whatever We will to whomever We want. Again, We assigned hell for him. He will roast in it, one who is condemned, one who is rejected.
As for whoever desires the temporal things, We readily grant things as We will to whom We will. In the end, We have provided Hell for him/her. He/she will burn, disgraced and rejected.
He that desires the transitory things of this life, We readily grant him such things as We please to whomsoever We want, then We condemn him to hell, where he will burn, disgraced and rejected
If anyone desires immediate benefits, We hasten to grant whatever benefits We will in the present life to whomsoever We please, but thereafter We decree for him Hell wherein he shall burn, condemned and rejected
Whoso desires this transitory life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he will enter it despised, driven away
Whoever intends (the comfort of the life of this world) which hasten away, We hasten it for him therein what We will (and) for whom We intend, then We appoint hell for him, he will enter it disgraced, driven away.
As for one who desires instant gains in this present life, We do hasten therein, to whom We will, what We please. Then We make the Hell burn, to disgrace and reject that one
Whoever longs for (quick recompense for his labour in the form of) worldly riches alone, We readily grant whatever We like to whoever We please, here in this world. Thereafter, We have set up Hell for him which he will enter hearing condemnation and contempt, rejected (from the mercy of his Lord)
Whoever seeks the life of haste, We will make for Him what he wishes, then We will make Hell for him a place which he will reach disgraced and rejected
Whoever seeks the life of haste, We will make for him what he wishes, then We will make Hell for him a place which he will reach disgraced and rejected.
Whoever seeks the life of haste, We will hasten for him what he wishes, then We will make Hell for him a place which he will reach disgraced and rejected.
Who was wanting the present world/worldly life, We hurried/hastened for him in it what We will/want to whom We will/want, then We made/put for him Hell, he roasts/suffers/burns (in) it, blamed/made lowly , expelled/driven away
Unto him who cares for [no more than the enjoyment of] this fleeting life We readily grant thereof as much as We please, [giving] to whomever it is Our will [to give]; but in the end We consign him to [the suffering of] hell; which he will have to endure disgraced and disowned
Whoever is willing (to gain) (this) hasty (world), We (quickly) hasten for him therein whatever We decide to whomever We will; thereafter We make for him Hell where he will roast, reprobated and (regretfully) rejected
Whoso desireth that (life) which hasteneth away, We hasten for him therein what We will for whom We please. And afterward We have appointed for him hell; he will endure the heat thereof, condemned, rejected
Whoever desires (only) the enjoyment of this life will receive it if We want it to be so. Then We will make Hell his reward wherein he will suffer, despised and driven away from Our mercy
Whoever opts for the immediate (benefits from) life herein, We give him, right here in this life, as much as We will, to whomever We intend. Then We assign Jahannam for him where he shall enter condemned, discarded
Whosoever desires this fleeting life, We will rush to him therein what We please for whom We intend. Then, afterwards, We have assigned to him ‘Gehenna’ wherein he will burn, condemned and expelled (from the divine clemency).
We grant the wishes in this (transitory) world _ whatever We please and for whomever We decide. For the one who prefers this temporal existence, We have prepared hell (in the hereafter). He will join it, cursed and ostracized
Whoever desires this fleeting life, We will rush to him therein what We will for whom We like. Then, afterwards, We have assigned to him Gehenna wherein he will burn, condemned and expelled (from the divine Mercy).
He who wishes to go by the world and its fleeting, evanescent and ephemeral enjoyment and glory will find Allah moving quickly to respond to whom He will and apportion to him what He will, but in the end We will make Hell his abode where he sits brooding on its vast abyss, censured, despised and rejected
Whoever wants the fleeting world, We readily give whatever We will to whom We please. We have made Hell for him that will burn him, he will be disgraced and rejected.
Whoever desires this fleeting world ˹alone˺, We hasten in it whatever We please to whoever We will; then We destine them for Hell, where they will burn, condemned and rejected.
Whoever wants the immediate life, We hasten for whoever We please whatever We please in it, then We arrange hell for him in which he burns condemned and rejected.
Whoever desires this fleeting life We shall quickly grant him therein whatever We will and for whomever We please. But then We have prepared Hell for him, wherein he shall burn despised and rejected
Anyone who chooses this fleeting life as his priority, we will rush to him what we decide to give him, then we commit him to Gehenna, where he suffers forever, despised and defeated.
As for anyone who prefers this momentary life, We readily grant whatever We will to whomever We will. Then We condemn him to the suffering of Hell which he will have to endure, disgraced and disowned!
As for anyone who prefers this momentary life, We readily grant whatever We will to whomever We will. Then We condemn him to the suffering of Hell, which he will have to endure, disgraced and disowned!
Whoever wants the urgent (Life), We hasten for him within it whatever We will, for whomever We want. Then We set up Gohanam for him (Hell), he will be flamed by it, dishonored, defeated.
Whoever desires this (transient worldly) life, We hasten for him therein what We please for whomever We desire; then We appoint Hell for him into which he will enter disgraced, rejected.
As for those who care only for [the pleasures of] this fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected.
Those who fall for quick gains of life that hastens away, (disregarding the Eternal Values and the Hereafter), We hasten for them according to Our Laws indiscriminately. (But, since they have not invested in the Hereafter) We have appointed for them Hell; they will endure its heat, disgraced, rejected. (2:200), (11:15-16)
Whoever desires this present life, We hasten to him therein what We please for whomsoever We desire, then We assign to him the hell; he shall enter it despised, driven away
Whoso desires the present life, WE hasten for him therein of its provision what WE will - for such of them as WE please; then WE appoint Hell for him; he shall burn therein condemned and rejected
Whosoever would desire the ephemeral, We hasten for him therein whatsoever We will for whomsoever We desire. Then We appointed Hell for him, wherein he shall burn, blameworthy, banished
If any (of you) wish for the passing things (of this life), We give him readily— Those things as We will, to those persons as We will: In the end, We have (also) made Hell for him: He will burn in there, disgraced and rejected
Whoever desires the fleeting life, We readily grant whatever We will to whomever We choose. We then designate him for Hell, where he will burn, condemned and forsaken.
Whoever desires the fleeting life, We expedite for him what We decide to give him, to whomever We desire. Then We consign him to Hell, where he will roast, condemned and defeated
Whoever should desire the immediate - We hasten for him from it what We will to whom We intend. Then We have made for him Hell, which he will [enter to] burn, censured and banished
Whoever desires the transitory life, We hasten for him in it what We will, for whom We desire. Then We have made Hell for him; to broil in, blamed, expelled.
If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected
If any do wish for the transitory things (of this life), We readily grant them - such things as We will, to such person as We will: in the end have We provided Hell for them: they will burn therein, disgraced and rejected
وَمَنۡ أَرَادَ ٱلۡءَاخِرَةَ وَسَعَىٰ لَهَا سَعۡیَهَا وَهُوَ مُؤۡمِنࣱ فَأُو۟لَـٰۤىِٕكَ كَانَ سَعۡیُهُم مَّشۡكُورࣰا ١٩
But if anyone desires the life to come and strives after it as he should, as a true believer, his striving will be thanked
And whoever desires the Hereafter and strives for it with its striving while he is a believer, then they are such that their striving will be appreciated.
And whosoever intendeth the Hereafter and striveth therefor with due striving, while he is a believer, then those: their striving shall be appreciated
"But he who desires the Hereafter, and strives for it with a will, and is a believer, will be favoured for his endeavour
And whoever desires the eternal life to come and as believers fulfills the necessary practices of his belief, his practices will be evaluated and he will be made to live its consequence!
But as for anyone who desires the Next World, and strives for it with the striving it deserves, being a mumin, the striving of such people will be gratefully acknowledged.
Whoever desires the Hereafter and strives for it with an endeavour worthy of it, should he be faithful —the endeavour of such will be well-appreciated
But whoever wishes for the Hereafter and strives for it as it should be striven for, being a believer, then for those (who do so) their striving shall be recognized with thanks and reward
As for those who choose the Hereafter and strive for it, the striving that is its due, and are believers, it is these whose striving shall find favour (with their Lord)
And whosoever desires the world to come and strives after it as he should, being a believer -- those, their striving shall be thanked
And anyone who wants the Hereafter, and tries for it as should be tried for, and is a believer, then their efforts are appreciated (and rewarded).
As for the believer who chooses the Hereafter (as his priority) and strive hard towards it, his righteous acts will be appreciated
Those who wish for the hereafter, strive there with all necessary striving, and have faith, they are the ones whose striving is accepted
But whoever wanted the Hereafter and, as a believer, pursued it as it should be pursued, those—their pursuit has always been thanked.
But whoso desires the next life, and strives for it and is a believer - these, their striving shall be gratefully received
And whoever desires the Hereafter and strives for it accordingly, and is a believer - so only their effort has borne fruit
And whoever wants [to have] the life of hereafter and he works his uttermost effort for it and all the while he is a true believer certainly those are the ones whose efforts are accepted with gratitude [and increased].
But whosoever chooseth the life to come, and directeth his endeavour towards the same, being also a true believer; the endeavour of these shall be acceptable unto God
But whoever desires the Hereafter, and strives for it with the necessary effort, for such, their striving shall find favour
Whosoever, being a believer, desires the Everlasting Life and strives for it as he should those their striving will be thanked
But whoso chooseth the next life, and striveth after it as it should be striven for, being also a believer, - these! their striving shall be grateful to God
And whoever desired the Hereafter and strove hard for it in the striving (needed for) it while he is a Believer, then these are the people; their striving became appreciated one (and rewarded one)
And whoever wanted the world to come and endeavored for it, endeavoring, while he is one who believes, then, those, their endeavoring had been appreciated.
As for those who desire the hereafter and strive for it with a relevant struggle and have faith, they are the ones for whom the struggle is acceptable.
He that desires the life of the hereafter and strives for it as best as he can provided he is a Believer, the endeavor of every such person will be accepted
But he who desires the Hereafter and strives for it in the manner he should, and is a true believer, his striving will come to fruition
And whoso desires the Hereafter and strives for it as he ought to strive and he is a believer -- those are they whose striving is amply rewarded
And whoever intends (to achieve the benefits of) the hereafter and strives for it (with the) striving (due for) it while he is a believer, then those are the persons whose striving will be acknowledged.
And as for one who desires the Hereafter and strives for it as one ought to strive and is a believer, the strivings of such people are duly accepted
And whoever longs for the Hereafter and toils for it befittingly and he is a believer (as well), it is they whose struggle will earn recognition
And whoever seeks the Hereafter and strives for it as it deserves, and is a believing person, then to those what they have sought is given in thanks
And whoever seeks the Hereafter and strives for it as it deserves, and is a believing person, then to those what they have sought is given in thanks.
And whoever seeks the Hereafter and struggles for it as it deserves, and is a believing person, then their struggle is appreciated.
And who wanted the end (other life) and strived/tended to it its striving/hastiness , and he is believing, so those their striving/hastiness was thanked
But as for those who care for the [good of the] life to come, and strive for it as it ought to be striven for, and are [true] believers withal -they are the ones whose striving finds favour [with God]
And whoever is willing (to gain) the Hereafter and diligently endeavors after it as he should (endeavor), being a believer, then those, their endeavor is to be thanked
And whoso desireth the Hereafter and striveth for it with the effort necessary, being a believer; for such, their effort findeth favour (with their Lord)
The effort of one who faithfully strives hard for the (happiness) of the life to come will be appreciated (by God)
And whoever opts for the Hereafter and makes efforts for it as due, while he is a believer, then, the effort of such people is appreciated
Whosoever desires the ‘Hereafter’ and strives (hard) for it in the way he should strive for it while he is a ‘monotheistic believer’ , then such are the ones whose endeavor will be highly appreciated (by Allâh).
Provided he is a believer, anyone who desires (the rewards of) the afterlife and strives effectively for it, will discover that his efforts have found acceptance
Whoever desires the Hereafter and strives (hard) for it in accordance with the requirements, while he is still living a life of Genuine Faith, then such are the ones whose endeavor will be highly appreciated (by Allâh).
But he who chooses the Hereafter and has purposed that it be the heart of his purpose and directs his efforts to fulfilling the requirements incidental to this end with a heart impressed with the image of religious and spiritual virtues shall, he and such persons find that heir endeavor is esteemed and highly appreciated
Whoever wants the Hereafter and works hard for it as a true believer; their works will be fully appreciated.
But whoever desires the Hereafter and strives for it accordingly, and is a ˹true˺ believer, it is they whose striving will be appreciated.
And whoever wants the hereafter and makes an effort for it and is a believer, their effort will be acknowledged.
As for him that desires the life to come and strives for it as he ought to, being a true believer, his endeavours shall be richly recompensed
As for those who choose the Hereafter as their priority, and work righteousness, while believing, their efforts will be appreciated.
But as for those who desire the life to come, and who endeavor earnestly to obtain it, and [demonstrate] that they truly believe-they are the ones who find favor [with God].
But as for those who desire the life to come, and who endeavor earnestly to obtain it, and [demonstrate] that they really believe—they are the ones who find favor [with God]. [17:19)
And whoever wanted the Hereafter, and strived to it, its striving, while he is a believer; so, those whose striving were thanked.
And whoever desires the Hereafter and strives for it as he ought to strive, and he is a believer, (as for) these, their striving shall be thanked.
But those who care only for the life to come, strive for it as it should be striven for, and are true believers, are indeed the ones who will have their endeavours well rewarded.
And the one who keeps the life to come in view and strives for it as best as he can, provided he is a true believer; the endeavor of every such person will be accepted. (2:201)
And whoever desires the hereafter and strives for it as he ought to strive and he is a believer; (as for) these, their striving shall surely be accepted
And whoso desires the Hereafter and strives for it as it should be striven for and is a believer - these are the ones whose striving shall be duly appreciated
And whosoever desires the Hereafter, and endeavors for it earnestly, and is a believer, it is they whose efforts shall be appreciated
Whosoever wishes for the (reward in) Hereafter, and works hard for it with all his due effort, and keeps (his) Faith— He is the one whose effort is acceptable (by Allah)
But whoever desires the Hereafter, and strives for it with due effort, while being a believer—it is those whose striving is appreciated.
But whoever desires the Hereafter, and pursues it as it should be pursued, while he is a believer; these—their effort will be appreciated
But whoever desires the Hereafter and exerts the effort due to it while he is a believer - it is those whose effort is ever appreciated [by Allah ]
And whoever desires the hereafter, and strives for it, its striving while he is a believer, then those, their striving shall be thanked.
Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to God)
Those who do wish for the (things of) the Hereafter, and strive therefor with all due striving, and have Faith,- they are the ones whose striving is acceptable (to Allah)
كُلࣰّا نُّمِدُّ هَـٰۤؤُلَاۤءِ وَهَـٰۤؤُلَاۤءِ مِنۡ عَطَاۤءِ رَبِّكَۚ وَمَا كَانَ عَطَاۤءُ رَبِّكَ مَحۡظُورًا ٢٠
To both the latter and the former, We give some of your Lord’s bounty. [Prophet], your Lord’s bounty is not restricted
We provide each of these and those from the Bounties of your Lord. The Bounties of your Lord can never be forbidden.
To each--these and those--We extend of the bestowment of thy Lord; and the bestowment of thy Lord is never restrained
"We bestow from the gifts of your Lord on these and on those, for the gifts of your Lord are not restricted
To all of them, to these and to those, We will send from the bounties of your Rabb... The bounties of your Rabb are not restricted.
We sustain each one, the former and the latter, through the generous giving of your Lord; and the giving of your Lord is not restricted.
To these and to those—to all We extend the bounty of your Lord, and the bounty of your Lord is not confined
Each do We supply – these ones as well as those ones – out of the free gifts of your Lord (in the world); the gift of your Lord is not confined
To all of them, these (who hanker after this world) as well as those (whose choice is the life to come) We render aid, (and this is) out of the bounty of your Lord; the bounty of your Lord is not confined (to any one section of the people)
Each We succour, these and those, from thy Lord's gift; and thy Lord's gift is not confined
We help them all, these and those, from your Lord’s gift, and your Lord’s gift is not held back (from anyone).
God showers His worldly blessings (upon those who choose this life as their priorities as well as upon those whose priorities are Hereafter) and your Lord’s power to bless is endless
Of the bounties of your Lord, We bestow them freely on all these as well as those. The bounties of your Lord are not closed to anyone
To all—these and these (as well)—We extend from the gifts of yoursg Lord, for the gifts of your Lord have never been restricted.
To all - these and those - will we extend the gifts of thy Lord; for the gifts of thy Lord are not restricted
We provide help to all - to these and to those, by the bestowal of your Lord; and there is no constraint on the bestowal of your Lord
We furnish each group these and those from the bounties of your Lord and the bounties of your Lord are not restricted to anyone.
On all will We bestow the blessings of this life, both on these and on those, of the gift of thy Lord; for the gift of thy Lord shall not be denied unto any
To each do We supply, both these and those (the just and the unjust), from the bounty of your Lord; for the bounty of your Lord are not restricted
We help these and those, a gift from your Lord; and your Lord's gift is not restricted
To all - both to these and those - will we prolong the gifts of thy Lord; for not to any shall the gifts of thy Lord be denied
To all (the above mentioned two groups) We bestow — those as well as these — out of the bounty of your Nourisher-Sustainer. And the bounty of your Nourisher-Sustainer was not restricted (for any particular group)
To each We furnish relief, these and these, with the gift of thy Lord. And this gift of thy Lord has not been that which is confined.
From the bounties of your Lord, We bestow freely on all –these as well as those. The bounties of your Lord are not restricted.
We bestowed on all - these as well those - out of the bounties of your Lord; the bounties of your Lord are not confined
To all of these as well as those We shall provide the wherewithal of this life in the present world by dint of your Lord´s Bounty; and from none shall the Bounty of your Lord be withheld
And do We aid -- these as well as those -- out of the bounty of thy Lord, and the bounty of thy Lord is not limited
We help all, these as well as those, from the bounty of your Fosterer, and the bounty of your Fosterer is not confined.
We do aid all — these (mentioned in Verse above) as well as those (mentioned in Vers
We extend help to all: those (ambitious of this world) as well as those (aspiring to the Hereafter. O Glorious Beloved, all this) is of your Lord’s bestowal. And the bestowal of your Lord is not forbidden and restricted (to anyone)
For both groups We will bestow from the bounty of your Lord. And the bounty of your Lord is never restricted
For both groups We will bestow from the bounty of your Lord. And the bounty of your Lord is never restricted.
For both groups, We will bestow from the bounty of your Lord; and the bounty of your Lord was not confined.
Each/all We extend/spread, those and these, from your Lord's gift/grant, and your Lord's gift/grant was not forbidden/restrained
All [of them] -these as well as those -do We freely endow with some of thy Sustainer's gifts, since thy Sustainer's giving is never confined [to one kind of man]
Each do We supply, these and these (too) from your Lord?s gift, and in no way can your Lord's gift be walled up
Each do We supply, both these and those, from the bounty of thy Lord. And the bounty of thy Lord can never be walled up
Each group will receive its share of your Lord's generosity. Your Lord's generosity is not limited
To all of them - both these and those - We extend the grants of your Lord. And the grant of your Lord is not barred (for anyone)
To each We give assistance, to both these and those, from the endowment of your Lord. The endowment of your Lord can never be restricted.
We bestow the bounties of your Lord to both _ this group as well as that. The grant of your Lord is not restricted
To each We give assistance, to both these and those, from the endowment of your Lord. Lo! The endowment of your Lord can never be restricted.
Those and these are given what is apportioned to them. We bestow on both of them of our bounty and never was the bounty of Allah, your Creator, confinable to any limits
On all – these and those – We give the gifts of Your Lord. Your Lord’s gifts are not restricted to one group alone.
We provide both the former and the latter from the bounty of your Lord. And the bounty of your Lord can never be withheld.
To all of them We extend the gifts of your Lord, and the gifts of your Lord are not held back.
On all ― on these and those ― We bestow the bounty of your Lord: none shall be denied the bounty of your Lord
For each one of them we provide; we provide for those and these from your Lord's bounties. Your Lord's bounties are inexhaustible.
To both those [who are mindful of God in this life] as well as those [who are not] We give some of your Lord's gifts. Your Lord's giving is never restricted.
We provide all -these as well as those- from your Lord's bounties. Your Lord’s giving is never restricted.
Both, these and these, We extend from your Lord’s grant. And your Lord’s grant was not restricted.
All We succour, these and those, from the bounty of your Lord; and the bounty of your Lord is not closed (to anyone) .
On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord's bounty is not denied [to anyone].
All, these as well as those, We bestow on them some of your Lord's gifts since your Lord's giving is not confined. (42:20)
All do We aid-- these as well as those-- out of the bounty of your Lord, and the bounty of your Lord is not confined
To all WE render aid - to those as well as to these - a gift from thy Lord. And the gift of thy Lord is not restricted
Each do We aid—both these and those—with the Gift of thy Lord; and the Gift of thy Lord is not confined
From the (many) gifts of your Lord, We give freely to all— These (people) as well as those (people): The gifts of your Lord are not limited (to any)
To all—these and those—We extend from the bounty of your Lord. Your Lord’s giving is not restricted.
To all—these and those—We extend from the gifts of your Lord. The gifts of your Lord are not restricted
To each [category] We extend - to these and to those - from the gift of your Lord. And never has the gift of your Lord been restricted
To all, these and these, will We extend from the gifts of your Lord; and the gifts of your Lord are not restricted.
Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone)
Of the bounties of thy Lord We bestow freely on all- These as well as those: The bounties of thy Lord are not closed (to anyone)
ٱنظُرۡ كَیۡفَ فَضَّلۡنَا بَعۡضَهُمۡ عَلَىٰ بَعۡضࣲۚ وَلَلۡءَاخِرَةُ أَكۡبَرُ دَرَجَـٰتࣲ وَأَكۡبَرُ تَفۡضِیلࣰا ٢١
see how We have given some more than others- but the Hereafter holds greater ranks and greater favours
See how We prefer some of them over others and surely, the Hereafter will be greater in degrees and greater in preference.
Behold thou! how We have preferred some of them over some others; and surely: the Hereafter is greater in degrees and greater in preferment
"See, how We favour one over the other; and in life to come are higher ranks and favours greater still
Look how We favored some above others! Surely the eternal life to come is the greatest in terms of life stations and greatest in individual perception.
Look how We favour some of them over others. But the Next World has higher ranks and greater favours.
Observe how We have given some of them an advantage over some others; yet the Hereafter is surely greater in respect of ranks and greater in respect of relative merit
See how We have made some of them excel others (in worldly gifts and in virtues); yet the Hereafter will certainly be greater in ranks and greater in excellence
Behold! how We have exalted some of them over others (in the present life), yet the Hereafter holds out greater degrees of rank and (confers) greater merits and excellence
Behold, how We prefer some of them over others! And surely the world to come is greater in ranks, greater in preferment
See how we preferred some over the others, and certainly the Hereafter has greater levels and greater preference.
Just look around and see how some have been showered more than the others with my blessings. In the Hereafter, too, people will be showered differently; the difference, however is far greater and more significant
See how We have bestowed more on some than on others? But indeed the hereafter is more lofty, and more excellent
Looksg at how We have favored some of them over others, yet the Hereafter is more superior in degrees (of rank) and more superior in preference.
See how we have preferred some of them over others, but in the next life are greater degrees and greater preference
Observe how We have given superiority to some over others; and indeed the Hereafter is the greatest in rank and the highest in excellence
See how We bestowed more of our bounties on ones than on the others [in this life] but truly the life of the hereafter is greater in ranks and is greater in preferment.
Behold, how We have caused some of them to surpass others in wealth and dignity: But the next life shall be more considerable in degrees of honour, and greater in excellence
See how We have preferred some of them over others, and verily, the Hereafter will be greater in degree and greater in preference
See how We have preferred some above others. Yet the Everlasting Life is greater in rank and greater in preferment
See how we have caused some of them to excel others! but the next life shall be greater in its grades, and greater in excellence
Ponder, how We preferred and elevated some of them over some others, and verily, the Hereafter is greater in ranks and greater in preference in elevation
Look on how We gave advantage to some of them over some others. And, certainly, the world to come will be greater in degrees and greater in excellence.
See how We have bestowed more on some than on others. Truly, the hereafter is greater in status and finer in excellence.
See how We have exalted some over others, and certainly the hereafter is more exalted and greater in excellence
See, how We have exalted some above others in this world, and in the Life to Come they will have higher ranks and greater degrees of excellence over others
See how We have made some of them to excel others. And certainly the Hereafter is greater in degrees and greater in excellence
See how We have made some of them to excel others, and the hereafter is certainly greater in grades and greater in excellence.
See how We have favoured some of them over others. And, of course, the Hereafter is much superior in ranks and favours
See how We have exalted some of them above the others! And surely, the Hereafter (as compared to this world) is far greater in degrees and in terms of superiority (as well)
See how We have preferred some of them over the others; and in the Hereafter are greater levels, and greater preference
See how We have preferred some of them over the others; and in the Hereafter are greater levels, and greater preference.
See how We have preferred some of them over the others; and in the Hereafter are greater levels, and greater preference.
Look/wonder about how We preferred/favoured some of them over some, and the end (other life) (E) (is) greater steps/stages/degrees, and greater preference/favour
Behold how We bestow [on earth) more bounty on some of them than on others: but [remember that] the life to come will be far higher in degree and far greater in merit and bounty
Look how We have graced some of them over the others, (Literally: over some "others") and indeed the Hereafter is greater in degrees and greater with marked graciousness
See how We prefer one of them above another, and verily the Hereafter will be greater in degrees and greater in preferment
Consider how We have given preference to some people above others, yet the life to come has more honor and respect
See how We made some of them excel some others (in this world) and, of course, the Hereafter is much higher in ranks and much greater in degrees of merit
See how We have given preference to some of them over others. And truly the ‘Hereafter’ is greater in degrees and greater in preferment.
But observe how We, in this world, excel some over others; and the afterlife is bigger in status and higher in esteem
See how We have given preference to some of them over others. And truly the Hereafter is greater in degrees and preferment.
See how We distinguish some in status, rank or fortune above others! And by the same token have We made the Hereafter excel here below and be the world of choice
Notice how We give more to some than others; the Hereafter has far greater status in rank and excellence than worldly life.
See how We have favoured some over others ˹in this life˺, but the Hereafter is certainly far greater in rank and in favour.
See how We prefer some over others, and the hereafter will have even greater grading and preferment.
Behold how We have exalted some above others. Yet the life to come has higher ranks of honours and is more exalted
Note how we preferred some people above others (in this life). The differences in the Hereafter are far greater and far more significant.
Observe how We give more abundance to some than to others, but [remember that] the life to come will be blessed with higher positions and greater favors.
Observe how We give more abundance to some than to others, but [remember that] the life to come will be blessed with higher positions and more significant favors.
Observe how We have favored some of them over some others; and the Hereafter is greater in degrees, and grander in preferment.
Behold how We have preferred some of them over others; and, definitely, the Hereafter is greater in ranks and greater in excellence.
See how We have bestowed more bounty on some than on others. But the life to come will be higher in rank and greater in merit.
Behold how We bestow more bounty on some of them than others. But the life to come will be far higher in degree and far greater in bounty
See how We have made some of them to excel others, and certainly the hereafter is much superior in respect of excellence
Behold, how WE have exalted some of them over others in the present life; and surely the Hereafter shall be greater in degrees of rank and greater in excellence
Observe how We have favored some of them over others, and surely the Hereafter is greater in ranking and greater in favor
See how We have given more to some than to others; But surely the Hereafter is higher in value and position and greater in excellence
Consider how We’ve preferred some over others, yet the Hereafter offers greater ranks and greater in preference.
See how We have favored some of them over others; yet the Hereafter is greater in ranks, and greater in favors
Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction
See how We have favoured some of them over some, and surely the hereafter is greater in degrees and greater in favour.
See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence
See how We have bestowed more on some than on others; but verily the Hereafter is more in rank and gradation and more in excellence
لَّا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَقۡعُدَ مَذۡمُومࣰا مَّخۡذُولࣰا ٢٢
Set up no other god beside God, or you will end up disgraced and forsaken
Don’t set up another one worthy of worship with Allah, lest you sit down condemned, forsaken.
Set not up along with Allah anot her god, lest thou sit down reproved, renounced
"Do not set up another god with God, or you will remain disgraced and destitute
Do not form another god (in your head) besides Allah! Otherwise (as a result of your duality) you will be degraded and isolated!
Do not set up any other god together with Allah and so sit there reviled and forsaken.
Do not set up another god besides Allah, or you will sit blameworthy, forsaken
Do not set up another deity besides God, or you will be sitting disgraced and forsaken
Do not set up another god with Allah, lest you remain debased and forsaken
Set not up with God another god, or thou wilt sit condemned and forsaken
Do not set up any other god with God, so you sit condemned and abandoned.
Do not raise none to the level of God. If you do so, you will end up being disgraced and helpless
Do not take with God another god, or you will sit disgraced and forsaken
Dosg not set up another god with Allah, lest you remain condemned, damned.
Put not with God other gods, or thou wilt sit despised and forsaken
O listener, do not set up another God with Allah, for you will then remain seated condemned, helpless
Do not make another deity with Allah lest you will sit despised forsaken.
Set not up another god with the true God, lest thou sit down in disgrace, and destitute
Set not up with Allah other gods, or you will sit despised and forsaken
Do not set up with Allah another god, or you will sit condemned and forsaken
Set not up another god with God, lest thou sit thee down disgraced, helpless
Do not adopt alongwith Allah, another ilah (god or deity) lest you stay disgraced, forsaken
Assign not another god with God for, then, thou wilt be put as one who is condemned, one who is damned.
Do not accept with Allah another god, or you will sit disgraced and forsaken.
Do not associate another deity with Allah, lest you sit back, condemned, forsaken
Do not set up any other god with Allah lest you are rendered humiliated and helpless
Associate not any other god with Allah, lest thou sit down despised, forsaken
Do not set up another god with Allah, lest you sit down disgraced, forsaken.
Worship none but Allah lest you remain disgraced, forsaken
(O listener!) Do not set up another god along with Allah (lest) you should sit back condemned (and) forsaken
Do not make with God another god, or you will find yourself disgraced, abandoned
Do not make with God another god, or you will find yourself disgraced, abandoned.
Do not make with God another god, or you will find yourself disgraced, abandoned.
Do not make/put with God another god, so you sit/remain blamed/lowly abandoned/deserted
DO NOT set up any other deity side by side with God, lest thou find thyself disgraced and forsaken
Do not make up with Allah another god, for then you will sit reprobated (and) abandoned
Set not up with Allah any other god (O man) lest thou sit down reproved, forsaken
Do not consider anything equal to God lest you will become despised and neglected
Do not set up any other god along with Allah, otherwise you will sit condemned, forsaken
Associate not any other ‘god’ with Allâh, lest you will end up disgraced, forsaken.
Do not associate any god with Allah, else you shall find yourself cursed and abandoned
Don’t set up another god besides Allâh lest you will end up disgraced, forsaken.
Do not set up with Allah another god nor incorporate with Him other deities lest you should be censured and left abandoned and forsaken
Don’t take any other god besides Allah, as you will end up condemned and rejected
Do not set up any other god with Allah, or you will end up condemned, abandoned.
Do not place another god with Allah or you will be left condemned and abandoned.
Set up no other deity besides God, lest you incur disgrace and ruin
You shall not set up any other god beside GOD, lest you end up despised and disgraced.
Do not acknowledge any other deity alongside God, lest you [want] to find yourself discredited and abandoned.
Do not acknowledge any other deity alongside God, lest you want to find yourself discredited and abandoned.
Do not set up with Allah another god, so you sit dishonored and discouraged.
Do not associate with Allah any other god, lest you will sit reproved, despised.
Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken.
Do not set up gods besides Allah. If you run man-made systems, disregarding the Divine Values, you will face an embarrassing failure
Do not associate with Allah any other god, lest you sit down despised, neglected
So set up not another god with ALLAH lest thou sit down condemned and forsaken
Do not set up another god along with God, lest you sit blameworthy, forsaken
Do not take with Allah another god for worship; Or you (O man!) will sit in disgrace and neglect
Don’t set up with God any other god, lest you find yourself despised and forsaken.
Do not set up another god with God, lest you become condemned and damned
Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken
Do not make with God another god, so you sit blamed, forsaken.
Take not with God another object of worship; or thou (O man!) wilt sit in disgrace and destitution
Take not with Allah another object of worship; or thou (O man!) wilt sit in disgrace and destitution
3
Moral Precepts
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوۤا۟ إِلَّاۤ إِیَّاهُ وَبِٱلۡوَ ٰلِدَیۡنِ إِحۡسَـٰنًاۚ إِمَّا یَبۡلُغَنَّ عِندَكَ ٱلۡكِبَرَ أَحَدُهُمَاۤ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَاۤ أُفࣲّ وَلَا تَنۡهَرۡهُمَا وَقُل لَّهُمَا قَوۡلࣰا كَرِیمࣰا ٢٣
Your Lord has commanded that you should worship none but Him, and that you be kind to your parents. If either or both of them reach old age with you, say no word that shows impatience with them, and do not be harsh with them, but speak to them respectfully
And your Lord has decreed that you worship none except Him. You shall be good (dutiful) to parents. If one of them or both of them attain old age with you, then don’t say to them a word of disrespect, nor scold them but address them in terms of honor.
And thy Lord hath decreed that ye shall Worship none but Him, and unto parents shew kindness; and if either of them or both of them attain old age with thee, Say not unto them: pooh: And browbeat them not, and Speak unto them a respectful speech
"So your Lord has decreed: Do not worship anyone but Him, and be good to your parents. If one or both of them grow old in your presence, do not say fie to them, nor reprove them, but say gentle words to the
Your Rabb has ordered you to serve only Him; and to treat your parents well and be giving! If one or both of them reach old age while with you, do not (so much as) sigh to them (getting fed up with looking after them), do not rebuke them, but talk to them with respect!
Your Lord has decreed that you should worship none but Him, and that you should show kindness to your parents. Whether one or both of them reach old age with you, do not say ´Ugh!´ to them out of irritation and do not be harsh with them but speak to them with gentleness and generosity.
Your Lord has decreed that you shall not worship anyone except Him, and [He has enjoined] kindness to parents. Should they reach old age at your side —one of them or both— do not say to them, ‘Fie!’ And do not chide them, but speak to them noble words
Your Lord has decreed that you worship none but Him alone, and treat parents with the best of kindness. Should one of them, or both, attain old age in your lifetime, do not say "Ugh!" to them (as an indication of complaint or impatience), nor push them away, and always address them in gracious words
Your Lord has enjoined you to worship none but Him and to be good to parents. If either or both attain old age (while living) with you, never say to them, `Fie!' (- any word expressive of disgust or dislike), nor reproach them (by your action). Rather address them with kind and respectful words (always)
Thy Lord has decreed you shall not serve any but Him, and to be good to parents, whether one or both of them attains old age with thee; say not to them 'Fie' neither chide them, but speak unto them words respectful
And your Lord ordered that you should not serve (anyone or anything) except Him alone, and to be good to your parents. If one of them or both of them reach the old age with you, do not say ugh (or yuck) to them and do not snap at them (or drive them away), and talk to them honorably (and kindly).
Your Lord has decreed: You shall worship none but God. You shall honor your parents. As long as your parents are alive, you shall never say any word to them which implies disrespect. You shall not raise your voice over your parents. You shall talk to your parents in the most kind manner.
Your Guardian Evolver has decreed that you worship none but Him, and that you be kind to parents, whether one or both of them attain old age in your lifetime. Do not say to them a word of contempt, nor disrespect them, but address them in terms of honor.
And yoursg Lord has decreed that youpl shall worship none but Him, and (He has decreed) excelling in doing good to both parents. If either of them or both of them reach old age with yousg, then do not say to them “Fie” nor scold them, but speak to them using noble words.
Thy Lord has decreed that ye shall not serve other than Him; and kindness to one's parents, whether one or both of them reach old age with thee; and say not to them, 'Fie!' and do not grumble at them, but speak to them a generous speech
And your Lord has ordained that you do not worship anyone except Him, and treat your parents with kindness; if either of them or both reach old age in your presence, do not say "Uff"* to them and do not rebuff them, and speak to them with the utmost respect. (* Any expression of disgust.)
And your Lord has ordained that you should worship none except Him and [He has also ordained] kindness to parents. If one or both of them attain old age with you, do not tell them ‘fie’ and do not treat them uncouthly and do speak to them with a gracious speech
Thy Lord hath commanded that ye worship none, besides Him; and that ye shew kindness unto your parents, whether the one of them, or both of them attain to old age with thee. Wherefore say not unto them, fie on you! Neither reproach them, but speak respectfully unto them
Your Lord has decreed that you serve none other than Him; and that you show kindness to parents. If one or both of them reach old age with you, say not unto them, "Fie!", nor repulse them, but speak to them graciously and kindly
Your Lord has ordered you to worship none except Him, and to be good to your parents. If either or both of them attain old age with you, do not say: "Fieon you", nor rebuke them, but speak to them with words of respect
Thy Lord hath ordained that ye worship none but him; and, kindness to your parents, whether one or both of them attain to old age with thee: and say not to them, "Fie!" neither reproach them; but speak to them both with respectful speech
And your Nourisher-Sustainer has given His (decision) that: ‘Do not pay obedience except to Him Alone; and with the parents — highly tender (behaviour). If one of them or both of them attain old age in your presence, then utter not to them a word of even mild disgust, and do not behave with those two even in mild disrespect and utter for those two a statement adorned with respect and honour
And thy Lord decreed that you worship none but Him! And kindness to the ones who are one’s parents. If they reach old age with thee—one of them or both of them—then, thou wilt not say to them a word of disrespect nor scold them, but say a generous saying to them.
Your Lord has decreed that you worship no one but Him and that you be kind to parents. Whether one or both of them live to attain old age, never say an unkind word to them. Do not reject them. Address them in terms of honor.
Your Lord has decreed to you that: You shall worship none but Him, and you shall be kind to your parents; if one or both of them live to their old age in your lifetime, you shall not say to them any word of contempt nor repel them and you shall address them in kind words
Your Lord has decreed: (i) Do not worship any but Him; (ii) Be good to your parents; and should both or any one of them attain old age with you, do not say to them even "fie" neither chide them, but speak to them with respect
And thy Lord has decreed that you serve none but Him, and do good to parents. If either or both of them reach old age with thee, say not "Fie" to them, nor chide them, and speak to them a generous word
And your Fosterer has decreed that you should not serve anyone except Him and (that you should do) good to parents. If one of them or both of them reach old age in your presence, then do not say (even), “Uff,” to them nor scold them, but speak to them in words of honour,
And your Lord has commanded that you shall worship none but Him, and that you shall be good to your parents. If either or both of them reach old age while with you, you shall not utter even a word of the slightest annoyance or reproach to them. And speak to them kindly
And your Lord has commanded you not to worship anyone other than Allah, and treat parents with benevolence. If either or both of them attain old age in your presence, then do not say even ‘Ugh!’ to them, nor reproach them. And always speak to both of them submissively, observing polite manners.
And your Lord decreed that you shall not serve except Him, and do good to your parents. When one of them or both of them reaches old age, do not say to them a word of disrespect nor raise your voice at them, but say to them a kind saying
And your Lord decreed that you shall not serve except He, and do good to your parents. When one of them or both of them reach old age, do not say to them a word of disrespect nor shout at them, but say to them a kind saying.
And your Lord decreed that you shall not serve except He, and do good to your parents. Should one of them or both of them reach old age, do not say to them a word of disrespect nor shout at them, but say to them a kind saying.
And your Lord passed judgment/ordered that you not worship except (only) Him, and with the (B) parents/father and mother a goodness if the old age reaches (E) one of them or both of them at/by/near you ,so do not say to them (B): "Ugh !" And do not deprive/yell at them (B) , and say to them (B) a gracious/kind saying/word
for thy Sustainer has ordained that you shall worship none but Him. And do good unto [thy] parents. Should one of them, or both, attain to old age in thy care, never say "Ugh" to them or scold them, but [always] speak unto them with reverent speech
And your Lord has decreed that you should not worship any except Him (only) and (to show) fairest companionship to parents; in case ever one or both of them reaches old age (Literally: being great "in years") in your presence, do not say to them, "Fie!" nor scold them; and speak to them respectful words (Literally: say to them an honorable saying)
Thy Lord hath decreed, that ye worship none save Him, and (that ye show) kindness to parents. If one of them or both of them attain old age with thee, say not "Fie" unto them nor repulse them, but speak unto them a gracious word
Your Lord has ordained that you must not worship anything other than Him and that you must be kind to your parents. If either or both of your parents should become advanced in age, do not express to them words which show your slightest disappointment. Never yell at them but always speak to them with kindness
Your Lord has decreed that you worship none but Him, and do good to parents. If any one of them or both of them reach old age, do not say to them: uff (a word or expression of anger or contempt) and do not scold them, and address them with respectful words
Your Lord has ordained that you should not worship none except Him, and (that you should show) compassion to parents. If one of them or both of them attained old age with you, say not: "Fie" unto them nor rebuke them, but speak to them a gracious word,
Your Lord has decreed that you should not worship anyone other than Him, and that you treat your parents well. When either, or both of them, reach an old age do not grumble and do not be angry with them. Rather, always have kind words to say to them.
Your Lord has ordained that you worship none except Him, and (that you) show compassion to parents. If one of them or both of them attain old age with you, don’t you ever say to them a word of disrespect, nor rebuke them, but speak to them kindly,
Allah, your Creator, has ordained, that you worship no one but Him and you adore Him with appropriate acts and rites and that you commit your parents to your kind care. When one or both of them attain old age they expect your friendly disposition by your conduct to them. Therefore do not offend them by giving vent to an exclamation of impatience or disgust nor should you rebuke or reprimand them and let your dissertation with them be a sweet discourse
Your Lord has commanded that you shouldn’t worship anyone except Him, and you must care for parents; if one or both of them become old do not say “Uff" to them, nor snap at them; instead, speak to them with respect
For your Lord has decreed that you worship none but Him. And honour your parents. If one or both of them reach old age in your care, never say to them ˹even˺ ‘ugh,’ nor yell at them. Rather, address them respectfully.
And your Lord decreed that you should serve none but Him and show kindness to parents. If one or both of them reach old age with you, then do not say words of irritation to them nor scold them but speak to them with respect.
your Lord has decreed that you shall worship none but Him. And that you shall show kindness to your parents: if either or both of them attain old age in your dwelling, show them no sign of impatience, nor rebuke them; but speak to them kind words
Your Lord has decreed that you shall not worship except Him, and your parents shall be honored. As long as one or both of them live, you shall never say to them, "Uff" (the slightest gesture of annoyance), nor shall you shout at them; you shall treat them amicably.
Your Lord has decreed that you will worship none but Him, and show your parents tender kindness. Should one or both of them reach old age in your care, never say anything that shows impatience with them, never rebuke them, but [always] speak to them respectfully.
Your Lord has decreed that you will worship none but Him and to have excellent affection towards your parents. Should one or both of them reach old age in your care, never say anything that shows impatience with them, never rebuke them, but [always] speak to them respectfully.
And Your Lord has decreed that you are not worshiping except Him, and with the parents do benefaction. If one of them or both of them reach old age with you, do not say for them "Uff,", nor rebuke them, and say for them a noble saying.
And your Lord has commanded that you worship none but Him and (to show) kindness to parents; if one of them or both of them reach old age with you, do not say to them 'fie', nor repulse them, and speak to them a gracious word.
Your Lord has ordained that you shall worship none but Him, and that you must be kind to your parents. Should one of them, or both, attain to old age in your care, never say 'Ugh' to them or chide them, but always speak gently and kindly to them,
(A benevolent society begins at home.) Your Lord has decreed that you worship none but Him, and always be kind to your parents. If one of them or both attain old age, do not utter the slightest harsh word to them. Never repel them and always address them respectfully. (36:68)
And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "Ugh" nor chide them, and speak to them a generous word
Thy Lord has commanded that ye worship none but HIM, and that ye show kindness to parents. If one or both of them attain old age with thee, never say to them as much as ugh nor reproach them, but always address them with kindly speech
Thy Lord decrees that you worship none but Him, and be virtuous to parents. Whether one or both of them reaches old age, say not to them “Uff!” nor chide them, but speak unto them a noble word
And your Lord has commanded that you worship none but Him. And that you be kind to your parents. Whether one or both of them reach old age in your life, do not say a word of (hate and) disrespect to them, and do not brush them aside, instead, talk to them with (respect and) honor
Your Lord has decreed that you worship none but Him, and that you extend kindness to your parents. If one or both of them attain old age in your presence, don’t say ‘uff’ to them, nor scold them, but address them with respectful words.
Your Lord has commanded that you worship none but Him, and that you be good to your parents. If either of them or both of them reach old age with you, do not say to them a word of disrespect, nor scold them, but say to them kind words
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word
And your Lord has decreed that you not serve except Him; and to parents, be good. Whether one or both of them reach old age with you, then do not say to them, 'Uff!' And do not chide them, and speak to them a noble speech.
Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour
Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honour
وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّیَانِی صَغِیرࣰا ٢٤
and lower your wing in humility towards them in kindness and say, ‘Lord, have mercy on them, just as they cared for me when I was little.’
And lower to them the wing of submission (humility) through Mercy, and say: “My Lord! Bestow on them Your Mercy just as they raised me (when I was) a little child.”
And lower unto them the wing of meekness out of mercy, and say: O my Lord! have mercy on the twain even as they brought me up when young
"And look after them with kindness and love, and say: "O Lord, have mercy on them as they nourished me when I was small."
Be humble toward them with grace... Say, “My Rabb... Be merciful to them, as they tamed me when I was young.”
Take them under your wing, out of mercy, with due humility and say: ´Lord, show mercy to them as they did in looking after me when I was small.´
Lower the wing of humility to them, out of mercy, and say, ‘My Lord! Have mercy on them, just as they reared me when I was [a] small [child]!’
Lower to them the wing of humility out of mercy, and say: "My Lord, have mercy on them even as they cared for me in childhood."
And lower to them the wings of submissiveness out of tenderness (treating them with humility and compassion). And say (praying for them), `My Lord! have mercy upon them just as they nourished and brought me up as a child.
and lower to them the wing of humbleness out of mercy and say; 'My Lord, have mercy upon them, as they raised me up when I was little.
And spread the wing of humility (and respect) for them out of kindness, and say: “My Lord, have mercy on them as they brought me up (since I was) a child.”
You shall be submissive and gentle to your parents and pray for them saying: “My Lord! Have mercy on my parents; they are the ones who [had mercy on me and went through so much trouble and] brought me up
And out of kindness, lower the wing of humility to them and say, “My Lord, bestow on them your mercy as they cherished me in childhood.
And lower to them the wing of humility, out of mercy, and say, “My Lord, have mercy on both of them as they raised me when I was a child.”
And lower to them the wing of humility out of compassion, and say, 'O Lord! have compassion on them as they brought me up when I was little!
And lower your wing humbly for them, with mercy, and pray, "My Lord! Have mercy on them both, the way they nursed me when I was young."
and out of mercy spread for them the wings of tenderness and humility and say, “O my Lord, bestow [your] mercy on both of them as they raised me when I was small.”
and submit to behave humbly towards them, out of tender affection, and say, O Lord, have mercy on them both, as they nursed me when I was little
And lower to them the wing of humility out of compassion, and say, "O Lord! Have compassion on them both for they did take care of me when I was little!"
And lower to them the wing of humbleness out of mercy and say: 'My Lord, be merciful to them, as they raised me since I was little.
And defer humbly to them out of tenderness; and say, "Lord, have compassion on them both, even as they reared me when I was little."
And lower unto those two a wing of humility out of mercy and say: ‘My Nourisher-Sustainer! Bestow mercy on those two the way they nourished me (when I was) one, tender in age.”
And make thyself low to them, the wing of the sense of humility through mercy. And say: O my Lord! Have mercy on them even as they raised me when I was small.
Out of kindness, lower to them the wing of humility. Say, “My Lord, have mercy on them as they cherished me in childhood.”
You shall lower to them your wings of humility and pray: "O Lord! Bestow on them Your blessings just as they cherished me when I was a little child."
and be humble and tender to them and say: "Lord, show mercy to them as they nurtured me when I was small."
And lower to them the wing of humility out of mercy, and say: My Lord, have mercy on them, as they brought me up (when I was) little
and lower to them the wing of humility out of mercy and say , “My Fosterer ! have mercy on them in a manner similar to the manner in which they fostered me when I was a small (child).”
And be submissively and compassionately protective of them, and pray, `O my Lord! Have mercy on them as they had brought me up during my childhood.
And always lower your wings of submissiveness and humility out of soft-heartedness for both of them, and keep supplicating (Allah): ‘O my Lord, have mercy on both of them as they brought me up in (my) childhood (with mercy and clemency).
And lower for them the wing of humility through mercy, and Say: "My Lord, have mercy upon them as they have raised me when I was small."
And lower for them the wing of humility through mercy, and say: "My Lord, have mercy upon them as they have raised me when I was young."
And lower for them the wing of humility through mercy, and say: "My Lord, have mercy upon them as they have raised me since I was small."
And be lenient/comforting/lower to them (B) the humility's/humbleness's wing/side from the mercy (be kind), and say: "My Lord have mercy upon them (B) as they (B) brought me up young ."
and spread over them humbly the wings of thy tenderness, and say: "O my Sustainer! Bestow Thy grace upon them, even as they cherished and reared me when I was a child!"
And lower to them the wing of humbleness out of mercy and say, "Lord! Have mercy on them, as they reared me (when I was) small."
And lower unto them the wing of submission through mercy, and say: My Lord! Have mercy on them both as they did care for me when I was little
Be humble and merciful towards them and say, "Lord, have mercy upon them as they cherished me in my childhood."
and submit yourself before them in humility out of compassion, and say, .My Lord, be merciful to them as they have brought me up in my childhood
And lower to them the wing of demureness out of mercy and say: “My Lord, deliver them from the consequences of all their sins, as they raised me up when I was little.”
Be responsive to them and treat them with kindness and compassion, and say, "Oh my Lord. Have mercy on them as they brought me up when I was a small child."
And lower to them the wing of demureness out of mercy and say: “My Lord, deliver them from the consequences of all their iniquitous deeds as they raised me up when I was little’.
And lower to them the wing of power in humility, standing manifest of kindness and mercy and invoke Allah to be merciful to them and express your invocatory prayer in words, thus: O Allah, my Creator, I pray and beseech you to extend to them Your mercy in return for bringing me up and setting me on my feet which confess their toilsome care for me in my childhood
and be kind; lower your wings with humility for them and pray: “My Lord, be kind to them, as they cared for me in childhood.”
And be humble with them out of mercy, and pray, “My Lord! Be merciful to them as they raised me when I was young.”
And give them comfort in humility out of mercy and say: my Lord, have mercy on them as they looked after me when I was little.
Treat them with humility and tenderness, and say: ‘Lord, be merciful to them, even as they nursed me when I was an infant.‘
And lower for them the wings of humility, and kindness, and say, "My Lord, have mercy on them, for they have raised me from infancy."
And spread the wing of mercy in humility over to them, and say, "My Lord! Have your mercy on them, just as they [had mercy on me] when they raised me as a child"
And spread the wing of mercy in humility over to them, and say, “My Lord! Have your mercy on them, just as they [had mercy on me] when they raised me as a child”
And lower for them the lowness’ wing, from the mercy, and say, “My Lord, mercified them, as they raised me when I was small.”
And out of compassion, lower unto them the wing of humility, and say: 'My Lord! Have mercy on them both as they cherished me when I was little.
and spread over them humbly the wings of your tenderness, and say, 'My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.'
Lower for them the wing of kindness and humility and say, "My Lord! Bestow upon them Your Mercy as they raised me since I was little."
And make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little
And lower them the wing of humility out of tenderness. And say, `My Lord, have mercy on them even as they nourished me when I was a little child.
Lower unto them the wing of humility out of mercy and say, “My Lord! Have mercy upon them, as they raised me when I was small.
And, (out of kindness), lower to them the arm of submission by being humble through mercy, and say: "My Lord! Grant to them Your Mercy as they brought me up (dearly) during my childhood."
Lower the wing of humility out of compassion for them, and pray, “My Lord, have mercy on them, as they have brought me up when I was small.”
And lower to them the wing of humility, out of mercy, and say, 'My Lord, have mercy on them, as they raised me when I was a child.'
And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."
And lower to them the wing of humility out of mercy, and say, 'My Lord! Have mercy on them as they brought me up a little one.'
And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."
And, out of kindness, lower to them the wing of humility, and say: "My Lord! bestow on them thy Mercy even as they cherished me in childhood."
رَّبُّكُمۡ أَعۡلَمُ بِمَا فِی نُفُوسِكُمۡۚ إِن تَكُونُوا۟ صَـٰلِحِینَ فَإِنَّهُۥ كَانَ لِلۡأَوَّ ٰبِینَ غَفُورࣰا ٢٥
Your Lord knows best what is in your heart. If you are good, He is most forgiving to those who return to Him
Your Lord knows best what is in your hearts. If you are righteous, then surely, He is forgiving to those who often turn (to Him).
Your Lord is the Best Knower of that which is in your souls; if ye have been righteous, then He is unto thee Oftreturning, Forgiving
Your Lord knows what is in your heart. If you are righteous, then He is indeed forgiving to those who turn (to Him) in repentance
Your Rabb (as the One who comprises your essential reality and consciousness; the specific configuration of the Names constituting your being) knows better what is within you (your consciousness)! If you are righteous (those who fulfill the requirements of having faith in the reality), then indeed He is Ghafur to those who repent for their inadequacies.
Your Lord knows best what is in your selves. If you are righteous, He is Ever-Forgiving to the remorseful.
Your Lord knows best what is in your hearts. Should you be righteous, He is indeed most forgiving toward penitents
Your Lord best knows what is in your souls (in respect of all matters, including what you think of your parents). If you are righteous (in your thoughts and deeds), then surely He is All-Forgiving to those who turn to Him in humble contrition
Your Lord knows very well what is in your minds. If (He will find that) you are righteous, surely, He is a great Protector of those who turn to Him (for forgiveness) again and again
Your Lord knows very well what is in your hearts if you are righteous, for He is All-forgiving to those who are penitent
Your Lord knows best what is in your minds. If you are righteous, then indeed He is forgiving for all who are repentant (and turn to Him).
God knows exactly what is going in your mind. Now, if you choose the righteousness [instead of what your evil thoughts suggest], you will find Him the Most Forgiving towards those who turn to him frequently in obedience and in repentance
Your Lord knows best what is in your heart. If you do deeds of righteousness, indeed He is Most Forgiving to those who turn to Him consistently
Yourpl Lord knows better what is within yourselves. If you are righteous—indeed, He has always been Oft-Forgiving to the ones who often turn (to Him).
Your Lord knows best what is in your souls if ye be righteous, and, verily, He is forgiving unto those who come back penitent
Your Lord is Well Aware of what is in your hearts; if you are worthy, then indeed He is Oft Forgiving for those who repent
Your Lord knows well what is within your souls. If you be righteous [within your souls], then He indeed is Oft-Forgiving for those who are criers unto Him.
Your Lord well knoweth that which is in your souls; whether ye be men of integrity: And He will be gracious unto those who sincerely return unto Him
Your Lord is best aware of what is in your souls. If you be righteous, lo! He was ever Forgiving unto those who turn back penitent
Your Lord knows very well what is in your hearts. If you are good, He is forgiving to those who are penitent
Your Lord well knoweth what is in your souls; he knoweth whether ye be righteous: And gracious is He to those who return to Him
Your Nourisher-Sustainer knows better what is in your innerselves. If you become righteous, then surely, He is Oft-Forgiving to those who turn (to Him) again and again (in repentance and then obedience)
Your Lord is greater in knowledge of what is within yourselves. If you be ones in accord with morality, truly, He is Forgiving to those who had been penitent.
Your Lord knows better than anyone what is in your hearts. If you live righteously, truly He is Most Forgiving to those who repeatedly repent to Him.
Your Lord knows best what is in your hearts. If you do good deeds, certainly He is most forgiving to those who turn to Him in repentance
Your Lord is best aware of what is in your hearts. If you are righteous, He will indeed forgive those who relent and revert (to serving Allah)
Your Lord knows best what is in your minds. If you are righteous, He is surely Forgiving to those who turn (to Him)
Your Fosterer knows best about that which is in your souls (minds). If you are of those who are righteous, then He is certainly Protectively Forgiving to those who turn (to Him).
Your Lord knows what is in your minds. If you are good, then He does indeed forgive those who often turn to Him in penitence
Your Lord is Well Aware of the (matters and intentions) that are in your hearts. If you acquire righteous conduct, then surely He (Allah) is Most Forgiving to those who turn (towards Him)
Your Lord is fully aware of what is in your souls. If you are good, then He is to the obedient a Forgiver
Your Lord is fully aware of what is in your souls. If you are good, then He is to the obedient a Forgiver.
Your Lord is fully aware of what is in your souls. If you are good, then He is to the obedient a Forgiver.
Your Lord (is) more knowledgeable with what (is) in your selves, if you be correct/righteous, so that He truly is to the repentant a forgiving
Your Sustainer is fully aware of what is in your hearts. If you are righteous, [He will forgive you your errors]: for, behold, He is much-forgiving to those who turn unto Him again and again
Your Lord knows best whatever is in your selves. In case you are righteous, then surely He has been Ever-Forgiving to the constant resorters (to Him)
Your Lord is Best Aware of what is in your minds. If ye are righteous, then lo! He was ever Forgiving unto those who turn (unto Him)
Your Lord knows what is in your souls. If you would be righteous, know that He is All-forgiving to those who turn to Him in repentance
Your Lord knows best what is in your hearts. If you are righteous, then He is Most-Forgiving for those who turn to Him in repentance
Your Lord knows perfectly well what is in your inner being. If you are righteous, (then you’ll need to know that) He is definitely All-forgiving to those who turn frequently unto Him in repentance.
Your Lord is fully aware of the thoughts that cross your mind. If you are righteous (then remember), your Lord forgives those who turn to Him in repentance
Your Lord has full knowledge of what is stored up in your heart . If you are righteous, (then you can rest assured that) He is certainly All-Forgiving to those who turn frequently to Him in repentance.
Allah, my Creator, knows best your thoughts and feelings and all that is stored in your innermost being. If you happen to be virtuous, He is indeed forgiving to those who in lowliest plight repentant stand
Your Lord knows well what is in your minds; if you are righteous, He forgives those who repent
Your Lord knows best what is within yourselves. If you are righteous, He is certainly All-Forgiving to those who ˹constantly˺ turn to Him.
Your Lord knows best what is within you. If you are righteous, then He is forgiving to those who repent.
Your Lord best knows what is in your hearts, and knows if you are virtuous. He will surely forgive those that turn to Him in penitence
Your Lord is fully aware of your innermost thoughts. If you maintain righteousness, He is Forgiver of those who repent.
Your Lord is fully aware of what is in your hearts. If you seek [to live] righteously, [He will forgive your errors]: He is Merciful-to-all who return to Him over and over.
Your Lord is fully aware of what is in your hearts. If you seek [to live] righteously, [He will forgive your errors]: He is Merciful-to-all who return to Him over and over.
Your Lord is more knower, with what is in your souls. If you are righteous, so surely, He is ever for the often returning [to Him], Forgiving.
Your Lord is well aware about what is in your selves. If you be righteous, then verily He is for the repentant forgiving.
Your Lord knows best what is in your hearts. If you are righteous, He is certainly most forgiving to those who turn repeatedly to Him [seeking His mercy].
Your Lord is best Aware of your psyche. If you fulfill the needs of others, you grow your own personality. If you turn to His Laws, He will protect your "Self" from deterioration. (Ghufarah = Helmet and armor)
Your Lord knows best what is in your minds; if you are good, then He is surely Forgiving to those who turn (to Him) frequently
Your Lord knows best what is in your minds, if you are righteous, then surely, HE is Most Forgiving to those who turn to HIM again and again
Your Lord knows best that which is in your souls. If you are righteous, then verily He is Forgiving toward the penitent
Your Lord knows best what is in your hearts and souls: If you do deeds of righteousness, then surely He is Most Forgiving to those who turn to Him again and again (in true repentance)
Your Lord is well aware of what’s within yourselves. If you maintain righteousness, then He is Ever Forgiving to those who are repentant.
Your Lord knows best what is in your minds. If you are righteous—He is Forgiving to the obedient
Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] - then indeed He is ever, to the often returning [to Him], Forgiving
Your Lord knows best what is in your souls if you are righteous, then indeed, He is forgiving to those who frequently repent.
Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)
Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence)
وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُۥ وَٱلۡمِسۡكِینَ وَٱبۡنَ ٱلسَّبِیلِ وَلَا تُبَذِّرۡ تَبۡذِیرًا ٢٦
Give relatives their due, and the needy, and travellers- do not squander your wealth wastefully
Give to your relatives their due and to the poor, and to the wayfarers. But don’t spend wastefully (your wealth like a spendthrift),
And give thou to the kinsman his due, and also unto the needy and the wayfarer; and squander not in squandering
So give to your relatives what is their due, and to those who are needy, and the wayfarers; and do not dissipate (your wealth) extravagantly
Give the relatives their rights, and also the poor and the stranded traveler... (But) do not spend wastefully!
Give your relatives their due, and the very poor and travellers but do not squander what you have.
Give the relatives their [due] right, and the needy and the traveller [as well], but do not squander wastefully
And give his due to the relative, as well as the destitute and the wayfarer; and do not squander (your wealth) senselessly
And give to the near of kin and the needy, and the wayfarer their dues, and do not squander (your wealth) wastefully
And give the kinsman his right, and the needy, and the traveller; and never squander
And give the relative (and close one) his due, as well as the needy and the traveler (in need), and do not spend wastefully (and excessively).
You shall fulfill your charitable obligations towards your relatives, needy people, and stranded travelers (refugees) but do not be wasteful
And give to family their due rights, and to those in want, and to displaced persons, and do not spend extravagantly
And givesg the relative his rights, and the destitutesg and the traveler in need, and do not squander wastefully.
And give thy kinsman his due and the poor and the son of the road; and waste not wastefully
And give the relatives their rights, and to the needy, and to the traveller; and do not waste needlessly
And give unto the near of kin what is due to him and unto the needy and unto the wayfarer and do not squander extravagantly.
And give unto him who is of kin to you his due, and also unto the poor, and the traveller. And waste not thy substance profusely
And give your kinsman his due and the needy and the son of the road (wayfarer); and squander (waste) not your wealth in wantonness
Give to the near of kin, the needy and the destitute traveler their rights and do not squander
And to him who is of kin render his due, and also to the poor and to the wayfarer; yet waste not wastefully
And give to the close-relation what is his right, and to that who is indigent and the victim of travel and squander not (your wealth) extravagantly
And give to the possessor of kinship his right and to the needy and to the traveler of the way. And spend not extravagantly an extravagant spending.
Render civil rights to your relatives, those in need, and those far from home. Do not, however, squander your resources.
You shall give to your relatives their due and to the needy and to the wayfarers. You shall not be a spendthrif
(iii) Give to the near of kin his due, and also to the needy and the wayfarer. (iv) Do not squander your wealth wastefully
And give to the near of kin his due and (to) the needy and the wayfarer, and squander not wastefully
And give to the relative his due, and (also to) the needy and (to) the wayfarer, and do not squander (just) squandering (away).
And give to the near of kin his/her due, and to the needy and the wayfarer their dues. And be not a spendthrift
And give to the kindred their rightful due, and also (give) to the needy and the wayfarer, and do not exhaust (your wealth) by expending wastefully
And give the relative his due, and the poor, and the wayfarer; and do not waste excessively
And give the relative his due, and the poor, and the wayfarer; and do not waste excessively.
And give the relative his due, and the poor person, and the wayfarer; and do not squander wastefully.
And give/bring (to) of the relations his right/share , and the poorest of poor/poor oppressed, and the traveler/stranded traveler, and do not waste/squander, wastefully/squanderingly
And give his due to the near of kin, as well as to the needy and the wayfarer, but do not squander [thy substance] senselessly
And bring to a near kinsman his true (right) and (to) the indigent and the wayfarer; and do not squander wantonly (Literally: in "wanton" squandering)
Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness
Give the relatives, the destitute and those who when on a journey have become needy, their dues
Give the relative his right, and the needy and the wayfarer. And do not squander recklessly
Give to the kindred his due, (and also) to the needy and to the hopeless wayfarer, and squander not ( your wealth) in a reckless and foolish manner.
And honor the rights of the kinsfolk, the poor and needy, and the homeless; and do not be overly wasteful
Now give to the kindred his due, (and also) to the needy and the hopeless wayfarer. And don’t squander your wealth in a reckless and foolish manner.
And render to the poor being of kin his due and also to the needy and to the wayfarer who does not have the means for transportation, but do not expend extravagantly or wastefully
Give a relative his due, the poor and the traveller – don’t spend your wealth wastefully.
Give to close relatives their due, as well as the poor and ˹needy˺ travellers. And do not spend wastefully.
And give relatives their due and the poor and the traveller and do not be wasteful.
Give to the near of kin their due, and also to the destitute and to the traveller in need. Do not squander your substance wastefully
You shall give the due alms to the relatives, the needy, the poor, and the traveling alien, but do not be excessive, extravagant.
Give what is due to your relatives, and the very poor, and to the traveler, and do not squander your money senselessly.
Give what is due to your relatives, the disabled, the traveler, and do not squander your money senselessly.
And give the possessors of consanguinity his rights, and the needy persons, and the wayfarer, and do not squander, a squandering.
And give to the near of kin his due, and (to) the needy, and the wayfarer; and do not squander wastefully.
Give to the near of kin their due, and also to the needy and the traveller in need. Do not squander your substance wastefully,
And give your relative his or her Divine right, and give to those whose running businesses have stalled, who have lost their jobs, the needy wayfarer, the homeless, and the one who reaches you in a state of destitution. (For this nobility you will have to guard yourself against squandering your wealth). Do not squander your wealth senselessly. (2:261)
And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully
And give to the kinsman his due, and to the poor and the wayfarer, and squander not thy wealth extravagantly
Give unto the kinsman his right, and unto the indigent and the traveler, but do not squander wastefully
And give the relatives their due rights, and (also) to those in want, and to the wayfarer: But do not waste (your wealth) like a spendthrift (or a wasteful person)
Give due to your relatives, the needy, and the traveler. And don’t squander your wealth.
And give the relative his rights, and the poor, and the wayfarer, and do not squander wastefully
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully
And give the relative his due and the poor and the wayfarer; and waste not wastefully.
And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift
And render to the kindred their due rights, as (also) to those in want, and to the wayfarer: But squander not (your wealth) in the manner of a spendthrift
إِنَّ ٱلۡمُبَذِّرِینَ كَانُوۤا۟ إِخۡوَ ٰنَ ٱلشَّیَـٰطِینِۖ وَكَانَ ٱلشَّیۡطَـٰنُ لِرَبِّهِۦ كَفُورࣰا ٢٧
those who squander are the brothers of Satan, and Satan is most ungrateful to his Lord
surely, the spendthrifts are brothers of the devils, and the devil is ever ungrateful to its Lord.
Verily the squanderers are ever the brethren of the Satans, and the satan is ever unto his Lord ungrateful
Those who dissipate (their wealth) are the brethren of the devils, and the Devil was ungrateful to his Lord
Those who dissipate wastefully without knowing value are the brothers of Satan! And Satan had become ungrateful to the blessings of his Rabb!
Squanderers are brothers to the shaytans, and Shaytan was ungrateful to his Lord.
Indeed the wasteful are brothers of satans, and Satan is ungrateful to his Lord
Surely squanderers are ever brothers of satans; and Satan is ever ungrateful to his Lord
Certainly, the squanderers are like satans and satan is always ungrateful to his Lord
the squanderers are brothers of Satan, and Satan is unthankful to his Lord
Indeed, those who spend wastefully (and excessively) are brothers of the devils, and Satan is ungrateful to his Lord.
The wasteful people are like Satan’s brothers in the sight of God for the simple reason that Satan [like them] is ungrateful to his Lord
Indeed those who spend extravagantly are companions of the devils, and Satan is to his Lord ungrateful
Indeed, the squanderers have always been brethren of the Satans, for Satan has always been a staunch denier of his Lord.
for the wasteful were ever the devil's brothers; and the devil is ever ungrateful to his Lord
Indeed those who needlessly waste are brothers of the devils; and the devil is very ungrateful to his Lord
Truly the squanderers are the brethren of devils and Satan was truly ungrateful to His Lord.
For the profuse are brethren of the devils: And the devil was ungrateful unto his Lord
Lo! The squanderers were ever brothers of the devil; and the devil is ever ungrateful to his Lord
for the wasteful are the brothers of satan; and satan is ungrateful to his Lord
For the wasteful are brethren of the Satans, and Satan was ungrateful to his Lord
Verily, the spendthrift and extravagant ones are brothers of satans and Satan is ungrateful to his Nourisher-Sustainer
Truly, the ones who spend extravagantly had been brothers/sisters of the satans and Satan had been ungrateful to his Lord.
Truly, wasters are patrons of the evil spirits, and Satan is ungrateful to his Lord.
- as spendthrifts are the brethren of Satan and Satan is ever ungrateful to His Lord
for those who squander wastefully are Satan´s brothers, and Satan is ever ungrateful to his Lord
Surely the squanderers are the devil’s brethren. And the devil is ever ungrateful to his Lord
The squanderers are certainly the brothers of the devils, and the devil was ungrateful to his Fosterer (by disobeying Him).
Indeed, the spendthrifts are brothers of the satanic people and the Satan is ever ungrateful to his Lord
Surely, the spendthrifts are the brothers of Satan, and Satan is most ungrateful to his Lord
Those who waste excessively are brothers to the devils, and the devil was to his Lord a rejecter
Those who waste excessively are brothers to the devils, and the devil was to his Lord a rejecter.
Those who squander are brothers to the devils, and the devil was to his Lord a rejecter.
That (E) the wasters/squanderers were the devils' brothers, and the devil was to his Lord (an insisting) disbeliever
Behold, the squanderers are, indeed, of the ilk of the satans - inasmuch as Satan has indeed proved most ungrateful to his Sustainer
Surely the squanderers have been brethren of Ash-Shayatin (The all-vicious ones, i.e., the devils), and Ash-Shaytan has ever been ever-disbelieving to his Lord
Lo! the squanderers were ever brothers of the devils, and the devil was ever an ingrate to his Lord
Do not be a wasteful spender. Squanderers are the brothers of satan. Satan was faithless to his Lord
Surely, squanderers are brothers of satans, and the Satan is very ungrateful to his Lord
Verily the prodigals are brothers of the devils. Lo! The devil is ever impious towards his Lord.
Surely, the spendthrift are the brothers of Shaitan; and Shaitan is ungrateful to his Lord
Verily, the prodigals are brothers of the devils. Lo! The devil is ever impious towards his Lord.
Indeed, the wasteful given to useless or excessive expenditure are the twins of the satanic, and AL-Shaytan has been rebellious, disobedient and ungrateful to Allah, his Creator
Those who waste are the brothers of Satan, and Satan is most unthankful to His Lord.
Surely the wasteful are ˹like˺ brothers to the devils. And the Devil is ever ungrateful to his Lord.
For the wasteful are the brothers of the devils, and the devil was ungrateful to his Lord.
for the wasteful are Satan‘s brothers; and Satan is ever ungrateful to his Lord
The extravagant are brethren of the devils, and the devil is unappreciative of his Lord.
Those who misuse [their wealth] are [following] Satan in the same way that Satan proved to be ungrateful to his Sustainer.
Those who misuse [their wealth] are [following] Satan in the same way that Satan proved to be ungrateful to his Sustainer.
Surely the squanderers were the devils’ brethren, and the devil was for his Lord, an infidel.
Verily, the squanderers are the brethrens (accomplices) of the Satans and the Satan was very ungrateful to his Lord.
for the wasteful squanderers are Satan's brothers, and Satan has always been ungrateful to his Lord.
Squanderers are close companions of Satan, their selfish desire. And your Satan is ever ungrateful to his Lord
Surely the squanderers are the fellows of the Shaitans and the Shaitan is ever ungrateful to his Lord
Verily, the squanderers are brothers of satans and Satan is ungrateful to his Lord
Truly the wasteful are the brethren of satans, and Satan is ungrateful to his Lord
Surely wasters are brothers of the Satans'; And the Evil one (the prime Satan) is ungrateful to his Lord
The extravagant are brethren of the devils, and Satan has always been ungrateful to his Lord.
The extravagant are brethren of the devils, and the devil is ever ungrateful to his Lord
Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful
Indeed, the wasteful are the brothers of the devils; and the devil is ungrateful to his Lord.
Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful
Verily spendthrifts are brothers of the Evil Ones; and the Evil One is to his Lord (himself) ungrateful
وَإِمَّا تُعۡرِضَنَّ عَنۡهُمُ ٱبۡتِغَاۤءَ رَحۡمَةࣲ مِّن رَّبِّكَ تَرۡجُوهَا فَقُل لَّهُمۡ قَوۡلࣰا مَّیۡسُورࣰا ٢٨
but if, while seeking some bounty that you expect from your Lord, you turn them down, then at least speak some word of comfort to them
And if you (O Muhammad) turn away from them (kinsman, poor, wayfarer, etc) seeking a Mercy from your Lord which you hope, then say kind word to them.
And if thou turnest away from them awaiting a mercy from thy Lord which thou hopest, then speak unto them a gentle speech
If you neglect (your parents) while seeking the bounty of your Lord, of which you are hopeful, speak to them softly
And if you turn away from them (Ashab al-Suffa) due to grace you await from your Rabb, then speak to them a gentle word.
But if you do turn away from them, seeking the mercy you hope for from your Lord, then speak to them with words that bring them ease.
And if you have to overlook them [for now], seeking the mercy of your Lord which you expect [in the future], speak to them gentle words
But if you (must) turn away from those (who are in need, because you are yourself in need, and) seeking mercy from your Lord in hopeful expectation, then (at least) speak to them gently and well-meaning
If you have to turn away from them seeking the mercy from your Lord that you hope for, even then speak to them a kind word
But if thou turnest from them, seeking mercy from thy Lord that thou hopest for, then speak unto them gentle words
And if you turn away from them looking for a mercy from your Lord that you hope for it, then speak to them in soft (and courteous) words.
If you [are going through economic hardship and cannot help the others and, therefore, you] are wishfully begging the Lord’s mercy upon them, put them off kindly
And even if you have to turn away from them in pursuit of the mercy from your Lord which you expect, still speak to them a word of kindness
But if yousg disregard them, seeking mercy which you expect from your Lord, then speak to them using gentle words.
But if thou dost turn away from them to seek after mercy from thy Lord, which thou hopest for, then speak to them an easy speech
And if you turn away from these *, expecting the mercy of your Lord, for which you hope, then speak to them an easy word. (* The companions of the Holy Prophet, who sought his assistance.
If you ever do turn away from them in pursuit of a mercy from your Lord which you expect, however speak to them a word of ease and gentleness.
But if thou turn from them, in expectation of the mercy which thou hopest from thy Lord; at least, speak kindly unto them
But if you do turn away from them to seek after mercy from your Lord, which you hope for, then speak to them in easy words (kindly and reasonably)
But if you turn away from them to seek the Mercy of your Lord, hoping to attain it, then speak to them with gentle words
But if thou turn away from them, while thou thyself seekest boons from thy Lord for which thou hopest, at least speak to them with kindly speech
And if you avoid them seehead of state mercy (i.e., provisions) from your Nourisher-Sustainer — for which you do hope, then speak unto them a gentle word
And if thou hast turned aside from them, looking for mercy from thy Lord for which thou hast hoped, then, say to them a saying softly.
Even if you have to reject them in pursuit of your Lord’s mercy, which you expect, speak to them words of tactful kindness.
You shall speak courteously to needy persons if you are waiting for your Lord’s bounty and you lack the means to assist them
(v) And when you must turn away from them - (that is, from the destitute, the near of kin, the needy, and the wayfarer) - in pursuit of God´s Mercy which you expect to receive, then speak to them kindly
And if thou turn away from them to seek mercy from thy Lord, which thou hopest for, speak to them a gentle word
And (not having anything to give as charity), if you have to turn away from them seeking mercy from your Fosterer which you hope for, then speak to them (in) words which make them feel easy.
And if you are not in a position to help them out and you are yourself seeking mercy from your Lord, speak to them a kind word
And if, in waiting for your Lord’s mercy (i.e., prosperity), which you look forward to, you seek to avoid these (deserving ones due to scarcity of means), then say to them kind words
And if you turn away from them to seek a mercy from your Lord which you desire, then say to them a gentle saying
And if you turn away from them to seek a mercy from your Lord which you desire, then say to them a gentle saying.
And if you turn away from them to seek a mercy from your Lord which you desire, then say to them a gentle saying.
And If/whenever you object/turn away (E) from them asking/desiring mercy you hope/expect for it from your Lord, so say to them: "An easy/little saying/word ."
And if thou [must] turn aside from those [that are in want, because thou thyself art] seeking to obtain thy Sustainer's grace and hoping for it, at least speak unto them with gentle speech
And in case ever you definitely veer away from them, seeking mercy from your Lord that you hope for, then speak to them a reasonable saying
But if thou turn away from them, seeking mercy from thy Lord, for which thou hopest, then speak unto them a reasonable word
If you are not able to assist them, at least speak to them in a kind manner
And if you turn away from them looking for a bounty from your Lord you are expecting, then speak to them in polite words
But if you turn away from them, seeking mercy from you Lord, for which you hope, then speak to them a gentle word.
Speak to them politely even if you must decline them, because you might still be awaiting and looking for the blessings of your Lord
But if you walk away from them, seeking mercy from you Lord, for which you hope, then speak to them a gentle word.
But if you happen to keep away from those of them who are needy in expectation of Allah's mercy to help you be helpful to them, then let your dissertation with them, until then, be a sweet discourse
If you must turn them away empty-handed, due to your poverty, speak gently with them, since you are full of expectation of kindness from your Lord.
But if you must turn them down ˹because you lack the means to give˺—while hoping to receive your Lord’s bounty—then ˹at least˺ give them a kind word.
And if you turn away from them seeking mercy from your Lord which you look forward to, then say words of ease to them.
And if, while hopefully seeking from your Lord some bounty, you lack the means to assist them, then speak to them kindly
Even if you have to turn away from them, as you pursue the mercy of your Lord, you shall treat them in the nicest manner.
But if you [must] turn away from the needy, while awaiting a blessing that you are hoping for from your Lord, at least speak kindly [to those in need].
But if you [must] turn away from the needy, while awaiting a blessing that you are hoping for from your Lord, at least speak kindly [to those in need].
But if you turn away from them, seeking mercy from your Lord which you expect for, so say for them an easy saying.
And if you turn away from them seeking mercy from your Lord, which you are hopeful for, then speak unto them a gentle word.
But if you must turn aside from them in pursuit of an act of kindness you hope to receive from your Lord, then at least speak to them kindly.
If you are waiting for affluence from your Lord, and are unable to currently help the needy, then speak to them in kindness, and treat them in the nicest manner
And if you turn away from them to seek mercy from your Lord, which you hope for, speak to them a gentle word
And if thou has to turn away from them while seeking thy Lord's mercy for which thou hopest, even then speak to them a kind word
But if thou turnest away from them, seeking a mercy from thy Lord, for which thou dost hope, then speak unto them a gentle word
And even if you have to turn away from them (the deserving) to find from the Mercy from your Lord, which you expect, then speak a word of comfort and kindness to them
But if you turn away from them, seeking mercy from your Lord for which you hope, then speak to them a gentle word.
But if you turn away from them, seeking mercy from your Lord which you hope for, then say to them words of comfort
And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word
But if you turn away from them seeking mercy from your Lord, which you hope for, then speak to them an easy speech.
And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness
And even if thou hast to turn away from them in pursuit of the Mercy from thy Lord which thou dost expect, yet speak to them a word of easy kindness
وَلَا تَجۡعَلۡ یَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ فَتَقۡعُدَ مَلُومࣰا مَّحۡسُورًا ٢٩
Do not be tight-fisted, nor so open-handed that you end up blamed and overwhelmed with regret
And you shall neither tie your hands (like a miser) to your neck nor stretch them to their utmost reach, so that you become blameworthy, and in severe poverty.
And let not thine hand be chained to thy neck, nor stretch it forth to the utmost stretching, lest thou sit down reproached, impoverished
Do not be niggardly, nor extravagant that you may later feel reprehensive and constrained
Do not chain your hand to your neck (an Arabic expression meaning, ‘do not be stingy’)! But do not extend it completely either (do not be a squanderer)... Otherwise you will be left in remorse.
Do not keep your hand chained to your neck but do not extend it either to its full extent so that you sit there blamed and destitute.
Do not keep your hand chained to your neck, nor open it altogether, or you will sit blameworthy, regretful
Do not keep your hand bound to your neck (in niggardliness) nor stretch it without any restraint or else you will be left sitting reproached and denuded
And do not keep your hand shackled to your neck (out of miserliness), nor stretch it out to an entire stretching (extravagantly), lest you sit down reproached (incurring blame) and exhausted (on becoming penniless)
And keep not thy hand chained to thy neck, nor outspread it widespread altogether, or thou wilt sit reproached and denuded
And do not make your hand chained to your neck (being tightfisted) and do not stretch it out to its utmost extent (being excessive) so you sit down blameworthy and regretful.
You shall not be stingy. You shall not be extravagant either as you will be blamed once you end up in poverty
Do not tie your hand to your neck, nor stretch it out to its farthest reach, so that you become blameworthy and destitute
And do not keep your hand tied to your neck nor spread it out fully, lest you end up blamed, regretful.
Make not thy hand fettered to thy neck, nor yet spread it out quite open, lest thou shouldst have to sit down blamed and straitened in means
And do not keep your hand tied to your neck nor open it completely, lest you remain seated - reproached, weary
And do not tie your hand to your neck [out of stinginess] and do not stretch it out completely or you will be sitting down blameworthy weary.
And let not thy hand be tied up to thy neck; neither open it with an unbounded expansion, lest thou become worthy of reprehension, and be reduced to poverty
Let not your hand be fettered to your neck (i.e. selfish and tight fisted), nor yet spread it out quite open, lest you should have to sit down blamed and destitute
And do not keep your hand chained to your neck (when spending), nor open it completely, so that you will sit blamed and destitute
And let not thy hand be tied up to thy neck; nor yet open it with all openness, lest thou sit thee down in rebuke, in beggary
And keep not your hand tied to your neck (becoming a miser), and nor stretch it forth to (its) ultimate capacity, lest you become stuck-up — blamed one, full of sorrow
And make not thy hand be one that is restricted to thy neck as a miser nor extend it to its utmost expansion as a prodigal so that thou wilt sit as one who is reproached, one who is denuded.
Do not make yourself as if your hand were tied to your neck [unwilling to lend a helping hand], but also do not be so giving that you yourself become at fault and destitute.
You shall neither tie your hands to your neck (be miserly) nor stretch them forth to their utmost reach (be prodigal), lest you sit back, blameworthy, destitute
(vi) Do not keep your hand fastened to your neck nor outspread it, altogether outspread, for you will be left sitting rebuked, destitute
And make not thy hand to be shackled to thy neck, nor stretch it forth to the utmost (limit) of its stretching forth, lest thou sit down blamed, stripped off
And do not make your hand tied to your neck nor stretch it to its full stretching (capacity) lest you sit down blamed, full of regrets.
And do not make your hand tied to your neck nor extend it to its utmost limit, lest you should be left blamed and impoverished
And neither keep your hand tied to your neck (giving nothing to anyone), nor stretch it wide open (giving away all) lest you should sit back, blamed (and) consumed
And do not make your hand stingy by holding it to your neck, nor shall you lay it fully open so you become in despair and regret
And do not make your hand stingy by holding it to your neck, nor shall you lay it fully open so you become in despair and regret.
And do not make your hand stingy by holding it to your neck, nor shall you lay it fully open so you become in despair and regret.
And do not make/put your hand chained or tied to your neck and do not spread/extend/widen it all the expansion/extension , so you sit/remain blameworthy/blamed grieving/sad
And neither allow thy hand to remain shackled to thy neck, nor stretch it forth to the utmost limit [of thy capacity], lest thou find thyself blamed [by thy dependants], or even destitute
And do not set up your hand shackled to your neck, (i.e., Do not be niggardly) nor outspread it widespread altogether, (Literally: outspread it all outspreading, i.e., do not be a spendthrift) for then you will sit blamed and regretfully rejected
And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded
Do not be stingy nor over generous lest you become empty handed and bankrupt
And do not keep your hand tied to your neck, nor extend it to the full extent, lest you should be sitting reproached, empty-handed
Let not your hand be chained to your neck, neither do you stretch it forth completely, lest you end up disgraced, insolvent.
Do not have your hands restrained to your neck (do not be stingy), nor stretch them free and unfettered (nor be a spendthrift), lest you later feel sorry and constrained
Don’t let your hand be chained to your neck, neither do you stretch it forth completely, lest you end up disgraced, insolvent.
And do not bind your hand to your neck, as it were, unwilling to give or spend anything, nor should you spread it in the "spread-eagle style", lest you sit brooding on the vast abyss of reprimand and woeful want
Neither be tight-fisted nor wasteful, as you will be blamed and regretful.
Do not be so tight-fisted, for you will be blameworthy; nor so open-handed, for you will end up in poverty.
And do not keep your hands tied to your neck nor stretch them out completely, so that you would be left regretful and destitute.
Be neither miserly nor prodigal, for then you should either earn reproach or be reduced to penury
You shall not keep your hand stingily tied to your neck, nor shall you foolishly open it up, lest you end up blamed and sorry.
Do not be either tightfisted or extend yourself to the point that you cannot even provide for yourself, so that you sit there blamed and impoverished.
Do not be either tightfisted or extend yourself to the point that you cannot even provide for yourself so that you sit there blamed and impoverished.
And do not set up your hand chained to your neck, nor extend it all the extension, so you sit blamed, regretful.
And do not make your hand to be shackled to your neck nor stretch it to the utmost (limit) of its stretching, so that you should sit down blamed, empty- handed.
Do not be miserly, allowing your hand to remain shackled to your neck, nor stretch it out fully to the utmost limit, lest you find yourself being blamed or reduced to destitution.
You should not keep your hand chained to your neck in stinginess, nor open it foolishly lest you sit down destitute and denuded
And do not make your hand to be shackled to your neck nor stretch it forth to the utmost (limit) of its stretching forth, lest you should (afterwards) sit down blamed, stripped off
And keep not thy hand chained to thy neck out of miserliness nor stretch it forth to its utmost limit out of extravagance, lest thou sit down blamed and exhausted
And let not thine hand be shackled to thy neck; nor let it be entirely open, lest thou shouldst sit condemned, destitute
And do not make your hand tied to your neck, (like a miser), nor push it out to its longest reach, so that you become worthy of blame and being penniless
Don’t keep your hand tied to your neck, nor extend it fully, lest you end up blamed and regretful.
And do not keep your hand tied to your neck, nor spread it out fully, lest you end up liable and regretful
And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent
And do not make your hand fettered to your neck, nor extend it out all the extension, so you sit down blameworthy, stripped off.
Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute
Make not thy hand tied (like a niggard's) to thy neck, nor stretch it forth to its utmost reach, so that thou become blameworthy and destitute
إِنَّ رَبَّكَ یَبۡسُطُ ٱلرِّزۡقَ لِمَن یَشَاۤءُ وَیَقۡدِرُۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِیرَۢا بَصِیرࣰا ٣٠
Your Lord gives abundantly to whoever He will, and sparingly to whoever He will: He knows and observes His servants thoroughly
Surely, your Lord extends the provision to whom He wills and straitens (for whom He wills). Surely, He is All-Knower, All-Seer of His servants.
Verily thy Lord extendeth the provision for whomsoever He will and He measureth it out; verily He is in respect of His bondmen Aware, Beholder
Certainly your Lord provides with open hands whosoever He will, but according to capacity, for He knows and watches His creatures
Indeed, your Rabb will extend provision for whom He wills or restrict it! Indeed He is Habir and Basir over his servants.
Your Lord expands the provision of anyone He wills and restricts it. He is aware of and sees His slaves.
Indeed your Lord expands the provision for whomever He wishes, and tightens it. Indeed He is well aware and percipient of His servants
Surely your Lord God enlarges provision for whom He wills, and straitens it (for whom He wills). Indeed He is fully aware of His servants and sees them well
Surely, your Lord multiplies His provisions and means of livelihood for such of His people as He will and He measures it out (justly), for He is Well-Aware and Seeing of (the true needs of) His people inside out
Surely thy Lord outspreads and straitens His provision unto whom He will; surely He is aware of and sees His servants
Indeed, your Lord increases the provision for anyone He wants and decreases it (for whom He wants). Indeed, He is well-informed and watchful of His servants.
Your Lord may increase or decrease the earnings of whoever He wills. He is fully aware of the condition of His servants and observes them closely
Indeed your Lord provides resources in abundance for whom He wills, and He provides it in just measure, for He knows and is regardful of all His servants
Indeed, your Lord extends provision for whomever He wills and He restrains (it); indeed, He has always been All-Aware, All-Seeing of His servants.
Verily, thy Lord spreads out provision to whomsoever He will or He doles it out. Verily, He is ever well aware of and sees His servants
Indeed your Lord eases the livelihood and restricts it, for whomever He wills; He Well Knows, Beholds His bondmen
Indeed your Lord expands the sustenance for whom He wills and constricts [to whom He wills]. Truly He is All-acquainted, All-seeing about His slaves.
Verily thy Lord will enlarge the store of whom He pleaseth, and will be sparing unto whom He pleaseth; for He knoweth and regardeth his servants
Verily, your Lord spreads out provision to whomsoever He will or He restricts it. Verily, He is ever Knower and Seer of his servants
Your Lord gives to whom He will His provisions both abundantly and sparingly. He is aware and sees His worshipers
Verily, thy Lord will provide with open hand for whom he pleaseth, and will be sparing. His servants doth he scan, inspect
Surely, your Nourisher-Sustainer enlarges the provision (beyond needs) for whom He thinks proper and straitens (according to needs for whom He thinks proper). Verily, He is All-Aware and All-Watcher regarding His Ibad
Truly, thy Lord extends the provision for whom He wills and He tightens for whom He wills. Truly, He, He had been Aware, Seeing of His servants.
Truly, your Lord provides sustenance in abundance for whomever He pleases, and He reduces it. He does know and regard all His servants.
Surely your Lord gives abundantly to whom He pleases and sparingly to whom He wills, for He is aware of the condition of His servants and observes them closely
Certainly Your Lord makes plentiful the provision of whomsoever He wills and straitens it for whomsoever He wills. He is well-aware and is fully observant of all that relates to His servants
Surely thy Lord makes plentiful the means of subsistence for whom He pleases, and He straitens. Surely He is ever Aware, Seer, of His servants
Your Fosterer certainly enlarges the provision for whom He wills and He straitens (it whenever and for whomever He wills), He is certainly informed of His servants, seeing (them).
Your Lord does indeed enlarge means of subsistence for those He wills and restrict for those He wills. He does indeed have full knowledge of and does constantly keep watch on His creatures that always ought to obey Him
Truly, your Lord opens up sustenance for whom He pleases and folds up (for whom He wills). Verily, He is All-Knowing of His servants’ (works and affairs), All-Seeing
Your Lord lays out openly the provision for whom He wishes, and He is able to do so. He is Expert and Watcher to His servants
Your Lord lays out openly the provision for whom He wishes, and He is able to do so. He is Expert and Seer over His servants.
Your Lord lays out openly the provision for whom He wishes, and He is able to do so. He is Expert and Seer over His servants.
That your Lord spreads/extends the provision to whom He wills/wants, and He is capable/able , that He truly was with His worshippers/slaves an expert/experienced, seeing/knowing/understanding
Behold, thy Sustainer grants abundant sustenance, or gives it in scant measure, unto whomever He wills: verily, fully aware is He of [the needs of] His creatures, and sees them all
Surely your Lord outspreads the provision to whomever He decides and estimates (it); surely He has been Ever-Cognizant of (and) Ever-Beholding His bondmen
Lo! thy Lord enlargeth the provision for whom He will, and straiteneth (it for whom He will). Lo, He was ever Knower, Seer of His slaves
Your Lord increases and determines the sustenance of whomever He wants. He is Well Aware and watches over His servants
Indeed, your Lord expands sustenance for whomsoever He wills, and constricts (for whomsoever He wills). Surely, He is All-Aware of His servants, All-Seeing
Verily, Allâh outspreads the means of subsistence for whom He wills and He straitens (it for whom He wills). Indeed, He is Ever All-Knowing, All-Seer of His servants.
Your Lord certainly provides the provisions in abundance _ or limits them _ to whomever He pleases. Indeed, He is all Knowing, and Watchful over His servants
Verily, Allâh outspreads and straitens the means of subsistence for whom He wills. Indeed, He is Ever All-Knowing, All-Seer of His servants.
Indeed, Allah, your Creator, gives livelihood generously and confers support gratuitously to whom He will and He also gives with restraint and by measure to whom He will. He has always been Khabirun (Omniscient) and Bassirun, (Omnipresent) whose constant vigilance is extended to all His creatures
Your Lord gives plentiful sustenance or limited amounts to whom he pleases. He sees and is fully aware of his servants’ needs
Surely your Lord gives abundant or limited provisions to whoever He wills. He is certainly All-Aware, All-Seeing of His servants.
For your Lord expands the provision for whom He pleases and tightens it, for He knows and sees His servants.
Your Lord gives abundantly to whom He will, and sparingly likewise. He knows and observes His servants
For your Lord increases the provision for anyone He chooses, and reduces it. He is fully Cognizant of His creatures, Seer.
Your Lord blesses abundantly, or gives in limited portion unto whomever He wills and is able. He is fully mindful of the needs of his creatures-seeing them all.
Your Lord blesses abundantly or gives in limited portion unto whomever He wills and is able. He is fully mindful of the needs of his creatures—seeing them all.
Surely Your Lord extends the livelihood for whomever He wills and quantifies it. Surely, He is ever with His slaves an Expert, Seer.
Verily, your Lord extends the sustenance for whomever He pleases; and straitens (it for whom He pleases) , verily He is, of His servants, All- Aware, All- Seeing.
Your Lord gives in abundance, or in scant measure, to whom He wills. He is indeed fully aware of all His servants, and sees them all.
(Make decent effort to earn your provision.) Your Lord has appointed Laws for affluence and poverty in societies. (In the Divine System every individual will get generous return for his toil (53:39)). Verily, He is fully Cognizant, Seer of His servants
Surely your Lord makes plentiful the means of subsistence for whom He pleases and He straitens (them); surely He is ever Aware of, Seeing, His servants
Surely, thy Lord enlarges HIS provision for whom HE pleases, and straitens it for whom HE pleases. Verily, HE knows and sees HIS servants full well
Truly thy Lord outspreads and straitens provision for whomsoever He will. Verily of His servants He is Aware, Seeing
Surely, your Lord gives plenty for livelihood to whom He pleases, but He gives in a right amount (to all). Verily, He knows and regards all His servants
Your Lord dispenses abundantly to whom He wills, and He measures out. He is always All-Knowing, All-Seeing of His beings.
Your Lord expands the provision for whomever He wills, and restricts it. He is fully Informed, Observant of His servants
Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing
Indeed, your Lord extends the provision to whom He wills and He straitens. Indeed, He is aware of, sees His servants.
Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants
Verily thy Lord doth provide sustenance in abundance for whom He pleaseth, and He provideth in a just measure. For He doth know and regard all His servants
4
Moral Precepts
وَلَا تَقۡتُلُوۤا۟ أَوۡلَـٰدَكُمۡ خَشۡیَةَ إِمۡلَـٰقࣲۖ نَّحۡنُ نَرۡزُقُهُمۡ وَإِیَّاكُمۡۚ إِنَّ قَتۡلَهُمۡ كَانَ خِطۡءࣰا كَبِیرࣰا ٣١
Do not kill your children for fear of poverty––We shall provide for them and for you––killing them is a great sin
And don’t kill your children for fear of poverty. We provide (sustenance) for them and for you. Surely, killing them is a great sin.
And saly not your offspring for fear of want; We provide for them and for yourselves; verily their slaying is a great crime
Do not abandon your children out of fear of poverty. We will provide for them and for you. Killing them is certainly a great wrong
Do not kill your children out of fear of poverty... We provide life sustenance for them and for you! Indeed, killing them is a great offence!
Do not kill your children out of fear of being poor. We will provide for them and you. Killing them is a terrible mistake.
Do not kill your children for the fear of penury: We will provide for them and for you. Killing them is indeed a great iniquity
Do not kill your children for fear of poverty; it is We Who provide for them as well as for you. Killing them is surely a grave sin
And do not kill your children for fear of want. It is We Who provide for them as well as for you. Indeed, the killing of them is a great sin
And slay not your children for fear of poverty; We will provide for you and them; surely the slaying of them is a grievous sin
And do not kill your children for fear of poverty, as We provide for them and for you. Killing them is indeed a great sin.
You shall not kill your children in account of fear of poverty. I will provide for them (as well as for you.) Such killing is a great crime
Do not kill your children for fear of want. We care for them as well as for you. Indeed killing them is a great sin
And dopl not kill your children for fear of poverty; We provide for them and for youpl. Indeed, killing them has always been a grave offense.
And slay not your children for fear of poverty; we will provide for them; beware! for to slay them is ever a great sin
And do not kill your children, fearing poverty; We shall provide sustenance to them as well as to you; indeed killing them is a great mistake
And do not kill your children out of fear of poverty. It is Us who provide for them as well as for you. Indeed killing them is a great error.
Kill not your children for fear of being brought to want; We will provide for them and for you: Verily the killing them is a great sin
And slay not your children for fear of poverty; We will provide for them and for you. Beware! For to slay them is ever a Great Sin
Do not kill your children because you fear poverty. We will provide for you and them. Killing them is a great sin
Kill not your children for fear of want: for them and for you will we provide. Verily, the killing them is a great wickedness
And kill not your born (children) for fear of economic burden. We will provide sustenance to them and (also) to you. Surely, the killing of them (i.e., infanticide) is a monstrous error
And kill not your children dreading want. We will provide for them and for you. Truly, the killing of them had been a grave inequity.
Do not destroy your children for financial reasons. We shall provide sustenance for them as well as for you. Truly, killing them is a tremendous sin.
You shall not kill your children for fear of want, for it is We Who provide sustenance for them as well as for you; surely killing them is a great blunder
(vii) Do not kill your children for fear of want. We will provide for them and for you. Surely killing them is a great sin
And kill not your children for fear of poverty -- We provide for them and for you. Surely the killing of them is a great wrong
And do not kill your children for fear of poverty, We provide for them and for yourselves (too). Killing them is certainly a great mistake.
And kill not your children for fear of poverty. We give them sustenance as We give it to you. Killing them is indeed a great wrong
And do not kill your children due to fear of poverty. We alone provide for them and for you (as well). Indeed, killing them is a major sin
And do not kill your unborn children out of fear of poverty; We shall provide for you and them. The killing of them was a big mistake
And do not kill your children out of concern of poverty; We shall provide for you and them. The killing of them was a big mistake.
And do not abort your children out of fear of poverty; We shall provide for them, as well as for you. The killing of them was a big mistake.
And do not kill your children fearing poverty, We provide for them and you, that truly killing them was/is a great/large sin/crime/wrong
Hence, do not kill your children for fear of poverty: it is We who shall provide sustenance for them as well as for you. Verily, killing them is a great sin
And do not kill your children in apprehension of want; We provide for them and for you (too); surely the killing of them has been a great sinning
Slay not your children, fearing a fall to poverty, We shall provide for them and for you. Lo! the slaying of them is great sin
Do not kill your children for fear of poverty. We will give sustenance to all of you. To kill them is certainly a great sin
Do not kill your children for fear of poverty. We provide sustenance to them and to you, too. Killing them is a great sin indeed
Slay not your children for fear of destitution. We shall provide sustenance for them , and for you too. Indeed, slaying them is a tremendous sin.
Do not, out of fear of poverty, put your offspring to death. We shall provide them as well as you, the means of life. Killing your offspring is a blunder of a grave proportion
Don’t slay your children for fear of destitution. We shall provide sustenance for you and them. Indeed, slaying them is a tremendous sin.
Do not kill your children for fear of want. We provide for them and for you. Indeed, killing them was a flagrant violation of Allah's system of faith and worship and a major sin
You shall not kill your children out of fear of poverty. We shall feed them and you; to kill them is a major sin and a crime.
Do not kill your children for fear of poverty. We provide for them and for you. Surely killing them is a heinous sin.
And do not kill your children due to fear of poverty, We provide for them and for you. Killing them is a great sin.
You shall not kill your children for fear of poverty.¹ We will provide for them and for you. To kill them is a grievous sin
You shall not kill your children due to fear of poverty. We provide for them, as well as for you. Killing them is a gross offense.
Do not kill your children out of fear of poverty. We will provide for them and you. Killing them is truly a great sin.
Do not kill your children out of fear of poverty. We will provide for them and you. Killing them is truly a great sin.
And do not kill your progeny for the awe of destitution. We provide livelihood for them, and you. Surely their killing was a grand mistake.
And do not kill your offspring for fear of poverty. We sustain them as well as you. Verily killing them is a capital sin.
Do not kill your children for fear of want. It is We who shall provide for them and for you. To kill them is indeed a great sin.
Kill not your children (nor deprive them of good rearing) for fear of poverty. We it is Who provide for them as well as for you. (The Divine System will take responsibility of all your needs (9:111), (20:118)). Verily, killing them (or depriving them of proper education and training) is a grave offense
And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong
And slay not your children for fear of poverty. It is WE Who provide for them and for you. Surely, the slaying of them is a grievous sin
And slay not your children for fear of poverty. We shall provide for them and for you. Surely their slaying is a great sin
And do not kill your children because of the fear of poverty (or of want): We shall give livelihood to them and also to you. Surely, killing them is a terrible sin
Don’t kill your children for fear of poverty; We provide for them and for you. Killing them is a grave sin.
And do not kill your children for fear of poverty. We provide for them, and for you. Killing them is a grave sin
And do not kill your children for fear of poverty. We provide for them and for you. Indeed, their killing is ever a great sin
And do not kill your children for fear of poverty; We will provide for them and for you. Indeed, their killing is a great sin.
Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin
Kill not your children for fear of want: We shall provide sustenance for them as well as for you. Verily the killing of them is a great sin
وَلَا تَقۡرَبُوا۟ ٱلزِّنَىٰۤۖ إِنَّهُۥ كَانَ فَـٰحِشَةࣰ وَسَاۤءَ سَبِیلࣰا ٣٢
And do not go anywhere near adultery: it is an outrage, and an evil path
Don’t approach adultery. Surely, it is a great sin, and it is the worst way.
And approach not adultery; verily it is ever an abomination and vile as a pathway
And do not go near fornication, as it is immoral and an evil way
Do not approach adultery (relations outside marriage)! Indeed, that is the transgression of corporeality! It is a way with a wretched end!
And do not go near to fornication. It is an indecent act, an evil way.
Do not approach fornication. It is indeed an indecency and an evil way
Do not draw near to any unlawful sexual intercourse; surely it is a shameful, indecent thing, and an evil way (leading to individual and social corruption)
And Keep away from adultery and fornication; surely, it is an abominable act and an (extremely) evil practice
And approach not fornication; surely it is an indecency, and evil as a way
And do not go near adultery/fornication, indeed it is indecent and a bad way.
You shall not even approach adultery. It is a big sin and an evil behavior
And do not put yourself in a situation that impermissible sex can easily occur, it is indeed an incorrect and harmful route
And dopl not come near fornication; indeed, it is an obscenity and an evil way.
And draw not near to fornication; verily, it is ever an abomination, and evil is the way thereof
And do not approach adultery - it is indeed a shameful deed; and a very evil way
And do not come near to adultery. It indeed is an act of injustice and an evil way.
Draw not near unto fornication; for it is wickedness, and an evil way
And draw not near to adultery (and fornication); verily, it is ever an abomination, and evil is the way thereof (it opens the way to other evils)
Do not draw near to fornication, for it is an indecency, and its way is evil
Have nought to do with adultery; for it is a foul thing and an evil way
And come not near to the unlawful sexual intercourse. Verily, it is a Fahisha (vulgar, obscene, immoral) and became evil as a way
And come not near committing adultery. Truly, it had been a great indecency! How evil a way!
Do not approach unlawful sexual activity. That is shameful! It is an evil, paving the road [to more sin].
You shall not commit adultery; surely it is a shameful deed and an evil way (opening the door to other evils)
(viii) Do not even approach fornication for it is an outrageous act, and an evil way
And go not nigh to fornication: surely it is an obscenity. And evil is the way
And do not (even) go near adultery, it is certainly indecent and an evil way.
And go not near fornication/adultery! It is indeed an abomination and an evil path
And do not even go near unlawful sex (adultery). Verily, it is an act of lewdness and is the most evil way
And do not come near adultery, for it is a sin and an evil path
And do not come near adultery, for it is immoral and an evil path.
And do not come near adultery, for it is immoral and an evil path.
And do not approach/near the adultery/fornication , that it truly was/is an enormous/atrocious deed , and a bad/evil/harmful way/path
And do not commit adultery -for, behold, it is an abomination and an evil way
And do not come near to adultery; surely it has been an obscenity and odious as a way
And come not near unto adultery. Lo! it is an abomination and an evil way
Do not even approach adultery. It is indecent and an evil act
Do not even go close to fornication. It is indeed a shameful act, and an evil way to follow
Come not near adultery! Indeed it is lecherousness and evil way.
And do not even wander close to extra marital sex. Indeed, adultery is a way of decadence
Don’t come near adultery, It is indeed an indecency, and an evil way.
Nor should you commit adultery. It is a forbidden sexual union, regarded by Allah as an immoral act, a degrading vice and an evil line of conduct
You must not go near adultery; it is indecency and an evil way of life.
Do not go near adultery. It is truly a shameful deed and an evil way.
And do not go near fornication, for it is indecency and a bad way.
You shall not commit adultery, for it is lewd and the way to evil
You shall not commit adultery; it is a gross sin, and an evil behavior.
And do not go anywhere near adultery, because it is a disgrace and immoral.
And do not go anywhere near adultery, it is immoral and a disgrace.
And do not approach adultery. Surely it was obscenity, and a bad pathway.
And do not approach fornication, verily it is an indecency and an evil way.
Do not come near adultery. It is indeed an abomination and an evil way.
Do not come close to adultery, for, it is an abomination and an evil way
And go not nigh to fornication; surely it is an indecency and an evil way
And go not nigh unto adultery, surely, it is a manifest indecency and an evil way
And approach not adultery; verily it is indecency and an evil way
And do not come close to adultery: Verily, it is a shameful (deed) and an act evil, opening the road (to many other evils)
And don’t approach adultery, for it’s an immoral act and an evil way.
And do not come near adultery. It is immoral, and an evil way
And do not approach unlawful sexual intercourse. Indeed, it is ever an immorality and is evil as a way
And draw not near fornication; Indeed, it is an immorality, and an evil way.
Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils)
Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils)
وَلَا تَقۡتُلُوا۟ ٱلنَّفۡسَ ٱلَّتِی حَرَّمَ ٱللَّهُ إِلَّا بِٱلۡحَقِّۗ وَمَن قُتِلَ مَظۡلُومࣰا فَقَدۡ جَعَلۡنَا لِوَلِیِّهِۦ سُلۡطَـٰنࣰا فَلَا یُسۡرِف فِّی ٱلۡقَتۡلِۖ إِنَّهُۥ كَانَ مَنصُورࣰا ٣٣
Do not take life, which God has made sacred, except by right: if anyone is killed wrongfully, We have given authority to the defender of his rights, but he should not be excessive in taking life, for he is already aided [by God]
Don’t kill a soul which Allah has forbidden, except for a just cause. And whoever is killed wrongfully, and then surely We have made for its heir (guardian) an authority. But let him not exceed limits in killing (should not kill except the killer only). Surely, he is helped (by Islamic law).
And slay not anyone whom Allah hath forbidden except for justification; and whosoever is slain wrongfully, We have surely given his next-of-kin authority so let him not be extravagant in slaying; verily he is ever succoured
And do not take a life, which God has forbidden, except in a just cause. We have given the right (of redress) to the heir of the person who is killed, but he should not exceed the limits (of justice) by slaying (the killer), for he will be judged (by the same law)
And do not kill the one (unless it is for retribution) that Allah has forbidden! And whoever is killed unjustly, We have given his guardian an authority, but let him not exceed limits in killing (in retribution)! For he has been supported.
Do not kill any person Allah has made inviolate, except with the right to do so. If someone is wrongly killed We have given authority to his next of kin. But he should not be excessive in taking life. He will be helped.
Do not kill a soul [whose life] Allah has made inviolable, except with due cause, and whoever is killed wrongfully, We have certainly given his heir an authority. But let him not commit any excess in killing, for he enjoys the support [of law]
Do not kill any soul, which God has made forbidden, except in just cause. If anyone has been killed wrongfully and intentionally, We have given his heir (as defender of his rights) the authority (to claim retaliation or damages or to forgive outright). But let him (the heir) not exceed the legitimate bounds in (retaliatory) killing. Indeed he has been helped (already and sufficiently by the provisions and procedures of the Law)
And do not kill anyone, the sanctity of which Allah has upheld (and has forbidden you to slay) except for a just cause. And We have given, of course, to the heir of the person who is killed unjustly the right (to demand retribution or to forgive). But let him not exceed the (prescribed) limits in killing (the murderer) because he is indeed helped (and protected by law)
And slay not the soul God has forbidden, except by right. Whosoever is slain unjustly, We have appointed to his next-of-kin authority; but let him not exceed in slaying; he shall be helped
And do not kill anyone as God made it sacred (or forbidden), except in just cause (within the due process of law) . And anyone who is killed wrongfully, then We have given his heir authority (to forgive or take ransom or retaliate). So do not be excessive in the killing, indeed he is helped.
You shall not kill any soul (whose killing has been forbidden by God), except in the course of justice.. If someone is killed unjustly, his heir is thus given the authority to enforce justice. He should not go beyond the boundaries of justice (forgive, demand blood money or equality in punishment) and shall be helped [by the Islamic State.]
Nor kill the soul which God has made sacred, except for just cause, and if anyone is killed wrongfully, We have given his heir authority, but do not let him exceed bounds in the matter of taking life, for he will be helped
And dopl not kill the self which Allah has made inviolable, except in the course of justice. And if someone is killed unjustly, We have given authority to his kinsman who seeks retribution, but he should not be excessive in killing; indeed, he is bound to be aided.
And slay not the soul that God has forbidden you, except for just cause; for he who is slain unjustly we have given his next of kin authority; yet let him not exceed in slaying; verily, he is ever helped
And do not wrongfully kill any living being which Allah has forbidden; and for whoever is slain wrongfully, We have given the authority to his heir, so he should not cross limits in slaying; he will surely be helped
And do not kill the soul which Allah has made sacred except in truth. Whoever is killed wrongfully, We have indeed given authority to His heir but let him [the heir] not exceed the limits [of just retribution; qisas] in killing. For He [the heir] most certainly is helped [by Allah].
Neither slay the soul which God hath forbidden you to slay, unless for a just cause; and whosoever shall be slain unjustly, We have given his heir power to demand satisfaction; but let him not exceed the bounds of moderation in putting to death the murderer in too cruel a manner, or by revenging his friend's blood on any other than the person who killed him; since he is assisted by this law
And slay not the soul that Allah has forbidden you (or made sacred), except for just cause; for he who is slain unjustly We have given authority to his heirs (or kin), yet let him not commit excess in slaying; verily, he will be helped
Do not kill the soul whom Allah has forbidden except by right. If he is slain unjustly, We have given his heir authority. But let him not exceed the limit in slaying, for he will be helped
Neither slay any one whom God hath forbidden you to slay, unless for a just cause: and whosoever shall be slain wrongfully, to his heir have we given powers; but let him not outstep bounds in putting the manslayer to death, for he too, in his turn, will be assisted and avenged
And do not kill any Nafs (person) that Allah has forbidden/protected, except under a just cause. And whoever is killed as a victim of transgression, then surely, We have given his heir the authority [to demand Qisas (providing the same punishment to one who commits crime), or to accept Diya (blood money), or to forgive)]. But he must not exceed limits in the matter of the murder. (i.e., he should not ask for punishment for any one but only the killer). Verily, he is insured [under protection and help (of the Divine law)]
And kill not a soul that God forbade, but rightfully. And whoever was slain as one who is treated unjustly, surely, We assigned for his protector, authority, but he should not exceed all bounds in killing. Truly, he would be one who is helped by the Law.
Do not take life, which Allah has made sacred, except for reasons of justice. If anyone is wrongfully killed, We give his/her heirs authority [to demand equity or to forgive], but (an heir) should not exceed limitations in the matter of taking life, as the law already favors him/her.
You shall not kill anyone whom Allah has forbidden, except for just cause under the law. If anyone is killed unjustly, We have granted the right of retribution to his heir, but let him not carry his vengeance too far in killing the culprit through taking the law in his own hands, as he is supported by the law
(ix) Do not kill any person whom Allah has forbidden to kill, except with right. We have granted the heir of him who has been wrongfully killed the authority to (claim retribution); so let him not exceed in slaying. He shall be helped
And kill not the soul which Allah has forbidden except for a just cause. And whoever is slain unjustly, We have indeed given to his heir authority -- but let him not exceed the limit in slaying. Surely he will be helped
And do not kill any person, whose (killing) Allah has made unlawful except (when his killing is) for the right (cause). And whoever is killed unjustly, then We have given authority to his heir, so let his (heir) not exceed the limits in killing (because) he is helped (by the law).
And do not kill any one, whose killing Allah has forbidden, unless duly authorized to do so. And whoever is slain unjustly, We have of course given to his heir power to retaliate. But let him not then exceed just limits in killing. He does indeed deserve help
And do not kill any soul whose (killing) Allah has declared unlawful unless (killing him) is just (according to the law and decree of the court). But whoever is killed unjustly, We have indeed given his heir the right (of retribution according to the legal procedure), but he too must not exceed the limits in (retributive) killing. He is indeed helped (by Allah. The responsibility of his legal help and support will be on the government.
And do not kill, for God has made this forbidden, except in the course of justice. And whoever is killed unjustly, then We have given his heir authority, so let him not transgress in the taking of a life, for He will be given victory
And do not take a life, for God has made this forbidden, except in the course of justice. And whoever is killed innocently, then We have given his heir authority, so let him not transgress in the taking of a life, for He will be given victory.
And do not kill the life that God has made forbidden, except through justice. And whoever is killed unjustly, then We give his heir authority, so let him not overindulge in the taking of a life, he shall be given victory.
And do not kill the self that God forbade/prohibited except with the truth/right (justice) , and who was killed unjustly/oppressively, so We had made for his guardian a power/authority , so he does not waste/exceed the limit in the killing/murder , that he truly was/is victorious
And do not take any human being's life -[the life] which God has willed to be, sacred-otherwise than in [the pursuit of] justice. Hence, if anyone has been slain wrongfully, We have empowered the defender of his rights [to exact a just retribution]; but even so, let him not exceed the bounds of equity in [retributive] killing. [And as for him who has been slain wrongfully -] behold, he is indeed succoured [by God]
And do not kill the self that Allah has prohibited, except by truthful (right) (Literally: with the truth). And whoever is killed unjustly, We have (already) appointed to his patron authority. So let him not exceed (Literally: be extravagant) in killing; surely he will be vindicated
And slay not the life which Allah hath forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped
Do not kill a respectable soul without a just cause. If anyone is wrongfully killed, we have given the heirs of that person the right (to demand satisfaction or to forgive). He must not exceed the law in having vengeance; his victim shall also be assisted (by law)
Do not kill any person the life of whom is sanctified by Allah, except for a just reason. And whoever is killed unjustly, We have invested his heir with authority (of equal retaliation), but he must not cross the limit in the matter of killing. Surely, he will be helped
Kill not anyone which Allâh has forbidden except for a just reason. Whosoever is slain unjustly, We have certainly given to his heir authority (to demand justice). But let him not exceed the limit in slaying. Certainly he will be supported.
And do not kill anyone. Allah has prohibited it, except when it is rightful and befitting (and corresponds to the crime). We have awarded a right (of redress) to the heir of a person wrongfully killed. But let him not exceed the bounds and overdo in (his quest to seek redress by) killing. He is to be helped
Don’t kill anyone which Allâh has forbidden except for a just reason. Whoever is slain unjustly, We have given to his heir the authority (to demand justice). But let him not exceed the limits in retaliation. Surely, he is helped (by the law).
Nor should you deprive anyone of life Allah has made sacred, unless be justified for a proved crime. And if someone has been killed wrongfully, then his next of kin is authorized by Allah to use the means of procuring redress of grievances through avenging his right or forgiveness, (court of law, now). But should he choose to avenge his right, he must not carry it to excess, for the divine law is on his side
You shall not kill anyone since Allah has made life sacred, except for a just cause. However, if someone is wrongly killed, then We give his heirs authority to take revenge, but shouldn’t exceed in taking life. He shall be supported by the authorities
Do not take a ˹human˺ life—made sacred by Allah—except with ˹legal˺ right. If anyone is killed unjustly, We have given their heirs the authority, but do not let them exceed limits in retaliation, for they are already supported ˹by law˺.
And do not kill a soul, which Allah has forbidden, except with right. And if somebody was killed wrongfully, We have given authority to his successor, but let him not be excessive in killing, for he will be helped.
You shall not kill any man God has forbidden you to kill, except for a just cause. If a man is slain unjustly, his heir shall be entitled to satisfaction. But let him not carry his vengeance to excess, for his victim is sure to be assisted and avenged
You shall not kill any person - for GOD has made life sacred - except in the course of justice. If one is killed unjustly, then we give his heir authority to enforce justice. Thus, he shall not exceed the limits in avenging the murder; he will be helped.
And do not kill the soul which God has forbidden-unless in the pursuit of justice. If anyone has been killed unjustly, We have given legal recourse to his heir [to claim justice]; but, even then, he should not be excessive in taking life. For he is helped [by God's law].
And do not kill the soul which God has forbidden—unless in the pursuit of justice. If anyone has been killed unjustly, We have given legal recourse to his heir [to claim justice], but, even then, he should not be excessive in taking life. For he is helped [by God’s law].
And do not kill the soul which Allah has forbidden, except with the right. And whoever is being killed in oppression, so We set up for his guardian a Sultan. So, he should not be extravagant in killing. Surely, he is victorious.
And do not kill any one whom Allah has forbidden, save for just cause, and whoever is killed unjustly We have appointed to his heir authority (to demand blood compensation or retaliation) , thus he must not exceed limits in slaying; verily he is (justly) assisted (by Allah) .
Do not kill anyone, for God has forbidden killing, except in [the pursuit of] justice. If anyone is slain wrongfully, We have given his heir authority [to seek just retribution]. He [i.e. the heir] must not exceed the bounds of equity in [retributive] killing. He is given help.
You shall not kill any person, for Allah has made all life sacred, except in the course of justice through an appropriate court. In case of unjust killing, We have given rights to the victim's family. With that right of retribution, comes the responsibility that since the law is helping them, they must not exceed the limits. (2:178), (5:32), (6:152), (42:40)
And do not kill any one whom Allah has forbidden, except for a just cause, and whoever is slain unjustly, We have indeed given to his heir authority, so let him not exceed the just limits in slaying; surely he is aided
And slay not the soul, the slaying of which ALLAH has forbidden, save for a just cause. And whoso is slain wrongfully, WE have surely given his heir authority to demand retribution but let him not exceed the prescribed bounds in slaying; for therein he will be supported by law
And slay not the soul that God has made inviolable, save by right. And whosoever is slain unjustly, We have appointed authority unto his heir. Then let him not be excessive in slaying. Verily he shall be helped
And do not take life— Which Allah has made holy— Except for just (and true) cause. And if anyone is killed wrongfully, We have given his heir the right (to demand justice within due limits or to forgive): But let him not exceed the limits in the matter of taking life; Verily, he (too) is helped (by Islamic law)
Don’t take a life that God deemed sacred, except in the course of justice. If someone is killed unjustly, We’ve given his heir authority, but he must not take life excessively; he will be assisted.
And do not kill the soul which God has made sacred, except in the course of justice. If someone is killed unjustly, We have given his next of kin certain authority. But he should not be excessive in killing, for he will be supported
And do not kill the soul which Allah has forbidden, except by right. And whoever is killed unjustly - We have given his heir authority, but let him not exceed limits in [the matter of] taking life. Indeed, he has been supported [by the law]
And do not kill the soul which God has forbidden, except with the right; and whoever is killed unjustly, verily, We have made for his next-of-kin authority; and he should not be extravagant in the killing; indeed, he is helped.
Nor take life - which God has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him nor exceed bounds in the matter of taking life; for he is helped (by the Law)
Nor take life - which Allah has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law)
وَلَا تَقۡرَبُوا۟ مَالَ ٱلۡیَتِیمِ إِلَّا بِٱلَّتِی هِیَ أَحۡسَنُ حَتَّىٰ یَبۡلُغَ أَشُدَّهُۥۚ وَأَوۡفُوا۟ بِٱلۡعَهۡدِۖ إِنَّ ٱلۡعَهۡدَ كَانَ مَسۡءُولࣰا ٣٤
Do not go near the orphan’s property, except with the best [intentions], until he reaches the age of maturity. Honour your pledges: you will be questioned about your pledges
And don’t go near the property of the orphan except with what is best (to improve), until it attains the age of full strength. Fulfill the covenant. Surely! The covenant is a responsibility (will be questioned).
And approach not the substance of an'orphan save with that which is best, until he attaineth his age of strength. And fulfil the covenant; verily the covenant shall be asked about
And do not touch the property of the orphans except for bettering it, until they come of age; and fulfil the promise made: You will surely be questioned about the promise
Do not approach the property of an orphan, except in the way that is best (to manage it) until he reaches adolescence. And fulfill your word! Indeed, he who gives his word is responsible for his word!
Do not go near the property of orphans before they reach maturity, except in a good way. Fulfil your contracts. Contracts will be asked about.
Do not approach the orphan’s property except in the best manner until he comes of age. And fulfill the covenants; indeed all covenants are accountable
And do not draw near to the property of the orphan except in the best way (such as to improve and increase it) until he comes of age and is strong; and fulfill the covenant: the covenant is surely subject to questioning (on the Day of Judgment you will be held accountable for your covenant)
And go not near (to utilize) the property of an orphan, except in the fairest manner and intention (in favour of the orphan) until he attains his (age of) full strength, (when the property is to be returned to him,) and fulfill (your) agreements, (for every) agreement is certainly questioned about and has to be accounted for
And do not approach the property of the orphan save in the fairest manner, until he is of age. And fulfil the covenant; surely the covenant shall be questioned of
And do not go near orphan’s property except in the best way until he reaches maturity. And fulfill the promise, as the promise is a responsibility (and will be questioned).
You shall not even approach to the orphan’s property except for their own sake (such as managing their investment) till they reach the age of maturity. You shall fulfill your pledges. You will be held responsible for them
Do not come near the orphans’ property except to increase it, until they attain the age of full strength. And fulfill your covenant, for covenants will be inquired into
And dopl not come near the orphan’s wealth except with that which is better (for him), until he has attained his full strength. And fulfill every covenant; indeed, the covenant has always been a responsibility.
And draw not near to the wealth of the orphan, save to improve it, until he reaches the age of puberty, and fulfil your compacts; verily, a compact is ever enquired of
And do not approach the wealth of the orphan except in the best possible way, till he reaches adulthood; and fulfil the promise; indeed the promise will be asked about
And do not come near the property of the orphan except by way of goodness until he reaches the fullness of his strength and fulfil the promise. For the promise is certainly going to be questioned about.
And meddle not with the substance of the orphan, unless it be to improve it, until he attain his age of strength: And perform your covenant; for the performance of your covenant shall be inquired into hereafter
And draw not near to the wealth of the orphan, save to improve it, until he reaches the age of puberty, and fulfil your covenants (or agreements, contracts etc.). Verily, every covenant will be inquired into (on the Day of Judgment)
Do not draw near the wealth of the orphan except in the best manner, until he reaches maturity. And keep your promise. Surely, the promise will be questioned
And touch not the substance of the orphan, unless in an upright way, till he attain his age of strength: And perform your covenant; verily the covenant shall be enquired of
And come not near the orphan’s property except with (an intention) that is better until he attains (the age of) his maturity. And fulfil the agreement (or contract). Verily, the agreement has remained subject to questioning and accountability
And come not near the property of the orphan, but with what is fairer until he reaches the coming of age. And live up to the compact. Truly, the compact had been that which will be asked about.
Do not approach the orphan’s property, except to improve it [ie, invest it], until he/she attains legal age of adulthood. Fulfill every agreement, for each contract will be explored [on the Day of Judgment].
You shall not go near the property of an orphan, except with the good intention of improving it, until he attains his maturity. You shall fulfill your pledges; surely you shall be held accountable for your pledges
(x) And do not even go near the property of the orphan - except that it be in the best manner - till he attains his maturity. (xi) And fulfil the covenant, for you will be called to account regarding the covenant
And draw not nigh to the orphan’s property, except in a goodly way, till he attains his maturity. And fulfil the promise; surely, the promise will be enquired into
And do not go near the wealth of an orphan, except in (a manner) which is the best, till he reaches his (age of physical and mental) strength. And fulfill the agreement, (you will) certainly be questioned (about) the agreement you had made.
And come not near the property of the orphan except as propriety demands till he attains his maturity. And keep the promise you make. The promise shall indeed be questioned about
And (also) do not go near the orphan’s property, but in a way that is beneficial (to the orphan), until he reaches his maturity. And always fulfil the promise. No doubt, the promise will be questioned about
And do not come near the orphan's money, except for that which is best, until he reaches maturity. And fulfill your oath, for the oath brings responsibility
And do not come near the money of the orphan, except for that which is best, until he reaches his independence. And fulfill the pledge, for the pledge brings great responsibility.
And do not come near the money of the orphan, except for that which is best, until he reaches his independence. And fulfill the pledge, for the pledge brings great responsibility.
And do not approach/near the orphan's property/possession/wealth except with which it is best until he reaches his maturity/strength, and fulfill/complete with the promise/contract , that (E) the promise/contract was/is questioned
And do not touch the substance of an orphan, save to improve it, before he comes of age. And be true to every promise - for, verily, [on Judgment Day] you will be called to account for every promise which you have made
And do not draw near the wealth of the orphan except in the fairest (manner) until he reaches full age; and fulfil the covenant. Surely the covenant will be questioned of
Come not near the wealth of the orphan save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked
Do not get close to the property of the orphans (unless it is for a good reason) until they are mature and strong. Keep your promise; you will be questioned about it
Do not go near the property of an orphan, except in a manner that is good, until he comes to his maturity. And fulfill the covenant. Surely, the covenant shall be asked about (on the Day of Reckoning)
Come not near the wealth of the orphan except to improve it, until he attained his maturity. Fulfill (every) covenant; you will be questioned about it (on the ‘Day of Judgment’).
And do not approach the assets of an orphan except with noble intentions, right until he comes of age. Honor your pacts! Surely you are answerable for your pacts
Don’t come near the wealth of the orphan except to improve it, until he attains maturity. Fulfill the covenant. Indeed, (every) covenant shall be questioned about.
Nor should you encroach upon the property of the orphan, unless it be with the motive principle of improving, advancing or raising it to be a better quality or condition, until he reaches maturity and be able to take charge of it. Fulfill the solemn promise if you should make one and keep the vow and meet your engagements and obligations. A vow is great responsibility and those who break it shall have much to answer for in Day of Judgement
You shall not go near the wealth of the orphans, except with good intentions, until they are mature. And fulfil pledges; you will be questioned about pledges.
Do not come near the wealth of the orphan—unless intending to enhance it—until they attain maturity. Honour ˹your˺ pledges, for you will surely be accountable for them.
And do not approach the wealth of the orphan, except to improve it, until he reaches full strength, and keep promises, for promises will be asked about.
And do not approach the property of orphans except with the best of motives, until they reach maturity. Keep your promises; you are accountable for all that you promise
You shall not touch the orphans' money except for their own good, until they reach maturity. You shall fulfill your covenants, for a covenant is a great responsibility.
And do not approach an orphan's property before he reaches maturity, except with the best possible way. And be true to all you have committed to do, for truly [on the Day of Judgment], you will have to answer for every promise that you have made.
And do not approach an orphan’s property before he reaches maturity, except in the best possible way. And be true to all you have committed to do, for indeed, you will have to answer for every covenant that you have made.
And do not approach the orphan’s money, except with which is the best, until he has reached his strength. And by the covenant, fulfill surely the covenant would be questioned about.
And do not approach the property of the orphan except in the best manner (to his advantage) ; until he reaches his maturity, and keep the promise, verily every promise will be questioned about.
Do not come near the property of an orphan before he comes of age, except with the best of intentions. Be true to all your promises, for you will be called to account for all that you promise.
Go not near the wealth of the orphan, except for his or her own good, until they come of age. (Then let them make their own decisions). This is a covenant that you must fulfill. Surely, you will be questioned about all your covenants
And draw not near to the property of the orphan except in a goodly way till he attains his maturity and fulfill the promise; surely (every) promise shall be questioned about
And come not near the property of the orphan, except in the best way, until he attains his maturity and fulfill the covenant; for the covenant shall be questioned about
And approach not the orphan’s property, save in the most virtuous manner, till he reaches maturity. And fulfill the pact; surely the pact is called to account
And do not come near to the orphan's property except to make it better, until he attains the age of full strength; And fulfill (every) promise (and commitment), verily, (every) act will be questioned (on the Day of Judgment)
Don’t approach the orphan’s property, except in the best way, until he reaches maturity. Fulfill your commitments; the commitment is going to be questioned.
And do not go near the orphan's property, except with the best of intentions, until he has reached his maturity. And honor your pledge, because the pledge involves responsibility
And do not approach the property of an orphan, except in the way that is best, until he reaches maturity. And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned
And draw not near the wealth of the orphan, except with that which is best, until he reaches his strength, and fulfil the covenant; indeed, the covenant will be enquired of.
Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning)
Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfil (every) engagement, for (every) engagement will be enquired into (on the Day of Reckoning)
وَأَوۡفُوا۟ ٱلۡكَیۡلَ إِذَا كِلۡتُمۡ وَزِنُوا۟ بِٱلۡقِسۡطَاسِ ٱلۡمُسۡتَقِیمِۚ ذَ ٰلِكَ خَیۡرࣱ وَأَحۡسَنُ تَأۡوِیلࣰا ٣٥
Give full measure when you measure, and weigh with accurate scales: that is better and fairer in the end
And give full measure when you measure, and weigh with a straight balance. That is good and better interpretation (in the end).
And give full measures when ye measure and weigh with an even balance that is good, and the best interpretation
Give full measure when you are measuring, and weigh on a balanced scale. This is better, and excellent its consequence
And give full measure when you measure, and give weights with an even balance (do not deceive with the scale)... This is both better in general and better in terms of reaching the essence of the matter.
Give full measure when you measure and weigh with a level balance. That is better and gives the best result.
When you measure, observe fully the measure, [and] weigh with an even balance. That is better and fairer in outcome
Give full measure when you measure, and weigh with a true, accurate balance. That is what is good and (to do so is) best in the long term
And give full measure when you measure out, and weigh with a right (and even) balance. That is best and most commendable in the long run
And fill up the measure when you measure, and weigh with the straight balance; that is better and fairer in the issue
And give full measure when you measure, and weigh with accurate scale. That is good and better in the end.
You shall give full measure when you measure, and weigh with a correct scale. You will find such practice the most profitable at the end
Give the full amount when you are to give, and weigh with a balance that is straight. That is the most fitting and the most advantageous in the final determination
And givepl full measure when you measure, and weigh with accurate scales; that is fair and the best determination.
And give full measure when ye measure out, and weigh with a right balance; that is better and a fairer determination
And correctly measure when you measure, and weigh correctly with the scales; this is better, and has a better outcome
And fulfill the measurement when you measure and weigh with the most upright balance. That is better and most excellent in the ultimate interpretation.
And give full measure, when you measure ought; and weigh with a just balance. This will be better, and more easy for determining every man's due
And give full measure when you measure out, and weigh with a right balance; that is better and fairer in the final determination
Give full measure when you measure, and weigh with even scales. That is better, and fairer in the end
And give full measure when you measure, and weigh with just balance. This will be better, and fairest for settlement
And give full measure when you measured, and weigh (the items to the people) with a balance that maintains balance. This is advantageous and better for the ultimate result
And live up to the full measure when you wanted to measure. And weigh with a scale, one that is straight. That is best and fairer in interpretation.
Give full measure when you measure, and weigh with a balanced scale. That is the most appropriate and the most advantageous in the final determination.
You shall give full measure, when you measure, and weigh with even scale; this is the best way and will prove to be the best in the end
(xii) Give full measure when you measure, and weigh with even scales. That is fair and better in consequence
And give full measure when you measure out, and weigh with a true balance. This is fair and better in the end
And give back in full, the measure which you measure, and weigh with a balance that is straight. That is good and best (from the point of view of) the result.
And give full measure when you give anything by measure, and weigh with a true balance. This is fair and yields a better result in the end
And measure in full whenever you measure out (anything), and (when you weigh anything) weigh with a straight balance. This (honesty) is better, and much better with regard to its consequence (as well)
And give full measure when you deal, and weigh with a balance that is straight. That is good and better in the end
And give full measure when you deal, and weigh with a balance that is straight. That is good and better in the end.
And give full measure when you deal, and weigh with a balance that is straight. That is good and better in the end.
And fulfill/complete the measurement/weight if you measured/weighed, and weigh/measure with the scale/balance the balanced , that (is) best , and (a) better interpretation/explanation
And give full measure whenever you measure, and weigh with a balance that is true: this will be [for your own] good, and best in the end
And fill up the measure when you measure, and weigh with the straight equitableness; that is more charitable and fairest in interpretation (Or: determination, outcome)
Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end
While weighing, use proper measurements in the exchange of your property. This is fair and will be better in the end
And give full measure when you measure, and weigh with a straight balance. That is fair, and better at the end
Give full measure when you measure, and weigh with a right balance! This is equitable deal and better in the end.
When you measure, be exact (do not curtail); and when you weigh, use the correct and proper scales (do not diminish). This is beneficial for you, and better in consequences
Give full measure when you measure, and weigh with a right balance! This is equitable deal and better in the end.
Dispense the quantity ascertained by measuring to the full if you happen to sell by a standard measure. And if you are using the method of weighing then you are enjoined to use an accurate and precise balance conforming to a standard, and an exemplar of truth and equity. This is a wise course of action ensuring safety and leading to the intended purpose
When measuring, give in full measure, and weigh with correctly calibrated scales; that is fair, and will produce good outcomes
Give in full when you measure, and weigh with an even balance. That is fairest and best in the end.
And always give full measure and weigh with a level balance, that is better and better in outcome.
And give full measure, when you measure, and weigh with even scales; that is better and fairer in the end
You shall give full measure when you trade, and weigh equitably. This is better and more righteous.
And whenever you measure, use accurate measurements and weigh with a level balance; this will be better and would be fairer.
And whenever you measure, use accurate measurements and weigh with a level balance; this will be better and would be fairer,
And fulfill the volume measure when you measure, and weigh with the straight balance scales. That is goodness and an excellent endeavor.
And give the full measure when you measure out and weigh you with the right balance, that is good and better in the end.
And give full measure whenever you measure, and weigh with accurate scales. That is fair, and best in the end.
(Always be mindful of just dealings.) Give full measure when you measure, and weigh with even scale. This is the best way and will prove to be best in the end. (81:1-3)
And give full measure when you measure out, and weigh with a true balance; this is fair and better in the end
And give full measure when you measure and weigh with a right balance; that is best and most commendable in the end
And give full measure when you measure, and weigh with the straight balance. That is better and more virtuous in the end
And give full measure when you measure, and weigh with a balance that is (correct and) straight. That is the most suitable and most helpful in the final evaluation
Give full measure when you measure, and weigh with an even balance. That is better and best in interpretation.
And give full measure when you measure, and weigh with accurate scales. That is fair, and the best determination
And give full measure when you measure, and weigh with an even balance. That is the best [way] and best in result
And give full measure when you measure, and weigh with the straight balance; that is best and a better determination.
Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination
Give full measure when ye measure, and weigh with a balance that is straight: that is the most fitting and the most advantageous in the final determination
وَلَا تَقۡفُ مَا لَیۡسَ لَكَ بِهِۦ عِلۡمٌۚ إِنَّ ٱلسَّمۡعَ وَٱلۡبَصَرَ وَٱلۡفُؤَادَ كُلُّ أُو۟لَـٰۤىِٕكَ كَانَ عَنۡهُ مَسۡءُولࣰا ٣٦
Do not follow blindly what you do not know to be true: ears, eyes, and heart, you will be questioned about all these
And don’t follow (anyone blindly in matters) about which you don’t have knowledge. Surely, the (use of) hearing, the sight, and the heart - for each of these, you will be questioned (by Allah on the Day of Judgment).
And go not thou after that where of thou hast no knowledge verily the hearing and the sight and the heart, each of these shall be asked about
Do not follow that of which you have no knowledge. Verily the ear, the eye, the heart, each will be questioned
Do not pursue that about which you have no knowledge (do not make decisions based on assumptions)! Indeed, hearing (perception), sight (evaluation) and the heart (the reflectors of the Names to the brain – the heart neurons copy themselves to the brain in the womb on the 120th day after conception), all of them are a responsibility upon you!
Do not pursue what you have no knowledge of. Hearing, sight and hearts will all be questioned.
Do not follow that of which you have no knowledge. Indeed the hearing, the eyesight, and the heart —all of these are accountable
Do not follow that of which you have no knowledge (whether it is good or bad), and refrain from groundless assertions and conjectures. Surely the hearing, the sight, and the heart – each of these is subject to questioning about it (you are answerable, and will be called to account, for each of these on the Day of Judgment)
And do not follow and utter that of which you have no knowledge. Surely, the ear and eye and the heart, all of these, shall be called upon to account (for it)
And pursue not that thou hast no knowledge of; the hearing, the sight, the heart -- all of those shall be questioned of
And do not follow what you do not have knowledge of it. Indeed, the ear and the eye and the heart, all of them will be questioned.
You shall not follow (the guess work and) what you do not have any knowledge about. Remember, your hearing, sight, and mind will be held responsible
And do not pursue that which you cannot know, for every act of hearing, seeing, or feeling in the heart will be inquired into
And dosg not follow what you have no knowledge of; indeed, the hearing and the sight and the burning heart—all of those—(one) is bound to be questioned about.
And do not pursue that of which thou hast no knowledge; verily, the hearing, the sight, and the heart, all of these shall be enquired of
And do not pursue the matter you do not have the knowledge of; indeed the ear, and the eye, and the heart - each of these will be questioned
And do not follow that which you have no knowledge [certitude] for. Truly the hearing and the sight and the understanding, all of that are going to be questioned about.
And follow not that whereof thou hast no knowledge; for the hearing, and the sight, and the heart, every of these shall be examined at the last day
And follow (or pursue) not that of which you have no knowledge; verily, the hearing, the sight, and the heart, of all of these it shall be asked (to give an account)
Do not follow what you do not know. The hearing, sight and heart about all these you shall be questioned
And follow not that of which thou hast no knowledge; because the hearing and the sight and the heart, - each of these shall be enquired of
And do not commit that for which (there is) no knowledge with you. Verily, the hearing, the sight, and the heart — all of those are made ‘subject to questioning and accountability’ about that (commitment)
And follow up not of what there is not for thee knowledge of it. Truly, having the ability to hear and sight and mind, each of those will have been that which is asked.
Do not pursue that of which you have no knowledge. Indeed, the hearing, the sight, and the heart will be questioned.
You shall not follow anyone blindly in those matters of which you have no knowledge, surely the use of your ears and the eyes and the heart - all of these, shall be questioned on the Day of Judgment
(xiii) Do not follow that of which you have no knowledge. Surely the hearing, the sight, the heart - each of these shall be called to account
And follow not that of which thou has no knowledge. Surely the hearing and the sight and the heart, of all of these it will be asked
And do not follow that about which you do not have (any) knowledge, the hearing and the sight and the heart, regarding each of those (you) will certainly be questioned.
And follow not that of which you have no knowledge! The hearing, the sight and the mind shall all be questioned thereon
And, (O man,) do not follow that of which you have no (authentic) knowledge. Indeed the ear, the eye and the heart—each of them will be questioned
And do not uphold what you have no knowledge of. For the hearing, eyesight, and mind, all these you are responsible for
And do not uphold what you have no knowledge of; for the hearing, eyesight, and heart - all these you are responsible for.
And do not uphold what you have no knowledge of; for the hearing, and eyesight, and mind-all these you are responsible for.
And do not follow the tracks/accuse of evil deeds what knowledge is not for you with it (you have no knowledge of), that the hearing/listening, and the eye sight/knowledge, and the heart , all (of) those are/were about it questioned
And never concern thyself with anything of which thou hast no knowledge: verily, [thy] hearing and sight and heart - all of them - will be called to account for it [on Judgment Day]
And do not pursue what you have no knowledge of; surely hearing and beholding and heart-sight, (Or: perception) all of those will be questioned of
(O man), follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked
Do not follow what you do not know; the ears, eyes, and hearts will all be held responsible for their deeds
And do not follow a thing about which you have no knowledge. Surely, the ear, the eye and the heart - each one of them shall be interrogated about
Follow not that of which you have no knowledge. Indeed, the hearing, the sight, and the heart, of each of those you will be interrogated (by Allâh on the ‘Day of Judgment’).
Do not take a stand about anything you have no knowledge of. Indeed, the ears the eyes and the heart have all to render an account
Don’t follow that of which you have no knowledge. Indeed, the hearing, the sight and the heart, of each of those you will be interrogated (by Allâh on the Day of Judgment).
And do not gratify your desire or inclination to pursue a subject of which you have no knowledge nor charge anyone with a fault or a crime when you are not sure of his guilt nor pursue vain things which will avail you nothing. Indeed, he faculties of hearing, sight and intellect, each and all, are held responsible in Day of Judgement and shall have much to answer for
Do not follow blindly without knowledge, use your senses: hearing, seeing and thinking, you will be questioned about them.
Do not follow what you have no ˹sure˺ knowledge of. Indeed, all will be called to account for ˹their˺ hearing, sight, and intellect.
And do not support anything of which you have no knowledge, for the hearing and eyesight and hearts all will be asked about.
Do not follow what you know not. Man‘s eyes, ears, and heart ― each of his senses shall be closely questioned
You shall not accept any information, unless you verify it for yourself. I have given you the hearing, the eyesight, and the brain, and you are responsible for using them.
And do not pursue matters about which you do not know anything: your hearing, sight and heart- all will be accounted for [on the Day of Judgment]!
and do not take a stand on anything you do not know, (go investigate it): your hearing, sight, and heart- all will be accountable!
And do not pursue what you have no knowledge with. Surely the hearing, and the sight, and the heart, all of those will be questioned about.
And do not follow that of which you have not knowledge; verily the hearing and the sight and the heart, all these will be questioned about it.
Do not pursue that of which you have no knowledge. Man's ears, eyes and heart shall all he called to account.
And you shall not follow blindly any information of which you have no direct knowledge. (Using your faculties of perception and conception) you must verify it for yourself. In the Court of your Lord, you will be held accountable for your hearing, sight, and the faculty of reasoning. (And so, the insane and the disabled will have their incapacities taken into account in a court of law.
And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that
And follow not that of which thou hast no knowledge. Verily, the ear and the eye and the heart - all these shall be called to account
And pursue not that whereof you have no knowledge. Truly hearing, and sight, and the heart—all of these will be called to account
And do not follow that about which you have no knowledge; Verily, every act of hearing, or of seeing, or of (wandering of) the heart will be questioned (on the Day of Judgment)
Don’t follow what you have no knowledge of. Hearing, sight, and reasoning—all of those will be questioned.
And do not occupy yourself with what you have no knowledge of. The hearing, and the sight, and the brains—all these will be questioned
And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart - about all those [one] will be questioned
And do not pursue that of which you have no knowledge; indeed, the hearing and the eye and the heart, all of those shall be enquired of.
And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)
And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning)
وَلَا تَمۡشِ فِی ٱلۡأَرۡضِ مَرَحًاۖ إِنَّكَ لَن تَخۡرِقَ ٱلۡأَرۡضَ وَلَن تَبۡلُغَ ٱلۡجِبَالَ طُولࣰا ٣٧
Do not strut arrogantly about the earth: you cannot break it open, nor match the mountains in height
And don’t walk on the earth with arrogance. Surely, you can neither penetrate the earth nor can attain the height of the mountains.
And walk thou not on the earth struttingly; verily thou wilt by no means rend the earth, nor canst thou attain to the mountains in stature
And do not strut about the land with insolence: Surely you cannot cleave the earth, nor attain the height of mountains in stature
Do not walk upon the earth in egotism! Indeed, you can neither tear the earth nor reach the mountains in height!
Do not strut arrogantly about the earth. You will certainly never split the earth apart nor will you ever rival the mountains in height.
Do not walk exultantly on the earth. Indeed you will neither pierce the earth, nor reach the mountains in height
Do not strut about the earth in haughty self-conceit; for you can never split the earth (no matter how hard you stamp your foot), nor can you stretch to the mountains in height (no matter how strenuously you seek to impress)
And do not walk haughtily in the land, for you cannot (thus) rend the earth asunder, nor can you match the mountains in height
And walk not in the earth exultantly; certainly thou wilt never tear the earth open, nor attain the mountains in height
And do not walk on the earth overjoyed (and selfishly), as you will never crack the earth and you will never reach the mountains in height.
You shall not walk on earth with arrogance. You can neither split the earth nor be as tall as the mountains
Nor walk on the earth with arrogance, for you cannot tear the earth apart, nor reach the mountains’ height
And dosg not walk merrily on earth; yousg will surely not pierce the earth, nor will you match the mountains in height.
And walk not on the earth proudly; verily, thou canst not cleave the earth, and thou shalt not reach the mountains in height
And do not walk haughtily on the earth; you can never split the earth, nor be as high as the hills
And do not walk in the earth with conceit. Truly you will never rend the earth asunder nor will you ever tower high above the mountains.
Walk not proudly in the land, for thou canst not cleave the earth, neither shalt thou equal the mountains in stature
And walk not on the earth proudly (insolently); verily, you can not rend the earth asunder, nor can you stretch to the height of the mountains
Do not walk proudly in the earth. Indeed, you will never tear open the earth, nor attain the height of mountains
And walk not proudly on the earth, for thou canst not cleave the earth, neither shalt thou reach to the mountains in height
And do not walk on the earth with conceit and arrogance. Verily, you would never rend and penetrate the earth, and you would never attain the stature like the mountains in height
And walk not on the earth exultantly. Truly, thou wilt never make a hole in the earth and wilt never reach the mountains in height.
Do not walk upon the earth with impertinence, because you cannot split the earth asunder or climb the highest mountain.
You shall not walk arrogantly on the earth, for you can neither rend the earth asunder nor attain the height of the mountains
(xiv) Do not strut about in the land arrogantly. Surely you cannot cleave the earth, nor reach the heights of the mountains in stature
And go not about in the land exultingly, for thou canst not rend the earth, nor reach the mountains in height
And do not walk proudly in the earth, you can neither tear the earth nor can you ever reach the mountains in height.
And walk not on earth exultantly, for you cannot tear the earth nor reach the mountains in height
And do not walk arrogantly on the earth. Certainly, you cannot cleave the earth (with the force of your arrogance), nor can you reach the mountains in height. (You will remain what you are.
And do not walk in the land arrogantly, for you will not penetrate the Earth, nor will you reach the mountains in height
And do not walk in the land arrogantly, for you will not penetrate the earth, nor will you reach the mountains in height.
And do not walk in the land arrogantly, for you will not penetrate the earth, nor will you reach the mountains in height.
And do not walk in the earth/Planet Earth showing superiority, happiness and over confidence , that you will never reach (the) end (of)/tear apart the earth/Planet Earth, and you will never reach the mountains (in) height/length (be as tall as the mountains)
And walk not on earth with haughty self-conceit: for, verily, thou canst never rend the earth asunder, nor canst thou ever grow as tall as the mountains
And do not walk in the earth merrily; surely you will never pierce the earth, and you will never reach the mountains in height
And walk not in the earth exultant. Lo! thou canst not rend the earth, nor canst thou stretch to the height of the hills
Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains
Do not walk on the earth in haughty style. You can neither tear the earth apart, nor can you match the mountains in height
Walk not arrogantly on the earth. Indeed, you can neither rupture the earth, nor can you reach the mountains in height.
And do not walk on the earth arrogantly. You will neither wear down the earth, nor match the stature of the mountains
Don’t walk arrogantly on the earth. Indeed, you can neither rupture the earth, nor can you reach the mountains in height.
Nor should you walk on earth displaying inordinate self-esteem or with an overweening opinion of your qualities, attainments or estate, for even if the incessant tread of your feet wear the rough stones smooth, you shall not be able to rend the earth nor shall you be able to level to a mountain in height
You shouldn’t walk about on Earth arrogantly, since you cannot tear it up nor can you reach mountains in tallness.
And do not walk on the earth arrogantly. Surely you can neither crack the earth nor stretch to the height of the mountains.
And do not walk triumphant on earth, for you cannot cut through the earth nor reach the mountains in height.
And do not walk proudly on the earth. You cannot split the earth, nor can you rival the mountains in stature
You shall not walk proudly on earth - you cannot bore through the earth, nor can you be as tall as the mountains.
Do not walk arrogantly about the earth; because, truthfully, you cannot tear up the earth or make yourself as tall as mountains.
Do not walk arrogantly about the Earth; because, truthfully, you cannot tear up the ground or make yourself as tall as mountains.
And do not walk on the earth hilariously. You are neither piercing the earth, nor you reach the mountains in height.
And do not walk around exultantly on the earth; certainly you will never rend the earth; nor attain the mountains in height.
Do not walk on earth with an air of self-conceit; for you cannot rend the earth asunder, nor can you rival the mountains in height.
Walk not on earth with pride. Neither would you bore through the earth, nor would you become as tall as the mountains. (Know, that your body language speaks louder than words (3:187), (31:19), (40:75))
And do not go about in the land exultingly, for you cannot cut through the earth nor reach the mountains in height
And walk not in the earth haughtily, for thou canst not thus rend the earth, nor canst thou reach the mountains in height
And walk not exultantly upon the earth; surely thou shalt not penetrate the earth, nor reach the mountains in height
And do not walk on the earth with (injustice and) deceit, arrogance (and rudeness): Verily, you can not rip the earth apart, and cannot reach the mountains in height
Don’t walk arrogantly on earth, for you can’t pierce the ground, nor can you reach the mountains in height.
And do not walk proudly on earth. You can neither pierce the earth, nor can you match the mountains in height
And do not walk upon the earth exultantly. Indeed, you will never tear the earth [apart], and you will never reach the mountains in height
And do not walk on the earth exultantly; indeed, you cannot make a hole in the earth, and you cannot reach the mountains in height.
Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height
Nor walk on the earth with insolence: for thou canst not rend the earth asunder, nor reach the mountains in height
كُلُّ ذَ ٰلِكَ كَانَ سَیِّئُهُۥ عِندَ رَبِّكَ مَكۡرُوهࣰا ٣٨
The evil of all these actions is hateful to your Lord
All that is evil are hateful to your Lord.
Each of these--theyice thereof is unto thy Lord ever detestable
All these are evil and odious to your Lord
These bad deeds, in the sight of your Rabb, are incongruent with your essential reality and yield bad results!
All of that is evil action and hateful in the sight of your Lord.
The evil of all these is detestable to your Lord
The evil of all this is abhorrent in the sight of your Lord
All these (doings) are such that the evil in them is simply hateful in the sight of your Lord
All of that -- the wickedness of it is hateful in the sight of thy Lord has revealed to thee
All of that is bad, disliked by your Lord.
All the above mentioned things are considered as sin and disgusting by your Lord
Of all such things, these wrongs are most hateful in the sight of your Lord
All of that— its evil has always been disliked by your Lord.
All this is ever evil in the sight of your Lord and abhorred
Of all this related before, the evil among it is disliked by your Lord
The ill of all of this is detestable to your Lord.
All this is evil, and abominable in the sight of thy Lord
All this evil is abhorrent in the sight of your Lord
The wickedness of all this is hateful with your Lord
All this is evil; odious to thy Lord
All the bad aspects of these have been made hateful in the sight of your Nourisher-Sustainer
All of that had been bad deeds, ones that are disliked by thy Lord.
Of all such things, sin is disgusting in the sight of your Lord.
All these and their evil aspects are hateful in the sight of your Lord
The wickedness of each of that is hateful to your Lord
And this, the evil thereof, is hateful in the sight of thy Lord
The evil of all that (which is mentioned above) is disliked by your Fosterer.
All that — the evil thereof — is hateful in the sight of your Lord
The evil of all these (mentioned) acts is most despicable to your Lord
All of this is bad, and disliked by your Lord
All of this is bad, and disliked by your Lord.
All of this is bad, and disliked by your Lord.
All (of) that its bad/evil/harm was/is at God hated
The evil of all this is odious in thy Sustainer's sight
All of that, the odiousness of it is hateful in the Meeting of your Lord
The evil of all that is hateful in the sight of thy Lord
All such things are sins and detestable in the sight of your Lord
That which is evil, of all these, is detestable in the sight of your Lord
The evil of all that, in the sight of your Lord, is repugnant.
All of that is wrong and despised by your Lord
The evil of all these is detestable to your Lord;
Of all such attributes, those that have a name of evil savour stand in Allah's sight accursed and deserving of hatred
These are evil activities, most disliked by your Lord.
The violation of any of these ˹commandments˺ is detestable to your Lord.
The evil of all that is disliked by your Lord.
Evil is all this in the sight of your Lord, and odious
All bad behavior is condemned by your Lord.
All of this is evil and detested in your Lord's sight.
All of this is evil and detested in your Lord’s sight.
All of that was a bad deed with your Lord, hatred.
All of that, the sin of it, is hateful in the sight of your Lord.
All this is evil; odious in your Lord's sight.
The evil of all this is detestable in the Sight of your Lord
All this-- the evil of it-- is hateful in the sight of your Lord
The evil of all these is hateful in the sight of thy Lord
The evil of all this is loathsome unto thy Lord
Of all such things, (it is) evil that is hateful in the sight of your Lord
All of this—the evil of it—is hated by your Lord.
The evil of all these is disliked by your Lord
All that - its evil is ever, in the sight of your Lord, detested
All that, its evil is hateful with your Lord.
Of all such things the evil is hateful in the sight of thy Lord
Of all such things the evil is hateful in the sight of thy Lord
ذَ ٰلِكَ مِمَّاۤ أَوۡحَىٰۤ إِلَیۡكَ رَبُّكَ مِنَ ٱلۡحِكۡمَةِۗ وَلَا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتُلۡقَىٰ فِی جَهَنَّمَ مَلُومࣰا مَّدۡحُورًا ٣٩
[Prophet], this is some of the wisdom your Lord has revealed to you: do not set up another god beside God, or you will be thrown into Hell, blamed and rejected
This is part of wisdom which your Lord has revealed to you (Muhammad). Don’t set up with Allah another one worthy of worship lest you should be thrown into hell, blameworthy and rejected.
That is Part of that wisdom which thy Lord hath revealed unto thee, and set not up thou along with Allah anot her god, lest thou be cast into Hell, reproved, rejected
This is some of the wisdom your Lord has revealed to you. So do not take another god apart from God, or you will be cast into Hell, reproved, ostracised
These are what your Rabb reveals to you of wisdom. So, do not form a god (in your head) besides Allah! Lest you go to Hell in remorse (of not evaluating the forces with which you have been endowed despite being warned) and cursing yourself and distanced (from your essential reality).
That is part of the wisdom your Lord has revealed to you. Do not set up another god together with Allah and so be thrown into Hell, blamed and driven out.
These are among [precepts] that your Lord has revealed to you of wisdom. Do not set up another god besides Allah, or you will be cast into hell, blameworthy, banished
All this is (part) of the Wisdom which your Lord has revealed to you (O Messenger). (As the source and basis of all wisdom), do not set up with God another deity, or you will be cast into Hell, blamed and disowned
These (teachings) are a part of the wisdom which your Lord has revealed to you and (the basis of all these acts of righteousness is that you) set up no other god beside Allah, lest you be cast into Gehenna condemned, rejected
That is of the wisdom thy Lord set not up with God another god, or thou wilt be cast into Gehenna, reproached and rejected
That is from what your Lord has revealed to you of wisdom. And do not set up another god with God, otherwise you will be thrown into hell blameworthy and banished.
All these wise commandments are revealed to you by your Lord. Remember, never set up any deity with God. If you do so, you will be thrown into Hell; you will be blamed and deprived of the Lord’s favors
These are among the sayings of wisdom which your Lord has revealed to you. Do not appoint with God another god, or you will be thrown into hell, blameworthy and rejected
That is some of the wisdom yoursg Lord has revealed to you. And do not set up with Allah another god, lest you be thrown in Hell, blamed, banished.
That is something of what thy Lord has inspired thee with of wisdom; do not then put with God other gods, or thou wilt be thrown into hell reproached and outcast
This is part of the divine revelations of wisdom that your Lord has sent down to you (O dear Prophet Mohammed - peace and blessings be upon him); and O listener, do not set up another God with Allah, for you will then be thrown into hell - rebuked, rebuffed
That is part of what your Lord has revealed unto you from the wisdom and do not make with Allah another deity lest you will be thrown in hell fire blameworthy and banished.
These precepts are a part of the wisdom which thy Lord hath revealed unto thee. Set not up any other god as equal unto God, lest thou be cast into hell, reproved and rejected
These are among the things of wisdom which your Lord has inspired you with. Take not then with Allah other gods (objects of worship), lest you should be thrown into Hell reproached and outcast (rejected)
That is of the wisdom your Lord has revealed to you. Do not set up with Allah another god, or you will be cast into Gehenna, condemned and rejected
This is a part of the wisdom which thy Lord hath revealed to thee. Set not up any other god with God, lest thou be cast into Hell, rebuked, cast away
This is out of that which your Nourisher-Sustainer has sent you as inspiration from Al-Hikmah (‘The Wisdom’. This is another very important attribute for Allah’s Book). And set not up, along with Allah, another ilah (god or deity), lest you get thrown into Hell, blameworthy (and) rejected
That is of what thy Lord revealed to thee of wisdom. So make not up with God another god that thou wouldst be cast down into hell as one who is reproached, as one who is rejected.
These are among the wisdom your Lord has revealed to you. Do not accept, along with Allah, another object of worship. If you do, you will be driven to Hell, guilty and scorned.
This is but a part of the wisdom which your Lord has revealed to you. Do not associate other deities as object of worship, lest you should be cast into hell, blameworthy rejected
That is part of the wisdom your Lord has revealed to you. So do not set up any deity beside Allah lest you are cast into Hell, rebuked and deprived of every good
This is of the wisdom which thy Lord has revealed to thee. And associate not any other god with Allah lest thou be thrown into hell, blamed, cast away
That is from what your Fosterer has communicated to you of wisdom. And do not set up another god with Allah, lest you should be put in hell, blamed, driven away.
This is of what your Lord has revealed to you of wisdom. And worship not any god other than Allah lest you should be thrown into Hell, blamed, rejected
This is of those wisdom-loaded values which your Lord has revealed to you and, (O man,) do not set up another god with Allah, (lest) you should be cast into Hell, cursed (and) rejected (from Allah’s mercy)
That is from what your Lord has inspired to you of the wisdom. And do not make with God another god, or you will be cast into Hell, blameworthy and regretting
That is from what your Lord has inspired to you of the wisdom. And do not make with God another god, or you will be cast into Hell, blameworthy and regretting.
That is from what your Lord has inspired to you of the wisdom. And do not make with God another god, or you will be cast into Hell, blameworthy and regretting.
That (is) from what your Lord inspired/transmitted to you from the wisdom, and do not make/create with God another god, so you will be thrown/thrown away in Hell, blameworthy/blamed, expelled/driven away
this is part of that knowledge of right and wrong with which thy Sustainer has inspired thee. Hence, do not set up any other deity side by side with God, lest thou be cast into hell, blamed [by thyself] and rejected [by Him]
That is of (the) Wisdom your Lord has revealed to you; and do not make up with Allah another god, (or) then you will be cast in Hell blamed (and) rejected
This is (part) of that wisdom wherewith thy Lord hath inspired thee (O Muhammad). And set not up with Allah any other god, lest thou be cast into hell, reproved, abandoned
(Muhammad), these are words of wisdom which your Lord has revealed to you. Do not consider anything equal to God lest you be thrown into hell, despised, and driven away from God's mercy
This is part of the Wisdom your Lord has revealed to you. And do not set up any other god along with Allah, lest you should be thrown into Jahannam , reproached, rejected
This is (part) of the wisdom which your Lord has inspired you. Associate not any other god with Allâh lest you will be cast into ‘Gehenna’, blameworthy and expelled (from the divine clemency).
This wisdom is revealed to you by your Lord! Do not accept any god other than Allah; else you will be hurled into hell _ cursed and ostracized
This is (part) of the wisdom which your Lord has inspired you. Do not set up another god besides Allâh lest you will be cast into Gehenna, blameworthy and expelled (from the divine clemency).
These -the above mentioned attributes- are maxims expressing some of the manifestation of wisdom Allah, your Creator, has inspired to you. He has issued a mandate commanding that you people do not associate with Him another Ilah nor incorporate with Him other deities lest you should be thrown into Hell where you sit brooding on the vast abyss of reprimand and rejection
These are some of the pearls of wisdom revealed by your Lord; do not take gods besides Allah. Be fearful, you may end up in Hell, condemned and rejected.
This is part of the wisdom which your Lord has revealed to you ˹O Prophet˺. And do not set up any other god with Allah ˹O humanity˺, or you will be cast into Hell, blameworthy, rejected.
This is of the wisdom your Lord revealed to you, and do not place another god with Allah, so that you will be thrown regretful and rejected into hell.
These are but some of the wise precepts your Lord has inspired you² with. Serve no other deity besides God, lest you should be cast into Hell, condemned and rejected
This is some of the wisdom inspired to you by your Lord. You shall not set up another god beside GOD, lest you end up in Gehenna, blamed and defeated.
This is part of the wisdom your Lord has revealed to you. So, do not equate any other deity with God, unless [you desire] to be thrown into Hell, self-condemned [by your actions] and rejected [by God].
This is part of the wisdom your Lord has revealed to you. So, do not equate any other deity with God unless [you desire] to be thrown into Hell, self-condemned [by your actions] and rejected [by God].
That is from what your Lord has revealed to you, among the wisdom. And do not set up with Allah another god, so you will be thrown in Gohanam (Hell), blamed, vanquished.
That (commandment) is of the wisdom (that) your Lord has revealed to you, and do not associate with Allah any other god for you will be thrown into the Hell, blamed, cast away.
These [injunctions] are but a part of the wisdom with which your Lord has inspired you. Do not set up any deity alongside God, lest you should be cast into hell, blamed and rejected.
This is some of the Wisdom your Lord has revealed to you. Do not set up with Allah any other god, lest you be cast into Hell blameworthy rejected. (Accept no Authority worthy of obedience in lieu of Allah (2:269))
This is of what your Lord has revealed to you of wisdom, and do not associate any other god with Allah lest you should be thrown into hell, blamed, cast away
These injunctions are part of that wisdom which thy Lord has revealed to thee. And set not up with ALLAH any other god, lest thou be cast into Hell, condemned and rejected
That is from the wisdom thy Lord has revealed unto thee. Do not set up another god along with God, lest thou be cast into Hell, condemned, banished
These are among the (words of) wisdom, which your Lord has revealed to you. And do not take, with Allah, another god for worship, lest, you (too) will be thrown into Hell, worthy of blame and rejected (from Allah’s Mercy)
This is some of the wisdom your Lord revealed to you. Don’t Do not set up with God another deity, lest you be thrown into Hell, blamed, and banished.
That is some of the wisdom your Lord has revealed to you. Do not set up with God another god, or else you will be thrown in Hell, rebuked and banished
That is from what your Lord has revealed to you, [O Muhammad], of wisdom. And, [O mankind], do not make [as equal] with Allah another deity, lest you be thrown into Hell, blamed and banished
That is of what your Lord has inspired to you of wisdom. And do not make with God another god, so you will be thrown in Hell, blameworthy, expelled.
These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with God, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected
These are among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not, with Allah, another object of worship, lest thou shouldst be thrown into Hell, blameworthy and rejected
أَفَأَصۡفَىٰكُمۡ رَبُّكُم بِٱلۡبَنِینَ وَٱتَّخَذَ مِنَ ٱلۡمَلَـٰۤىِٕكَةِ إِنَـٰثًاۚ إِنَّكُمۡ لَتَقُولُونَ قَوۡلًا عَظِیمࣰا ٤٠
What? Has your Lord favoured you people with sons and taken daughters for Himself from the angels?What a monstrous thing for you to say
Has your Lord preferred for you (O pagans of Makkah) to give sons and adapted (for Himself) from among the angels as females (daughters)? Surely! You utter awful statement.
Hath then your Lord distinguished you with sons and taken for Himself females from among the angels? Verily ye say a saying mighty
Has God chosen to give you sons, and taken for Himself daughters from among the angels? You utter grievous things indeed
Has your Rabb chosen you for having sons and taken daughters among the angels (for Himself)? Indeed, you utter grave words!
Has your Lord honoured you with sons and Himself taken the angels as daughters? It is truly something terrible that you say!
Did your Lord prefer you for sons, and [Himself] adopt females from among the angels? Indeed you say a monstrous word
Has, then, your Lord distinguished you (O unbelievers) by preferring for you sons, and taken for Himself from among the angels daughters? Most certainly you utter an awful, horrendous saying
(Disbelievers!) has your Lord favoured you with sons and chosen for Himself daughters from among the angels? Surely, most grievous is the blasphemy you utter
What, has your Lord favoured you with sons and taken to Himself from the angels females? Surely it is a monstrous thing you are saying
Did your Lord choose sons for you, and He took daughters from the angels? Indeed, you say an outrageous word.
How come you are looking forward to have sons (which you consider them as a matter of honor) and consider the Lord’s angels as females (which you consider them as a matter of shame)? What a great lie to spread
Has your Lord then preferred for you sons and taken for Himself daughters among the angels? Truly you utter a senseless saying
Has yourpl Lord favored you with sons and taken for Himself from the angels females? Youpl are certainly saying a great saying.
What! has your Lord chosen to give you sons, and shall He take for Himself females from among the angels? verily, ye are speaking a mighty speech
Has your Lord chosen sons for you, and created daughters for Himself from among the angels? Indeed you utter a profound word
Has then your Lord distinguished you with the honour of having male children but has taken female children for Himself from the angels? Truly, you surely utter a most egregious utterance.
Hath your Lord preferably granted unto you sons, and taken for himself daughters from among the angels? Verily in asserting this ye utter a grievous saying
What! Has your Lord preferred for you sons, and taken for Himself daughters from among the angels? Truly, you are uttering a dreadful saying
What! Has your Lord favored you with sons and taken to Himself females from among the angels? Indeed, you utter a monstrous thing
What! hath your Lord prepared sons for you, and taken for himself daughters from among the angels? Indeed, ye say a dreadful saying
Has then your Nourisher-Sustainer preferred you with sons and He has taken from among the angels (some as) daughters (as if angels are female)? Verily, you indeed utter an awful statement
Selected your Lord for you sons and taken for Himself females from among the angels? Truly, you, you say a serious saying!
Has your Lord preferred sons for you, and taken for Himself daughters from among the angels? Truly, you say something that is hideous!
What! Has your Lord preferred to give you sons and adopted angels as daughters for Himself? Certainly you are uttering a monstrous statement
What, has your Lord favoured you with sons and has taken for Himself daughters from among the angels? You are indeed uttering a monstrous lie
Has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Surely you utter a grievous saying
Then has your Fosterer selected sons for you and He has (Himself) taken daughters from among the angels? You certainly utter a greatly( dreadful )saying.
Has then your Lord chosen sons for you, and taken daughters for Himself from among the angels!? What you say is indeed very grave
(O idolaters! Think for yourselves!) Has your Lord picked you for sons and taken (for Himself) angels as daughters? Indeed, you utter a most awful saying (in the framework of your own fabricated ideas)
Has your Lord preferred for you the males, while He takes the females as Angles You are indeed saying a great thing
Has your Lord preferred for you the males, while He takes the females as angels? You are indeed saying a grave thing!
Has your Lord preferred for you the males, while He takes the females as angels? You are indeed saying a grave thing!
Did your Lord choose/purify (specialize) you with the sons, and He took/received from the angels females? That you are saying (E) a great saying/word/opinion and belief
HAS, THEN, your Sustainer distinguished you by [giving you] sons, and taken unto Himself daughters in the guise of angels? Verily, you are uttering a dreadful saying
Has your Lord then elected for you (only) sons and taken to Him from the Angels females? Surely you are indeed saying a monstrous saying
Hath your Lord then distinguished you (O men of Makka) by giving you sons, and hath chosen for Himself females from among the angels? Lo! verily ye speak an awful word
(Pagans) has your Lord given you preference over Himself by granting you sons and taking the angels as His own daughters? What you say is a monstrous utterance
Is it, then, that your Lord has chosen you people to have sons, and has Himself opted for females from among the angels? Surely, you are uttering a serious statement
Has then your Lord made you distinguished by giving you sons, and chosen (for Himself) daughters from among the angels? Indeed, you utter an extremely distasteful saying.
(Oh you who accept gods other than Allah), did your Lord favor you with sons while He settled on angels as daughters for Himself? Surely what you utter is a grave thing
Has then your Lord made you distinguished by giving you sons, and chosen (for Himself) daughters from among the Angels? Truly, by (saying this), you are uttering great blasphemies (against Allâh).
Do you -infidels- really believe that Allah, your Creator, has committed to you the sons and ascribed to Himself the daughters from among the angels! In effect what you put in words to describe your thoughts of Him is indeed malicious, slanderous, blasphemous and of grave consequence
How come Your Lord preferred sons for you, and angelic daughters for Himself? You’ve said a terrible thing
Has your Lord favoured you ˹pagans˺ with sons and taken angels as ˹His˺ daughters? You are truly making an outrageous claim.
Does your Lord then select sons for you and take females from amongst the angels? You make some great claim!
What! Has your Lord favoured you³ with sons and Himself adopted females from among the angels? A monstrous blasphemy is that which you utter
Has your Lord given you boys, while giving Himself the angels as daughters?! How could you utter such a blasphemy?
Has your Lord chosen you to have sons, while He takes daughters from among the angels? What a grave thing for you to say!
Has your Lord chosen you to have sons while He takes daughters from among the angels? What a grave thing for you to say!
Has your Lord selected you by the sons, and He took from the angels females? You surely say a massive saying.
Has your Lord then distinguished you by giving you sons, and has taken daughters (for Himself) from among the angels Verily, you are uttering a grievous saying
Has your Lord distinguished you by [giving you] sons and taken for Himself daughters from among the angels? That which you utter is indeed an enormity.
What! Has your Lord distinguished you by giving you sons, and chosen for Himself daughters in the guise of angels? (16:57). Verily you speak a monstrous word
What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying
What ! has your Lord favoured you with sons and taken for Himself females from among the angels? Surely, you say a grievous saying
Did your Lord favor you with sons, while He took females from among the angels [for Himself]? Surely you speak a monstrous word
Then has your Lord, (O disbelievers!) given you sons, and taken for Himself daughters from the Angels: Indeed! You say a most terrible thing
Did your Lord favor you with sons while taking for Himself daughters from among the angels? Indeed, you made a grave assertion.
Has your Lord favored you with sons, while choosing for Himself daughters from among the angels? You are indeed saying a terrible thing
Then, has your Lord chosen you for [having] sons and taken from among the angels daughters? Indeed, you say a grave saying
Has your Lord chosen for you sons, and has He taken, females from the angels? Indeed, you surely say a great speech.
Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying
Has then your Lord (O Pagans!) preferred for you sons, and taken for Himself daughters among the angels? Truly ye utter a most dreadful saying
5
Disbelievers grow harder
وَلَقَدۡ صَرَّفۡنَا فِی هَـٰذَا ٱلۡقُرۡءَانِ لِیَذَّكَّرُوا۟ وَمَا یَزِیدُهُمۡ إِلَّا نُفُورࣰا ٤١
We have explained things in various ways in this Quran, so that such people might take notice, but it has only turned them further away
And surely, We have explained in this Qur’an so that they (disbelievers) may take heed, but it has only increased their dislike.
And assurelly We have propounded it variously in this Qur'an that they might be admonished, but it increaseth them only in aversion
We have explained (the truth) in various ways in this Qur'an, that they may be warned; but it only increased their refractoriness
And We have certainly explained (the reality) in this Quran with examples and diverse expressions so that you contemplate and remember, but it only increases them in digression.
We have made things clear in this Qur´an so that they might pay heed, but it only makes them run away the more!
Certainly We have paraphrased [the principles of guidance] in this Qur’an so that they may take admonition, but it increases them only in aversion
We have set out (the truths) in diverse ways in this Qur’an, so that they may reflect and be mindful, but all this increases them (the unbelievers) only in their aversion (to truth)
And certainly, in this Qur'an, We have explained (for the people the truth) in a variety of forms that they may take heed and become great. But (their condition is such that) it increases them only in aversion
We have turned about in this Koran, that they may remember; and it increases them only in aversion
And in this Quran, We have certainly explained (the truth) in various ways so that they take notice, but it only increases their disgust (and hatred).
I have sent this Qur’an to be used as a reference and warning. Instead, the disbelievers dispute it
We have explained things in various ways in this Quran, in order that they will remember, but it only increases their flight
And very truly, We have explained in this Recital in various ways, that they may constantly remember, but it only adds to their aversion.
Now have we turned it in various ways in this Qur'an, so let them bear in mind; but it will only increase them in aversion
And We have explained in this Qur’an in various ways, for them to understand; and it increases nothing except their hatred towards it
And indeed We have repeated [Our message] in this Quran in various ways so that they may remember but it does not increase them [in anything] except in aversion.
And now have we used various arguments and repetitions in this Koran, that they may be warned; yet it only rendereth them more disposed to fly from the truth
Now have We explained in various ways in this Quran in order that they may receive admonition, but it only increases them in naught but aversion (or flight from truth)
In this Koran We have clarified so that they may remember; but it has only increased their aversion
Moreover, for man's warning have we varied this Koran: Yet it only increaseth their flight from it
And surely, indeed, We have scattered (throughout the Text) in this Al-Quran (Our Ordainments, Laws, Promises, Warnings, Parables, Examples, Glad-tidings and various incidents etc.) so that the (disbelieving) people may take heed. And it increases them not except in aversion
And, certainly, We diversified in this, the Quran, that they recollect. And it increases them only in aversion.
We have given a variety of explanations in the Qur’an so that (the idolaters) may be advised, but only their rebellion increases.
We have explained things in various ways in this Qur’an so that they may receive admonition, yet it has only added to their aversion
We have expounded (the Truth) in diverse ways in this Qur´an that they might take it to heart but all this only aggravates their aversion
And certainly We have repeated (warnings) in this Qur’an that they may be mindful. And it adds not save to their aversion
And We have repeated (various subjects) in this Quran that they may be mindful, but that increases in them nothing but hatred.
And We certainly have explained things variously in this Quran that they may take heed. But it adds nothing but aversion to their credit
And surely, We have explained (facts and admonitions) in this Qur’an repeatedly and alternating styles so that people may take direction and guidance, but (the disbelievers’ state of mind is such that) this only increases their hatred
And We have cited in this Quran so they may remember, but it only increases their aversion
And We have dispatched in this Qur'an that they may remember, but it only increases their aversion!
And We have dispatched in this Qur'an that they may remember, but it only increases their aversion!
And We had laid out/detailed linguistically in this the Koran, (so) they mention/remember (E) , and it does not increase them except hastening away with aversion
And, indeed, many facets have We given [to Our message] in this Qur'an, so that they [who deny the truth] might take it to heart: but all this only increases their aversion
And indeed We have already propounded (i.e., Our warnings) in this Qur'an that they may constantly remember; and in no way does it increase them except in repulsion
We verily have displayed (Our warnings) in this Qur'an that they may take heed, but it increaseth them in naught save aversion
We have given you various facts (about the Truth in this Quran) so that they (unbelievers) would take heed, but this has only increased their aversion (to the truth)
Surely, We have explained things in various ways in this Qur‘an, so that they may pay heed to the advice; but it increases nothing in them except aversion
We have set forth (all kinds of parables) in this ‘Qur'ân’ so that they may receive admonition, but it adds naught except to their reluctance.
We have repeatedly explained matters in this Qur´an, so they may come to their senses. But it has only intensified their aversion (for the truth)
We have set forth (all kinds of parables) in this Qur'ân so that they may receive admonition, but it adds naught except to their aversion.
We have expounded and oriented Our revelations in this Quran to circumstances and requirements so as to bring them -the infidels- to their senses, yet they do what is contrary to that normally expected. They push themselves away from it with an averted state of mind and feelings and with a mental attitude of opposition and repugnance
We have variously explained proofs of Allah in this Quran for their reminder, but it has only added to their bitterness.
We have surely varied ˹the signs˺ in this Quran so perhaps they may be mindful, but it only drives them farther away.
We have repeatedly explained things in this Qur´an so that they would reflect, but it only increases their disagreement.
We have expounded Our revelations in this Koran so that they may remember. Yet it has only added to their aversion
We have cited in this Quran (all kinds of examples), that they may take heed. But it only augments their aversion.
We have made things clear in this Qur'an, so [that] those [who deny the truth] might take it to heart, but it is only making them more distant from the truth
We have made things clear in this Qur’an, so [that] those [who deny the truth] might take it to heart, but it is only making them more distant from the truth
And We already diversified in this Quran, to let them remember, but it does not increase them except a revulsion.
And certainly We have explained (the facts in various ways) in this Qur'an so that they may receive admonition, but it does not add to them save aversion.
We have certainly explained things in various ways in this Qur'Än, so that they may take it to heart, but it only increases their aversion.
We have explained things in various ways in this Qur'an so that people understand. But Our Law of Guidance is unwavering (4:88). The ones with preconceived denial will only increase in their flight from the Truth
And certainly We have repeated (warnings) in this Quran that they may be mindful, but it does not add save to their aversion
WE have explained the truth in this Qur'an in various ways that they may be admonished, but it only increase them in aversion
And We have indeed varied [Our signs] in this Quran, that they might reflect, though it increased them in naught but aversion
And surely, We have made clear in many (ways) in this Quran, so that they may be warned and guided, but it only makes them go away (from the Truth)
We’ve indeed explained variously in this Quran so that they may remember, but it only increases their aversion.
We have explained in this Quran in various ways, that they may remember, but it only adds to their rebellion
And We have certainly diversified [the contents] in this Qur'an that mankind may be reminded, but it does not increase the disbelievers except in aversion
And certainly, We have turned about in this, the Quran, that they may remember, and it increases them not except in aversion
We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)
We have explained (things) in various (ways) in this Qur'an, in order that they may receive admonition, but it only increases their flight (from the Truth)
قُل لَّوۡ كَانَ مَعَهُۥۤ ءَالِهَةࣱ كَمَا یَقُولُونَ إِذࣰا لَّٱبۡتَغَوۡا۟ إِلَىٰ ذِی ٱلۡعَرۡشِ سَبِیلࣰا ٤٢
Say, ‘If there were other gods along with Him, as they say there are, then they would have tried to find a way to the Lord of the Throne.’
Say (O Muhammad to polytheists): “If there were other one worthy of worship besides Him as they say, they would have certainly sought a way to (dethrone) the Master of the Throne.
Say thou: were there along with Him other gods, as they say, then they would have brought unto the Owner of the Throne a way
Say: "Had there been other gods with Him, as they assert, they would surely have sought a way (of opposition) against the Lord of the Throne."
Say, “If as they claim, there were other gods besides Him, then surely they would have sought a way to the owner of the Throne.”
Say: ´If there had, as you say, been other gods together with Him, they would have sought a way to the Master of the Throne.´
Say, ‘Were there [other] gods besides Him, as they say, they would surely encroach on the Lord of the Throne
Say: "If there were, as they assert, deities apart from Him, surely they would seek a way to the Master of the Supreme Throne (the dominion of the creation)."
Say, `Had there been other gods as they allege beside Him (- the One God), in that case these (polytheists) would have certainly sought out (by their help) a way to the Lord of the Mighty throne
Say: 'If there had been other gods with Him, as they say, in that case assuredly they would have sought a way unto the Lord of the Throne.' Glory be to Him
Say: “If as they say there were (other) gods with Him, then they would have certainly looked for a way against Owner of the dominion.”
Say: “If there were any other gods beside Him (as they claim), those gods would have tried [long time ago] to overthrow the Lord of the Throne
Say, if there had been gods with Him, as they say, then certainly they would have sought out a way to the owner of the throne
Saysg, “If there were other gods with Him as they say, they would have sought a way to the Possessor of the Throne.”
Say, 'Were there with Him other gods, as ye say, then would they seek a way against the Lord of the throne.
Proclaim (O dear Prophet Mohammed - peace and blessings be upon him), "If there were other gods besides Him" - as they utter - "then they would have certainly found a way towards * the Owner of the Throne!". (* To fight against Him.
Say, “If there were any other deities with Him as they claim, certainly then they will have to find a way to the Lord of the throne.”
Say unto the idolaters, if there were other gods with him, as ye say, they would surely seek an occasion of making some attempt against the possessor of the throne
Say, "Were there with Him other gods, as you say, then would they seek a way against (or to) the Lord of the Throne."
Say: 'If there had been other gods with Him, as they say, they would surely have sought a way to the Lord of the Throne.
SAY: If, as ye affirm, there were other gods with Him, they would in that case seek occasion against the occupant of the throne
Say: “If there had been, along with Him, aaliha (gods, deities), as they assert, then they, certainly, would have sought to the Owner of the Throne a way (to share authority and create disruption in the universe).
Say: If there had been gods along with Him as they say, then, they would, certainly, be looking for a way to the Possessor of the Throne.
Say, “If there had been gods besides Him, as (the polytheists) claim, then (the lesser gods) would still have to come before the [Heavenly] Throne.”
Tell them: If there were other gods besides Him as the pagans say, they would have certainly tried to find a way to dethrone the Master of the Throne
Say, (O Muhammad): "Had there been other gods with Him, as they claim, they would surely have attempted to find a way to the Lord of the Throne
Say: If there were with Him gods, as they say, then certainly they would have been able to seek a way to the Lord of the Throne
Say, “Had there been (other) gods along with Him as they say, then they would have sought a way to the (Real) Owner of the throne (of the universe).”
Say, "If, as they say, there were other gods along with Him, then certainly they would have sought a way to the Lord of the Throne."
Say: ‘Had there been some other gods with Him, as they (the idolaters and the disbelievers) say, then they would certainly have (jointly) found some passage to reach the Lord of the Throne (to interfere in His command and control system).
Say: "If there had been gods with Him as they say, then they would have tried to gain a way to the throne."
Say: "If there had been gods with Him as they say, then they would have tried to gain a way to the Throne."
Say: "If there had been gods with Him as they say, then they would have tried to gain a way to the Throne."
Say: "If there were/are gods with Him as/like they say, then they would have wished/desired a way/path to (the owner) of the throne ."
Say: "If there were-as some people assert [other] deities side by side with Him, surely [even] they would have to strive to find a way unto Him who is enthroned on His almightiness?"
Say, "If there had been (other) gods with Him, as they say, lo, indeed they would have constantly sought a way to The Owner of the Throne."
Say (O Muhammad, to the disbelievers): If there were other gods along with Him, as they say, then had they sought a way against the Lord of the Throne
(Muhammad), ask them, "Had there been many other gods besides Him, as they say, they should have found a way to the Lord of the Thron
Say, .Had there been other gods along with Him., as they say, .then they would have found out a way to the Lord of the Throne
Say: “If there had been gods with Him, as they allege, then they would definitely have sought out a way to the Lord of the Throne."
Say: “If there had been gods with Him, as they allege, then they would surely have sought out a way to the Lord of the Throne."
Say to them: If indeed He had, as they say, associate deities who share His divine nature, His Omnipotence and His Authority, then they would have certainly sought out a way to expropriate Him of His throne, His rights and His Exclusive Authority
Say: “If there were other gods beside Allah as they say, then these gods would have found a way to defeat the owner of the Mighty Throne.”
Say, ˹O Prophet,˺ “Had there been other gods besides Him—as they claim—then they would have certainly sought a way to ˹challenge˺ the Lord of the Throne.”
Say: if there were other gods with Him as you say, then they would try to contest the owner of the throne.
Say: ‘If, as they claim, there were other gods besides God, they would surely seek to dethrone Him.‘
Say, "If there were any other gods beside Him, as they claim, they would have tried to overthrow the Possessor of the throne."
Say, "If there had been, as they say, other gods with Him, certainly they would have sought a way to the Lord of the Throne."
Say, “If there had been, as they say, other gods with Him, certainly they would have sought a way to the Lord of the Throne.”
Say, “If there were with Him other gods, as they say, then they would strive to the Throne’s possessor, a pathway.”
Say: 'If there were (other) gods with Him as they (the pagans) claim, then, they would certainly have sought a way unto the Lord of the 'Arsh.
Say: 'If there were other deities alongside Him, as some people assert, they would have to seek a way to the Lord of the Throne.'
Say, "If there were any other deities side by side with Him, as they claim, even those would have to find a way unto the Lord of the Throne of Almightiness."
Say: If there were with Him gods as they say, then certainly they would have been able to seek a way to the Lord of power
Say, `Had there been other gods with HIM as they allege, then certainly by their help the idolaters would have sought out a way to the Owner of the Throne.
Say, “If there were gods with Him, as they say, they would surely seek a way unto the Possessor of the Throne.
Say (to the disbelievers): If there were (other) gods with Him— As they (the disbelievers) say— Then they would certainly have searched a way to the Lord of the Throne
Say, “If there were other gods along with Him, as they claim, they would’ve sought a way to the Lord of the Throne.”
Say, 'If there were other gods with Him, as they say, they would have sought a way to the Lord of the Throne.'
Say, [O Muhammad], "If there had been with Him [other] gods, as they say, then they [each] would have sought to the Owner of the Throne a way."
Say, 'If there were with Him gods, as they say, then surely they would have sought a way to the possessor of the throne.’
Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne
Say: If there had been (other) gods with Him, as they say,- behold, they would certainly have sought out a way to the Lord of the Throne
سُبۡحَـٰنَهُۥ وَتَعَـٰلَىٰ عَمَّا یَقُولُونَ عُلُوࣰّا كَبِیرࣰا ٤٣
Glory to Him! He is far above what they say
Glorified and exalted is He! (He) is far above (the great falsehood) that they say!
Hallowed be He, and exalted be He above that which they say --a greatheight
Too glorious and high is He, too exalted for what they say
“He is Subhan and exalted; His sublimity is incomprehensibly above and beyond their claims (none can comprehend His sublimity)!”
Glory be to Him! He is exalted above what they say in Greatness and Sublimity!
Immaculate is He, and greatly exalted above what they say!’
All-Glorified is He, and absolutely exalted, immeasurably high above all that they say
Glory be to Him! and far High indeed be He exalted above the things these (polytheists) say
High indeed be He exalted above that they say
Glory to Him (He is flawless) and He is greatly superior and above what they say.
Glorified and Above All is God. What they say are big lies
Glory be to Him, He is high above all that they say, Exalted and Great
Highly Exalted is He. He is Most High, far above what they say.
Celebrated be His praises, and exalted be He above what they say with a great exaltation
Purity and Supremacy are to Him from what they utter, a Great Supremacy
Glory be unto Him and far exalted is He above that they say a most great exaltation.
God forbid! And far, very far, be that from Him which they utter
Glory to Him! High is He, far exalted above all they say
Exaltations be to Him! High indeed be He exalted above what they say
Glory to Him! Immensely high is He exalted above their blasphemies
Glory to Him and He became Exalted against that what they utter — Most High, Most Great
Glory be to Him! And exalted is He above what they say, greatly exalted.
Glory to Him! He is exalted far above their loftiest claims.
Glory be to Him! He is far above the things that they say about Him
Holy is He and far above all that they say
Glory to Him! and He is highly exalted above what they say
Glory be to Him and He is high above that which they say, Exalted, Great.
Glorified He is and exalted extremely high above what they say
Holy is He and Most Exalted and Most High, far above all that they keep saying
Be He glorified and High from what they say, a great falsehood
Be He glorified and exalted above what they say, a great falsehood.
Be He glorified and exalted above what they say, a great falsehood.
His praise/glory, and high, mighty, exalted and dignified, about what they say great height, might and dignity
Limitless is He in His glory, and sublimely, immeasurably exalted above anything that men may say [about Him]
All Extolment be to Him and Supremely Exalted be He above whatever they say, by a great exaltation
Glorified is He, and High Exalted above what they say
(to challenge Him). God is too Glorious and Exalted to be considered as they believe Him to be. He is the most High and Great
Pure is He, and Exalted, immensely above what they say
Glorified is He! And He is highly exalted above what they say!
Glorified is He! Exalted and far above what they assert
Glorified is He! And He is Highly Exalted above what they say!
Praise be to Him and extolled are His glorious attributes, He is infinitely far above the impiety they utter against Him
Glory to Him, He is far above what they say, Exalted and Great.
Glorified and Highly Exalted is He above what they claim!
Glorified and exalted is He greatly above what they say.
Glory be to Him! Exalted be He, high above their falsehoods
Be He glorified, He is much too exalted, far above their utterances.
May He be exalted in His glory, far above what they say in greatness and sublimity.
May He be exalted in His glory, far above what they say in greatness and sublimity.
Glorified is Him, and Exalted above what they are saying, a grand highness.
Glory be to Him and Exalted is He far above from what they say! He is High, the Great.
Limitless is He in His glory and sublimely exalted is He above everything they may say [about Him].
Glorified is He, and High Exalted above what they say
Glory be to Him and exalted be He in high exaltation above what they say
Holy is HE, and Exalted far above that which they say
Glory be to Him! Exalted is He above whatsoever they say
Glory be to Him! He is high above the things they say! Supreme and Great (beyond every measure)
Far exalted is He above what they say, in His grandeur and supremacy.
Be He glorified. He is exalted, far above what they say
Exalted is He and high above what they say by great sublimity
Glory be to Him and exalted is He from what they say, a great exaltation.
Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)
Glory to Him! He is high above all that they say!- Exalted and Great (beyond measure)
تُسَبِّحُ لَهُ ٱلسَّمَـٰوَ ٰتُ ٱلسَّبۡعُ وَٱلۡأَرۡضُ وَمَن فِیهِنَّۚ وَإِن مِّن شَیۡءٍ إِلَّا یُسَبِّحُ بِحَمۡدِهِۦ وَلَـٰكِن لَّا تَفۡقَهُونَ تَسۡبِیحَهُمۡۚ إِنَّهُۥ كَانَ حَلِیمًا غَفُورࣰا ٤٤
The seven heavens and the earth and everyone in them glorify Him. There is not a single thing that does not celebrate His praise, though you do not understand their praise: He is most forbearing, most forgiving
The 7 heavens, the earth, and all that is in them glorify Him. There is not a single thing but glorifies Him with praise. But you don’t understand their glorification. Surely, He is Forbearing, Forgiving.
There hallow Him the seven heavens and the earth and whosoever is therein. And naught there is but halloweth His praise, but ye understand not their hallowing; verily He is ever Forbearing, Forgiving
The seven skies, the earth, and all that lies within them, sing hallelujas to Him. There is nothing that does not chant His praises, but you do not understand their hymns of praise. He is verily clement and forgiving
The seven heavens (all creation pertaining to the seven states of consciousness), the earth (the body) and everything within them exalts Him (tasbih; fulfill their functions by constantly manifesting in different ways to express His Names)! There is nothing that does not exalt (tasbih) Him with hamd (evaluation of the corporeal worlds created with His Names, as He wills)! But you do not perceive their functions! Indeed, He is the Halim, the Ghafur.
The seven heavens and the earth and everyone in them glorify Him. There is nothing which does not glorify Him with praise but you do not understand their glorification. He is All-Forbearing, Ever-Forgiving.
The seven heavens glorify Him, and the earth [too], and whoever is in them. There is not a thing but celebrates His praise, but you do not understand their glorification. Indeed He is all-forbearing, all-forgiving
The seven heavens and the earth, and whoever is therein, glorify Him. There is nothing that does not glorify Him with His praise (proclaiming that He alone is God, without peer or partner, and all praise belongs to Him exclusively), but you cannot comprehend their glorification. Surely He is (despite what His servants have deserved from Him) All-Clement, All-Forgiving
The seven heavens, the earth and all those inhabiting them extol His glory. Infact, there is not even a single thing but glorifies Him with His true and perfect praise, but you do not understand their glorification. Verily, Most Forbearing is He, Great Protector
The seven heavens and the earth, and whosoever in them is, extol Him; nothing is, that does not proclaim His praise, but you do not understand their extolling. Surely He is All-clement, All-forgiving
The seven skies and the earth and everyone in them glorify Him. And there is nothing that does not glorify Him with His praise, but you do not understand their glorifying. Indeed, He is patient and forgiving.
The seven universes, the earth, and whatever there is between, testify for the Lord’s Glory. There is nothing that does not glorify Him; yet you do not understand it (as you do not have the scientific knowledge to see their submission to the will of God, i.e., the laws of the nature set by the Lord.) The Lord is the Most Patient, the Most Forgiving
The seven heavens and the earth, and all beings therein declare His glory. There is not a thing that does not glorify and praise Him, and yet you do not understand how they declare His glory, indeed He is Understanding, Most Forgiving
Exalting Him are the seven heavens and the earth and whoever is in them. And there is not a thing that does not exalt Him with praise, but youpl do not comprehend their exaltation. Indeed, He has always been Forbearing, Oft-Forgiving.
The seven heavens and the earth celebrate His praises, and all who therein are; nor is there aught, but what celebrates His praise: but ye cannot understand their celebration;- verily, He is clement and forgiving
The seven heavens and the earth and all those in them say His Purity; and there is not a thing that does not proclaim His purity with praise, but you do not understand their proclamation of purity; indeed He is Most Forbearing, Oft Forgiving
The seven heavens and the earth as well as those who are in them glorify Him. There is not a thing but that glorifies [Him] with His praise but you do not discern their glorification. Truly He is All-magnanimous, Oft-Forgiving.
The seven heavens praise Him, and the earth, and all who are therein: Neither is there any thing which doth not celebrate his praise; but ye understand not their celebration thereof: He is gracious and merciful
The seven heavens and the earth, and all that is therein praises Him (declares His Glory), and there is naught but hymns (celebrates, expresses) His praise: but you understand not their praise. Verily, He is Clement and Forgiving
The seven heavens, the earth, and whosoever in them, exalt Him. There is nothing that does not exalt with His praise, but you do not understand their exaltation. Surely, He is Clement, Forgiving
The seven heavens praise him, and the earth, and all who are therein; neither is there aught which doth not celebrate his praise; but their utterances of praise ye understand not. He is kind, indulgent
The seven (many) heavens and the earth and all that is therein glorify praises for Him (remaining in action all the time, being governed by laws framed by Him Alone); and (there is) not a thing but glorifies with His Praise (and submits to the Laws framed by Him). But you people do not understand their glorification. Truly, He is Ever-Forbearing, Oft-Forgiving
The seven heavens glorify Him and the earth and whatever is in and on them. There is not a thing but it glorifies His praise, except you understand not their glorification. Truly, He had been Forbearing, Forgiving.
The seven skies and Earth and all beings thereof declare His glory. There is nothing that does not celebrate His praises, but you do not understand such praise. Truly, He is Most Tolerant, Most Forgiving.
The seven heavens, the earth and all beings therein declare His glory. There is not a single thing but glorifies Him with His praise, but you do not understand their hymns of His glory. The fact is that He is very Forbearing, Forgiving
The seven heavens, the earth, and all that is within them give glory to Him. There is nothing but gives glory to Him with His praise, though you do not understand their hymns of praise. He is Most Forbearing, Exceedingly Forgiving."
The seven heavens and the earth and those in them declare His glory. And there is not a single thing but glorifies Him with his praise, but you do not understand their glorification. Surely He is Forbearing, Forgiving
The seven skies and the earth and whoever is in them, (all) declare His glory, and there is nothing which does not glorify Him by praising Him but you do not understand their glorification. He is certainly Clement, Protectively Forgiving.
The seven heavens, the earth and whoever or whatever is in them declare His glory. And there is not a thing but glorifies Him with His praise, but their glorification you understand not. He is indeed Considerate, Forgiving
The seven heavens and the earth and all that exists in them persistently extol the Glory of Allah, and there is not a single object (in the entire universe) but glorifies Him with His Praise. Yet you cannot appreciate their (state of) glorification. He is surely Most Forbearing, Most Forgiving
He is glorified by the seven universes and the Earth and who is in them, and there is not a thing but it glorifies His praise, but you do not comprehend their glorification. He is Compassionate, Forgiving
He is glorified by the seven heavens and the earth and that which is in them, and there is not a thing except it glorifies His praise, but you do not comprehend their glorification. He is Compassionate, Forgiving.
He is glorified by the seven heavens and the earth and that which is in them, and there is not a thing except it glorifies His praise, but you do not comprehend their glorification. He is Compassionate, Forgiving.
The skies/space the seven, and the earth/Planet Earth, they praise/glorify to Him, and who (is) in them, and that (E) (there is not) from a thing except (it) praises/glorifies with His praise/gratitude/thanks, and but you do not understand their praise/glorification, that He was/is clement/patient powerful and capable, a forgiving
The seven heavens extol His limitless glory, and the earth, and all that they contain; and there is not a single thing but extols His limitless glory and praise: but you [O men] fail to grasp the manner of their glorifying Him! Verily, He is forbearing, much-forgiving
The seven heavens and the earth and whoever is in them extol to Him, and decidedly not a thing (is) except that it extols His praise, but you do not comprehend their Extolment. Surely He has been Ever-Forbearing, Ever-Forgiving
The seven heavens and the earth and all that is therein praise Him, and there is not a thing but hymneth His praise; but ye understand not their praise. Lo! He is ever Clement, Forgiving
The seven heavens, the earth, and whatever is between them all glorify Him. There is nothing that does not glorify Him and always praise him, but you do not understand their praise and glorification. He is All-forbearing and All-forgiving
All the seven skies and the earth and all those therein extol His purity. And there is not a single thing that does not extol His purity along with His praise, but you do not understand their extolling. Surely He is Forbearing, Most-Forgiving
The seven heavens and the earth, and all those in them do celebrate His praise and declare His glory. There is not a thing but celebrates His praise and declares His glory, but you understand not their glorification (and idolization). Indeed, He is Ever Clement, Oft-Forgiving.
The seven heavens, the earth, and all those who exist therein, glorify Him. There isn´t anything that does not chant His praises! But you fail to (hear their chants, or) comprehend their manner of praise. Surely, He is Gentle and Forgiving
The seven heavens and the earth, and all those in them do celebrate His praise and declare His glory. There is not a thing but celebrates His praise and declares His glory. And yet you don’t understand their glorification (and idolization). Indeed, He is Ever Clement, Oft-Forgiving.
The seven heavens and the earth and all animate and inanimate beings therein praise His glory and extoll His glorious attributes. There is not one single creature but displays outward and visible signs of an inward and spiritual grace reflecting Allah's Omnipotence and Exclusive Authority, but you -infidels- do not apprehend their way of ascribing His glory. Indeed, He has always been Halimun (Forbearing) and Ghafurun (Forgiving)
The Seven Heavens and the Earth and what is in them all glorify Him; there isn’t a single thing that doesn’t glorify and praise Him, but you don’t understand their way of celebrating His glory. He is the Gentle and the Forgiving
The seven heavens, the earth, and all those in them glorify Him. There is not a single thing that does not glorify His praises—but you ˹simply˺ cannot comprehend their glorification. He is indeed Most Forbearing, All-Forgiving.
The seven heavens and the earth and whoever is within them glorify Him, and there is nothing which does not glorify His praise, but you do not understand their glorification, for He is gentle and forgiving.
The seven heavens, the earth, and all who dwell in them give glory to Him. All creatures celebrate His praises. Yet you cannot understand their praises. Benevolent is He and forgiving
Glorifying Him are the seven universes, the earth, and everyone in them. There is nothing that does not glorify Him, but you do not understand their glorification. He is Clement, Forgiver.
The seven heavens and the earth, and everyone in them declare His glory. There is nothing which does not glorify Him with praise, but you humans fail to understand the manner of their glorification. He is All-Forbearing, Most-Forgiving
The seven heavens and the Earth, and everyone in them declares His glory. There is nothing that does not glorify Him with praise, but you humans fail to understand the manner of their glorification. He is All-Forbearing, Most-Forgiving
For Him the seven skies glorify, and the earth, and whoever is in them. And none among a thing except it glorifies with His praises, but you are not understanding their glorification. Surely, He is ever A Clement, Forgiver.
The seven heavens and the earth, and every being therein, celebrate His glory, and there is not single thing but glorifies Him with His Praise, but you do not understand their glorification; verily He is Forbearing, Forgiving.
The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving.
All the seven Highs and their Lows, and all beings in them are working His Plan, displaying that He is Praiseworthy. All creatures are playing their role in the Universe. In your present state of knowledge, you do not understand their exact modes of action. Allah, the Clement, the Absolver of imperfections, sustains and maintains them in Order
The seven heavens declare His glory and the earth (too), and those who are in them; and there is not a single thing but glorifies Him with His praise, but you do not understand their glorification; surely He is Forbearing, Forgiving
The seven heavens and the earth and those that are therein extol HIS glory; and there is not a thing but glorifies HIM with HIS praise; but you understand not their glorification. Verily, HE is Forbearing, Most Merciful
The seven heavens, and the earth, and whosoever is in them glorify Him. And there is no thing, save that it hymns His praise, though you do not understand their praise. Truly He is Clement, Forgiving
The seven heavens and the earth, and all beings in there, speak His Glory: There is not a thing which does not celebrates His Praise; And yet you do not understand how they declare His Glory! Surely, He is Often-Forbearing (Haleem), Most Forgiving (Ghafoor)
The seven heavens, the earth, and everything within them praise His glory. There isn’t a single thing that doesn’t celebrate His praise, yet you don’t understand their glorification. He is Ever-Forbearing, Most Forgiving.
Praising Him are the seven heavens, and the earth, and everyone in them. There is not a thing that does not glorify Him with praise, but you do not understand their praises. He is indeed Forbearing and Forgiving
The seven heavens and the earth and whatever is in them exalt Him. And there is not a thing except that it exalts [ Allah ] by His praise, but you do not understand their [way of] exalting. Indeed, He is ever Forbearing and Forgiving
The seven heavens and the earth and whatever is in them, glorify Him. And there is not a thing but glorifies with His praise, but you do not understand their glorification. Indeed, He is clement, forgiving.
The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving
The seven heavens and the earth, and all beings therein, declare His glory: there is not a thing but celebrates His praise; And yet ye understand not how they declare His glory! Verily He is Oft-Forbear, Most Forgiving
وَإِذَا قَرَأۡتَ ٱلۡقُرۡءَانَ جَعَلۡنَا بَیۡنَكَ وَبَیۡنَ ٱلَّذِینَ لَا یُؤۡمِنُونَ بِٱلۡءَاخِرَةِ حِجَابࣰا مَّسۡتُورࣰا ٤٥
[Prophet], when you recite the Quran, We put an invisible barrier between you and those who do not believe in the life to come
And when you (Muhammad) recite the Qur’an, We make an invisible veil (unseen barrier) between you and between those who don’t believe in the Hereafter.
And when thou recitest the Qur'an, We set up between thee and those who believe not in the Hereafter a curtain drawn down
When you recite the Qur'an, We place a hidden veil between you and those who do not believe in the Hereafter
When you recite the Quran We put between you and those who do not believe in their eternal life to come, a concealed curtain.
When you recite the Qur´an, We place an obscuring veil between you and those who do not believe in the akhira.
When you recite the Qur’an, We draw between you and those who do not believe in the Hereafter a hidden curtain
When you recite the Qur’an, We place an invisible veil between you and those who do not believe in the Hereafter (and who, by making themselves deaf and blind to the creation’s praise of its Creator, make themselves incapable of such belief)
And when you recite the Qur'an, We place between you and those who do not believe in the Hereafter, an impregnable screen
When thou recitest the Koran, We place between thee, and those who do not believe in the world to come, a curtain obstructing
And when you read the Quran, We place an invisible barrier between you and those who do not believe in the Hereafter.
When you recite the Qur’an, I place between you and those who do not believe in the Hereafter an invisible barrier (to punish them in the most sever manner, i.e., depriving them of understanding.
When you recite the Quran, We put between you and those who do not believe in the hereafter, an invisible veil
And when yousg recite the Recital, We place between you and those who do not believe in the Hereafter an invisible barrier.
And when thou readest the Qur'an we place between thee and those who believe not in the hereafter a covering veil
And when you read the Qur’an O dear Prophet (Mohammed - peace and blessings upon him), We created an invisible barrier between you and those who do not believe in the Hereafter
And when you recite the Quran, We put between you and those who do not believe in the hereafter a protecting veil.
When thou readest the Koran, We place between thee and those who believe not in the life to come, a dark vail
And when you read the Quran We place between you and those who believe not in the Hereafter an invisible veil (or hidden barrier)
When you recite the Koran, We place between you and those who do not believe in the Everlasting Life an obstructing barrier
When thou recitest the Koran we place between thee and those who believe not in the life to come, a dark veil
And as you recited Al-Quran, We placed between you and those who Believe not in the Hereafter, an invisible barrier
And when thou hadst recited the Quran, We made between thee and between those who believe not in the world to come a partition obstructing their vision.
When you recite the Qur’an, We put, between you and those who deny the afterlife, an invisible veil.
When you recite the Qur’an, We put a hidden barrier between you and those who do not believe in the hereafter
When you recite the Qur´an, We place a hidden barrier between you and those who do not believe in the Hereafter
And when thou recitest the Qur’an, We place between thee and those who believe not in the Hereafter a hidden barrier
And when you recite the Quran, We place between you and those who do not believe in the hereafter, an invisible veil.
And when you recite the Qur'aan, We place between you and those who do not believe in the Hereafter a hidden barrier
And when you recite the Qur’an, (then) We place an imperceptible veil between you and those who do not believe in the Hereafter
And when you study the Quran, We place between you and those who do not believe in the Hereafter an invisible barrier
And when you read the Qur'an, We place between you and those who do not believe in the Hereafter an invisible barrier.
And when you read the Qur'an, We place between you and those who do not believe in the Hereafter an unseen veil.
And if you read the Koran, We made/put between you and between those who do not believe with the end (other life) a barrier/partition/protection , hidden/covered (invisible)
But [thus it is:] whenever thou recitest the Qur'an, We place an invisible barrier between thee and those who will not believe in the life to come:
And when you read the Qur'an, We make between you and the ones who do not believe in the Hereafter a screened curtain
And when thou recitest the Qur'an we place between thee and those who believe not in the Hereafter a hidden barrier
When you recite the Quran We place a curtain as a barrier between you and those who do not believe in the life to come
When you recite the Qur‘an, We place an invisible curtain between you and those who do not believe in the Hereafter
When you recite the ‘Qur’ān’, We place between you and those who believe not in the ‘Hereafter’ a hidden barrier.
As you recite the Qur´an, We station an invisible shield between you and those who do not believe in the afterlife
And When you recite the Qur’ān, We place a hidden barrier between you and those who persistently don’t acknowledge (the existence of) the Hereafter.
When you Muhammad recite the Quran We interpose an invisible screen between you and those who deny the Hereafter to keep their better nature isolated from the truth
Messenger, when you recite the Quran We place an invisible screen between you and the disbelievers of the Hereafter.
When you ˹O Prophet˺ recite the Quran, We put a hidden barrier between you and those who do not believe in the Hereafter.
And when you read the Qur´an We place between you and those who do not believe in the hereafter a protective barrier.
And when you recite the Koran, We place between you and those who deny the life to come a hidden screen
When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier.
And so it is [that] whenever you recite the Qur'an, We place an invisible veil between you and those who do not believe in the life Hereafter
And so it is [that] whenever you recite the Qur’an, We place an invisible veil between you and those who do not believe in the life Hereafter
And if you read the Quran, We set up between you and those who are not believing with the Hereafter an invisible veil.
And when you recite the Qur'an, We place between you, and those who do not believe in the Hereafter, a hidden barrier
When you read the Qur'Än, We place an invisible barrier between you and those who do not believe in the life to come.
The prejudiced among them approach you with a closed mind when you convey the Qur'an to them (17:41). Since they believe not in the life to come, they are preoccupied with immediate gains only. And their attitude causes Our Law to create a hidden (psychological) barrier between you and them. (Many people would rather embark upon a journey without a road map)
And when you recite the Quran, We place between you and those who do not believe in the hereafter a hidden barrier
And when thou recitest the Qur'an, WE put between thee and those who believe not in the Hereafter an invisible veil
And when thou recitest the Quran, We place a hidden veil between thee and those who believe not in the Hereafter
And when you recite the Quran, We put between you and those who do not believe in the Hereafter, an invisible shade
When you read the Quran, We place a protective shield between you and those who don’t believe in the Hereafter.
When you read the Quran, We place between you and those who do not believe in the Hereafter an invisible barrier
And when you recite the Qur'an, We put between you and those who do not believe in the Hereafter a concealed partition
And when you read the Quran We place between you and those who do not believe in the hereafter a covering veil.
When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible
When thou dost recite the Qur'an, We put, between thee and those who believe not in the Hereafter, a veil invisible
وَجَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً أَن یَفۡقَهُوهُ وَفِیۤ ءَاذَانِهِمۡ وَقۡرࣰاۚ وَإِذَا ذَكَرۡتَ رَبَّكَ فِی ٱلۡقُرۡءَانِ وَحۡدَهُۥ وَلَّوۡا۟ عَلَىٰۤ أَدۡبَـٰرِهِمۡ نُفُورࣰا ٤٦
We have put covers on their hearts that prevent them from understanding it, and heaviness in their ears. When you mention your Lord in the Quran, and Him alone, they turn their backs and run away
And We put coverings over their hearts so that they don’t understand it (the Qur’an), and create deafness in their ears. When you mention of your Lord alone in the Qur’an, they turn their backs in extreme dislike.
And We set up over their hearts veils lest they understand it, and in their ears heaviness and when thou mentionest in reciting the Qur'an thy Lord alone, they turn backward as averters
And We put covers over their hearts and deafness in their ears that they should not understand it. So when you invoke your Lord alone in the Qur'an they turn their backs and walk away
And We place over their consciousness (hearts) covers (blockages) to prevent them from understanding Him, and heaviness in their ears (they cannot perceive)! When you mention the Oneness of your Rabb in the Quran they turn back with hatred.
We have placed covers on their hearts, preventing them from understanding it, and heaviness in their ears. When you mention your Lord alone in the Qur´an, they turn their backs and run away.
and We cast veils on their hearts, lest they should understand it, and a deafness into their ears. When you mention your Lord alone in the Qur’an, they turn their backs in aversion
And over their hearts We lay veils (made from their ill-intention, wrongdoing, and arrogance) that prevent them from grasping it (the Qur’an), and in their ears, heaviness. When you make mention of your Lord in the Qur’an as the One (the Unique Divine Being), they turn their backs in aversion
And We cover their hearts with veils and plug their ears with something heavy, lest they should understand it. And when you mention the name of your Lord Who is the Only One, in the Qur'an, they turn their backs (on it) in aversion
and We lay veils upon their hearts lest they understand it, and in their ears heaviness. And when thou mentionest thy Lord only in the Koran, they turn in their traces in aversion
And We put a cover on their hearts and deafness in their ears that they do not understand it (Quran). And when you mention your Lord’s oneness in the Quran, they turn their backs in disgust (and hatred).
I have covered their mind with a shield so that they do not understand and made their ears deaf in order not to hear. Therefore, when you use the Qur’an in your discussion, they turn away, fleeing with disenchantment
And We put coverings over their hearts, lest they should understand the Quran, and deafness into their ears. When you commemorate your Lord and Him alone, with the Quran, they turn their backs—fleeing
And We have placed veils over their hearts preventing them from comprehending it, and heaviness in their ears. And when you mention your Lord alone in the Recital, they turn their backs in aversion.
And we place covers upon their hearts, lest they should understand, and dulness in their ears. And when thou dost mention in the Qur'an thy Lord by Himself they turn their backs in aversion
And We placed covers upon their hearts so they may not understand it, and deafness in their ears; and when you mention your Only Lord in the Qur’an, they flee turning their backs in hatred
And We placed on their hearts coverings so they do not discern it [the Quran] and in their ears [We placed] a heavy weight and whenever you mention your Lord as One in the Quran, they turn their backs in aversion.
and we put coverings over their hearts, lest they should understand it, and in their ears thickness of hearing. And when thou makest mention, in repeating the Koran, of thy Lord only, they turn their backs, flying the doctrine of his unity
And We place covers upon their heart, lest they should understand it, and deafness in their ears. And when you do mention your Lord alone in the Quran they turn their backs in aversion
We lay veils upon their hearts and heaviness in their ears, lest they understand it. When you (Prophet Muhammad) mention your Lord alone in the Koran, they turn their backs in aversion
And we put coverings over their hearts lest they should understand it, and in their ears a heaviness; And when in the Koran thou namest thy One Lord, they turn their backs in flight
And We have put over their hearts coverings lest they may understand it; and in their ears deafness. And when you made mention of your Nourisher-Sustainer in Al-Quran, that one (Book alone), (some) people turned away on their backs (in extreme aversion)
And We laid sheaths on their hearts so that they not understand it and heaviness in their ears. And when thou hadst remembered thy Lord in the Quran that He is One, they turned their backs in aversion.
We cover their hearts so they cannot understand (the Qur’an), and We block their ears. When you honor your Lord only, through the Qur’an, they turn their backs in aversion.
We cast a veil upon their hearts and make them hard of hearing, so they do not comprehend it. When in the Qur’an you mention His Oneness, they turn their backs in disgust
and We place a covering on their hearts so that they do not comprehend it, and We cause a heaviness in their ears; and when you mention your Lord, the Only True Lord, in the Qur´an, they turn their backs in aversion
And We put coverings on their hearts and a deafness in their ears lest they understand it; and when thou makest mention of thy Lord alone in the Qur’an, they turn their backs in aversion
And We have placed coverings over their hearts, lest they understand it, and in their ears is heaviness, and when you mention (about) your single Fosterer in the Quran, they turn on their backs in hatred.
And We have placed a veil on their hearts and deafness in their ears lest they understand it. And when you mention only your Lord (and not their deities other than Allah) in the Qur'aan, they turn their backs in aversion
And We (also) put covers over their hearts so that they may (not) get to its meaning, and plug their ears with a sensation of heaviness (so that they may not listen to it). And when you mention your Lord alone in the Qur’an (and the names of their idols are not mentioned) then, in extreme dislike, they turn their backs and flee away
And we place shields over their hearts, that they should not understand it, and a deafness in their ears. And if you mention your Lord in the Quran alone, they run away turning their backs in aversion
And we place shields over their hearts, that they should not understand it, and a deafness in their ears. And if you mention your Lord in the Qur'an alone, they run away turning their backs in aversion.
And we place shields over their hearts, that they should not understand it, and a deafness in their ears. And if you mention your Lord in the Qur'an alone, they run away turning their backs in aversion.
And We made/put on their hearts covers/protections that (E) they understand/learn/know it, and in their ears a heavy weight, and if you mentioned/remembered your Lord in the Koran alone, they turned away on their backs/ends hastening away with aversion
for, over their hearts We have laid veils which prevent them from grasping its purport, and into their ears, deafness. And so, whenever thou dost mention, while reciting the Qur'an, thy Sustainer as the one and only Divine Being, they turn their backs [upon thee] in aversion
And We make lids upon their hearts so that they could not comprehend it, and (we make) in their ears an obstruction. And when you mention your Lord alone in the Qur'an, they turn their backs in repulsion
And We place upon their hearts veils lest they should understand it, and in their ears a deafness; and when thou makest mention of thy Lord alone in the Qur'an, they turn their backs in aversion
We put a veil over their hearts so that they cannot understand it. We deafen their ears. When you mention your Lord in this Quran as One (Supreme Being), they run away
and We put covers on their hearts barring them from understanding it, and (We put) deafness in their ears; and when you refer to your Lord alone (without referring to their presumed deities,) in the Qur‘an, they turn their backs in aversion
We have placed coverings on their hearts, lest they understand it, and deafness in their ears (lest they hear it). When you make mention of your Lord Alone in the ‘Qur'ân’, they turn back, becoming extremely reluctant.
We have encased their hearts in covers, so they understand nothing; and their ears are plugged with corks. When you mention none but your Lord in the Qur´an, they scornfully turn their backs on you
And We put covers upon their hearts lest they understand it, and deafness in their ears (lest they hear it). When you make mention of your Lord alone in the Qur'ân, they turn back, displaying a strong aversion to (what you are reciting).
We enshrouded their hearts to preclude them from exercising intellectual power or understanding and struck them deaf so that nothing that engages the intellect would come to their hearing. These are the people whose hearts dare rise defiant against Allah; when you recite the Quran and Allah is mentioned as the sole Omnipotent and Exclusive Authority, they insolently turn their backs upon you with a mental attitude of opposition and repugnance
We placed coverings over their minds so they can’t understand, and made them hard of hearing. Whenever you mention Your Lord’s Oneness in the Quran, they turn their backs hatefully.
We have cast veils over their hearts—leaving them unable to comprehend it—and deafness in their ears. And when you mention your Lord alone in the Quran, they turn their backs in aversion.
And We place a cover over their hearts, so they do not understand it, and a weight upon their ears, and if you mention your Lord alone in the Qur´an, they turn away in disagreement.
We have cast veils over their hearts lest they understand it, and made them hard of hearing. When you make mention of your Lord, alone, in the Koran they turn their backs with much aversion
We place shields around their minds, to prevent them from understanding it, and deafness in their ears. And when you preach your Lord, using the Quran alone, they run away in aversion.
for We have veiled their hearts to prevent them from understanding the meaning, and We have made their ears deaf. So, whenever you mention your Lord alone while you are reciting the Qur'an, they turn away in disdain.
for We have veiled their hearts to prevent them from understanding the meaning, and We have made their ears deaf. So, whenever you mention your Lord alone while you are reciting the Qur’an, they turn away in disdain.
And We set up upon their cores, shields lest they understand it, and in their ears a load. And when you mention your Lord alone in the Quran, they turn their backs in a revulsion.
And We have placed coverings on their hearts lest they should understand it (the Qur'an) and in their ears a heaviness. And when you mention your Lord alone in the Qur'an, they turn their backs in aversion.
We cast a veil over their hearts which makes them unable to grasp its meaning, and their ears We make deaf. And so, when you mention your Lord in the Qur'Än as the One and only God, they turn their backs in aversion.
It is Allah's Law that people who do not use their faculties, lose them. Their minds, hearts, and ears act impermeable when you mention your Lord alone in the Qur'an. And, they turn their backs in disgust. (They wish to hear about other deities and false 'authorities')
And We have placed coverings on their hearts and a heaviness in their ears lest they understand it, and when you mention your Lord alone in the Quran they turn their backs in aversion
And WE put coverings over their hearts lest they should understand it, and in their ears a deafness. And when thou makest mention in the Qur'an of thy Lord alone, they turn their backs in aversion
And We have placed coverings over their hearts, such that they understand it not, and in their ears a deafness. And whenever thou dost mention thy Lord alone in the Quran, they turn their backs in aversion
And We put coverings over their hearts (and minds) that they may (even) understand the Quran, and (We put) deafness into their ears: When you say the Praise of your Lord (and Him) Alone, in the Quran; They turn their backs, running away (from Truth)
And We cast veils over their hearts, preventing them from understanding it, and deafness in their ears. When you mention your Lord’s singularity in the Quran, they recoil in repulsion.
And We drape veils over their hearts, preventing them from understanding it, and heaviness in their ears. And when you mention your Lord alone in the Quran, they turn their backs in aversion
And We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And when you mention your Lord alone in the Qur'an, they turn back in aversion
And We have made coverings upon their hearts lest they understand it, and in their ears, dulness. And when you mention your Lord alone in the Quran, they turn on their backs in aversion.
And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth)
And We put coverings over their hearts (and minds) lest they should understand the Qur'an, and deafness into their ears: when thou dost commemorate thy Lord and Him alone in the Qur'an, they turn on their backs, fleeing (from the Truth)
نَّحۡنُ أَعۡلَمُ بِمَا یَسۡتَمِعُونَ بِهِۦۤ إِذۡ یَسۡتَمِعُونَ إِلَیۡكَ وَإِذۡ هُمۡ نَجۡوَىٰۤ إِذۡ یَقُولُ ٱلظَّـٰلِمُونَ إِن تَتَّبِعُونَ إِلَّا رَجُلࣰا مَّسۡحُورًا ٤٧
We know best the way they listen, when they listen to you and when they confer in secret, and these wrongdoers say, ‘You are only following a man who is bewitched.’
We know best what they like to listen when they listen to you. When they take secret counsel, then the wrongdoers say: “You follow none but a bewitched man.”
We are Best Knower of that wherewith they listen what time they listen to thee and what time they counsel together in secret, when the wrong-doers say: ye but follow a man enchanted
We know well with what (intent) they hear you, for when they confer privately the wicked say: "You follow but a man deluded."
We know well how they listen to it when they lend an ear to you, yet when they whisper among each other, how the wrongdoers say, “You follow a man under a spell.”
We know how they listen when they listen to you, and when they confer together secretly, and when the wrongdoers say, ´You are only following a man who is bewitched!´
We know best what they listen for, when they listen to you, and when they hold secret talks, when the wrongdoers say, ‘[If you follow him] You will be following just a bewitched man.’
We know best what they wish to hear when they listen to you and that, when they are secluded among themselves, these wrongdoers say (to one another): "You are following but a man bewitched."
We know very well the purpose of their listening when they listen to you (and the purpose with which they confer) when they confer in private (and) when the unjust say, `You follow none but a man who is defrauded and deprived of reason.
We know very well how they listen when they listen to thee, and when they conspire, when the evildoers say, 'You are only following a man bewitched!
We know best why they listen when they listen to you, and (also) when they talk privately when the wrongdoers say: “You only follow a bewitched man.”
I know exactly what they would like to hear when they listen to you. I also hear these unjust people’s murmuring when they say: “Do not follow this possessed man.”
We know best why they listen, when they listen to you, and when they meet in private. Behold the wicked say, “You follow none other than a man possessed.
We know better what (intention) it is that they listen with as they listen to you and as they secretly converse, as the unjust say, “Youpl are following nothing but a man bewitched.”
We know best for what they listen when they listen to thee; and when they whisper apart - when the wrongdoers say, 'Ye only follow a man enchanted.
We know well why they listen when they lend ears to you, and when they discuss among themselves, when the unjust say, "You have not followed except a man who is under a magic spell."
It is We who know well of that by which they listen when they listen to you and when they take their private counsel, when the wrongdoers say, “you are only following a man who is bewitched.”
We well know with what design they hearken, when they hearken unto thee, and when they privately discourse together: When the ungodly say, ye follow no other than a mad-man
We know best what they listen for when they give ear to you; and when they whisper apart (or meet in secret or private discussions or conferences) when the wrong-doers say, "You only follow a man bewitched."
When they listen to you, We know very well how they listen. When they conspire, when the evildoers declare: 'You are only following a man who is bewitched!
We well know why they hearken, when they hearken unto thee, and when they whisper apart; when the wicked say, "Ye follow no other than a man enchanted."
We know better of what they listen to when they listen to you, and when they (are in) secret discussion, when the transgressors say: “You people do not follow but a male-adult under effect of magic.”
We are greater in knowledge of what they listen for when they listen to thee. And when they conspire secretly, when the ones who are unjust say: You follow but a bewitched man.
We know best why they listen when they listen to you and when they meet privately. The wicked say, “You believe in a man who is possessed!”
We are quite aware what they really wish to hear when they listen to you, and what they say when they converse in private. These wrongdoers say to one another: "The man you follow is surely bewitched"
We are well aware of what they wish to hear when they listen to you and what they say when they confer in whispers, when the wrong-doers say: "You are only following one who is bewitched."
We know best what they listen to when they listen to thee, and when they take counsel secretly, when the wrongdoers say: You follow only a man deprived of reason
We know best about that which they wish to hear when they seek to hear you, and when they have secret talks when the unjust say, “ You follow none except a man under the influence of magic.”
We know best what they listen to when they listen to you, and when they talk secretly among themselves. Then the wicked people say, "You follow none but one who is under a magic spell."
We know best the motive with which they listen to with active attention when they give you ears and when they whisper and when these wrongdoers say (to the Muslims): ‘You are following only a person that is bewitched (i.e., a spell has been cast on him. And We see and hear all this).
We are fully aware of what they are listening to, for they are listening to you but while they are in council the wicked Say: "You are but following a man bewitched!"
We are fully aware of what they are listening to, for they are listening to you but while they are in private counsel the wicked say: "You are following a man who is bewitched!"
We are fully aware of what they are listening to, for they are listening to you but while they are in private counsel the wicked say: "You are following a man who is bewitched!"
We (are) more knowledgeable with what they hear/listen with it, when they hear/listen to you, and when they are confidentially talking/secretly conversing, when the unjust/oppressive say: "That (E) you follow except a bewitched/enchanted man."
We are fully aware of what they are listening for when they listen to thee: for when they are secluded among themselves, lo! these wrongdoers say [unto one another], "If you were to follow [Muhammad, you would follow] only a man bewitched!"
We know best what (intention) it is that they listen with as they listen to you, and as they have private conferences, as the unjust (of them) say, "Decidedly you are following (none) except a man bewitched."
We are Best Aware of what they wish to hear when they give ear to thee and when they take secret counsel, when the evil-doers say: Ye follow but a man bewitched
We know what they want to hear when they listen to you. They whisper to each other and say, "You are only following a bewitched person"
We are fully aware of the reason for which they listen, when they listen to you, and when they are in secret consultation: when the transgressors say, .You are following none but a bewitched man
We are fully aware of what they listen, when they listen to you, and when they speak in private to each other, behold, those who are grossly unfair and morally wrong say: "You follow none other than a bewitched man."
We know (their motives) very well. We know what they (want to) hear when they listen to you closely! When the evildoers talk secretly (with their companions), they say, "You are merely following a man possessed."
We already know the reason for their listening when they listen to you. And when they hold secret counsel, behold, those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims say: ‘You are only following a bewitched man’.
We do know the reason why they lend you their ears when they listen to you O Muhammad; they are reticent about their intention disclosed only in their secret counsel. They turn what they hear to ridicule albeit their nature or innermost being is attracted to the divine discourse. To keep their nobility and authority in the status quo, the wrongful of actions publicly declare, thus: "You people" they say, "only follow a man who has witchcraft in his lips and you foolishly hang on to them"
We know well what they wish to hear when they listen to you and when they meet secretly; these wrongdoers say, “The man you follow is bewitched.”
We know best how they listen to your recitation and what they say privately—when the wrongdoers say, “You would only be following a bewitched man.”
We know best what they listen to when they listen to you and when they talk secretly, when the wrongdoers say: you only follow a deranged man.
We well know what they wish to hear in it when they listen to you, and what they say when they converse in private; when the wrongdoers declare: ‘The man you follow is surely bewitched.‘
We are fully aware of what they hear, when they listen to you, and when they conspire secretly - the disbelievers say,"You are following a crazy man."
We know best why they listen when they listen to you, for when they are in private these unjust people say [to one another]: "You follow only a man bewitched."
We know best why they listen when they listen to you, for when they are in private, these unjust people say [to one another]: “You follow only a man bewitched.”
We are more knower, with what they are listening with, when they are listening to you, and when they are secreting consultation, when the oppressors are saying, “You are not following except a man bewitched.”
We are well- aware of what they listen to when they are listening to you, and when they are whispering (with each other) , when the unjust say (unto the believers) ! 'You are thus following none but a man bewitched'.
We are fully aware of what they are listening for when they listen to you, and what they say when they speak to each other in private. The wrongdoers say: The man you follow is certainly bewitched.'
We are best Aware of what they wish to hear when they listen to you. Then they hold secret meetings and these wrongdoers say, "You only follow a man who is under the influence of magic." (It is unfortunate that under the influence of fabricated traditions, most of the Muslims even today believe that a Jewish magician successfully cast a spell of 'magic' on the exalted Prophet! Such traditions and ahadith that clash with the Qur'an, were obviously contrived by non-Muslims in the guise of 'Imams')
We know best what they listen to when they listen to you, and when they take counsel secretly, when the unjust say: You follow only a man deprived of reason
WE knowest best what they listen for, when they listen to thee, and when they confer in private, when the wrongdoers say, `You follow none but a man who is a victim of deception.
We know best that which they listen for when they listen to thee, and when they converse in secret, when the wrongdoers say, “You follow naught but a man bewitched!
We know very well why is it that they listen, when they listen to you; And when they meet in private conference, then the wrongdoers say, "You follow no one except a man bewitched [under a (magical) spell]!"
We know what they want to hear, when they listen to you, when they conspire, when the wrongdoers say, “You are merely following a man under a spell.”
We know well what they listen to, when they listen to you, as they conspire, when the wrongdoers say, 'You only follow a man bewitched.'
We are most knowing of how they listen to it when they listen to you and [of] when they are in private conversation, when the wrongdoers say, "You follow not but a man affected by magic."
We know best that which they listen to when they listen to you; and when they discourse secretly, when the wrongdoers say, 'You only follow a man bewitched. '
We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, "Ye follow none other than a man bewitched!"
We know best why it is they listen, when they listen to thee; and when they meet in private conference, behold, the wicked say, "Ye follow none other than a man bewitched!"
ٱنظُرۡ كَیۡفَ ضَرَبُوا۟ لَكَ ٱلۡأَمۡثَالَ فَضَلُّوا۟ فَلَا یَسۡتَطِیعُونَ سَبِیلࣰا ٤٨
See what they think you are like! But they are lost and cannot find the right way
See how they have put forward examples for you. They have gone astray, and they can not find a way.
Behold! how they propound similitudes for thee! They have strayed and cannot find a way
See, what comparisons they coin for you, and go astray, and thus cannot find the way
Look how they made comparisons to you and thus went astray! They can no longer find a way (to the reality)!
Look how they make likenesses of you and go astray. They are unable to find their way.
Look, how they coin epithets for you; so they go astray, and cannot find a way
See what strange comparisons they invent about you. They have altogether strayed and are now unable to find a way (to the truth)
Behold! how they coin similitudes to depict you, as a result of which they have gone astray; so they will not be able to find a way (of their salvation)
Behold, how they strike similitudes for thee, and go astray, and cannot find a way
See how they give examples of you, therefore they lost (the right path) and they cannot find a way.
Note how they refer to you and how their attitude leads them further away from the straight path
See what comparisons they make for you, but they have gone astray, and never can they find a way
Looksg at how they have set forth parables for yousg and gone astray, so they cannot find a way.
Behold, how they strike out for you parables, and err, and cannot find the way
See the kind of examples they invent for you! They therefore strayed, so cannot find a path
See how they strike resemblances for you so they have gone astray and they will not be able to find a way.
Behold! What epithets they bestow on thee. But they are deceived; neither can they find any just occasion to reproach thee
Behold, what similitudes they strike out for you, but they err (or have gone astray), and cannot find the way
See what they compared you to. They have surely gone astray and cannot find a Path
See what likenesses they strike out for thee! But they are in error, neither can they find the path
See, what examples they have put forward regarding you. So they have gone astray, so they find no capacity (to adopt the) Way
Look on how they propounded parables for thee. So they went astray and they are not able to be on a way.
See what similes they conjure for you [in denigrating Islam], but they have gone astray and will never find their way.
See what sort of examples they make up about you! They have surely gone astray and cannot find the Right Way
Just see how strange are the things they invent about you. They have altogether strayed, and are unable to find the right way
See, what they liken thee to! So they have gone astray, and cannot find the way
See how they strike similes for you, thus they are astray so they cannot find (the right) way.
See what they liken you to! That is because they have gone astray and cannot find the way
(O Beloved!) See what similes (these people) find for you! So they have gone astray. Now they are unable to find a way to the right path
See how they cite the examples for you. They have gone astray, and cannot come to the path
See how they put forth the examples for you. They have gone astray, and cannot come to the path.
See how they put forth the examples for you. They have gone astray, and cannot come to the path.
Look/see/wonder about how they gave to you the examples/proverbs, so they became misguided, so they are not able (of) a way/path
See to what they liken thee, [O Prophet simply] because they have gone astray and are now unable to find a way [to the truth]
Look how they strike similitudes for you. So they have erred and have been unable (to find) a way."
See what similitudes they coin for thee, and thus are all astray, and cannot find a road
Consider what they have called you. They have certainly gone astray and cannot find the right path
See how they have made (silly) statements about you; so they have gone astray and cannot find a way
Look how they strike parables for you! Thus, they have gone astray and are unable to find the (right) way.
See! How they depict you? They have strayed off and cannot find the way
Look how they strike parables for you. So they have gone astray from the (truth). Never can they find a way to (salvation).
See how they describe you O Muhammad in irrelevant similies reflecting deviation of mind and thought that they are unable to strike on the path of truth that guides into all truth
Notice how they portray you; they are mistaken and will not be able to find a way
See how they call you names ˹O Prophet˺! So they have gone so ˹far˺ astray that they cannot find the ˹Right˺ Way.
See how they coin likenesses for you and go astray and can´t find a way.
Behold what epithets they bestow upon you. They have surely gone astray and cannot find the right path
Note how they describe you, and how this causes them to stray off the path.
See how they refer to you? They have strayed and cannot find the way!
See how they refer to you? They have strayed and cannot find the way!
Look how they cited for you the examples. So, they strayed, so they could not find a pathway.
(O' Prophet!) Behold how they strike similitudes for you, so they have gone astray, therefore, they cannot find the way (to truth) .
See to what they liken you. They have certainly gone astray and are unable to find a way back [to the truth].
See how (cunning) examples they make up about you (O Prophet)! They are going astray to the point of no return
See what they liken you to! So they have gone astray and cannot find the way
See, how they coin similitudes for thee, and have in consequence gone astray so that they cannot find a way
Look how they set forth descriptions of thee. Thus they go astray and cannot find a way
See what comparisons they make for you: So they have gone astray, and they can never find a way (to come back)
Look at the comparisons they make for you; they are astray and can’t find a way.
Note what they compared you to. They are lost, and unable to find a way
Look how they strike for you comparisons; but they have strayed, so they cannot [find] a way
See how they strike the similitudes for you and err, and cannot find a way.
See what similes they strike for thee: but they have gone astray, and never can they find a way
See what similes they strike for thee: but they have gone astray, and never can they find a way
وَقَالُوۤا۟ أَءِذَا كُنَّا عِظَـٰمࣰا وَرُفَـٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقࣰا جَدِیدࣰا ٤٩
They also say, ‘What? When we are turned to bones and dust, shall we really be raised up in a new act of creation?’
And they say: “When we are reduced to bones and fragments (ashes), shall we really be resurrected to a new creation?”
And they say: when we shall have become bones and fragments, shall we in sooth be raised as a new creation
Yet they say: "When we are turned to bones and bits, shall we be raised as a new creation?"
They said, “When we are bones and crumbled particles, will we truly be resurrected as a new creation?”
They say, ´What! When we are bones and crumbled dust, will we then be raised up as a new creation!´
They say, ‘What, when we have become bones and dust, shall we really be raised in a new creation?’
And they say: "What! is it when we have already become bones and particles of dust – is it then that we will be raised as a new creation?"
And they (also) say, `What! when we are reduced to bones and (that too) broken particles (of dust) shall we then be really raised again to a new life?
They say, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?
And they said: “Will we be raised in a new creation when we are bones and decomposed fragments?”
They [jokingly] say: “Sure, we will be resurrected after beings turned into bones and pieces!”
They say, “What, when we are reduced to bones and dust, shall we really be raised up as a new creation?
And they said, “Can it be that when we have become bones and fragments—can it be that we will really be resurrected as a new creation?”
They say, 'What! when we have become bones and rubbish are we to be raised up a new creature?
And they say, "When we have become bones and decomposed, will we really be raised up anew?"
And they say, “Is it that after We have indeed become bones and brittles, are we certainly going to be raised into a new creation?”
They also say, after we shall have become bones and dust, shall we surely be raised a new creature
They say, "What! When we have become bones and dust are we to be raised up a new creature?"
'What! ' they say. 'When we are (turned to) bones and broken bits, shall we be raised again in a new creation?
They also say, "After we shall have become bones and dust, shall we in sooth be raised a new creation?"
And they said: “Whether when we became bones and destroyed fragments, whether certainly we be indeed, as those resurrected to life, in a new creation?
And they say: When we had been bones and broken bits will we be ones who are raised up in a new creation?
They say, “When we are nothing but bones and dust, will we really be raised as a new creation?”
They say: "What! When we are reduced to bones and dust, shall we really be raised up again into a new creation?"
They say: "When we are turned to bones and particles (of dust), shall we truly be raised up as a new creation?"
And they say: When we are bones and decayed particles, shall we then be raised up as a new creation
And they say, “What! when we become bones and powder, will we be raised (as) a new creation?”
And they ask, "When we shall have become bones and dust (after death), shall we even then be raised up as a new creation!? "
And they say: ‘When we shall become (decomposed) bones and dust particles (after dying), shall we be raised up alive anew?
And they said: "When we are bones and fragments, will we then be resurrected to a new creation"
And they said: "When we are bones and fragments, will we then be resurrected to a new creation?
And they said: "When we are bones and fragments, will we then be resurrected to a new creation?"
And they said: "Is (it that) if we were bones and debris/fragments/broken pieces are we being resurrected/revived (E) (in) a new creation?"
And [thus, too,] they say, "After we will have become bones and dust, shall we, forsooth, be raised from the dead in a new act of creation?"
And they said, "Is it (true) that when we are bones and decomposed remains, will we indeed be made to rise again (as) a new creation?"
And they say: When we are bones and fragments, shall we forsooth, be raised up as a new creation
The pagans say, "When we become mere bones and dust, shall we then be brought back to life again?"
And they say, .Once we are reduced to bones and dust, is it then that we will be raised, created anew?
They say: "What! when we are bones, being completely disintegrated, shall we then be raised up again as a new creation?"
They ask, "Once we turn into dust and bones, will we be raised back to a renewed existence?"
They say: ‘What! When we are reduced to bones and disintegrated into dust, shall we really be raised up in a new creation?’
They say in wonderment: " Do you mean that after we have been reduced to bones and dust we shall be restored to life and be created anew!"
They say, “When we have become white washed bones and dust, will we be raised up again, a brand-new creation?”
And they say ˹mockingly˺, “When we are reduced to bones and ashes, will we really be raised as a new creation?”
And they say: when we are bones and dust, are we going to be raised as a new creation?
And they say: ‘What! When we are turned to bones and dust, shall we be restored in a new creation?‘
They said, "After we turn into bones and fragments, we get resurrected anew?!"
And they say, "After we are but bones and dust, can we be resurrected to a new creation?
And they say, “After we are but bones and dust, can we be resurrected to a new creation?”
And they say, “Are we, when becoming bones and remnants, we will be raised as a new creation?”
And they say: 'What! When we are bones and (scattered) dust, shall we then certainly be raised up into a new creation'
They say: 'When we are bones and dust, shall we be raised to life again as a new creation?'
And they say, "After we are bones and fragments, shall we be raised up as a new creation?"
And they say: What! when we shall have become bones and decayed particles, shall we then certainly be raised up, being a new creation
And they say, `What ! when we shall have become bones and broken particles, shall we be really raised up again as a new creation?
They say, “What! When we are bones and dust, shall we indeed be resurrected as a new creation?
And they say: "What! When we are reduced to bones and torn apart (destroyed as dust), will we really be raised up as a new creation?"
And they say, “When we are bones and crumbled particles, will we truly be resurrected in a new creation?”
And they say, 'When we have become bones and fragments, shall we really be resurrected as a new creation?'
And they say, "When we are bones and crumbled particles, will we [truly] be resurrected as a new creation?"
And they say, 'When we have become bones and broken particles shall we surely be raised up in a new creation?'
They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"
They say: "What! when we are reduced to bones and dust, should we really be raised up (to be) a new creation?"
۞ قُلۡ كُونُوا۟ حِجَارَةً أَوۡ حَدِیدًا ٥٠
Say, ‘[Yes] even if you were [as hard as] stone, or iron
Say (O Muhammad):“(You will be brought back to life) even if you be stones or iron,
Say thou: become ye stones or iron
Tell them: "(Even if) you turn to stones or steel
Say, “Be stones (biological body) and iron (spirit body) (if you like)!”
Say: ´It would not matter if you were rock or iron,
Say, ‘Should you be stones, or iron
Say: "Whether you have become stone or iron
Say, `Yes, even if you be reduced to stones or iron
Say: 'Let you be stones, or iron
Say: “If you become stone or iron,
Say: “Yes; even if you turn into stones, iron, or whatever you consider in your minds impossible [to be brought back to life.]” They will ask: “Who will bring us back to life? “
Say, “Whether you are stones or iron
Saysg, “Becomepl rocks or iron
Say, 'Be ye stones, or iron
Proclaim, "Become stones or iron."
Say to them, “Be stone or iron”
Answer, be ye stones, or iron
Say, "Be you stones, or iron
Say: 'Let you be stones or iron
SAY: "Yes, though ye were stones, or iron
Say: “Become, you people, stones or iron
Say: Should you be rocks or iron,
Say, “Even if you were stones or iron!
Tell them: "(Yes, most certainly you shall be brought back to life), even if you be stones or iro
Tell them: "(You will be raised afresh even if) you turn to stone or iron
Say: Be stones or iron
Say, “Become stones or iron,
Say, "Even when you become stones or iron,"
Say: ‘Be you stones or iron
Say: "Even if you be stones or metal."
Say: "Even if you be stones or metal."
Say: "Even if you become rocks or metal."
Say: "Be stones or iron."
Say: "[You will be raised from the dead even though] you be stones or iro
Say, "Be you stones, or iron
Say: Be ye stones or iro
(Muhammad), say "Yes, even if you become rocks, iron
Say, .Be you stones or iro
Say: “Be stones or iron,
Say, "(Yes! Indeed, even if you) turn into stone or steel!"
Say: “Be stones or iron,
Say to them: "So be it, even if you were converted into stones or iron"
Say yes: “Even if you turned into stones or iron
Say, ˹O Prophet,˺ “˹Yes, even if˺ you become stones, or iron,
Say: even if you were stones or iron,
Say: ‘Whether you turn to stone or iron
Say, "Even if you turn into rocks or iron.
Tell them: "Even if You have turned to stone or iron,
Tell them: “Even if You have turned to stone or iron,
Say, “Be stones or iron.
Say: ' (Nay!) be you stones or iron,
Say: 'Be you stones or iron,
Say, "Even if you turn into rocks or iron!"
Say: Become stones or iron
Say, `Be ye stones or Iron
Say, “Be you of stone, or of iron
Say: "You be stones or iron
Respond, “Even if you were stones or iron.
Say, 'Even if you become rocks or iron
Say, "Be you stones or iro
Say, 'Be you stones, or iron,
Say: "(Nay!) be ye stones or iron
Say: "(Nay!) be ye stones or iron
أَوۡ خَلۡقࣰا مِّمَّا یَكۡبُرُ فِی صُدُورِكُمۡۚ فَسَیَقُولُونَ مَن یُعِیدُنَاۖ قُلِ ٱلَّذِی فَطَرَكُمۡ أَوَّلَ مَرَّةࣲۚ فَسَیُنۡغِضُونَ إِلَیۡكَ رُءُوسَهُمۡ وَیَقُولُونَ مَتَىٰ هُوَۖ قُلۡ عَسَىٰۤ أَن یَكُونَ قَرِیبࣰا ٥١
or any other substance you think hard to bring to life.’ Then they will say, ‘Who will bring us back?’ Say, ‘The One who created you the first time.’ Then they will shake their heads at you and say, ‘When will that be?’ Say, ‘It may well be very soon
or even a creation that is greater (or harder) than you may think of.” Then they will ask: “Who will return us (back to life)?” Say: “He Who created you first time.” Then they will shake their heads at you and ask: “When it will be?” Say: “Perhaps it is near (soon)!”
Or anything created of the things more remote in your breasts. Then they will say: who will restore us! Say thou: He who created you the first time. Then they will wag their heads at thee and say; when will it be! Say thou: belike it is nigh
Or some other created thing which may seem to you most difficult (to create)!" They will then say: "Who will revert us back?" Say: "He who originated you in the first place." They will shake their heads at you and say: "When will that be?" Say: "In the near future, perhaps
“Or imagine yourselves to be extraordinary (great beings in your world; consciousness) (you will still be resurrected)!” They will say, “Who will restore us (to life)?” Say, “The One who created you the first time!”... (Mockingly) they will shake their heads and say, “When is that?” Say, “Perhaps it will be soon!”
Or indeed any created thing that you think is harder still!´ They will say, ´Who will bring us back again?´ Say: ´He who brought you into being in the first place.´ They will shake their heads at you and ask, ´When will it happen?´ Say: ´It may well be that it is very near.´
or a creature more fantastic to your minds!’ They will say, ‘Who will bring us back?’ Say, ‘He who originated you the first time.’ They will nod their heads at you, and say, ‘When will that be?’ Say, ‘Maybe it is near
"Or any other created substance which, in your minds, is greater (in its resistance to being given life)." Then they will say: "Who will bring us back to life?" Say: "He Who originated you in the first instance with a unique individuality." They will shake their heads at you (in amazement and derision) and say: "When will that be?" Say: "It may well be soon
`Or some other creation yet more hard (that you can possibly conceive) in your mind, (even then you shall be raised to a new life).' Thereupon they will say, `Who will restore us (to life)?' Say, `The same Who originated you the first time.' At this, then, they will shake their heads at you (expressing wonder and disbelief in being raised) and will say, `When will it come to pass?' Say, `May be it is near.
or some creation yet more monstrous in your minds!' Then they will say, 'Who will bring us back?' Say: 'He who originated you the first time.' Then they will shake their heads at thee, and they will say, 'When will it be?' Say: 'It is possible that it may be nigh
or a creation which is great in your chests/minds (you still will be resurrected).” Then they are going to say: “Who returns us (back to life)?” Say: “He Who created you the first time.” Then they are going to shake their heads at you and say: “When is that?” Say: “Perhaps it is close,
Say: “The One Who created you at first place.” Then they will shake their heads at you [as a sign of making fun of ] and say: “When will this happen?” Say: “Perhaps sooner than you think!”
“Or created matter which, in your minds, is hardest.” Then they will say, “Who will cause us to return?” Say, “He who created you first.” Then they will shake their heads at you and say, “When will that be?” Say, “Perhaps it will be soon
or any sort of creation which is greatly admired in yourpl chests.” Then they will say, “Who will restore us?” Saysg, “The One Who originated youpl the first time.” Then they will nod their heads at yousg and say, “When will it be?” Say, “Hopefully, it will be soon,
`or a creature, the greatest your breasts can conceive -!' Then they shall say, 'Who is to restore us?' Say, 'He who originated you at first;' and they will wag their heads and say, 'When will that be?' Say, 'It may, perhaps, be nigh.
"Or some other creation which you deem great"; so they will now say, "Who will create us again?"; proclaim, "He Who created you for the first time"; so now they will mockingly shake their heads at you, and question, "When is this going to occur?"; say, "It could perhaps be soon."
or any other form of creation that looks great in your bosoms and they will say, “who is going to bring us back?” Say, “the one who created you the first time.” They will then nod their heads to you and say, “When will that be?” say, “Perhaps it will be soon.”
or some creature more improbable in your opinions to be raised to life. But they will say, who shall restore us to life? Answer, He who created you the first time: And they will wag their heads at thee, saying, when shall this be? Answer, peradventure it is nigh
"Or a created thing which, in your mind, is greater (or harder to reproduce) yet you shall be raised" Then they shall say, "Who is to restore us?" Say, "He who originated you at first;" Then they will wag their heads and say
or any other creation yet more monstrous in your minds. ' They will ask: 'Who will restore us? ' Say: 'He who originated you at first. ' They will shake theirheads and ask: 'When will this be? ' Say: 'Maybe it is near
or any other creature, to your seeming, yet harder to be raised." But they will say, "Who shall bring us back?" SAY: "He who created you at first." And they will wag their heads at thee, and say, "When shall this be?" SAY: "Haply it is nigh."
or some created thing out of that which gives a feeling of ‘hard’ and ‘great’ (to your mind) in your chests.” Then soon will they say: “Who shall bring us back (to life)?” Say: “He Who created you for the first time!” Then they will nod their heads at you and will say: “When (will that (be)?” Say: “Perhaps, that, it becomes very close.
or any creation that is more troublesome in your breasts to raise up? Then, they will say: Who will cause us to return? Say: He Who originated you the first time. Then, they will nod their heads at thee and say: When will it be? Say: Perhaps it is near.
Even if you were material, that, in your minds, would be even more difficult!” They will then say, “Who will cause us to return?” Say, “He who first created you!” Then they will shake their heads at you and say, “When will that be?” Say, “Perhaps it will be quite soon.
or even something harder than this that you may think of." Then they will ask: "Who will restore us?" Say: "The One Who created you the first time." Then they will shake their heads at you and ask: "Well, when will this be?" Say, "It may be quite soon
or any other form of creation you deem hardest of all (to recreate from)." They will certainly ask: "Who will bring us back (to life)?" Say: "He Who created you in the first instance." They will shake their heads at you and inquire: "When will that be?" Say: "Perhaps that time might have drawn near
Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: He Who created you at first. Still they will shake their heads at thee and say: When will it be? Say: Maybe it has drawn nigh
or a creation from (something) which you consider great in your minds.” Then they will say, “Who will return us (to life)?” Say, “He Who initiated your creation the first time.” Then they will shake their heads towards you and say, “When will it be?” Say, “Perhaps it is near,
"Or some other creation that is too hard to be revived to life in your minds!" Then they will ask, "Who will revive us?" Say, "He Who created you the first time." Then they will shake their heads at you in disbelief and say, "When will it be?" Say, "Maybe it is near. "
Or any other created matter which you deem even harder (than these things, and which is not susceptible to becoming a living thing).’ Then (in this condition) they will say: ‘Who will bring us back to life?’ Say: ‘He Who created you the first time.’ They will then shake their heads at you (by way of wonder and ridicule) and will say: ‘When will it happen?’ Say: ‘It is expected to occur soon.
"Or a creation that is held dear in your chests." They will Say: "Who will return us" Say: "The One who initiated you the first time." They will shake their heads to you and Say: "When is this" Say: "Perhaps it is near."
"Or a creation that is held dear in your chests." They will say: "Who will return us?" Say: "The One who initiated you the first time." They will shake their heads to you and say: "When is this?" Say: "Perhaps it is near."
Or a creation that is held dear in your chests. They will say: "Who will return us?" Say: "The One who initiated you the first time." They will shake their heads to you and say: "When is this?" Say: "Perhaps it is near."
Or a creation from what enlarges in your chests (innermosts). So they will say: "Who returns/repeats us?" Say: "Who created you/brought you into life (the) first time." So they will shake/shiver their heads to you in wonderment and say: "When/at what time it is?" Say: "Maybe/perhaps (it) becomes near/close."
or any [other] substance which, to your minds, appears yet farther removed [from life]!" And [if] thereupon they ask, "Who is it that will' bring us back [to life]?"-say thou: "He who has brought you into being in the first instance." And [if] thereupon they shake their heads at thee [in disbelief] and ask, "When shall this be?"-say thou: "It may well be soon
Or (some) creation from among that which is (yet) greatly (admired) in your breasts!" Then they will soon say, "Who will bring us back?" Say, "The one who originated you the first time." Then they will wag their heads at you and they will say, "When will it be?" Say, "It may be drawing near."
Or some created thing that is yet greater in your thoughts! Then they will say: Who shall bring us back (to life). Say: He Who created you at the first. Then will they shake their heads at thee, and say: When will it be? Say: It will perhaps be soon
or anything that you think is harder to be brought to life." They will soon ask, "Who will bring us back to life?" Say,"The One who created you in the first place." They will shake their heads and say, "When will He bring us back to life?" Say, "Perhaps very soon
or any creation you deem harder in your hearts. Thereupon they will ask, .Who will bring us back?. Say, .The One who created you for the first time. So, they will shake their heads before you and say, .When shall that be?. Say, .May be, it is near
Or some other creature of those which are extremely hard ( to be given a new lease of life) in your thoughts! Then they will say: "Who will bring us back (to life)?" Say: "The One Who created you in the first time." Then will they shake their heads at you, and say: "When will it be?" Say: “It might be happening very soon,
"Or any other matter which, in your mind is harder (to resurrect)." They will say, "Who will bring us back?" Say, "The One who brought you into being the first time!" Then, they will shake their heads at you and say, "When will that happen?" Say, "It might be close at hand!"
Or some other creature of those which are too hard (to be given a new lease on life) in your thoughts. Then, they will say: ‘Who will bring us back to life?’ Say: ‘The One Who created you in the first time’. Then, they will shake their heads at you and say: ‘When will that be?’ Say: ‘Maybe in the near future’.
"Or any other material you have in mind and you know it is beyond animation" There and then they shall say: "who will then restore us to life?" Say to them: "He who brought you into being and caused you to exist in the first creation". There, they shall shake their heads to you in doubt and ask: "When". Say to them: "It may well be quite soon"
or any substance you may think unlikely to be given life.” They ask, “Who will bring us back?” Say: “The One who created you the first time.” They will shake their heads saying, “When will that be?” Say: “It’s perhaps near.”
or whatever you think is harder to bring to life!” Then they will ask ˹you˺, “Who will bring us back ˹to life˺?” Say, “The One Who created you the first time.” They will then shake their heads at you and ask, “When will that be?” Say, “Perhaps it is soon!”
Or some creation which seems greater to you. Then they will say: who will bring us back? Say: the One who originated you the first time. Then they will shake their heads at you and say: when will it be? Say: maybe it will be soon.
or any other substance you may think unlikely to be given life.‘ They will say: ‘Who will restore us?‘ Say: ‘He that created you at first.‘ They will shake their heads at you and say: ‘When will this be?‘ Say: ‘It may well be near at hand
"Even if you turn into any kind of creation that you deem impossible." They will then say, "Who will bring us back?" Say, "The One who created you in the first place." They will then shake their heads and say, "When will that be?" Say, "It may be closer than you think."
or any created thing, which, in your minds, is more difficult, [it is still possible]. They will say, "Who will bring us back again?" Say: "He who brought you forth the first time." And [if] they shake their heads in disbelief, and ask you, "When will this happen?" Say, "It might be soon.
or any created thing, which, in your minds, is more difficult, [it is still possible]. They will say, “Who will bring us back again?” Say: “He who brought you forth the first time." And [if] they shake their heads in disbelief and ask you, “When will this happen?” Say, “It might be soon.
Or a creation from what is bigging in your chests.” So, they will be saying, “Who will return us?” Say, “The One who originated you the first time.” So, they will be nodding their heads toward you, and be saying, “When is it?” Say, “Perhaps that will be soon.”
Or any (other) creature harder in your minds! ' They will immediately say: 'Who will return us ' Say: 'He Who created you the first time. ' Then, they will shake their heads at you, and say: 'When will it be Say: 'Maybe it will be nigh'.
or some other form of creation which, to your minds, appears even harder [to bring to life].' They will say: 'Who is it that will bring us back [to life]?' Say: 'He who created you the first time.' Thereupon they shake their heads [in disbelief] and ask: 'When will this be?' Say: 'It may very well be near at hand.
"Or fossilize into forms as far away from life as you can imagine, you shall be raised up." Then they might say, "Who shall bring us back to life?" Tell them, "He Who initiated you in the first place." They will then shake their heads and say, "When will that be?" Say, "It may be sooner than you think!"
Or some other creature of those which are too hard (to receive life) in your minds! But they will say: Who will return us? Say: Who created you at first. Still they will shake their heads at you and say: When will it be? Say: Maybe it has drawn nigh
`Or created matter of any kind which appears hardest in your minds, even then shall you be raised up.' Then will they ask, `Who shall restore us to life?' Say, `He who created you the first time.' Still they will shake their heads at thee and say, ``When will it be?' Say, `May be, it is nigh
or some other created thing more difficult [to resurrect] to your minds.” Then they will say, “Who will bring us back?” Say, “He Who originated you the first time.” And they will shake their heads at thee and say, “When will it be?” Say, “It may well be nigh.
"Or (be any) created matter which to you, is greater (and harder) in your hearts (to be raised up— Still you shall be raised up)!" Then they will (still) say: "Who will cause us to come back (alive)?” Say: "He, Who created you first!" Then they will shake their heads towards you and say, "When will that be?” Say, "May be, it is near
Or any creation you deem more even formidable.” Then they will question, “Who will restore us?” Respond, “The One who created you in the first place.” Then they’ll shake their heads at you and ask, “When will this happen?” Say, “It could be quite soon.”
Or some substance, which, in your minds, is even harder.' Then they will say, 'Who will restore us?' Say, 'The One who originated you the first time.' Then they will nod their heads at you, and say, 'When will it be?' Say, 'Perhaps it will be soon.'
Or [any] creation of that which is great within your breasts." And they will say, "Who will restore us?" Say, "He who brought you forth the first time." Then they will nod their heads toward you and say, "When is that?" Say, "Perhaps it will be soon
Or a creation of what is great in your breasts.' Then they shall say, 'Who will restore us?' Say, 'The one who originated you the first time;' Then soon they will shake their heads towards you, and they will say, 'When will it be?' Say, 'It may be that it is near.'
"Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "Whe n will that be?" Say, "May be it will be quite soon
"Or created matter which, in your minds, is hardest (to be raised up),- (Yet shall ye be raised up)!" then will they say: "Who will cause us to return?" Say: "He who created you first!" Then will they wag their heads towards thee, and say, "When will that be?" Say, "May be it will be quite soon
یَوۡمَ یَدۡعُوكُمۡ فَتَسۡتَجِیبُونَ بِحَمۡدِهِۦ وَتَظُنُّونَ إِن لَّبِثۡتُمۡ إِلَّا قَلِیلࣰا ٥٢
it will be the Day when He calls you, and you answer by praising Him, and you think you have stayed [on earth] only a little while.’
On the Day when He will call you, you will answer with His Praise, and you will think that you have stayed (in death) but a little while!
The Day whereon He will call you, and ye will answerl with His praise, and ye will imagine that ye had tarried but little
"On the day when He will call you, and you will answer with His praises and imagine you did not tarry but a while."
When He calls you (when you taste death) you will experience it as His Hamd (His evaluation) and assume you had only stayed (in the grave – the bodily life – the world) only for a little!
On the Day He calls you, you will respond by praising Him and think that you have only tarried a very short time.
The day He calls you, you will respond to Him, praising Him, and you will think you remained only a little.’
"On the Day when He will call you and you will answer with (words of) His praise, thinking that you have stayed (on the earth) but a little while."
(This promise will be fulfilled) on the day when He will call you forth, then you will respond (to Him) saying His praises and you will think that you have tarried (in the world) only for a little while
on the day when He will call you, and you will answer praising Him, and you will think you have but tarried a little.
a day when He calls you, and you answer with His praise, and you think that you only stayed (dead) for a little while.”
On that Day, when I call you (and you will respond with the utmost respect), You will be under the impression that it took only a little while
“It will be on a day when He will call you, and you will answer with His praise, and you will think that you stayed only a little while.
on the day when He calls youpl, then you respond with His praise and you think that you stayed only a little.”
The day when He shall call on you and ye shall answer with praise to Him, and they will think that they have tarried but a little
"The day when He will call you and you will come praising Him, thinking you have stayed only a little."
The day He will call you and you will respond [to His call] with His praise and you will think that you remained [in the earth] but little.
On that day shall God call you forth from your sepulchres, and ye shall obey, with celebration of his praise; and ye shall think that ye tarried but a little while
The day when He shall call on you and you shall answer with praise to Him, they will think that they have tarried but a little while
on that Day, He will summon you, and you shall answer Him with praise and you shall think you have stayed but for a little.
On that day shall God call you forth, and ye shall answer by praising Him; and ye shall seem to have tarried but a little while
The Day He calls you, then you will respond with His Praise (forgetting all arrogance and disobedience) and you will think you did not stay (in the world) but very little
It will be a Day when He will call to you and you will respond to Him with His praise and you will think that you lingered in expectation but a little.
“It will be on a day when He calls you. You will respond with His praise. You will think it was only a short time.”
It will be on the Day when He will call you and you will raise up in response to it, with His praise, and you will think that you remained in the state of death but a little while."
on the Day when He will call you and you will rise praising Him in response to His call, and you will believe that you had lain in this state only for a while."
On the day when he will call you forth, then will you obey Him, giving Him praise, and you will think that you tarried but a little (while)
on the day He will call you, you will respond by praising Him and you will think that you stayed but for a little while.”
On that Day of Resurrection, He will call you, and you shall respond uttering His praise. And you will think that you had remained in the grave for only a little while
The Day when He will call you, you will respond praising Him, deeming that you tarried (in the world) for only a short while
The Day He calls you and you respond by His grace, and you think that you only stayed a little while
The Day He calls you and you respond by His grace, and you think that you only stayed a little while.
The Day He calls you and you respond by His grace, and you think that you only stayed a little while.
A day/time He calls (to) you so you answer/reply with His praise/gratitude/thanks, and you think/assume that truly you stayed/remained except little (you think you did not stay except little)
on a Day when He will call you, and you will answer by praising Him, thinking all the while that you have tarried [on earth] but a little while."
The Day when He will call you (and) so you respond with His praise and you surmise (that) decidedly you have not lingered except a little
A day when He will call you and ye will answer with His praise, and ye will think that ye have tarried but a little while
On the day when He will call you, you will answer Him with praise and think that you have tarried for only a little while."
(It will be) on a day when He will call you, and you will respond praising Him, and you will think you did not stay (on the earth) but for a short while
On the day when he will call you forth, then you will respond with His Praise, and you will think that you have tarried for only a little while."
When He orders you to emerge on that day, you will comply (and come out) singing praises for Him. You will assume that you had stayed on this earth only for a brief while
It will take place on the day when He will call you and you will instantly respond by giving praise to Him. Then, You will think you have tarried (in this world) for only a little while.
"This shall be the Day when He summons you all from the graves and you rise praising the O Allah and ascribing His glory"
The day Allah will call you, and all will answer by praising Him, then you’ll realise you only stayed a short while in the world .</i
On the Day He will call you, you will ˹instantly˺ respond by praising Him, thinking you had remained ˹in the world˺ only for a little while.
On the day He will call you and you will respond with His praise and think that you only stayed a little while.
On that day He will summon you all, and you shall answer Him with praises. You shall think that you have lingered but a little while.‘
The day He summons you, you will respond by praising Him, and you will then realize that you had lasted in this life but a short while.
It will be the day when He calls you, and you respond by praising Him and think you have been there only a short time."
It will be the day when He calls you, and you respond by praising Him and think you have been there only a short time.”
On a Day when He is calling you, so you respond with His praise, and you assume that you tarried except a little.
A day when He will call you forth, then you shall answer with His praise, yet thinking that you have tarried but a little while (in the world or in the purgatory) .
On that day He will call you, and you will answer by praising Him, thinking that you stayed on earth but a very short while.'
A Day when He will call you, you will be spellbound with His Glory. Then you will think that you lived in this world only a short while
On the day when He will call you forth, then shall you obey Him, giving Him praise, and you will think that you tarried but a little (while)
`It will be on the day when HE will call you; Then you will respond praising HIM and you will think that you have tarried in the world but a little while.
The Day when He calls you, you will respond by praising Him, and you will think that you tarried but a short while
"It will be on a Day when He will call you, and you will answer (to His call) with His Praise and servitude, and you will (only) think that you delayed only for a short while!"
On the Day He calls you, you will respond praising Him, realizing that you lingered only briefly.
On the Day when He calls you, you will respond with His praise, and you will realize that you stayed only a little
On the Day He will call you and you will respond with praise of Him and think that you had not remained [in the world] except for a little."
On the day He shall call you and you shall answer with His praise, and you will think you have not tarried except a little.
"It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!"
"It will be on a Day when He will call you, and ye will answer (His call) with (words of) His praise, and ye will think that ye tarried but a little while!"
6
Punishment must follow
وَقُل لِّعِبَادِی یَقُولُوا۟ ٱلَّتِی هِیَ أَحۡسَنُۚ إِنَّ ٱلشَّیۡطَـٰنَ یَنزَغُ بَیۡنَهُمۡۚ إِنَّ ٱلشَّیۡطَـٰنَ كَانَ لِلۡإِنسَـٰنِ عَدُوࣰّا مُّبِینࣰا ٥٣
[Prophet], tell My servants to say what is best. Satan sows discord among them: Satan is a sworn enemy of man
And say to My servants (true believers) that they should only say those words that are the best. Surely, Satan sows (disagreements) among them. Surely, Satan is a plain enemy to mankind.
Say thou unto My bondmen that they should say that which is best, Verily the Satan would stir up strife between them; verily the Satan is unto men ever an enemy manifest
Tell My creatures only to speak words that are good. Verily Satan sows dissensions: Satan is indeed the acknowledged enemy of mankind
Tell My servants to say that which is best! Indeed, Satan (the ego-self, assuming you are only the body) induces dissension among them... Indeed, Satan is a clear enemy to man!
Say to My slaves that they should only say the best. Shaytan wants to stir up trouble between them. Shaytan is an outright enemy to man.
Tell My servants to speak in a manner which is the best. Indeed Satan incites ill feeling between them, and Satan is indeed man’s manifest enemy
And say to My servants that they should always speak (even when disputing with others) that which is the best. Satan is ever ready to sow discord among them. For Satan indeed is a manifest enemy for humankind
And say to My servants that they should speak only what is gracious, for satan (is keen to) provoke discord among them. Satan indeed is an enemy to the people, disuniting (one another)
And say to My servants, that they say words that are kindlier. For surely Satan provokes strife between them, and Satan is ever a manifest foe to man
And tell My servants to say what is the best (and in the best manner). Indeed, Satan brings about animosity between them. Indeed, Satan is an obvious enemy for the human being.
Tell My servants (the believers) to exchange the kindest words among themselves as Satan is waiting to create disagreement among them. Never forget that Satan is the man’s worse enemy
Say to My servants that they should say those things which are best, for Satan sows dissensions among them, for Satan is to humanity a sworn enemy
And tellsg My servants to say what is better. Indeed, Satan spurs (discord) between them; indeed, Satan has always been, to man, an evident enemy.
And say to my servants that they speak in a kind way; verily, Satan makes ill-will between them; verily, Satan was ever unto man an open foe
And tell My bondmen to speak that which is the best; undoubtedly Satan sows discord among them; indeed Satan is man’s open enemy
And tell My slaves to say only that which is most excellent. For truly Satan sows discord between them and truly Satan is surely an enemy most evident for the human being.
Speak unto my servants, that they speak mildly unto the unbelievers, lest ye exasperate them, for Satan soweth discord among them, and Satan is a declared enemy unto man
And tell My servants to speak only that which is best (kindly, reasonably, truthfully, beautifully, usefully to enemy, friend and relative). Truly, Satan does sow dissension (or ill will) among them, for Satan is ever unto man an open foe
Tell My worshipers, that they should say words that are the finest, satan would arouse discord among them; he is the clear enemy of mankind
Enjoin my servants to speak in kindly sort: Verily Satan would stir up strifes among them, for Satan is man's avowed foe
And say to My Ibad that they may utter which is better (and tender). Surely, the Satan sows disagreements and dissensions amongst them. Certainly, the Satan is an evident enemy to mankind
And say to My servants they should say what is fairer. Truly, Satan sows enmity among them. Truly, Satan had been to the human being, a clear enemy.
Say to My servants that they should speak tactfully, because Satan instigates conflicts among them. Satan is an avowed enemy to humanity.
Tell My servants that they should speak only what is the best. Surely Satan stirs up trouble among them. The fact is that Satan is an open enemy to mankind
Tell My servants, (O Muhammad), to say always that which is best. Verily it is Satan who sows discord among people. Satan indeed is an open enemy to mankind
And say to My servants that they speak what is best. Surely the devil sows dissensions among them. The devil is surely an open enemy to man
And say to My servants, “Speak that which is the best,” the devil certainly instigates (evil) between them. The devil is certainly an open enemy of man.
And say to My human creatures, who all ought to obey Me, that they speak that which is most appropriate and proper. Indeed, the Satan sows discord among them. The Satan is indeed an open enemy to man
And tell My servants that they should say things that are most balanced. Surely, Satan causes contention amongst people. Indeed, Satan is man’s declared enemy
And say to My servants to speak that which is best. The devil plants animosity between them. The devil was to mankind a clear enemy
And say to My servants to speak that which is best. The devil makes bitterness between them. The devil is to man a clear enemy.
And say to My servants to speak that which is best. The devil makes bitterness between them. The devil is to the human being a clear enemy.
And say to My worshippers/slaves, they (should) say which it is best , that the devil spoils/urges to evil between them, that the devil was/is to the human/mankind (a) clear/evident enemy
AND TELL My servants that they should speak in the most kindly manner [unto those who do not share their beliefs]: verily, Satan is always ready to stir up discord between men - for, verily, Satan is man's open foe
And say to My bondmen (that) they say that which is fairest, (i.e., which is kindest) (for) surely Ash-Shaytan (The all-vicious, i.e., the Devil) incites (discord) between them. Surely Ash-Shaytan has been an evident enemy to man
Tell My bondmen to speak that which is kindlier. Lo! the devil soweth discord among them. Lo! the devil is for man an open foe
(Muhammad), tell My servants to say what is best. Satan sows dissension among them; he is the sworn enemy of human beings
Tell My servants that they should speak that which is best. Surely, Satan creates discord among them. Indeed, Satan is an open enemy to mankind
Inform My servants that they should only say words that are the best. Certainly, the devil seeks to sow schism among them. The devil is absolutely an open enemy to man.
Tell My servants to always say the right thing! Surely, Shaitan incites them to do evil. Shaitan is the professed enemy of the human beings
Tell to My servants to say the best words (when talking to each other). Most certainly, the devil strives to sow schism among them. Most certainly, the devil proved himself to be a fierce enemy of man.
Tell My servants O Muhammad who declare or state in words a specified fact, thought, opinion or intention, an event or a remark or the like to say what is friendly, favourable and laudatory and to keep a civil tongue in their heads, for AL-Shaytan is on the alert for an occasion to divide mankind and set them at variance and to stir up enmity among them. Indeed AL-Shaytan has always been to man an avowed enemy
Tell My servants: “Always be courteous when speaking”, or else Satan will stir disagreement among you; surely Satan is the sworn enemy of humanity.
Tell My ˹believing˺ servants to say only what is best. Satan certainly seeks to sow discord among them. Satan is indeed a sworn enemy to humankind.
And tell My servants to speak nicely as the devil causes provocation between them, for the devil is a clear enemy to man.
And tell My servants to be courteous in their speech. Satan would sow discord among them; Satan is surely the veritable enemy of man
Tell My servants to treat each other in the best possible manner, for the devil will always try to drive a wedge among them. Surely, the devil is man's most ardent enemy.
Tell my worshipers to say always that which is best: truly, Satan is always ready to stir trouble among them-Satan is clearly man's enemy.
Tell my worshipers to say always that which is best: truly, Satan is always ready to stir trouble among them—Satan is clearly man’s enemy.
And say for My slaves to say which is the best. Surely Satan obsesses between them. Surely Satan is for humans an obvious enemy.
And say to My servants to speak what is best. Verily, the Satan sows dissensions among them. Verily the Satan unto man is an open enemy.
Tell My servants that they should always say that which is best. Satan tries to sow discord between them. Satan is indeed man's open foe.
(They must do good in this short life-span, so) Tell My servants to speak to one another in a kind manner and treat one another nicely. Verily, Satan, their selfishness, creates discord among them. For, verily, Satan is man's open foe
And say to My servants (that) they speak that which is best; surely the Shaitan sows dissensions among them; surely the Shaitan is an open enemy to man
And say to MY servants that they should always speak what is best. Surely, Satan, stirs up discord among them. Surely, Satan is an open enemy to man
Say unto My servants that they should say that which is more virtuous. Surely Satan provokes ill feeling between them. Surely Satan is a manifest enemy unto man
And say to My servants that they should (only) say those words that are best: Verily, Satan brings in disagreements and disharmony between them: Surely, Satan is to man an open enemy
Say to My servants to say what’s best, for Satan sows discord among them. Satan is a clear enemy of man.
Tell My servants to say what is best. Satan sows discord among them. Satan is to man an open enemy.
And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy
And say to My servants to say that which is best. Indeed, the devil incites between them; indeed the devil is to man a clear enemy.
Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy
Say to My servants that they should (only) say those things that are best: for Satan doth sow dissensions among them: For Satan is to man an avowed enemy
رَّبُّكُمۡ أَعۡلَمُ بِكُمۡۖ إِن یَشَأۡ یَرۡحَمۡكُمۡ أَوۡ إِن یَشَأۡ یُعَذِّبۡكُمۡۚ وَمَاۤ أَرۡسَلۡنَـٰكَ عَلَیۡهِمۡ وَكِیلࣰا ٥٤
Your Lord has the most knowledge about all of you: if He pleases He will have mercy on you, and if He pleases He will punish you. [Prophet], We did not send you to take charge of them
Your Lord knows you best. If He wills, He will have Mercy on you, or if He wills, He will punish you. And We have not sent you (Muhammad) as a guardian over them.
Your Lord is the Best Knower of you; if He willeth He will have mercy upon you, or if He willeth He will torment you. And We have not sent thee over them as a trustee
Your Lord knows you better: He may have mercy on you if He please, or punish you if He will. Yet We have not sent you as warden over them
Your Rabb, as your essential reality, knows you well! He gives you grace if He wills or gives you suffering if He wills! And We did not disclose you as guardian over them.
Your Lord knows you best. If He wills, He will have mercy on you, and, if He wills, He will punish you. We did not send you to be their guardian.
Your Lord knows you best. He will have mercy on you, if He wishes, or punish you, if He wishes, and We did not send you to watch over them
Your Lord knows you best (and what you deserve). If He so wills, He has mercy on you (which is sheer grace), and if He so wills, He punishes you (which is pure justice). We have not sent you (O Messenger) to be a guardian over them, responsible for them; (you are only a warner)
Your Lord knows you best. He will have mercy on you if He will or He will punish you if He will. And We have not sent you to be a disposer of their affairs (authorising you to punish them or reward them)
Your Lord knows you very well; if He will, He will have mercy on you, or, if He will, He will chastise you. We sent thee not to be a guardian over them
Your Lord knows you better. If He wants He has mercy on you or if He wants He punishes you. We did not send you as their advocate.
Know that your Lord knows you very well. Accordingly, He may shower you with His mercy or He may subject you to a punishment. You (Mohammad) are not, therefore, sent to be their guardian (and make those kind of decisions.
It is your Lord Who knows you best. If He pleases, He grants you mercy, or if He pleases, punishment. We have not sent you to be a manager of their affairs for them
Yourpl Lord knows better about you. If He wills, He bestows mercy on you; and if He wills, He punishes you. Thus We never sent yousg as a trustee over them.
Your Lord knows you best; if He please He will have mercy upon you, or if He please He will torment you: but we, have not sent thee to take charge of them
Your Lord knows you well; if He wills He may have mercy upon you, or if He wills, He may punish you; and We have not sent you (O dear Prophet Mohammed - peace and blessings be upon him) as a guardian over them
It is your Lord who knows you the most. If He wishes, He will bestow [His] mercy on you and if He wishes, He will punish you and We have not sent you a trustee over them.
Your Lord well knoweth you; if He pleaseth, He will have mercy on you, or, if He pleaseth, He will punish you: And We have not sent thee to be a steward over them
Your Lord is best aware; if He please He will have mercy upon you, or if He please He will punish you. We have not sent you to take charge of them
Your Lord knows you very well. He will have mercy on you if He will, or punish you if He will. We have not sent you to be their guardian
Your Lord well knoweth you: if He please He will have mercy on you; or if He please He will chastise you: and we have not sent thee to be a guardian over them
Your Nourisher-Sustainer knows you better; if He thinks proper He will bestow mercy on you, or if He thinks proper He will submit you to punishment. And We have not sent you as a wakil over them
Your Lord is greater in knowledge of you. If He wills, He will have mercy on you. And if He wills, He will punish you. And We sent thee not as a trustee over them.
Your Lord knows you best. If He pleases, He grants you mercy. If He pleases, He sends punishment. We have not sent you [Muhammed] as a guardian over them.
Your Lord is fully aware of your circumstances. He may be merciful to you if He wants, or He may punish you if He pleases. O Prophet, We have not sent you to be their guardian
Your Lord knows you best. He will have mercy on you if He wills and chastise you if He wills. We have not sent you, (O Muhammad), as an overseer over them
Your Lord knows you best. He will have mercy on you, if He please, or He will chastise you, if He please. And we have not sent thee as being in charge of them
Your Fosterer knows best about you, If He wills he will have mercy on you and if He wills He will punish you, and We have not sent you as a trustee over them.
Your Lord knows you. He will have mercy on you, or He will punish you, as He wills. And We have not sent you as the manager of their affairs
Your Lord is Well Aware of your state of affairs. If He wills, He may have mercy on you, or if He likes, He may torment you. And We have not sent you as a guardian over them (to care for all their matters)
Your Lord is fully aware of you, if He wishes He will have mercy on you, or if He wishes He will punish you. And We have not sent you as a guardian over them
Your Lord is fully aware of you, if He wishes He will have mercy on you, or if He wishes He will punish you. And We have not sent you as a guardian over them.
Your Lord is fully aware of you, if He wishes He will have mercy on you, or if He wishes He will punish you. And We have not sent you as a guardian over them.
Your Lord (is) more knowledgeable with (of) you, if He wills/wants He has mercy upon you, and if He wills/wants He tortures you, and We did not send you (as) a guardian/protector/keeper on them
Your Sustainer is fully aware of what you are [and what you deserve]: if He so wills, he will bestow [His] grace upon you; and if He so wills, He will chastise you. Hence, We have not sent thee [unto men, O Prophet,] with the power to determine their fate
Your Lord knows you best; in case He (so) decides, He will have mercy on you, or, in case He (so) decides, He will torment you. And in no way have We sent you a constant trustee over them
Your Lord is Best Aware of you. If He will, He will have mercy on you, or if He will, He will punish you. We have not sent thee (O Muhammad) as a warden over them
Your Lord knows better than you (people). He will have mercy on you or will punish you as He wills. We have not sent you to watch over them. Your Lord knows best about those in the heavens and the earth
Your Lord knows you best. If He so wills, He will have mercy on you, and if He so wills, He will punish you, and We did not send you (O Prophet,) to become responsible for them
Your Lord knows you best, if He wills, He will deliver you from the consequences of your sins, or if He wills, He will chastise you. We have not sent you , (O’ Muhammad), as a guardian over them.
Your Lord knows your circumstances very well. If He pleases He will have mercy on you, and He will punish you if He so please. (Oh Muhammad, SAW) We did not appoint you a manager over them
Your Lord knows you best. if He wills, He will deliver you from the consequences of your iniquitous deeds, or if He wills, He will chastise you. We have not sent you as a guardian over them.
Allah, your Creator, knows best your disposition. He has mercy on you if He will or if He will He inflicts you with punishment, and We did not send you to the people to be their tutelary guardian
Your Lord knows you best; He will be kind to you or punish you if He wants. Anyway, We haven’t sent you as a guardian over them.
Your Lord knows you best. He may have mercy on you if He wills, or punish you if He wills. We have not sent you ˹O Prophet˺ as a keeper over them.
Your Lord knows best about you. If He pleases, He has mercy on you or, if He pleases, He punishes you, and We did not send you as a guardian over them.
Your Lord knows you best. He will show you mercy if He will, and punish you if He pleases. We have not sent you to be their guardian
Your Lord knows you best. According to His knowledge, He may shower you with mercy, or He may requite you. We did not send you to be their advocate.
Your Lord knows you best. If He wills, He will give you mercy; and if He wills, He will punish you. And We have not sent you [Prophet] to be their protector,
Your Lord knows you best. If He wills, He will give you mercy; and if He wills, He will punish you. And We have not sent you [Prophet] to be their protector,
Your Lord is a knower with you. If He wills, He mercifies you; and if He wills, He tortures you. And We did not send you upon them as a trustee.
Your Lord is more knowledgeable about you than yourself. He will have mercy on you if He pleases, or He will punish you (for your behaviour) if He pleases, and We have not sent you as a warden over them.
Your Lord is fully aware of what you are. If He so wills, He will bestow His grace on you; and if He so wills, He will inflict punishment on you. We have not sent you, Prophet, to be their guardian.
Your Lord is best Aware of you (what you are, what you do and what you deserve). He will bestow His Grace upon you and He will chastise you according to His Laws. We have not sent you (O Prophet) as a warden over them
Your Lord knows you best; He will have mercy on you if He pleases, or He will chastise you if He pleases; and We have not sent you as being in charge of them
Your Lord knows you best. If HE please, HE will have mercy on you; or if HE please, HE will punish you. And WE have not sent thee to be a keeper over them
Your Lord knows you best. If He wills, He has Mercy upon you, and if He wills, He punishes you, and We have not sent thee as a guardian over them
It is your Lord Who knows you best: If He pleases, He grants you (His) Mercy, or if He pleases, (His) Punishment: We have not sent you as a guardian of their affairs for them
Your Lord knows you best. If He wills, He will have mercy on you. And if He wills, He will punish you. We didn’t appoint you as their overseer.
Your Lord knows you best. If He wills, He will have mercy on you; and if He wills, He will punish you. We did not send you as their advocate
Your Lord is most knowing of you. If He wills, He will have mercy upon you; or if He wills, He will punish you. And We have not sent you, [O Muhammad], over them as a manager
Your Lord knows you best; if He wills, He will have mercy on you, or if He wills, He will punish you. We have not sent you as a trustee over them.
It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them
It is your Lord that knoweth you best: If He please, He granteth you mercy, or if He please, punishment: We have not sent thee to be a disposer of their affairs for them
وَرَبُّكَ أَعۡلَمُ بِمَن فِی ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۗ وَلَقَدۡ فَضَّلۡنَا بَعۡضَ ٱلنَّبِیِّـۧنَ عَلَىٰ بَعۡضࣲۖ وَءَاتَیۡنَا دَاوُۥدَ زَبُورࣰا ٥٥
Your Lord knows best about everyone in the heavens and the earth. We gave some prophets more than others: We gave David a book [of Psalms]
And your Lord knows best all those that are in the heavens and the earth. Indeed, We have preferred some of the prophets above others, and We gave the Psalms to David.
And thine Lord is the Best Knower of those who are in the heavens and the earth. And assuredly We have preferred some prophets over some others: and We vouchsafed unto Daud a Scripture
Your Lord knows whoever is in the heavens and the earth. We exalted some of the prophets over the others; and to David We gave the Book of Psalms
Your Rabb, as the presence in all the beings within the heavens and the earth, knows better... Indeed, We favored some Nabis over others (in terms of their qualities)! And to David We gave the Book of Psalms (the knowledge of wisdom).
My Lord knows best everyone in the heavens and earth. We favoured some of the Prophets over others. And We gave Dawud the Zabur.
Your Lord knows best whoever is in the heavens and the earth. Certainly We gave some prophets an advantage over others, and We gave David the Psalms
And your Lord knows best all that are in the heavens and on the earth. Assuredly, We have exalted some of the Prophets above others (some in an absolute sense, and others in some respects); and to David We granted the Psalms
And your Lord knows best those that are in the heavens and on the earth. And most surely We have exalted some of the Prophets above others, and it is We Who gave David the Zabur (- the Psalms)
And thy Lord knows very well all who are in the heavens and the earth; and We have preferred some Prophets over others; and We gave to David Psalms
And your Lord knows better everyone in the skies and on the earth. And We have certainly preferred some prophets over the others, and We gave David the Psalms (Zabur).
Know that your Lord knows about anything in the heavens and on the earth. I have showered My Prophets differently. To David (for example,) I granted Psalms
And it is your Lord Who knows best all beings that are in the heavens and on earth. We bestowed on some prophets more gifts than on others, and We gave to David the Psalms
And yoursg Lord knows better about whoever is in the heavens and the earth. And We have most surely favored some prophets over others, and to David We gave a Book.
And thy Lord best knows who is in the heavens and the earth; we did prefer some of the prophets over the others, and to David did we give the Psalms
And your Lord knows well all those who are in the heavens and the earth; and indeed among the Prophets We gave excellence to some above others, and We gave the Zaboor to Dawud
And your Lord knows best about those who are in the heavens and in the earth and truly We have raised some prophets in favor over others and unto David We gave the Psalms.
Thy Lord well knoweth all persons in heaven and on earth. We have bestowed peculiar favours on some of the prophets, preferably to others; and We gave unto David the psalms
And your Lord is best aware of all who are in the heavens and the earth. We preferred (or bestowed on) some of the prophets more (and different gifts) than on others, and to David did We give the Psalms
Your Lord knows very well all who are in the heavens and the earth. We have preferred some Prophets above others, and to David We gave the Psalms
Thy Lord hath full knowledge of all in the heavens and the earth. Higher gifts have we given to some of the prophets than to others, and the Psalter we gave to David
And your Nourisher-Sustainer knows more about that who is in the heavens and the earth. And surely, indeed We have preferred some Prophets over some others. And we gave Zabur to Daud
And thy Lord is greater in knowledge of whoever are in the heavens and in and on the earth. And, certainly, We gave advantage to some of the Prophets over others. And to David We gave Psalms.
Your Lord knows best all beings of the skies and Earth. We bestowed on some prophets more gifts than on others, and We gave to David the Psalms.
Your Lord is fully aware of all that is in the heavens and in the earth. We have exalted some prophets above the others and gave Zaboor (the Psalms) to David
Your Lord knows all who dwell in the heavens and the earth. We have exalted some Prophets over others, and We gave the Psalms to David
And thy Lord best knows those who are in the heavens and the earth. And certainly We made some of the prophets to excel others, and to David We gave the Zabur
And your Fosterer knows best about whomsoever is in the skies and the earth. And We have made some of the prophets to excel others, and We gave Dawood, Zabur (the book).
And your Lord knows those who are in the heavens and the earth. And We have certainly favoured some of the prophets over others. And We gave Dawood the Psalms
And your Lord knows them best who (dwell) in the heavens and the earth. And surely, We exalted some Messengers above the others and bestowed the Zabur (Psalms) upon Dawud (David)
And your Lord is fully aware of who is in the heavens and the Earth. And We have preferred some prophets over others, and We gave David the Psalms
And your Lord is fully aware of who is in the heavens and the earth. And We have preferred some prophets over others, and We gave David the Psalms.
And your Lord is fully aware of who is in the heavens and the earth. And We have preferred some prophets over others, and We gave David the Psalms.
And your Lord (is) more knowledgeable with (of) who (is) in the skies/space and the earth/Planet Earth, and We had preferred/favoured some (of) the prophets over some, and We gave/brought David a Book
seeing that thy Sustainer is fully aware of [what is in the minds of] all beings that are in the heavens and on earth. But, indeed, We did endow some of the prophets more highly than others -just as We bestowed upon David a book of divine wisdom [in token of Our grace]
And your Lord knows best whomever are in the heavens and the earth; and indeed We have readily graced some Prophets over others; (Literally: over some "others") and We brought Dawud (David) a Scripture (Zabur, the psalms)
And thy Lord is Best Aware of all who are in the heavens and the earth. And we preferred some of the prophets above others, and unto David We gave the Psalms
We have given preference to some Prophets over others and We gave the psalms to David
Your Lord knows best about all those in the heavens and the earth, and We have certainly granted excellence to some prophets over some others, and We gave Dawud the Zabur (the Psalms)
Your Lord is fully aware of all who are in the heavens and on the earth. Verily, We preferred some of the Prophets above others, and We gave to ‘David’ the ‘Psalms’.
Your Lord knows all those in the heavens and the earth. He has exalted some messengers over others; He gave Da´ood the Zaboor (the book ´Psalm´ in Bible)
Your Lord has full knowledge of all who are in the heavens and on the earth. Verily, We preferred some of the Prophets above others. And We gave to David the Psalms.
Allah, your Creator, knows best all creatures, the animate and the inanimate in the heavens and on earth and We invested some prophets with more privileges than we invested others and We gave David the Psalms
Your Lord knows who is in the Heavens and the Earth. We favoured some prophets over others, and We gave blessed Dawud the book of Psalms
Your Lord knows best all those in the heavens and the earth. And We have surely favoured some prophets above others, and to David We gave the Psalms.
And your Lord knows best who is in the heavens and on earth, and We have favoured some prophets over others and gave Dawud (David) the Psalms.
Your Lord is best aware of all who dwell in the heavens and the earth. We have exalted some prophets above others. To David We gave Psalms
Your Lord is the best knower of everyone in the heavens and the earth. In accordance with this knowledge, we preferred some prophets over others. For example, we gave David the Psalms.
your Lord knows best whoever is in the heavens and on earth. We favored some of the prophets over others, and, to David, We gave the Book of Psalms.
your Lord knows best whoever is in the heavens and on Earth. We favored some of the prophets over others, and, to David, We gave the Book of Psalms.
And Your Lord is a knower with whoever is in the skies and the earth. And We have preferred some of the prophets over some others; and to David We gave the Psalms (Zabora).
And your Lord is more knowledgeable than any one who is in the heavens and the earth; and, certainly, We have made some of the prophets excel others, and to David We gave 'Zabour'.
Your Lord is fully aware of all beings that are in the heavens and earth. Indeed We have exalted some of the Prophets above others, just as We gave the Psalms to David.
And your Lord is best Aware of all beings who are in the Highs and the Lows. (In this, Our Infinite Knowledge, did We send Our Messengers). But, indeed, We caused some Prophets to excel the others, however, you should understand that they were all one in Purpose, so make no distinction among them on that account (2:62), (2:136), (2:253). (You O Prophet, are given the Perfected Eternal Message). To David We gave a Book of Wisdom, (the Psalms, as well as a kingdom that was matchless in its times (21:79), (34:10), (38:19-20))
And your Lord best knows those who are in the heavens and the earth; and certainly We have made some of the prophets to excel others, and to Dawood We gave a scripture
And thy Lord knows best those that are in the heavens and the earth. And WE exalted some of the Prophets over others and to David WE gave a Book
And thy Lord knows best whosoever is in the heavens and the earth. And We indeed favored some of the prophets over others, and unto David We gave the Psalms
And it is your Lord Who knows best all beings that are in the heavens and on earth: And indeed, We have preferred some prophets over others: And to Dawood (David), We gave the Psalms (Zabur)
Your Lord knows everyone in the heavens and on earth. We’ve favored some prophets over others. To David, We gave the Psalms.
Your Lord knows well everyone in the heavens and the earth. We have given some prophets advantage over others; and to David We gave the Psalms
And your Lord is most knowing of whoever is in the heavens and the earth. And We have made some of the prophets exceed others [in various ways], and to David We gave the book [of Psalms]
And your Lord knows best who is in the heavens and the earth; and verily, We have favoured some prophets over some. And We gave David Psalms.
And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms
And it is your Lord that knoweth best all beings that are in the heavens and on earth: We did bestow on some prophets more (and other) gifts than on others: and We gave to David (the gift of) the Psalms
قُلِ ٱدۡعُوا۟ ٱلَّذِینَ زَعَمۡتُم مِّن دُونِهِۦ فَلَا یَمۡلِكُونَ كَشۡفَ ٱلضُّرِّ عَنكُمۡ وَلَا تَحۡوِیلًا ٥٦
Say, ‘Call upon those you claim to be deities beside God: they have no power to remove or avert any harm from you.’
Say (O Muhammad): “Call to those whom you pretend (to be worthy of worship) besides Him. They have neither the power to remove the hardship from you nor even to change it.”
Say thou: call upon those whom ye fancy beside Him; they are able neither to remove the distress from you nor to work a turning off
Say: "Call those whom you imagine to be gods besides Him; yet they have no power to relieve you of any distress or to avert it."
Say, “Call upon those you assume exist besides Him! They neither possess the power to remove any distress from you nor change the state you are in.”
Say: ´Call on those you make claims for apart from Him. They possess no power to remove any harm from you or to change anything.´
Say, ‘Invoke those whom you claim [to be gods] besides Him. They have no power to remove your distress nor to bring about any change [in your state]
Say: "Call upon those (the angels, human beings, jinn,) whom you pretend are deities apart from Him! They have no power to remove any affliction from you nor can they make any changes in your conditions."
Say, `Call upon those whom you assert (to be gods) apart from Him, then (you will realize) they have no power to rid you of affliction nor to avert (it) or transfer it to others.
Say: 'Call on those you asserted apart from Him; they have no power to remove affliction from you, or to transfer it
Say: “Call on those whom you claimed other than Him, they do not have any power to get rid of the trouble from you or to change it.”
Say: “Go ahead; ask anyone beside God (whom you respect the most) for help. They have no power to help you nor can they prevent a disaster
Say, “Call on others besides Him if you desire. They have neither the power to remove your troubles from you nor to change them.
Say, “Call upon those you claimed apart from Him. But they have no power to lift off harm from you, nor can they change it.”
Say, 'Call on those whom ye pretend other than God;' but they shall not have the power to remove distress from you, nor to turn it off
Proclaim, "Call upon those whom you assume besides Allah - so they do not have any power to relieve the misfortune from you nor to avert it."
Say, “call on those whom you claim [as gods] besides Him” certainly they do not have the power to remove the harm from you nor can they change it [into blessing].
Say, call upon those whom ye imagine to be gods besides Him; yet they will not be able to free you from harm, or to turn it on others
Say, "Call on those other than Allah whom you assume to be gods." But they have no power to remove distress from you, nor to change it
Say: 'Call to those whom you assert, other than Him. They have neither the power to remove your affliction nor to transfer it.
SAY: Call ye upon those whom ye fancy to be gods beside Him; yet they will have no power to relieve you from trouble, or to shift it elsewhere
Say: “Call those whom you boasted as ‘authorities’ besides Him. So (you will feel) they have neither power to remove adversity from you nor to shift (it from you).”
Say: Call to those whom you claimed other than Him. Then, they are neither in control to remove harm from you nor revise it.
Say, “Call on those [gods] you claim besides Him. They do not have the power to remove your problems from you or to change them.”
Say: "Pray if you will to those whom you assert besides Him; they have neither the power to relieve you from any distress nor to change it."
Tell them: "Call upon those whom you fancy to be (your helpers) instead of Him! They have no power to remove any affliction from you, nor can they shift it (to any other)."
Say: Call on those whom you assert besides Him; they have no power to remove distress from you nor to change
Say, “Pray to those whom you claim (to be gods) besides Him, they do not have the power to remove (any) harm from you nor (even) to change (it).”
Say, "Call on whom you want to, besides Him! They cannot remove the distress from you nor can they change it."
Say: ‘Call all those that you consider (gods) apart from Allah. They do not have the power to remove distress from you, nor (have they the capability) to shift (it to others).
Say: "Call on those you have claimed besides Him. For they have no power to remove harm from you or shift it."
Say: "Call on those you have claimed besides Him. For they have no power to remove harm from you or shift it."
Say: "Call on those you have claimed besides Him. For they have no power to remove harm from you or shift it."
Say: "Call those whom you claimed/alleged from other than Him, so they do not own/posses the harm's removals from you, and nor a change/movement ."
SAY: "Call upon those [beings] whom you imagine [to be endowed with divine powers] beside Him and [you will find that] they have it not in their power to remove any affliction from you, or to shift it [elsewhere]. "
Say, "Invoke the ones you asserted apart from Him; yet they possess (no power) for lifting off adversity from you, nor (its) transference."
Say: Cry unto those (saints and angels) whom ye assume (to be gods) beside Him, yet they have no power to rid you of misfortune nor to change
(Muhammad), tell them, "Seek help from those whom you consider equal to God. They are not able to remove or change your hardships"
Say, .Call those whom you assume (to be gods), besides Him, while they have no power to remove distress from you, nor to change it
Say : "Call on those (mythological gods) whom you allege besides Him. They have no power to remove the misfortune from you or to transfer it.
Say, "Call those you claim (to be gods) beside Him. They do not possess any ability either to remove, or to modify any hardship."
Say: ‘Invoke those besides Him whom you claim (to be gods)! They have neither the power to remove the misfortune from you nor even to transfer it (from you to another one).
Say to the infidels who incorporate with Allah other deities "Ask earnestly or humbly or make a devout supplication to those objects of worship whom you suppose share with Allah His divine nature and you shall realize that they shall utterly fail to respond. They have neither the power to relieve you from what is burdensome and exhaustive to the mind nor the influence to avert it either"
Say: “Call those you think are your gods besides Him; they cannot remove harm from you or turn it away.”
Say, ˹O Prophet,˺ “Invoke those you claim ˹to be divine˺ besides Him—they do not have the power to undo harm from you or transfer it ˹to someone else˺.”
Say: call on those whom you claim besides Him, then they will have no power to remove harm from you nor change it.
Say: ‘Pray if you will to those whom you deify besides Him.¹ They cannot relieve your distress, nor can they change it.‘
Say, "Implore whatever idols you have set up beside Him." They have no power to relieve your afflictions, nor can they prevent them.
Say, "Call on those whom you claim to be deities beside Him. They do not have any power to remove or to avert any harm from you.
Say, “Call on those whom you claim to be deities besides Him. They do not have any power to remove or to avert any harm from you.
Say, “Call those who you are claiming without Him. So, they are not owning to uncovering the harm from you, nor diverting it.”
Say: Call on those whom you asserted (to be your god) besides Him; so they shall neither have the ability of removing the affliction from you, nor to change (it) .
Say: 'Call on those whom you claim [to be gods] besides Him, but they have no power to remove any affliction from you, nor can they shift it.'
(All these prophets taught that there is only One True God.) Say, "Call unto those saints, angels, idols, whom you consider gods besides Him. They have no power to rid you of any troubles, nor can they divert them."
Say: Call on those whom you assert besides Him, so they shall not control the removal of distress from you nor (its) transference
Say, `Call on those whom you assert to be gods besides HIM; then you will know that they have no power to remove affliction from you nor to change your condition.
Say, “Call upon those whom you claim apart from Him, but they have no power to remove affliction from you, nor to change [it].
Say: "Call on those, besides Him— Whomsoever you may pretend: They have neither the power to remove the pain from you nor to change it to another person."
Say, “Invoke those you presume besides Him; they lack the power to alleviate your suffering or change your condition.”
Say, 'Call upon those you claim besides Him. They have no power to relieve your adversity, nor can they change it.'
Say, "Invoke those you have claimed [as gods] besides Him, for they do not possess the [ability for] removal of adversity from you or [for its] transfer [to someone else]."
Say, 'Call on those whom you claimed besides Him; but they have no power to remove distress from you, nor to alter.
Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."
Say: "Call on those - besides Him - whom ye fancy: they have neither the power to remove your troubles from you nor to change them."
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ یَدۡعُونَ یَبۡتَغُونَ إِلَىٰ رَبِّهِمُ ٱلۡوَسِیلَةَ أَیُّهُمۡ أَقۡرَبُ وَیَرۡجُونَ رَحۡمَتَهُۥ وَیَخَافُونَ عَذَابَهُۥۤۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحۡذُورࣰا ٥٧
Those [angels] they pray to are themselves seeking a way to their Lord, even those who are closest to Him. They hope for His mercy and fear His punishment. The punishment of your Lord is much to be feared
Those to whom they pray, desire the means of access to their Lord, which of them should be the nearest, and they hope for His Mercy and fear Hiss punishment. Surely, the punishment of your Lord is (something to be) afraid of.
Those whom they call upon themselves seek access to their Lord, striving which of them shall be the nearest; and they hope for His mercy and fear His torment; verily the torment of thy Lord is ever to be guarded against
Those they invoke themselves seek the way to their Lord, (striving) which one of them shall be nearest (to Him); and hope for His grace, and dread His punishment. Indeed, the punishment of your Lord is to be feared
They, whom they invoke, seek a means of closeness to their Rabb, they hope for His grace and fear His suffering! Indeed, the suffering of your Rabb is that which should be feared!
Those they call on are themselves seeking the means by which they might approach their Lord — even those who are the closest to Him — and are hoping for His mercy and fearing his punishment. The punishment of your Lord is truly something to be feared.
They [themselves] are the ones who supplicate, seeking a recourse to their Lord, whoever is nearer [to Him], expecting His mercy and fearing His punishment.’ Indeed your Lord’s punishment is a thing to beware of
Those whom they invoke themselves seek a means to approach their Lord, each trying to be nearer to Him, hoping for His mercy and fearing His punishment. The punishment of your Lord is surely to be feared and avoided
Those whom they call upon (apart from Him, thinking them to be a means of gaining nearness to God,) themselves seek nearness to their Lord and solicit His favour (even) those of them who are nearest (to God are still competing to be closer to Him) and hope for His mercy and fear His punishment. As a matter of fact the punishment of your Lord is a thing to beware of
Those they call upon are themselves seeking the means to come to their Lord, which of them shall be nearer; they hope for His mercy, and fear His chastisement. Surely thy Lord's chastisement is a thing to beware of
Those whom they call on, they look for the means to their Lord, even those of them who are closest (to God) and hope for His mercy and fear His punishment. Indeed, your Lord's punishment is to be avoided.
In fact, those whom people call upon for help (such as Jesus, Mary, saints, etc.), strive to get closer and closer to the Lord by all possible means. They hope for His mercy and fear His punishment. The punishment of your Lord is indeed a terrible thing
Those who they call on desire ways to access their Lord, even those who are nearest. They hope for His mercy and fear His punishment, for the punishment of your Lord is that which you should remain aware
Those whom they call upon are themselves seeking means of access to their Lord—whichever of them will be nearer—and hoping for His mercy and fearing His punishment; indeed, the punishment of your Lord has always been dreaded.
Those on whom they call, seek themselves for a means of approaching their Lord, (to see) which of them is nearest: and they hope for His mercy and they fear His torment; verily, the torment of thy Lord is a thing to beware of
The devoted bondmen whom these disbelievers worship, themselves seek the means of proximity from their Lord, that who among them is the closest (to his Lord), and hope for His mercy and fear His punishment; indeed the punishment of your Lord is to be feared
They [who are in the heavens and in the earth] are those who call [their Lord] and seek the mean to their Lord whichever is the closest and they hope for His mercy and they fear His punishment. Truly the punishment of your Lord is something to wary off.
Those whom ye invoke, do themselves desire to be admitted to a near conjunction with their Lord; striving which of them shall approach nearest unto Him: They also hope for his mercy, and dread his punishment; for the punishment of thy Lord is terrible
Those on whom they call, themselves seek for a means of approaching to their Lord, to see which of them is nearest: and they hope for His mercy and they fear His doom; verily, the doom of your Lord is to be shunned
Those, they call upon are themselves seeking a means to come to their Lord, competing with each other to be nearer; they hope for His Mercy and fear His punishment. Indeed, the punishment of your Lord is the subject of caution
Those whom ye call on, themselves desire union with their Lord, striving which of them shall be nearest to him: they also hope for his mercy and fear his chastisement. Verily the chastisement of thy Lord is to be dreaded
Those whom people call upon (as deities, partners in Allah’s Dominion or as intercessors) seek and desire Al-Wasilah (means of access) to their Nourisher-Sustainer as to who of them becomes nearer (to Him) and they hope for His mercy and they fear His punishment. Verily, the punishment coming from your Nourisher-Sustainer is something against which preventive steps must be taken
Those are those to whom they call to, they are looking for an approach to their Lord—whoever is nearer—and they hope for His mercy and they fear His punishment. Truly, the punishment of thy Lord had been one to beware.
Those that they call upon strive to find the way to approach their Lord; that includes those who are nearest. They hope for His mercy and fear His wrath. Truly, the wrath of Your Lord is something to heed.
Those to whom they pray, themselves seek the means of access to their Lord - trying as to who can be more near - they hope for His Mercy and fear His punishment, for the punishment of your Lord is terrible indeed
Those whom they call upon are themselves seeking the means of access to their Lord, each trying to be nearer to Him. They crave for His Mercy and dread His chastisement. Surely your Lord´s punishment is to be feared
Those whom they call upon, themselves seek the means of access to their Lord -- whoever of them is nearest -- and they hope for His mercy and fear His chastisement. Surely the chastisement of thy Lord is a thing to be cautious of
Those whom they pray to, they themselves seek the means of access to their Fosterer (competing to see) which of them is nearer, and they hope for His mercy and fear His punishment. The punishment of your Fosterer is certainly something to be cautious of.
They themselves — whom they call upon — seek the means of getting closest, among themselves, to their Lord. And they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is a thing to be afraid of
Those that they worship (i.e., they prepare sculptures and images of angels, jinn, the Prophet ‘Isa [Jesus], ‘Uzayr [Ezra] and others and worship them) look for mediation to their Lord (themselves) as to who amongst them is most intimate (in the presence of Allah). And they (themselves) hope for His mercy and fear His torment. (Now say yourselves how they can be gods. They are prostrating themselves before the True God.) Indeed, the torment of your Lord is a thing to fear
The ones you call on, they are themselves seeking a path to their Lord which is nearer, and they desire His mercy, and they fear His retribution. The retribution of your Lord is to be feared
The ones you call on, they are themselves seeking a path to their Lord which is nearer, and they desire His mercy, and they fear His retribution. The retribution of your Lord is to be feared!
The ones you call on, they are themselves seeking a path to their Lord which is nearer, and they desire His mercy, and they fear His retribution. The retribution of your Lord is to be feared!
Those are those who call, they desire the means/way of approach to their Lord, which of them (is) nearer/closer, and they hope/expect His mercy, and they fear His torture, that your Lord's torture was/is cautioned/warned/feared of
Those [saintly beings] whom they invoke are themselves striving to obtain their Sustainer's favour - [even] those among them who are closest [to Him] - hoping for His grace and dreading His chastisement: for, verily, thy Sustainer's chastisement is something to beware of
Those they invoke are (themselves) seeking the means for (close) proximity to their Lord, whichever of them will be nearer; and they hope for His mercy and fear His torment. Surely your Lord?s torment is a thing to be wary of
Those unto whom they cry seek the way of approach to their Lord, which of them shall be the nearest; they hope for His mercy and they fear His doom. Lo! the doom of thy Lord is to be shunned
Those whom they worship seek to find intercessors for themselves with God. (They try to find out which of the intercessors) are closer to God. They have hope for His mercy and fear of His punishment; the punishment of your Lord is awesome
Those whom they invoke, do themselves seek the means of access to their Lord as to which of them becomes the closest, and they hope for His Mercy and fear His punishment. The punishment of your Lord is really something to be feared
Those whom they call upon do seek the means of access to their Lord (Allâh), as to which of them will be nearer. They do hope for His Mercy, and do fear His Retribution. Verily , the retribution of your Lord must be avoided by all means.
They themselves pray to Him and vie each other to seek the means to get closer to Him. They hope for His mercy and fear His punishment. Indeed, the punishment of your Lord deserves to be feared
Those whom they call (gods), they themselves seek a away to their Lord, as to which of them will be nearer. They hope in His Mercy and fear His chastisement. Verily, (His) chastisement is a thing to be avoided by all means.
Those to whom they make a devout supplication -Saints, jinn or angels- are themselves devout servants of Allah seeking the union of their nature with the Divine, and striving which of them shall be the nearest to Allah and the more efficient in serving His purpose! They entertain expectation of His mercy and they dread His retributive punishment. Indeed, the punishment Allah, your Creator, inflicts on the offender makes one heedful, for the thought of it arouses an emotional feeling tinged with latent and deep mysterious fear
Those who they call are themselves looking for the means to be nearer to Him; they long for His kindness and dread His punishment. Your Lord’s punishment is dreadful.
˹Even˺ the closest ˹to Allah˺ of those invoked would be seeking a way to their Lord, hoping for His mercy, and fearing His punishment. Indeed, your Lord’s torment is fearsome.
Those on whom they call compete (themselves) as to who gets closest to Allah and look forward to His mercy and fear His punishment, for the punishment of your Lord is to be guarded against.
Those to whom they pray, themselves seek to approach their Lord, vying with each other to be near Him. They crave His mercy and fear His punishment; for your Lord‘s punishment is to be feared indeed
Even the idols that they implore are seeking the ways and means towards their Lord. They pray for His mercy, and fear His retribution. Surely, the retribution of your Lord is dreadful.
Those to whom they pray are themselves seeking a way to approach their Lord- striving to be nearest, hoping for His mercy, and fearing His punishment for your Lord's punishment is certainly something to be concerned about.
Those to whom they pray are themselves seeking a way to approach their Lord- striving to be nearest, hoping for His mercy, and fearing His punishment for your Lord’s punishment is certainly something about which to be concerned.
Those who are called, they are seeking to their Lord the means of approach, which of them be nearer, and expecting for His mercy, and fearing of His torment. Surely your Lord’s torment is being cautioned.
Those whom they call upon, themselves search for means of approaching their Lord which of them is nearer, and they hope for His mercy, and fear His punishment. Verily, the punishment of your Lord is to be dreaded of.
Those whom they invoke strive to obtain their Lord's favour, vying with each other to be near Him. They hope for His grace and dread His punishment. Indeed your Lord's punishment is something to beware of.
Even the believing sages whom they call upon, are themselves striving to obtain their Lord's favor and closeness. They hope for His Grace, and fear His Requital. Verily, your Lord's Requital is something to beware of
Those whom they call upon, themselves seek the means of access to their Lord-- whoever of them is nearest-- and they hope for His mercy and fear His chastisement; surely the chastisement of your Lord is a thing to be cautious of
Those, whom they call on, themselves seek nearness to their Lord - even those of them who are nearest - and hope for HIS mercy, and fear HIS punishment. Surely the punishment of thy Lord is a thing to be feared
It is they who make supplication, seeking a means of approach to their Lord. Which of them is nearer? And they hope for His Mercy and fear His Punishment. Truly the Punishment of thy Lord is something of which to be wary
Those whom they call upon want a way to reach their Lord— Even those who are nearest: Hope for His Mercy, and fear His Anger: Because the Anger of your Lord is something to regard
Those whom they call upon are themselves seeking a way to their Lord, vying for His proximity, hoping for His mercy, and dreading His punishment. Your Lord’s punishment is to be avoided.
Those they call upon are themselves seeking means of access to their Lord, vying to be nearer, and hoping for His mercy, and fearing His punishment. The punishment of your Lord is to be dreaded
Those whom they invoke seek means of access to their Lord, [striving as to] which of them would be nearest, and they hope for His mercy and fear His punishment. Indeed, the punishment of your Lord is ever feared
Those on whom they call seek the means of approach to their Lord, which of them is nearest; and they hope for His mercy and they fear His punishment; indeed, the punishment of your Lord is a thing to beware of.
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of
Those whom they call upon do desire (for themselves) means of access to their Lord, - even those who are nearest: they hope for His Mercy and fear His Wrath: for the Wrath of thy Lord is something to take heed of
وَإِن مِّن قَرۡیَةٍ إِلَّا نَحۡنُ مُهۡلِكُوهَا قَبۡلَ یَوۡمِ ٱلۡقِیَـٰمَةِ أَوۡ مُعَذِّبُوهَا عَذَابࣰا شَدِیدࣰاۚ كَانَ ذَ ٰلِكَ فِی ٱلۡكِتَـٰبِ مَسۡطُورࣰا ٥٨
there is no community We shall not destroy, or punish severely, before the Day of Resurrection- this is written in the Book
There is not a town but We shall destroy it before the Day of Resurrection, or punish it with severe punishment. That is written in the book (of records).
Not a town is there but VVe are going to destroy it before the Day of Judgment or to torment it With a severe torment; that is in the Book inscribed
There is not a habitation We shall not destroy before the Day of Resurrection, or not inflict severe punishment upon it. This is in accordance with the law (of God)
There is no country that We will not destroy before the period of Doomsday or punish it with a severe suffering! This has been recorded in detail in the Book (the dimension of knowledge – sunnatullah – Lawh-i Mahfuz).
There is no city We will not destroy before the Day of Rising, or punish with a terrible punishment. That is inscribed in the Book.
There is not a town but We will destroy it before the Day of Resurrection, or punish it with a severe punishment. That has been written in the Book
There is not a township but that We will have destroyed it before the Day of Resurrection (as a consequence of its people’s way of life, and in accordance with the laws We have established for the lives of communities), or punished it with a severe punishment (such as dissension, corruption, and foreign invasion): all this is written down in the (eternal) Book
And there is no township but We shall destroy it or We shall subject it to a severe chastisement before the Day of Resurrection. That is written down in the book (- in the knowledge of God)
No city is there, but We shall destroy it before the Day of Resurrection, or We shall chastise it with a terrible chastisement; that is in the Book inscribed
There is not any town that We do not destroy or punish it with a severe punishment before the Resurrection Day. That is written down in the book.
It is written in the Book of the Lord’s decrees that: “Every habitation shall either be destroyed or severely punished before the Day of the Resurrection.”
There is not a population that We will not cause to perish before the Day of Accountability, or punish with a dreadful penalty. That is written in the record
So there is no town but We are to annihilate it before the Day of Resurrection or punish it with a severe punishment; this has been inscribed in the Scripture.
There is no city but we will destroy it before the day of judgment, or torment it with keen torment;- that is in the Book inscribed
And there is no such dwelling but which We shall destroy before the Day of Resurrection, or punish it severely; this is written in the Book
And there is not a township but that We are going to destroy it before the day of resurrection or We are going to punish it with a severe punishment. That is a thing inscribed in the book.
There is no city but We will destroy the same before the day of resurrection, or We will punish it with a grievous punishment. This is written in the book of our eternal decrees
There is no community but We will destroy it before the Day of Judgment, or punish it with dire penalty. That is inscribed in the Eternal Book
There is no village except that it shall be destroyed or that We will punish it with a stern punishment before the Day of Resurrection. That is inscribed in theBook
There is no city which we will not destroy before the day of Resurrection, or chastise it with a grievous chastisement. This is written in the Book
And there is not a habitation but We are Destroyer unto it before the Day of Resurrection or Bringer of punishment unto it — a punishment very severe. This stands (written) in straight lines in Al-Kitab
And there is not a town but We will be ones who cause it to perish before the Day of Resurrection, or We will be ones who punish it with a severe punishment— that which had been inscribed in the Book.
No population exists that We won’t destroy before the Day of Resurrection or punish with a terrible penalty. That is written in the record.
There is not a town but We shall destroy it before the Day of Resurrection or punish it with a severe punishment; this fact has been recorded in the Eternal Record
There is not a town but We shall destroy it or upon which We shall inflict severe chastisement before the Day of Resurrection. This is written down in the Eternal Book (of Allah)
And there is not a town but We will destroy it before the day of Resurrection or chastise it with a severe chastisement. That is written in the Book
And there is not a town but We will destroy it before the day of resurrection or punish it with a severe punishment, that is written in the book.
And not a village/town/city but We will destroy it before the Day of Resurrection or punish it with a severe punishment. This stands recorded in the Divine Ordinance
And there is not a community (comprising disbelievers and the denying rebels), but We shall destroy it before the Day of Resurrection or afflict it with most severe torment. This (decree) is written in the Book (the Protected Tablet [al-Lawh al-Mahfuz])
And there is not a town before the Day of Resurrection that We will not destroy it, or punish it a severe punishment. This has been written in the record
And there is not a town before the Day of Resurrection that We will not destroy it, or punish it with a severe punishment. This has been written in the record.
And there is not a town before the Day of Resurrection that We will not annhilate it, or punish it with a severe punishment; such has been outlined in the Book.
And (there is) none from a village/urban city, except (that) We are making it die/destroying it before the Resurrection Day, or torturing it strong (severe) torture, that was/is in The Book written/inscribed/drafted
And [bear in mind:] there is no community which We will not destroy before the Day of Resurrection, or chastise [even earlier, if it proves sinful,] with suffering severe: all this is laid down in Our decree
And decidedly not a city is there excepting that We will be causing it to perish before the Day of the Resurrection, or We will be tormenting it with a strict torment. That has been in the Book inscribed
There is not a township but We shall destroy it ere the Day of Resurrection, or punish it with dire punishment. That is set forth in the Book (of Our decrees)
The decree that all the towns were to be destroyed or afflicted with severe punishment was already written in the Book before the Day of Judgment
There is no town but We are to destroy it before the Doomsday, or punish it with severe punishment. That is what stands written in the Book
There is not a township (i.e its inhabitants) but We will devastate it before the day of Resurrection, or chastise its (inhabitants) with extremely severe punishment. That has been inscribed in the ‘Book’ , (the ‘Preserved Table: the heavenly preserved record of all that has happened and will happen).
There is no town that We will not destroy _ or punish severely _ before the Day of Judgment. This is inscribed in the book of decrees
There is not a town but We will devastate it before the day of Resurrection, or chastise its (inhabitants) with extremely severe punishment. That has been inscribed in the Book- (the Preserved Table- the heavenly preserved record of all that has happened and will happen).
There is not one single town but shall suffer destruction before The Day of Judgement or We make them suffer the torment We lay upon the damned, an ordinance that has been decreed and entered in the archetypal Book
Any town We destroy before Judgement Day or punish sternly is recorded in the eternal document.
There is not a ˹wicked˺ society that We will not destroy or punish with a severe torment before the Day of Judgment. That is written in the Record.
And there is no town which We will not destroy before the day of resurrection or punish severely, that is recorded in the book.
There is no city but We shall obliterate it before the Day of Resurrection, or grievously punish it: that is decreed in the Eternal Book
There is not a community that we will not annihilate before the Day of Resurrection, or inflict severe retribution upon them. This is already written down in the book.
We will destroy or chastise with severe suffering any community [if it proves sinful] before the Day of Resurrection. All of this is written in the Book.
We will destroy or chastise with severe suffering any community [if it proves sinful] before the Day of Resurrection. All of this is written in the Book.
And none among a village except We are destroying it before The Resurrection Day or torturing it with a severe torment. That was written in lines in the Book.
And there is not a town but We shall annihilate it before the Day of Resurrection or chastise it with a severe chastisement. That is written in the Book, (the Protected Table) .
There is no community but We shall destroy or severely punish before the Day of Resurrection. That is laid down in Our decree.
There is no nation that upholds a wrong system, and yet survives the Law of Requital. This Law will be effective until the Day of Resurrection, and is well-recorded in the Divine Database
And there is not a town but We will destroy it before the day of resurrection or chastise it with a severe chastisement; this is written in the Divine ordinance
There is not a township but WE shall destroy it before the Day of Resurrection, or punish it with a severe punishment. That is written down in a Book
There is no town, save that We shall destroy it before the Day of Resurrection, or punish it with a severe punishment. That is inscribed in the Book
There is not a community that We shall not destroy it before the Day of Judgment or punish it with a terrible penalty: That was indeed written in the (eternal) Record
There is no community that We won’t obliterate or severely chastise before Resurrection Day. This is inscribed in the Book.
There is no city but We will destroy before the Day of Resurrection, or punish it with a severe punishment. This is inscribed in the Book
And there is no city but that We will destroy it before the Day of Resurrection or punish it with a severe punishment. That has ever been in the Register inscribed
And there is no city but We will destroy it before the Day of Resurrection, or punish it with severe punishment; that is in the Book inscribed.
There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record
There is not a population but We shall destroy it before the Day of Judgment or punish it with a dreadful Penalty: that is written in the (eternal) Record
وَمَا مَنَعَنَاۤ أَن نُّرۡسِلَ بِٱلۡءَایَـٰتِ إِلَّاۤ أَن كَذَّبَ بِهَا ٱلۡأَوَّلُونَۚ وَءَاتَیۡنَا ثَمُودَ ٱلنَّاقَةَ مُبۡصِرَةࣰ فَظَلَمُوا۟ بِهَاۚ وَمَا نُرۡسِلُ بِٱلۡءَایَـٰتِ إِلَّا تَخۡوِیفࣰا ٥٩
Nothing prevents Us from sending miraculous signs, except the fact that previous peoples denied them. We gave the people of Thamud the she-camel as a clear sign, yet they maltreated it. We send signs only to give warning
And nothing stops Us to send the signs but that the people of old denied them. And We sent the she-camel to Thamud as a clear sign, but they did her wrong. And We don’t send the signs except to warn.
And naught hinderedeth Us from sending the signs except that the ancients belied them. And We vouchsafed unto Thamud a she-camel as an illumination, but they did her wrong. And We send not the signs save to frighten
Nothing could stop Us from sending signs except that the earlier people had rejected them as lies. We sent to Thamud the she-camel as a token to make it clear to them, but they treated her cruelly; and We send signs only to deter
What prevented the disclosure of Our miracles was the denial of the former people (had you denied you would have also suffered the immediate consequences, We would have had to eliminate you)! And We gave Thamud the female camel as an illuminating sign but (by savagely killing her) they wronged her! We only disclose Our miracles to frighten.
Nothing has prevented Us sending you Signs except the fact that the previous peoples denied them. We gave Thamud the she-camel as a visible Sign, and then they mistreated her. We do not send Signs except to frighten people.
Nothing keeps Us from sending signs except that the ancients denied them. We gave Thamud the she-camel as an eye-opener, but they wronged her. We do not send the signs except for deterrence
Nothing stops Us from sending the miracles (they demand as evidence in support of the Messenger’s claim to be appointed by God) except that (many among the) former generations rejected them as false (and were destroyed). We had given the Thamud the she-camel as a visible sign (miracle) but they did wrong in respect of her. We do not send such signs except to warn (and to make them aware of possible destruction)
And nothing could prevent Us from going on sending (Our) signs though the former people cried lies to them. And We gave to Thamud the she-camel as an enlightenment and an eye opener, but they dealt with her unjustly. And We do not send (Our) signs except to warn the people (against the evil consequences of disbelief and transgression)
Naught prevented Us from sending the signs but that the ancients cried lies to them; and We brought Thamood the She-camel visible, but they did her wrong. And We do not send the signs, except to frighten
And nothing stops Us from sending miracles except that the earlier ones denied them. And We gave (people of) Thamud the female camel as a visible (sign), and then they did wrong to her. And We do not send miracles except as a scare.
Nothing can prevent the Lord from sending His miracles (that you are repeatedly asking for) to you. The fact is, the previous nations (such as the people of Pharaoh) denied such miracles (sending miracles, therefore, is not efficient.) I sent the famous camel (as a miracle) to the people of Thamood (for example;) they responded (to this miracle) by killing her! The main reason for sending the (past) miracles was to warn the people (so that they wake up from the hypnotic dream induced by Satan and come to their senses. What was needed in the time of Mohammad was a Book to relay the Lord’s Message to the entire humanity and to the generations to come, with a guarantee that it will never be falsified.
And We refrain from sending the signs only because the people of previous generations treated them as false. We sent the she-camel to the Thamud to open their eyes, but they treated it wrongfully. We only send the signs as a warning
And nothing prevented Us from sending (miraculous) signs except that the ancients disbelieved in them. So We gave Thamûd the she-camel as an eye-opener, but they mistreated it. For We never send signs except to frighten (people of destruction).
Naught hindered us from sending thee with signs, save that those of yore said they were lies; so we gave Thamud the visible she-camel, but they treated her unjustly! for we do not send (any one) with signs save to make men fear
And We remained constrained from sending such signs, because the former people denied them; and We gave the Thamud the she-camel for enlightenment, so they oppressed it; and We do not send such signs except to warn
Nothing holds Us back from sending the signs except that the people of old belied them and We gave Thamud a she-camel as a visible sign but they wronged her. And We do not send the signs except as a means of warning.
Nothing hindered us from sending thee with miracles, except that the former nations have charged them with imposture. We gave unto the tribe of Thamud, at their demand, the she-camel visible to their sight; yet they dealt unjustly with her: And We send not a prophet with miracles, but to strike terror
Naught hindered us from sending you with signs, save that those of yore denied them; so We gave Thamud the visible she-camel, but they treated her wrongfully (or ignorantly) and We send not (or any one with) signs save to warn
Nothing prevented Us from sending the signs but that the ancients belied them. To Thamood, We brought the shecamel as a visible (sign), yet they wronged her. We do not send signs except to frighten
Nothing hindered us from sending thee with the power of working miracles, except that the peoples of old treated them as lies. We gave to Themoud the she-camel before their very eyes, yet they maltreated her! We send not a prophet with miracles but to strike terror
And nothing stopped Us that We may send (Messengers) with signs except that the earlier people denied them. And We sent to Samud (people) the she-camel as one which made matters evident, but they did her wrong. And We do not send (Our Messengers) with the signs but as a warning (too evident to be missed)
And nothing prevented Us from sending the signs, but that the ancient ones denied them. And We gave to Thamud the she-camel—the one who perceives—but they did wrong to her. And We send not the signs, but as a deterrence.
We refrain from sending signs only because people of former generations treated them as false. We sent a female camel to the Thamud as a visible sign, but they treated her sinfully. We only sent the signs as a warning.
We refrain from sending signs (miracles) only because the men of former generations treated them as false. For example, We sent the she-camel to the people of Thamud - a manifest sign - but they laid violent hands on her. We send the signs only by way of warning, and if people reject the sign after receiving it, they are doomed
Nothing hindered Us from sending Our Signs except that the people of olden times rejected them as lies. We publicly sent the she-camel to the Thamud to open their eyes but they wronged her. We never send Our Signs except to cause people to fear
And nothing hindered Us from sending signs, but the ancients rejected them. And We gave to Thamud the she-camel, a manifest sign, but they did her wrong, and We send not signs but to warn
And nothing prevents Us from sending the signs except that the ancients (too) denied them. And We gave to Samood, the she-camel which could be seen (clearly), but they were unjust to it (by killing it); and We do not send signs but (to cause) fear.
And nothing prevented Us from sending miracles except that the ancients rejected them. And We gave Thamood the she-camel — a manifest miracle — but they wronged her. And Weh do not send miracles but to warn.
And (nothing) has prevented Us from sending down the signs (on their demand even now) except that the bygone people denied the same (signs. Thereupon, they were immediately seized by destruction and were not granted any respite. O Beloved, We do not want to repeat that with your people after We have raised you as Our Messenger.) And We gave the people of Thamud an open Sign (of) a she-camel (of Salih) but they did her wrong. And We do not send signs but to rouse fear (for the last time before the torment arrives. Then, when that sign is rejected, the devastating torment is sent forthwith)
And what stopped Us from sending the signs except that the previous people disbelieved in them. And We sent to Thamud the camel with foresight, but they did her wrong. And We do not send the signs except to make them fearful
And what stopped Us from sending the signs except that the previous people disbelieved in them. And We sent to Thamud the camel with foresight, but they did her wrong. And We do not send the signs except to make them fearful.
And what stopped Us from sending the signs except that the previous people disbelieved in them. And We sent to Thamud the camel with foresight, but they did her wrong. And We do not send the signs except to make them fearful.
And nothing prevented/prohibited us that (E) We send with the verses/evidences except that the first/beginners lied/denied/falsified with it, and We gave/brought Thamud the (F) camel manifest/clearly visible to the eye and understanding/clear evidence , so they caused injustice with it, and We do not sent with the verses/evidences/signs except frightening
And nothing has prevented Us from sending [this message, like the earlier ones,] with miraculous signs [in its wake], save [Our knowledge] that the people of olden times [only too often] gave the lie to them: thus, We provided for [the tribe of] Thamud the she-camel as a light-giving portent, and they sinned against it. And never did We send those signs for any other purpose than to convey a warning
And nothing prevented Us from sending the signs except that the earliest (people) cried lies to them; and We brought Thamud the she-camel (as) (a thing) beheld, (i.e., for them to behold) yet they did an injustice regarding her. And in no way do We send the signs except for frightening
Naught hindereth Us from sending portents save that the folk of old denied them. And We gave Thamud the she-camel - a clear portent save to warn
We did not abstain from sending miracles to any of Our Messengers. These miracles were called lies by the people who lived in ancient times. To the people of Thamud, We sent the she-camel as a visible miracle and they did injustice to it. We only send miracles as warnings
Nothing made us refrain from sending the signs (demanded by the pagans,) except that the earlier people had rejected them. (For example,) We gave Thamud the she-camel, as an eye-opener, then they did wrong to her, and We do not send signs but as a warning
Nothing prevented Us from sending (Our) Signs , but that the people of old refused to acknowledge the truth of them. We gave to ( the people of) Thamūd the she-camel, as an apparent sign, but they wronged it. And We do not send (Our) signs except for deterrence.
Nothing prevents Us from producing miracles. But the earlier people had rejected them! We assigned the camel as a proof for the people of ´Samood´, but they committed an outrage. We only display signs to serve as a warning
Nothing prevented Us from sending the (requested) Signs but that the ancients persistently refused to acknowledge them. And We gave to (the people of) Thamūd the she-camel as an irrefutable Sign, but they unfairly rejected her. And We only send Signs to deter (men form spreading corruption).
In fact nothing prevented Us from sending you O Muhammad to the people with the power of working miracles to evince both your mission and Allah's Omnipotence and Rightful Authority except that people of bygone times refused to acknowledge them. Among them were the Thamudites to whom We sent the she –camel- as an evident and undoubted sign, but they mistreated her without due regard and wronged themselves. We only authorize the work of miracles so that the people be moved with a mingled feeling of dread and reverence toward Allah and realize the evil consequence of disobeying or denying Him
What stopped Us from sending miracles is people’s denial in the past, for example, We gave Thamud the miracle of the she-camel; it was self-evident but they hamstrung her. So, We now send miracles only as a warning.
Nothing keeps Us from sending the ˹demanded˺ signs except that they had ˹already˺ been denied by earlier peoples. And We gave Thamûd the she-camel as a clear sign, but they wrongfully rejected it. We only send the signs as a warning.
And nothing prevented us from sending signs except that the earliest communities denied them, and We gave Thamud the she-camel as a visible sign but they wronged her, and We only send signs as a warning.
And nothing hinders us from sending signs except that the ancients disbelieved them. To Thamūd We gave the she-camel as a visible sign, yet they laid violent hands on her. We give signs only by way of warning
What stopped us from sending the miracles is that the previous generations have rejected them. For example, we showed Thamoud the camel, a profound (miracle), but they transgressed against it. We sent the miracles only to instill reverence.
Nothing has prevented Us from sending down signs, except that people in the past denied them. We gave the [community of] Thamud the she-camel as a visible sign, and they sinned against it. We sent signs as a means of warning.
Nothing has prevented Us from sending down signs, except that people in the past denied them. We gave the [community of] Thamud the she-camel as a visible sign, and they sinned against it. We sent signs as a means of warning.
And nothing prevented us from sending by the verses except that the formers falsified them. And We gave Thamud the She-camel, visibly, so they oppressed it. And We do not send the verses except for Intimidation.
And nothing prevented Us that We should send the signs (requested by the people) save that the former nations rejected them; and We gave to Thamoud the She- Camel, a manifest sign, but they did injustice unto her; and We do not send signs (requested) but to warn.
Nothing hinders Us from sending miraculous signs except that the people of former times treated them as false. To the Thamūd We gave the she- camel as a sign to open their eyes, but they did wrong in respect of her. We never send signs for any purpose other than to give warning.
Nothing has changed Our Plan to send down this Final Revelation, even though the previous nations have often denied or distorted Our Verses. The most blatant example is of Thamud who violated the clear sign of their submission, and failed the crucial test by killing the she-camel. (7:73), (11:89), (26:141), (27:45). We continued to send Messages for mankind to establish the Order in which peace would replace fear
And nothing could have hindered Us that We should send signs except that the ancients rejected them; and We gave to Samood the she-camel-- a manifest sign-- but on her account they did injustice, and We do not send signs but to make (men) fear
And nothing could hinder US from sending Signs, except that the former people rejected them, but this did not hinder US. And WE gave Thamud the she-camel as a clear Sign, but they unjustly restricted it. And WE send not Signs but to warn
Naught hinders Us from sending signs, save that those of old denied them. And We gave unto Thamud the she-camel as a clear portent, but they wronged her. And We do not send down Our signs, save to inspire fear
And nothing could stop Us from sending the Signs, except that the men of earlier generations denied them as false: And We sent the she-camel to the Samood (Thamud) to open their eyes (to the truth), but they treated her wrongfully: And We only send the Signs to bring fear in (them and to keep them away from evil)
Nothing prevents Us from sending miracles, except that the previous generations rejected them. We gave Thamud the she-camel as a clear sign, but they maltreated her. We send signs only to instill fear.
Nothing prevents Us from sending miraculous signs, except that the ancients called them lies. We gave Thamood the she-camel, a visible sign, but they mistreated her. We do not send the signs except to instill reverence
And nothing has prevented Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not the signs except as a warning
And nothing prevented us from sending the signs, except that the former people said they were lies; And We gave Thamud the visible she-camel, then they did wrong with her. And We do not send the signs except to frighten.
And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warn ing from evil)
And We refrain from sending the signs, only because the men of former generations treated them as false: We sent the she-camel to the Thamud to open their eyes, but they treated her wrongfully: We only send the Signs by way of terror (and warning from evil)
وَإِذۡ قُلۡنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِٱلنَّاسِۚ وَمَا جَعَلۡنَا ٱلرُّءۡیَا ٱلَّتِیۤ أَرَیۡنَـٰكَ إِلَّا فِتۡنَةࣰ لِّلنَّاسِ وَٱلشَّجَرَةَ ٱلۡمَلۡعُونَةَ فِی ٱلۡقُرۡءَانِۚ وَنُخَوِّفُهُمۡ فَمَا یَزِیدُهُمۡ إِلَّا طُغۡیَـٰنࣰا كَبِیرࣰا ٦٠
[Prophet], We have told you that your Lord knows all about human beings. The vision We showed you was only a test for people, as was the cursed tree [mentioned] in the Quran. We warn them, but this only increases their insolence
And (remember) when We said to you (O Muhammad): “Surely! Your Lord has encompassed mankind.” And We have not make the vision (Al-Isra) which We showed you (O Muhammad on the night of Al-Isra) but a trial for mankind, and likewise the accursed tree (Zaqqoom) in the Qur’an. We warn them but it does not increase (fear in) them except great disbelief, oppression and disobedience.
And recall what time We said unto thee: verily thy Lord hath encompassed mankind. And We made the vision We shewed thee but a temptation for men, and likewise the tree accurst in the Qur'an. And We frighten them, but it only increaseth them in exorbitance great
When We said to you: "Verily your Lord circumscribes mankind," and showed you the vision and the accursed tree of the Qur'an, it was as a bone of contention for men. Thus do We (instil) fear in them; but they only transgress the more
And remember when We said to you, “Indeed, your Rabb has encompassed the people (BinNas – as their essential reality)”... And We made the sight that We gave to you (that which you experienced on Ascension) and the accursed tree (bodily life) in the Quran only as provocation (objects of trial) for mankind! We frighten them... But this only increases them in transgression.
When We said to you, ´Surely your Lord encompasses the people with His knowledge.´ We only appointed the vision We showed you and the Accursed Tree in the Qur´an as a trial and temptation for the people. We frighten them, but it only increases them in their excessive insolence.
When We said to you, ‘Indeed your Lord comprehends all mankind,’ We did not appoint the vision that We showed you except as a test for the people and the tree cursed in the Qur’an. We deter them, but it only increases them in great rebellion
And (recall) when We said to you (by way of a warning), that your Lord encompasses all humankind (with His Knowledge and Power). We did not make the vision that We showed you (during the Ascension) but as a trial for humankind to mend their ways, and (in the same way We mentioned) in the Qur’an the Accursed Tree (the tree in Hell absolutely outside the sphere of God’s Mercy). And We warn them, exhorting them to be fearful and amend, but it increases them only in great insolence and rebellion
And (Prophet! recall the time) when We said to you, `Surely, your Lord has encompassed all people (for destruction) and has power over them (still they remained indifferent).' We made the vision which We showed you (being carried to Jerusalem from Makkah by night) and also the tree (- evil word; see 14:26) disapproved of in the Qur'an, a means of distinction between the good and the bad for the people. (Despite the fact that) We have been warning them (by sending Our signs), this (warning from Us) only leads them to unrestrained inordinacy
And when We said to thee, 'Surely thy Lord encompasses men,' and We made the vision that We showed thee and the tree cursed in the Koran to be only a trial for men; and We frighten them, but it only increases them in great insolence
And (remember) when We said to you: “Your Lord surrounds (has complete knowledge of and power over) people.” And We made the dream that We showed you and the cursed tree in the Quran only as a test for people. And We scare them (by warning them), but it only increases their great rebellion.
As I told you before: “Your Lord is in control and that people can only go so far.” What I showed you now (reference to Mohammad’s out of body experience and his visiting the Lord’s Kingdom), as well as the nasty tree (of Zuquum) which is mentioned in Qur’an, are just a trial for the people (to test their degree of belief.) Thus I am giving them warning upon warning; unfortunately, their reaction to each warning is an increased rebellion
And when We told you that your Lord encompasses humanity, We granted the vision which We showed you as a trial for humanity, and the Cursed Tree in the Quran. We put fear into them, but it only increases their transgression
And recall when We said to yousg that your Lord has encompassed mankind. And We did not make the vision We showed you except as a means of trial for mankind, and (recall) the tree which is cursed in the Recital. And We frighten them, but that increases them in nothing but supreme transgression.
And when we said to thee, 'Verily, thy Lord encompasses men!' and we made the vision which we showed thee only a cause of sedition unto men, and the cursed tree as well; for we will frighten them, but it will only increase them in great rebellion
And when We proclaimed to you, "Indeed all mankind is within the control of your Lord"; and We did not create the spectacle * which We showed you except to try mankind, and the Tree ** which is cursed in the Qur’an; and We warn them - so nothing increases for them except extreme rebellion. (* The Ascent of the Holy Prophet to the heavens and beyond, which the disbelievers denied as just a dream. ** The Zakkum tree which will grow in hell and be the food for its inhabitants.
And when We told you that your Lord does encompass the mankind [with His knowledge and mercy] and We made the vision that We showed you only as a trial for the mankind and the cursed tree [mentioned] in the Quran and we continue to warn them, but all that does not increase them except in overwhelming transgression.
Remember when We said unto thee, verily thy Lord encompasseth men by his knowledge and power. We have appointed the vision which We shewed thee, and also the tree cursed in the Koran, only for an occasion of dispute unto men, and to strike them with terror; but it shall cause them to transgress only the more enormously
And when We said to you, "Verily, your Lord encompasses mankind!" and We granted the Vision which We showed you only as a trial unto men - and also the Cursed Tree (mentioned) in the Quran (See 44:43-49, 37:62-65); for We put warning (or fright
When We said to you: 'Indeed, your Lord encompasses all people. ' We did not make the vision which We showed to you, and the tree cursed in the Koran except to be a trial for people, and We frighten them, but it only increases them in great insolence
And remember when we said to thee, Verily, thy Lord is round about mankind; we ordained the vision which we shewed thee, and likewise the cursed tree of the Koran, only for men to dispute of; we will strike them with terror; but it shall only increase in them enormous wickedness
And when We gave a statement for you: ‘Verily, your Nourisher-Sustainer has encompassed mankind (keeping them in His Surveillance and Grip).’ And We made not the vision which We brought to your view except as a test and trial for mankind and likewise the accursed tree in Al-Quran. And We create fear in them but it increases them not except (in) extreme rebellion
And mention when We said to thee: Truly, thy Lord enclosed humanity. And We made not the dream that We caused thee to see, but as a test for humanity—and the tree—one that was cursed in the Quran. And We frighten them, but it only increases them in great defiance.
We told you that your Lord truly surrounds these people. We granted the vision which We showed you only as a test for people. The tree cursed in the Qur’an also was [a test for whether the people would believe it]. We warned them, but each warning only led to greater sin.
Remember, O Muhammad! We told you that your Lord encompasses mankind. We have made the Vision which We showed you, and the cursed tree of Zaqqum which is mentioned in the Qur’an, a test for these people of Mecca. We are giving them warning to be fearful but it only increases their inordinate transgression
And recall when We said to you, (O Muhammad), that your Lord encompasses these people; and that We have made that vision that We have shown you, and the tree accursed in the Qur´an, but as a trial for people. We go about warning them, but each warning leads them to greater transgression
And when We said to thee: Surely thy Lord encompasses men. And We made not the vision which We showed thee but a trial for men, as also the tree cursed in the Qur’an. And We warn them, but it only adds to their great inordinacy
And (remember) when We said to you, “Your Fosterer certainly encompasses mankind.” And We did not make the vision which We showed you but a trial for mankind and (also) the cursed tree (mentioned) in the Quran, and We cause them to fear, but it increases them in nothing except a great rebellion.
And We did say to you, "Your Lord has indeed kept mankind under His control. And We did not make the visionwhich We showed you — as also the tree cursed in the Qur'aan — but a trial for mankind. And We warn them. But it only adds to their utter transgression."
And (recall) when We said to you: ‘Indeed, your Lord has encompassed (all) mankind (within His knowledge and might). And We have made the vision (on the Night of Ascension) that We showed you but a trial for the people; (the believers believed in it, whilst those having superficial vision were confused;) and also that tree (of Zaqqum) which has been cursed in the Qur’an. And We warn them, but this (warning too) does not add anything to them except greater disobedience and rebelliousness.
And when We said to you: "Your Lord has encompassed mankind." And We did not make the vision that We showed you except as a test for mankind, and tree that was cursed in the Quran. And We are making them fearful, but it only increases their transgression
And when We said to you: "Your Lord has encompassed the people." And We did not make the vision that We showed you except as a test for the people, and the tree that was cursed in the Qur'an. And We are making them fearful, but it only increases their transgression.
And when We said to you: "Your Lord has encompassed the people." And We did not make the vision that We showed you except as a test for the people, and the tree that was cursed in the Qur'an. And We are making them fearful, but it only increases their transgression.
And when We said to you that your Lord took care of/was aware with the people, and We did not make the dream which We showed you except (as) a test to the people, and the tree the cursed in the Koran, and We frighten them, so it does not increase them except great tyranny
And lo! We said unto thee, [O Prophet:] "Behold, thy Sustainer encompasses all mankind [within His knowledge and might]: and so We have ordained that the vision which We have shown thee -as also the tree [of hell,] cursed in this Qur'an - shall be but a trial for men. Now [by Our mentioning hell] We convey a warning to them: but [if they are bent on denying the truth,] this [warning] only increases their gross, overweening arrogance."
And as We said to you, "Surely your Lord has encompassed mankind." And in no way did We make the vision that We showed you except as a temptation to mankind, and (likewise) (we made) the Tree cursed in the Qur'an; and We frighten them, yet in no way does it increase them except in great in ordinance (Literally: tyranny)
And (it was a warning) when we told thee: Lo! thy Lord encompasseth mankind, and We appointed the sight which We showed thee as an ordeal for mankind, and (likewise) the Accursed Tree in the Qur'an. We warn them, but it increaseth them in naught save gross impiety
(Muhammad), We told you that your Lord has encompassed all mankind. We made the vision which We showed you and the condemned tree, mentioned in the Quran, as a trial for the human being. Even though We warn them, it only increases their rebellion
(Remember) when We said to you that your Lord encompasses all humans. And We did not make the vision We showed to you, but a test for the people — and the tree cursed in the Qur‘an as well. And We warn them, yet it adds nothing to them but enormous rebellion
And, recall, when We said to you, "Indeed, your Lord encompasses the people in knowledge and power (over them)” We made not the vision which We showed you but a trial for the people, as also the accursed tree ( Zaqqum, mentioned) in the ‘Qur'ân’. We frighten them, but it only increases their inordinate transgression.
(Remember) We said to you that your Lord has confined and contained people. We appointed the vision, _ the one we showed you _ and the mention of the cursed tree (the tree of ´zaqum´) in the Qur´an to be a trial for the people. We alerted them. Yet, it only increased their defiance immensely
And (recall) when We said to you: ‘Indeed, your Lord encompasses the people (in knowledge and power)’. And We didn’t appoint the vision that We showed you (during the Night Journey) but a trial for the people, and the cursed tree (Zaqqum, mentioned) in the Qur'ân as well. We (intend to) deter them, but Our deterrence only increases them in gross transgression.
And for once We told you O Muhammad that Allah, your Creator, surrounds all people on all sides -therefore declare Allah's message and do not be afraid ever-. We only made you see the vision of glory We presented to you in your night journey through the spiritual world to test the inclination of the people and their spiritual and moral attributes. The same purpose was also served by the accursed tree growing in the bottom of Hell to feed the sinners. We purposed that the infidels be moved with a mingled feeling of dread and veneration toward Allah and realize the evil consequence of disobeying and denying Him. But on the contrary, it only makes them sink deeper under the vexations of their minds, run riot and transgress the goal
And remember when We said to you, “Your Lord knows all about the people. The dream We showed you and the cursed tree mentioned in the Quran were for testing people. We warned them, but that made them bolder in their disobedience
And ˹remember, O Prophet˺ when We told you, “Certainly your Lord encompasses the people.” And We have made what We brought you to see as well as the cursed tree ˹mentioned˺ in the Quran only as a test for the people. We keep warning them, but it only increases them greatly in defiance.
And when We told you: your Lord has surrounded the people, and We only made the dream We showed you a test for the people, and the cursed tree in the Qur´an, and We frighten them but it only increases them in major transgression.
We have told you that your Lord encompasses mankind. We have made the vision which We showed you, as well as the tree² cursed in the Koran, but a test for people‘s faith. We seek to put fear in their hearts, but this only makes their wickedness all the more outrageous
We informed you that your Lord fully controls the people, and we rendered the vision that we showed you a test for the people, and the tree that is accursed in the Quran. We showed them solid proofs to instill reverence in them, but this only augmented their defiance.
We have already told you [Muhammad] that your Lord knows all about human beings. The vision that We showed you-as well as the cursed tree in this Qur'an-are only a trial and temptation for men. We put Our fear in them but this only increases their tyranny.
We have already told you [Muhammad] that your Lord knows all about human beings. The vision that We showed you is only a trial and temptation for men and so is the cursed tree in the Qur’an. We put Our fear in them, but this only increases their tyranny.
And when We said to you, surely your Lord encompasses the people. And We did not set up the vision which We showed you, except as an infatuation for the people, and the cursed tree in the Quran. And We intimidate them, so it does not increase them except a grand tyranny.
And (remember) when We said to you: 'Verily your Lord encompasses the people; ' and we did not make the dream which We showed you and the cursed tree in the Qur'an, save (as) a trial for the people; and We cause them to fear, but it only increases them in great insolence.
We said to you that your Lord encompasses all mankind. We have made the vision which We have shown you, as also the tree cursed in this Qur'Än, only a trial for people. We seek to put fear in their hearts, but it only increases their gross transgression.
And, We said to you (O Prophet), "Behold, your Lord encompasses all mankind, so We have given you the Vision." (Through this Final Message, We have given you the VISION that they shall all become One Community again). Those who hinder this Plan will end up eating the bitter and pungent Tree of Division that is mentioned in the Qur'an (7:19), (14:26), (15:39), (17:60), (37:65), (38:82), (44:44). This Vision and the Tree of Division shall be a test for them. Now We have conveyed a warning to them, yet, for a time it shall increase them in great rebellion. (But mankind shall win their lost Paradise (2:35))
And when We said to you: Surely your Lord encompasses men; and We did not make the vision which We showed you but a trial for men and the cursed tree in the Quran as well; and We cause them to fear, but it only adds to their great inordinacy
And call to mind when WE said to thee, `Surely, thy Lord has decreed the ruin of this people.' And WE made not the vision which WE showed thee but as a trial for men, as also the tree cursed in the Qur'an. And WE continue to warn them, but it only increases them in great transgression
And [remember] when We said unto thee, “Surely thy Lord encompasses mankind.” We did not ordain the vision that We showed thee, save as a trial for mankind, and the Accursed Tree in the Quran. And We inspire fear in them, but it increases them in naught but great rebellion
And (remember) when We told you that your Lord surrounds mankind around: And We gave the Vision which We showed you, only as a trial for men— As also the cursed tree in the Quran: (Mentioned as tree of Zaqqum in verses 37.62—65; 44.43—46; And 55.52.) We put fear (and warning) into them, but it only increases their excessive evil in nothing but their vast disbelief, injustices and disobedience
We’ve informed you that your Lord encompasses all people. The vision We showed you and the cursed tree mentioned in the Quran is a trial for the people. We frighten them, but it only increases their defiance.
We said to you that your Lord encompasses humanity. We did not make the vision We showed you, except as a test for the people, and the tree cursed in the Quran. We frighten them, but that only increases their defiance
And [remember, O Muhammad], when We told you, "Indeed, your Lord has encompassed the people." And We did not make the sight which We showed you except as a trial for the people, as was the accursed tree [mentioned] in the Qur'an. And We threaten them, but it increases them not except in great transgression
And when We said to you, 'Indeed, your Lord encompasses mankind.' And We made the vision which We showed you and the cursed tree in the Quran not except a trial for mankind; and We frighten them, and it increases them not except in great immoderation.
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression
Behold! We told thee that thy Lord doth encompass mankind round about: We granted the vision which We showed thee, but as a trial for men,- as also the Cursed Tree (mentioned) in the Qur'an: We put terror (and warning) into them, but it only increases their inordinate transgression
7
Devil's Opposition to the Righteous
وَإِذۡ قُلۡنَا لِلۡمَلَـٰۤىِٕكَةِ ٱسۡجُدُوا۟ لِءَادَمَ فَسَجَدُوۤا۟ إِلَّاۤ إِبۡلِیسَ قَالَ ءَأَسۡجُدُ لِمَنۡ خَلَقۡتَ طِینࣰا ٦١
When We said to the angels, ‘Bow down before Adam,’ they all bowed down, but not Iblis. He retorted, ‘Why should I bow down to someone You have created out of clay?’
And (remember) when We said to the angels: “Prostrate unto Adam.” They prostrated except Satan. He said: “Shall I prostrate to one whom You have created (from) clay?”
And recall what time We said unto the angels: prostrate youselves before Adam. So they prostrated themselves, but Iblis did not; he said: shall I prostrate myself before one whom Thou hast created of clay
When We asked the angels to bow before Adam, they all bowed but Iblis, who said: "Can I bow before him whom You created from clay?"
And remember when We told the (earthly) angels (the forces of the Names within the body), “Prostrate to the Adam consciousness” and all except Iblis naturally prostrated and fulfilled the requirements (i.e. the forces became activated)... (Iblis) said, “Should I prostrate to the one You created from clay (water + earth; material body)?” (The presence of Iblis in man is the force of suspicion/delusion and groundless fear, which does not comply with the mind [consciousness]; it assumes the existent to be inexistent and the inexistent to be existent. A. Jili)
When We said to the angels, ´Prostrate yourselves to Adam!´ they prostrated, except for Iblis. He said ´What! Am I to prostrate to one You have created out of clay?´
When We said to the angels, ‘Prostrate before Adam,’ they [all] prostrated, but not Iblis: he said, ‘Shall I prostrate before someone whom You have created from clay?’
And (recall another instance of arrogance and insubordination) when We said to the angels: "Prostrate yourselves before Adam!" they prostrated themselves, but Iblis did not; he said: "Shall I prostrate myself before one whom You created of clay?"
And (recall the time) when We said to the angels, `Submit to Adam!' Then they all submitted. But Iblis (who too was told to do the same, did not), he said, `Shall I submit to one whom You have created out of clay?
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he said,, 'Shall I bow myself unto one Thou hast created of clay?
And (remember) when We said to the angels: “Be humble to Adam.” They (all) humbled except Iblis (Satan), he said: “Should I be humble to the one whom You created from clay?”
I commanded the angels: “Fall prostrate before Adam.” They all followed the order save Satan. He said: “Why should I prostrate to one whom you created from clay?”
Behold, We said to the angels, “Bow down to Adam.” They all bowed down, except Lucifer. He said, “Shall I bow down to one whom You created from mud?
And recall when We said to the angels, “Prostrate to Adam,” so they prostrated—but not Iblis. He said, “Shall I prostrate down to someone You created of clay?”
And when we said to the angels, ' Adore Adam;' and they adored, save Iblis, who said, ' Am I to adore one whom Thou hast created out of clay?
And recall when We ordered the angels that, "Prostrate before Adam" - so they all prostrated except Iblis; he said, "Shall I prostrate before one whom You have created from clay?"
And when We said to the angels, “Bow down to Adam” and they did bow down except Iblis and he said, “Should I bow down to someone that You created out of clay?”
And remember when We said unto the angels, worship Adam; and they all worshipped him except Eblis, who said, shall I worship him whom Thou hast created of clay
And when We said to the angels, "Bow down before Adam;" and they bowed, save Iblis, who said, "Am I to bow before one whom Thou hast created out of clay (rigid and inert))?"
When We said to the angels: 'Prostrate yourselves before Adam, ' they all prostrated themselves, except iblis (father of the jinn), who said: 'Shall I prostrate to him whom You have created from clay
And when we said to the Angels, "Prostrate yourselves before Adam:" and they all prostrated them, save Eblis. "What!" said he, "shall I bow me before him whom thou hast created of clay
And (bring to mind) when We said to the angels: 'prostrate (to Me) for Adam.' So they prostrated except Iblis. He said: “Shall I prostrate for (one) whom you created from clay?”
And mention when We said to the angels: Prostrate yourselves to Adam! so they prostrated themselves, but Iblis. He said: Will I prostrate myself to one whom Thou hadst created from clay?
We said to the angels, “Bow to Adam.” They bowed except Iblis. He said, “Should I bow to the one You made from clay?”
Recall the occasion when We said to the angels: "Prostrate yourselves before Adam." They all prostrated except Iblees (Satan), who replied: "Should I prostrate to the one whom You have created from clay?"
And recall when We asked the angels to prostrate themselves before Adam; all prostrated themselves except Iblis, who said: "Shall I prostrate myself before him whom You created of clay?"
And when We said to the angels: Be submissive to Adam; they submitted, except Iblis. He said: Shall I submit to him whom Thou hast created of dust
And when We said to the angels, “Bow down to Adam,” they bowed down except Iblis, he said, “Shall I bow down to him whom You created (of) clay?”
And when We asked the angels to prostrate to Adam, they prostrated. But Iblees did not. He said, "Shall I prostrate to him whom You have created of dust?"
And (call to mind the time) when We said to the angels: ‘Fall down in prostration before Adam.’ Then all prostrated themselves except Iblis. He said: ‘Shall I prostrate myself before him whom You have created of clay?
And We said to the Angels: "Submit to Adam." So they submitted except for Satan, he said: "Shall I submit to one you have created from mud!"
And We said to the angels: "Yield to Adam." So they yielded except for Satan, he said: "Shall I yield to one you have created from clay!"
And We said to the angels: "Yield to Adam." So they yielded except for Satan, he said: "Shall I yield to one you have created from clay!"
And when We said to the angels: "Prostrate to Adam." So they prostrated except Satan/Iblis, he said: "Do I prostrate to who you created (from) mud/clay ?"
AND LO! We said unto the angels, "Prostrate yourselves before Adam"-whereupon they all prostrated themselves, save Iblis. Said he: "Shall I prostrate myself before one whom Thou hast created out of clay?"
And as We said to the Angels, "Prostrate (yourselves) to ??dam." So they prostrated themselves, except Iblis. He said, "Shall I prostrate myself to (one) whom You created of clay?"
And when We said unto the angels: Fall down prostrate before Adam and they fell prostrate all save Iblis, he said: Shall I fall prostrate before that which Thou hast created of clay
When We told the angels to prostrate before Adam, they all obeyed, except Iblis who said, "Should I prostrate before one whom You have created out of clay?"
(Remember) when We said to the angels, .Prostrate yourself before ‘Adam. So, they all prostrated, except Iblis (Satan). He said, .Shall I prostrate before the one You have created from mud?
(Recall) when We said unto the ‘Angels’: "Prostrate to ‘Adam’." They all prostrated except for ‘Iblīs’ (‘Satan’). He said: “Shall I prostrate to the one whom You created from mud?"
When We told the angels to fall prostrate before Adam they did, except Iblees! He said "Shall I fall prostrate before the one You have fashioned from clay?"
And (recall) when We said unto the Angels: "Prostrate to Adam." They all did prostrate except for Iblīs-(Satan). He said: “Shall I prostrate to the one whom You created from mud?"
We said to the angels: "Prostrate yourselves to Adam in adoration", and they prostrated to him in comely order, praise and admiration except Iblis AL- Shaytan-to-be who said: "Shall I prostrate myself before him whom You created from clay!"
Remember, We told the angels, “Prostrate before Adam!” They all prostrated, except Satan. He said, “Why should I prostrate to one You created from clay?”
And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who protested, “Should I prostrate to the one You have created from mud?”
And when We said to the angels: Prostrate before Adam, they prostrated except for Iblis (the devil); he said: am I going to prostrate before someone You created from clay?
And when We said to the angels: ‘Prostrate yourselves before Adam,‘ they all prostrated themselves, except Satan, who said: ‘Shall I bow to him whom You have made of clay
When we said to the angels, "Fall prostrate before Adam," they fell prostrate, except Satan. He said, "Shall I prostrate to one You created from mud?"
And we said to the angels, "Prostrate yourselves to Adam!" They all prostrated themselves except Iblis, who said, "Will I prostrate myself to one whom you have created from mud?"
And we said to the angels, “Prostrate yourselves to Adam!” They all prostrated themselves except Iblīs, who said, “Will I prostrate myself to one whom you have created from mud?”
And when We said for the angels, “Prostrate for Adam,” so they are prostrating, except Iblis. He said, “Shall I prostrate for whom You created from clay?"
And (remember) when We said to the angels: 'Prostrate unto Adam'; so they (all) did prostrate except 'Iblis who said: 'Am I to prostrate to the one You have created of clay '
When We said to the angels, 'Prostrate yourselves before Adam,' they all prostrated themselves; but not so Iblīs. He said, 'Am I to bow down before one whom You have created out of clay?'
(Refresh the story of your common origin and the challenge facing humanity since day one.) We made Angels, the Divine Laws in the Universe, subservient to Adam, the mankind. It was Iblis, their selfish desire that refused to submit. He said, "Shall I bow before that whom You have created from inorganic matter (and thus charged him with material temptations)?" (2:30-39), (7:11-14), (15:27-41)
And when We said to the angels: Make obeisance to Adam; they made obeisance, but Iblis (did it not). He said: Shall I make obeisance to him whom Thou hast created of dust
And call to mind when WE said to the angels, `Submit to Adam,' and they all submitted. But Iblis did not. He said, `Shall I submit to one whom Thou hast created of Clay?
And when We said unto the angels, “Prostrate before Adam,” they all prostrated, save Iblis. He said, “Shall I prostrate before one whom Thou hast created of clay?
And (remember) when We said to the angels: "Bow down (prostrate yourselves) to Adam": They bowed down except Satan: He said, "Shall I bow down to one (Adam) whom You created (only) from clay?"
We commanded the angels, “Prostrate before Adam.” They all did, except for Iblis. He said, “Should I prostrate to one You created from mud?”
When We said to the angels, 'Bow down before Adam,' they bowed down, except for Satan. He said, 'Shall I bow down before someone You created from mud?'
And [mention] when We said to the angles, "Prostrate to Adam," and they prostrated, except for Iblees. He said, "Should I prostrate to one You created from clay?"
And when We said to the angels, 'Prostrate to Adam.' So they prostrated except Iblis. He said, 'Shall I prostrate to one whom you created from clay?'
Behold! We said to the angels: "Bow down unto Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"
Behold! We said to the angels: "Bow down unto Adam": They bowed down except Iblis: He said, "Shall I bow down to one whom Thou didst create from clay?"
قَالَ أَرَءَیۡتَكَ هَـٰذَا ٱلَّذِی كَرَّمۡتَ عَلَیَّ لَىِٕنۡ أَخَّرۡتَنِ إِلَىٰ یَوۡمِ ٱلۡقِیَـٰمَةِ لَأَحۡتَنِكَنَّ ذُرِّیَّتَهُۥۤ إِلَّا قَلِیلࣰا ٦٢
and [then] said, ‘You see this being You have honoured above me? If You reprieve me until the Day of Resurrection, I will lead all but a few of his descendants by the nose.’
(Satan) said: “Is this the one whom You have honored above me? If You give me respite (keep alive) to the Day of Resurrection, I will surely seize and mislead his (Adam’s) offspring (sending them astray) all but a few!”
lblis said; bethinkest Thou: This one whom Thou hast honoured above me- if Thou deferrest me till the Day of Judgment, shall surely seize his progeny save a few
(And) said: "Look! This is what you have honoured above me! If You defer (my term) till the Day of Resurrection, I will bring his progeny into complete subjugation, barring a few."
(Iblis) said, “Look at the one whom You dignified over me! Indeed, if You give me until the period of the Doomsday, I will make all his descendants, except a few, submit to me.”
He said, ´Do You see this creature You have honoured over me? If You reprieve me till the Day of Rising, I will be the master of his descendants except for a very few.´
Said he, ‘Do You see this one whom You have honoured above me? If You respite me until the Day of Resurrection, I will surely destroy his progeny, [all] except a few.’
He said: "Do You see this that You have honored above me? Indeed, if You grant me respite till the Day of Resurrection, I will certainly bring his descendants under my sway, all but a few!"
And he added, `What do You think? This is he whom You have honoured and placed above me. If You grant me respite till the Day of Resurrection, I will most certainly bring his progeny under my sway, having overpowered them, I shall destroy them for sure, except a few.
He said, 'What thinkest Thou? This whom Thou hast honoured above me -- if Thou deferrest me to the Day of Resurrection I shall assuredly master his seed, save a few.
He (Satan) said: “What do you think? This one whom You have honored above me, if you give me time until the Resurrection Day, I shall gain mastery over his descendants except a few (of them).”
Satan said: “You see this thing that you have made superior to me? If you give me permission, from now till the Day of Resurrection, I will easily mislead his off springs save a few.”
He said, “See this one whom You have honored above me? If You give me respite until the Day of Accountability, I will surely bring his descendants under my sway, all but a few.
He said, “Do You see this one whom You have honored more than me? If You reprieve me until the Day of Resurrection, I will most surely bridle his offspring, except for a few.”
Said he, 'Dost thou see now? this one whom Thou hast honoured above me, verily, if Thou shouldst respite me until the resurrection day, I will of a surety utterly destroy his seed except a few.
He said, "Behold this * - the one whom You have honoured above me - if You give me respite till the Day of Resurrection, I will surely crush his descendants, except a few." (* Prophet Adam - peace be upon him.
He said, “Do you see this [human being] whom You have honored over me and if You give me respite till the day of resurrection, I shall most certainly destroy his posterity except a little.”
And he said, what thinkest thou, as to this man whom thou hast honoured above me? Verily, if thou grant me respite until the day of resurrection, I will extirpate his off-spring, except a few
Said he, "Do you see this one whom Thou hast honoured above me? Verily, if Thou should reprieve me until the Day of Resurrection (or Judgment), I will of a surety utterly destroy his seed except a few."
What do You think? ' he said: 'This whom You have honored above me, if You defer me until the Day of Resurrection, I will root out all but a few of his seed (by misleading them).
Seest thou this man whom thou hast honoured above me? Verily, if thou respite me till the day of Resurrection, I will destroy his offspring, except a few."
(Iblis further) said: “Have You pondered in Yourself about this whom You have honoured above me. If You give me respite till the Day of Resurrection, surely, I will seize and misguide his offspring except a very small portion (who may strive hard to stick to Your Way).
He said: Hadst Thou considered this whom Thou hadst held in esteem above me? If Thou hadst postponed for me to the Day of Resurrection, I will, certainly, bring under full control his offspring, but a few.
He said, “Look; this [human] is the one You have honored above me. If You will grant me respite until the Day of Resurrection, I will certainly cause his descendants to perish –all but a few.”
Then he asked: "Tell me, is this the one whom You have honored above me? If You give me respite till the Day of Resurrection, I will certainly uproot all but a few of his descendants."
He then continued: "Look! This is he whom You have exalted above me! If you will grant me respite till the Day of Resurrection I shall uproot the whole of his progeny except only a few."
He said: Seest Thou? This is he whom Thou hast honoured above me! If Thou respite me to the day of Resurrection, I will certainly cause his progeny to perish except a few
He (Iblis) said, “Do you see the (person) whom You have honored above me? If You give me time till the day of resurrection I will definitely bring his descendants under my control (all) but a few.”
He said, "Do you see whom You have honoured above me? If You should give me parole till the Day of Resurrection, I will most certainly keep a tight leash on his progeny but for a few of them."
(And Satan also said:) ‘Tell me, is it he You have exalted over me? (What is its reason after all?) If You grant me respite till the Day of Resurrection, I shall root out his children except a few of them (by bringing them under my control).
He said: "Shall I show You this one whom You have preferred over me, that if You respite me until the Day of Resurrection, I will seize his progeny, except for a few."
He said: "Shall I show You this one whom You have preferred over me, that if You respite me until the Day of Resurrection, I will seize his progeny, except for a few."
He said: "Shall I show You this one whom You have preferred over me, that if You respite me until the Day of Resurrection, I will seize his progeny, except for a few."
He said: "Did I show You, that which you honoured on me, If (E), You delayed me, to the Resurrection Day, I will possess/take over (all) their descendants except little/few."
[And] he added: "Tell me, is this [foolish being] the one whom Thou hast exalted above me? Indeed, if Thou wilt but allow me a respite till the Day of Resurrection, I shall most certainly cause his descendants-all but a few-to obey me blindly
Said he, "Have You seen? This, whom you have honored above me, indeed in case you defer me to the Day of the Resurrection, indeed I will definitely bring his offspring under my subjection, (Literally: under my palate; i.e., between my jaws) except a few."
He said: Seest Thou this (creature) whom Thou hast honoured above me, if Thou give me grace until the Day of Resurrection I verily will seize his seed, save but a few
He continued, "Remember, this one whom you have honored more than me I shall bring him and most of his offspring under my sway if you will give me respite until the Day of Judgment."
He (Iblis) added, .Tell me, this one whom You have honored more than me, if You give me respite till the Doomsday, I will subdue his progeny, except a few of them
He added: “Do you see this one whom you have honored above me? If it happens that you give me respite until the ‘Day of Judgment’, I will definitely cause his offspring to perish except a few.”
He said, "Look at him! You gave him precedence over me? If You give me an opportunity till the Day of Judgment, I will outwit and mislead their entire generations! (Only) a few will escape my lure!"
He added: ‘Do you see this one whom you have honored above me? If it happens that you give me respite until the Day of Judgment, I will definitely cause his offspring to perish except a few’.
And he added: "Do you see that creature whom you treated with more honour than you treated me!" "If You grant me respite from death till The Day of Judgement, I will bridle his progeny, control them and misguide them excepting a few"
He continued, “Do you see this human being who You have honoured over me, if You give me time till Judgement Day then I will have all his children under my control, except a few.
Adding, “Do you see this one you honoured above me? If you delay my end until the Day of Judgment, I will certainly take hold of his descendants, except for a few.”
He said: Look at the one You have favoured above me, if You give me delay until the day of resurrection I will mislead his descendants except for a few.
And he said: ‘Do You see this being whom You have exalted above me? If You give me respite till the Day of Resurrection, I will exterminate all but a few of his descendants.‘
He said, "Since You have honored him over me, if You respite me till the Day of Resurrection, I will possess all his descendants, except a few."
He then added, "Do You see this one that You have honored over me? If You will allow me time until the Day of Resurrection, I will unquestionably lead his descendants -all but a few-by the nose to obey me!"
He then added, “Do You see this one that You have honored over me? If You allow me time until the Day of Resurrection, I will unquestionably lead his descendants —all but a few—by the nose to obey me!”
He said, “I will see you this, the one whom you have honored over me? If you postpone me till The Resurrection Day, I will be cunning his offspring, except a few.”
He (the Satan) said: 'Tell me, is this he whom you have honoured above me If You respite me till the Day of Resurrection, I will certainly master his progeny, save a few.
And he added: 'You see this being whom You have exalted above me! Indeed, if You will give me respite until the Day of Resurrection, I shall bring his descendants, all but a few, under my sway.'
He said, "Since You have honored him above me, grant me respite until the Day of Resurrection, and I will put reins through the noses of his children and pull them wherever I please. Only a few will withstand my temptation."
He said: Tell me, is this he whom Thou hast honored above me? If Thou shouldst respite me to the day of resurrection, I will most certainly cause his progeny to perish except a few
And he said, `What thinkest thou? Can this whom thou hast honoured above me be my superior? If Thou wilt grant me respite till the Day of Resurrection, I will most surely bring his descendants under my sway except a few.
He said, “Dost Thou see this, which Thou hast honored above me? If Thou dost grant me reprieve till the Day of Resurrection, I shall surely gain mastery over his progeny, all save a few.
He (Satan) said, "Do You see? This is one whom you have honored above me! If You will only grant me relief till the Day of Judgment, I will surely take his (Adam's) children under my control— And mislead them— All, except a few!"
He added, “Do you see this one whom You honored over me? If You defer me until Resurrection Day, I will dominate his descendants, except for a few.”
He said, 'Do You see this one whom You have honored more than me? If You reprieve me until the Day of Resurrection, I will bring his descendants under my sway, except for a few.'
[Iblees] said, "Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few."
Said he, 'Do you see this one whom you have honoured above me, indeed, if you respite me to the Day of Resurrection, I will surely destroy his offspring except a few.'
He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!"
He said: "Seest Thou? this is the one whom Thou hast honoured above me! If Thou wilt but respite me to the Day of Judgment, I will surely bring his descendants under my sway - all but a few!"
قَالَ ٱذۡهَبۡ فَمَن تَبِعَكَ مِنۡهُمۡ فَإِنَّ جَهَنَّمَ جَزَاۤؤُكُمۡ جَزَاۤءࣰ مَّوۡفُورࣰا ٦٣
God said, ‘Go away! Hell will be your reward, and the reward of any of them who follow you- an ample reward
(Allah) said: “Go, and whoever of them follows you, then surely, hell will be the recompense of all of you, an ample recompense.
Allah said: be thou gone; then who soever of them followeth thee, Hell is your meed, a meed ample
(And God) said: "Away! Whosoever of them follows you will surely have Hell with you as requital -- an ample recompense
(Allah) said, “Go! Whoever among them follows you, indeed Hell will be the recompense of you all! The full recompense!” (He who follows his delusion and assumes to be only the body, denying his consciousness or essence, will be subject to the hell of corporeality.)
He said, ´Go! And as for any who follow you, your repayment is Hell, repayment in full!
Said He, ‘Begone! Whoever of them follows you, indeed the hell shall be your requital, an ample reward
He (God) said: "Go your way! Whoever of them follows you – surely, Hell will be the recompense of you all, a recompense most ample
`Be gone!' said He; `As for those of them who follow you, Gehenna is the recompense of you all, an ample recompense
Said He, 'Depart! Those of them that follow thee -- surely Gehenna shall be your recompense, an ample recompense
He (God) said: “Go, and whoever among them who follows you, then indeed hell will be your reward, a complete (and full) reward.
The Lord replied: “Get out of here. You, and those who follow you, will be cast into the Hell; an awful punishment for your disobedience.”
God said, “Go your way, if any of them follow you, indeed hell will be the reward of you all, a sufficient reward
He said, “Go! Whoever of them follows you—then indeed, Hell is yourpl repayment, an ample repayment.
Said He, 'Begone! and whoso of them follows thee - verily, hell is your recompense, an ample recompense
He said, "Be gone - therefore whoever among them follows you - so hell is the recompense for you all, a sufficient punishment."
He said, “Go [out of My mercy] whoever follows you among them, then certainly hell will be your reward, a most ample reward.
God answered, be gone, I grant thee respite: But whosoever of them shall follow thee, hell shall surely be your reward
He (Allah) said, "Be gone and whoever of them follows you. Verily, hell is your recompense, an ample recompense
'Begone! ' said He. 'Indeed, Gehenna is your recompense, and the reward of those who follow you, an ample recompense
He said, "Begone; but whosoever of them shall follow thee, verily, Hell shall be your recompense; an ample recompense
(Allah) said: “Get out (from My Grace). So whosoever of them follows you, so surely, Hell will be the recompense for you, a recompense ever continuing
He said: Go thou! And whoever of them heeded thee, then, truly, hell will be your recompense, an ample recompense.
(Allah) said, “Go your way! If any of them follow you, truly Hell will be the payment for all of you. It is an ample compensation.
Allah said: "Go away! Hell is your reward, and the reward of those who follow you, an ample reward it shall be
Thereupon He retorted: "Be gone! Hell shall be the recompense - and a most ample one - of whosoever of them who follows you
He said: Be gone! whoever of them follows thee surely hell is your recompense, a full recompense
He (Allah) said, “Go, and whoever follows you from among them, then hell will certainly be your reward, an ample reward.
Allah said, "Get out of here! And Hell is the due recompense to you and to all those who, among them, will follow you."
Allah said: ‘Go (respite is granted to you). So whoever of them follows you, Hell indeed is the only befitting punishment for you all
He said: "Go, and whoever follows you from them. Hell shall be the reward to you all, a reward well deserved."
He said: "Go, and whoever follows you from them. Hell shall be the reward to you all, a reward well deserved."
He said: "Go, and whoever follows you from them. Hell shall be the reward to you all, a reward well deserved."
He said: "Go/go away so who followed you from them, so that (E) Hell (is) your reimbursement , a reimbursement completed/abundant ."
[God] answered: "Go [the way thou hast chosen]! But as for such of them as shall follow thee - behold, hell will be the recompense of you (all], a recompense most ample
Said He, "Go! So, whoever of them follows you, then surely Hell will be your recompense, an ample recompense
He said: Go, and whosoever of them followeth thee - lo! hell will be your payment, ample payment
God said, "Go away. All those who follow you will have hell as ample recompense for their deeds
He (Allah) said, .Go then, for whoever of them follows you, the Hell shall be the recompense of you all, a full recompense
(Allâh) said: "Go, and whosoever of them follows you, definitely ‘Gehenna’ will be the recompense of you, an ample recompense.
Said, "Get out of here! Hell is the just recompense, a plentiful penalty for both _ you and those of them who follow you."
(Allâh) said: ‘Go, and whoever of them follows you, Gehenna will surely be the reward for all of you, an ample reward.
"Reprieve is granted", said Allah, "wherefore you and those of them who follow you shall suffer the fatal consequence. Hell shall be requital enough of the manner you conducted yourselves in life"
Allah said, “Go away! Anyone who follows you will be punished in Hell, a fitting reward.”
Allah responded, “Be gone! Whoever of them follows you, Hell will surely be the reward for all of you—an ample reward.
He said: Go, then whoever follows you among them, hell is your reward, an ample reward!
Go!‘ said He. ‘Hell is your reward, and the reward of those that follow you. An ample recompense it shall be
He said, "Then go; you and those who follow you will end up in Hell as your requital; an equitable requital.
God said, "Go! But as for those who will follow you, Hell will be the repayment for you all, a repayment in full!
God said, “Go! But as for those who will follow you, Hell will be the repayment for you all, repayment in full!
He said, “Go! So, whoever among them follows you, so surely Gohanam (Hell) is your penalty, an ample penalty.”
(Addressing the Satan) , He said: 'Depart! But whoever of them follows you, then verily Hell will be your recompense, a recompense in full!
[God] said: 'Begone! As for those of them who follow you, hell will be the recompense of you all, a most ample recompense.
God said, "Go! But whoever of them follows you, Hell will be the reward for all of you, an ample recompense."
He said: Be gone! for whoever of them will follow you, then surely hell is your recompense, a full recompense
ALLAH said, `Begone ! and whoso follow thee from them, Hell shall surely be the recompense of you all - a full recompense
He said, “Go! And whosoever among them should follow thee, surely Hell shall be thy recompense—an ample recompense
(Allah) said: "Go your way; If any of them follow you, surely! Hell will be the repayment for you (all)— And enough (it is) for a repayment
He replied, “Go away! Whoever among them follows you, then Hell is your recompensation, an ample recompensation.”
He said, 'Begone! Whoever of them follows you—Hell is your reward, an ample reward.'
[ Allah ] said, "Go, for whoever of them follows you, indeed Hell will be the recompense of you - an ample recompense
Said He, 'Go. And whoever of them follows you, then indeed, Hell is your recompense, an ample recompense.
(God) said: "Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense
(Allah) said: "Go thy way; if any of them follow thee, verily Hell will be the recompense of you (all)- an ample recompense
وَٱسۡتَفۡزِزۡ مَنِ ٱسۡتَطَعۡتَ مِنۡهُم بِصَوۡتِكَ وَأَجۡلِبۡ عَلَیۡهِم بِخَیۡلِكَ وَرَجِلِكَ وَشَارِكۡهُمۡ فِی ٱلۡأَمۡوَ ٰلِ وَٱلۡأَوۡلَـٰدِ وَعِدۡهُمۡۚ وَمَا یَعِدُهُمُ ٱلشَّیۡطَـٰنُ إِلَّا غُرُورًا ٦٤
Rouse whichever of them you can with your voice, muster your cavalry and infantry against them, share their wealth and their children with them, and make promises to them- Satan promises them nothing but delusion
And befool whom you can of them with your voice, and make assaults on them with your cavalry and your infantry, and share with them in wealth and children, and promise them. But Satan promises them nothing but deception.
And unsettle thou whomsoever of them thou canst with thy voice, and summon against them thine horse and thine foot, and share with them riches- and children, and promise unto them; and the Satan promiseth not but to delude
Mislead any of them you may with your voice, attack them with your cavalry and soldiers on foot, share their wealth and children with them, and make promises to them." -- But the promises of Satan are nothing but deceit
“Incite (with delusion) whoever you can among them, assault them with your horses and foot soldiers, become a partner in their wealth and children and promise them! But (alas) Satan does not promise anything except delusion!”
Stir up any of them you can with your voice and rally against them your cavalry and your infantry and share with them in their children and their wealth and make them promises! The promise of Shaytan is nothing but delusion.
Instigate whomever of them you can with your voice; and rally against them your cavalry and your infantry, and share with them in wealth and children, and make promises to them!’ But Satan promises them nothing but delusion
"Arouse with your (seductive) voice whomever you can from among them, and rally against them with your cavalry and foot soldiers, and be their partner in their wealth and children, and make promises to them. And Satan promises them nothing but deceit
`And beguile whomsoever of them you can with your speech and rally your horsemen against them, and your foot men (- fast riders and slow walkers in disobedience, with all your might) and share with them their wealth and children and hold out promises to them (what you like).' Indeed, satan promises them nothing but mere fraud
And startle whomsoever of them thou canst with thy voice; and rally against them thy horsemen and thy foot, and share with them in their wealth and their children, and promise them!' But Satan promises them naught, except delusion
And incite any one of them you can with your voice and summon your cavalry and your men against them, and be their partner in their wealth and their children and promise them (all you want).” Satan does not promise them anything except delusion.
“You have my permission to entice them with your voice, mobilize your military forces against them (read the history and see how many evil military forces have made the man’s life miserable), become a partner with them in their wealth and children and (above all) make all kind of promises to them.” Therefore, know that the Satan’s promises are shallow
“Lead to destruction with your voice, those among them whom you can, make assaults on them with your cavalry and your infantry, share with them in their wealth and children, and make promises to them.” But Satan promises them nothing but deceit
And entice whomever of them you can with your voice, and rally against them your cavalry and your infantry, and share with them in wealth and children, and promise them.” But Satan promises them nothing but a deception.
Entice away whomsoever of them thou canst with thy voice; and bear down upon them with thy horse and with thy foot; and share with them in their wealth and their children; and promise them,- but Satan promises them naught but deceit
"And mislead those whom you can among them with your voice, and raise an army against them with your cavalry and infantry, and be their partner in wealth and children, and give them promises"; and Satan does not promise them except with deception
And provoke whoever you can among them with your voice and charge at them with your cavalry and your infantry and be their partner in the property and in the children and promise them.” but Satan promises them nothing but delusion.
an ample reward for your demerits! And entice to vanity such of them as thou canst, by thy voice; and assault them on all sides with thy horsemen and thy footmen; and partake with them in their riches, and their children; and make them promises; (but the devil shall make them no other than deceitful promises:
"Entice away whomever of them you can with your voice; and urge your horse and your foot against them; and share with them in their wealth and their children; and make them promises. But Satan promises them naught but deceit
Rouse with your voice whoever you are able from among them. Rally against them your cavalry and those on foot. Share their wealth and children with them, and promise them. ' But satan promises them nothing except delusion
And entice such of them as thou canst by thy voice; assault them with thy horsemen and thy footmen; be their partner in their riches and in their children, and make them promises: but Satan shall make them only deceitful promises
And Istafziz (entice and befool) whom you could from amongst them with your voice, and make assault on them with your cavalry and your infantry and become a sharer in (their) wealth and children and make (attractive and false) promises to them.” And Satan will bring them no promise except deceit
And hound whom thou wert able to of them with thy voice and rally against them with thy horses and thy foot soldiers and share with them in their wealth and children and promise them. And Satan promises them nothing but delusion.
Use your voice to entice whomever you can among them. Assault them with your cavalry and infantry. Be their partner in wealth and children. Promise them anything.” But Satan promises only deceit.
You may try to allure whomsoever you can with your seductive voice, muster against them all your cavalry and infantry, be their partner in their riches and their children, and promise them what you will - the promises of Satan are nothing but deceptio
Tempt with your call all whom you wish. Muster against them all your forces - your cavalry and your foot soldiers; share with them riches and offspring, and seduce them with rosy promises - and Satan´s promise is nothing but a deception
And incite whom thou canst of them with thy voice, and collect against them thy horse and thy foot, and share with them in wealth and children, and promise them. And the devil promises them only to deceive
And upset and dislodge with your voice whom you can from among them, and collect (your forces) against them (to attack them riding) on your horse and (marching on) your foot (that is, all means at your disposal), and have a share with them in their wealth and children making promises to them. And the devil promises them nothing but deceit.
"And beguile whom you can of them with your voice, and cover them with your thinking and your behaviour, and be their partner in wealth and children, and feed them with promises." And the Satan promises them not but to deceive
And whoever you can influence, destabilize (them) with your voice and invade them with (all the forces at your disposal) mounted and infantry troops and become a partner with them in their wealth and children and make them (false) promises. And Satan does not make them (any) promises but fraud and deceit
"And entice whoever you can of them with your voice, and mobilize all your forces and men against them, and you may share with them in their money and children, and promise them." But the devil promises nothing but deceit
"And entice whoever you can of them with your voice, and mobilize all your forces and men against them, and you may share with them in their money and children, and promise them." But the devil promises nothing but deceit.
And entice whoever you can of them with your voice, and mobilize all your forces and men against them, and you may share with them in their money and children, and promise them. But the devil promises nothing but deceit.
And harass/disturb with your voice/noise whom you were able from them, and gather/urge on them with your horses/horsemen, and your men, and share them/be a partner with them in the properties/possessions/wealths, and the children, and promise them. And the devil does not promise them except deceit/temptation
Entice, then, with thy voice such of them as thou canst, and bear upon them with all thy horses and all thy men, and be their partner in [all sins relating to] worldly goods and children, and hold out [all manner of] promises to them: and [they will not know that] whatever Satan promises them is but meant to delude the mind
And startle whomever of them you can with your voice, and rally against them your horsemen and your foot (soldiers); and be a partner with them in (their) riches and (their) children, and promise them!" And in no way does Ash-Shaytan (The all-vicious, i.e., the Devil) promise them anything except delusion
And excite any of them whom thou canst with thy voice, and urge thy horse and foot against them, and be a partner in their wealth and children, and promise them. Satan promiseth them only to deceive
Draw anyone of them you can into sin by your voice and by your cavalry and infantry, share their property and children with them and make promises to them. Your promises are all lies
Entice with your voice those of them whom you can, and rally against them your horsemen and your footmen, and share with them in their wealth and their children, and make promises to them. – and Satan promises them nothing but delusion
Incite whomsoever you can among them with your voice, make assaults on them with your cavalrymen and your infantrymen, and be a partner in their wealth and children, and make promises to them." But ‘Satan’ promises them nothing but deliberate deception.
"Tempt and allure them _ anyone among them you can _ with your sly talk. Raid them with your horses and men, bamboozle a share in their wealth and children, and hold out (false) promises for them." Surely Shaitan´s promise is nothing but an illusion
Incite whomsoever you can among them with your voice. Make assaults on them with your cavalrymen and your infantrymen. And be a partner in their wealth and children. And make promises to them’. But Satan promises them nothing but deliberate deception.
"Entice those of them whom you can allure to brighter worlds with your whispering voice and assault them by any manner of means, be it cavalry or infantry or any other means, and go shares with them in their ill-gotten gains and in their illegitimate children, and give them fair words and large promises to fair the foul and to arouse in them vain desires. In effect what AL-Shaytan promises them is only what is vain, deceptive and deluding"
Persuade them with your enchanting voice; try winning them over with all the might you can muster; be a shareholder in their wealth and children and make promises to them; Satan’s promises are mere deceptions.
And incite whoever you can of them with your voice, mobilize against them all your cavalry and infantry, manipulate them in their wealth and children, and make them promises.” But Satan promises them nothing but delusion.
And incite whoever you can among them with your voice and impress on them with your horses and men and share in their wealth and children and promise them, and the devil only promises them an illusion.
Rouse with your voice whomever you are able. Muster against them your battalions of horse and foot. Be their partner in riches and in offspring. Promise them what you will. (Satan promises them only to deceive them.
"You may entice them with your voice, and mobilize all your forces and all your men against them, and share in their money and children, and promise them. Anything the devil promises is no more than an illusion.
Stir up those you can with your voice. Rally all your horses and men against them, and share with them their worldly treasures and children. Make all kinds of promises to them, for they will not know that which Satan promises is only an illusion."
Stir up those you can with your voice. Rally all your horses and men against them, and share with them their worldly treasures and children. Make all kinds of promises to them, for they will not know that which Satan promises is only an illusion.”
“And spur whomever among them you can with your voice, and fetch against them with your horses and your walking men, and share them, within the money and the progeny, and promise them.” And Satan does not promise them except a vanity.
And startle whomever of them you can with your voice, and collect your cavalry and infantry against them; and share with them in wealth and children and make promises to them; and the Satan makes no promises to them except delusion.
Entice with your voice such of them as you can. Muster against them all your cavalry and your infantry, and share with them wealth and offspring, and promise them [what you will] — indeed, whatever Satan promises them is nothing but a means of deception.
"Tempt and allure them with your voice such of them as you can (through the media and show biz, and propaganda against the Truth.) You may prompt them into armed conflicts, and entice them with monetary help, business partnerships and ready loans. You may misguide the children with detrimental educational programs, and counter-productive recreation. And hold out promises to them." Whatever Satan promises them is but meant to deceive their minds
And beguile whomsoever of them you can with your voice, and collect against them your forces riding and on foot, and share with them in wealth and children, and hold out promises to them; and the Shaitan makes not promises to them but to deceive
And entice whomsoever of them thou canst with thy voice, and urge against them thy horsemen and thy footmen and share with them in wealth, and their children, and make promises to them.' And Satan promises them naught but deceit
So incite whomsoever thou canst among them with thy voice, and bear down upon them with thy cavalry and thy infantry, and be their partner in wealth and children, and make them promises.” Satan promises them naught but delusion
"Lead to destruction those whom you can among them, gradually, with your seductive voice (of evil); Make attacks on them with your horsemen and soldiers; Together with them share wealth and children; And make (false) promises to them." But Satan promises them nothing but lies
“And entice whomever you can from among them with your voice. Muster against them your cavalry and your infantry, share the promises of wealth and children, and make promises to them.” However, Satan promises them nothing except deceit.
'And entice whomever of them you can with your voice, and rally against them your cavalry and your infantry, and share with them in wealth and children, and make promises to them.' But Satan promises them nothing but delusion
And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them." But Satan does not promise them except delusion
And frighten whoever you are able among them with your voice; and drive them with your horses and your footmen; and partner with them in the wealth and the children; and promise them.' And the devil promises them not except deception.
"Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothi ng but deceit
"Lead to destruction those whom thou canst among them, with thy (seductive) voice; make assaults on them with thy cavalry and thy infantry; mutually share with them wealth and children; and make promises to them." But Satan promises them nothing but deceit
إِنَّ عِبَادِی لَیۡسَ لَكَ عَلَیۡهِمۡ سُلۡطَـٰنࣱۚ وَكَفَىٰ بِرَبِّكَ وَكِیلࣰا ٦٥
but you will have no authority over My [true] servants: Your Lord can take care of them well enough.’
Surely! My servants, there is no authority for you over them. Your Lord is All-Sufficient as a Guardian.”
Verily My bondmen; over them thou hast no authority; and thy Lord sufficeth as a Trustee
"You will surely have no power over My devotees: Your Lord is sufficient as their protector."
“Indeed, over My servants (those who have believed in their essential reality that they are beings of Consciousness) you have no authority (of enforcement)! Sufficient is your Rabb as the Wakil.”
But as for My slaves, you will not have any authority over them.´ Your Lord suffices as a guardian.
‘As for My servants, you shall have no authority over them.’ And your Lord suffices as trustee
"But as for My (sincere, devoted) servants – you will have no authority over them." And your Lord suffices as protecting guardian (as One on Whom to rely and to Whom all affairs are referred)
`As to My true servants, you shall have certainly no authority over them. And sufficient is your Lord as Disposer of affairs.
'Surely over My servants thou shalt have no authority.' Thy Lord suffices as a guardian
Indeed you (Satan) have no authority (and power) over My servants, and your Lord is sufficient as an advocate.
“As for My true worshippers, you will never dominate them as the Lord is enough of a Protector for them.”
“As for My servants, no authority will you have over them.” Enough is your Lord for a manager of affairs
“You surely have no authority over My servants.” And sufficient is your Lord as a trustee.
Verily, my servants, thou hast no authority over them; thy Lord is guardian enough over them!
"Indeed My bondmen * - you do not have any power over them"; and your Lord is Sufficient as a Trustee. (* The chosen virtuous bondmen.
Truly as for My servants there is no authority for you over them and your Lord suffices as a trustee.
As to my servants, thou shalt have no power over them; for thy Lord is a sufficient protector of those who trust in Him
"Verily, over My servants, you have no authority, and your Lord is guardian enough over them!"
'Over My worshipers you shall have no authority. ' Your Lord is their Sufficing Guardian
As to my servants, no power over them shalt thou have; And thy Lord will be their sufficient guardian."
“Verily, My Ibad: there is (granted) no authority to you against them. And it became sufficient — your Nourisher-Sustainer to be a Wakil
Truly, My servants, over them there is no authority for thee. And thy Lord sufficed as a Trustee.
“As for My servants, You will certainly have no authority over them. Your Lord is sufficient as a guardian.”
- as for My servants, you shall have no authority over them. Your Lord is sufficient as their Guardian."
but know well that you will have no power against My servants. Your Lord suffices for them to place their trust in."
My servants -- thou has surely no authority over them. And thy Lord suffices as having charge of affairs
You certainly have no authority on My servants and your Fosterer is sufficient (as) a Trustee.”
"Indeed, you have no authority over all those whom I have created and who all obey Me. And your Lord is sufficient as a Guardian/Manager of their interests."
Assuredly, you will not be able to overpower those who are My servants, and your Lord is Sufficient to protect and help these (friends of Allah).
"As for My servants, you will have no power over them." And your Lord suffices as a Caretaker
"As for My servants, you will have no power over them." And your Lord is enough as a Caretaker.
As for My servants, you will have no power over them. And your Lord is enough as a Caretaker.
That (E) My worshippers/slaves power/control is not for you over them (you have no power/control over My worshippers/slaves). And enough/sufficient with God (as) a guardian/protector
"(And yet,] behold, thou shalt have no power over [such of] My servants [as place their trust in Me]: for none is as worthy of trust as thy Sustainer."
"Surely over My bondmen you shall have no all-binding authority." And your Lord suffices as an Ever-Trusted Trustee
Lo! My (faithful) bondmen - over them thou hast no power, and thy Lord sufficeth as (their) guardian
You have no authority over My servants. Your Lord is a Sufficient Protector."
.As for My servants, you have no control over them, and your Lord is enough to look after (everything)
Indeed, over My (pious) servants, you have no power (or right to enforce obedience). All-Sufficient is your Lord as a Guardian.
Of course, you shall have no hold over My servants; your Lord is sufficient as a Trustee
Indeed, over My (pious) servants, you have no power (or right to enforce obedience). And All-Sufficient is your Lord as a Guardian.
"Indeed, My devout servants" Allah added, "do not come under your authority nor have you the power to influence their conduct or actions and enough is Allah, your Creator, to be their Tutelary Guardian"
But you will have no power and influence over My servants; Your Lord is their Guardian
˹Allah added,˺ “You will truly have no authority over My ˹faithful˺ servants.” And sufficient is your Lord as a Guardian.
As for My servants, you have no authority over them, and your Lord is sufficient as protector.
But over My true servants you shall have no authority. Sufficient is your Lord as a guardian.‘
"As for My servants, you have no power over them." Your Lord suffices as an advocate.
"Know that you will have no power over my worshipers; Your Lord suffices as their guardian."
“Know that you will have no power over my worshipers; Your Lord suffices as their guardian.”
“Surely My slaves, you have not over them a Sultan.” And is sufficient with your Lord as trustee.
Verily (as for) My servants, you have not any authority over them; and your Lord suffices (as their) Guardian.
But over My servants you shall have no power. Your Lord is sufficient as a Guardian.'
"Behold, you shall have no power over My faithful servants. And your Lord suffices as their Guardian." (15:40-42)
Surely (as for) My servants, you have no authority over them; and your Lord is sufficient as a Protector
As to MY servants, thou shalt certainly have no power over them, and sufficient is thy Lord as a Guardian
“As for My servants, truly thou hast no authority over them.” And thy Lord suffices as a Guardian
"Verily! About My (loyal and true) servants, you will not have authority over them:" And your Lord is All Sufficient as a Guardian of affairs (Wakil)
“As for My devotees, you have no power over them. Your Lord is sufficient as a Protector.”
'As for My devotees, you have no authority over them.' Your Lord is an adequate Guardian
Indeed, over My [believing] servants there is for you no authority. And sufficient is your Lord as Disposer of affairs
'Indeed, My servants, you have no authority over them; And your Lord suffices for a trustee.'
"As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs
"As for My servants, no authority shalt thou have over them:" Enough is thy Lord for a Disposer of affairs
رَّبُّكُمُ ٱلَّذِی یُزۡجِی لَكُمُ ٱلۡفُلۡكَ فِی ٱلۡبَحۡرِ لِتَبۡتَغُوا۟ مِن فَضۡلِهِۦۤۚ إِنَّهُۥ كَانَ بِكُمۡ رَحِیمࣰا ٦٦
[People], it is your Lord who makes ships go smoothly for you on the sea so that you can seek His bounty: He is most merciful towards you
Your Lord is the one who drives your ships in the sea in order that you may seek His Bounty. Surely! He is Merciful towards you.
Your Lord is He who speedeth for you the ship in the sea that ye may seek His grace; verily He it unto you ever Merciful
It is your Lord who drives your ships across the seas that you may seek of His bounty. He is verily kind to you
It is your Rabb who drives the ship (your bodies) for you through the sea (knowledge) that you may seek of His bounty! Indeed, He is the Rahim (the One who manifests the qualities of the meanings of His Names)!
Your Lord is He who propels the ships on the sea for you so that you may seek His bounty. He is indeed Most Merciful to you.
Your Lord is He who drives for you the ships in the sea, that you may seek His grace. Indeed He is most merciful to you
Your Lord (O humankind) is He Who causes the ships to sail for you through the sea, that you may seek of His bounty. Surely He is ever Compassionate towards you
Your Lord is He Who drives the ships on the sea for you that you may seek of His bounty. He is certainly Ever Merciful to you
Your Lord it is who drives for you the ships on the sea that you may seek His bounty; surely He is All-compassionate towards you
Your Lord is the One Who sails the ship through the sea for you so that you look for His bounty. Your Lord is indeed merciful to you.
Your Lord is the One Who is behind the forces that sail your ship through the sea so that you may pick up what He has gracefully provided for you. How merciful is He toward you
Your Lord is He Who makes the ship sail smoothly for you through the sea, in order that you may seek of His bounty, for He is to you the Merciful Redeemer
Yourpl Lord is the One Who propels for you the ships at sea, that you may seek of His grace; indeed, to you He has always been Merciful.
It is your Lord who drives the ships for you in the sea that ye may seek after plenty from Him; verily, He is ever merciful to you
Your Lord is He Who sails the ship upon the seas for you, so that you may seek His munificence; indeed He is Most Merciful upon you
Your Lord is the one who causes the ship to sail for you in the ocean so that you may seek from His bounties. Truly He is Most merciful to you.
It is your Lord who driveth forward the ships for you in the sea, that ye may seek to enrich your selves of his abundance by commerce; for He is merciful towards you
It is your Lord who drives the ships for you upon the sea that you may seek of His bounty. Verily, He is ever Merciful towards you
It is your Lord who drives your ships at sea so that you may seek His bounty. He is indeed the Most Merciful towards you
It is your Lord who speedeth onward the ships for you in the sea, that ye may seek of his abundance; for he is merciful towards you
Your Nourisher-Sustainer is He Who sails the ship for you through the sea, in order that you may seek of His Bounty. Truly, He is continuously Merciful towards you
Your Lord is He Who propels for you the boats on the sea so that you be looking for His grace. Truly, He had been Compassionate towards you.
Your Lord is the One who makes the ship sail for you across the sea so that you may seek His bounty. Truly, He is Most Merciful to you.
Your Lord is the One Who drives your ships across the ocean, so that you may seek His bounty; indeed He is ever Merciful to you
Your Lord is He Who steers your vessels across the seas that you may seek of His Bounty. He is ever Merciful towards you
Your Lord is He who speeds the ships for you in the sea that you may seek of His grace. Surely He is ever Merciful to you
Your Fosterer is He Who makes the ships to sail in the sea for you that you may seek from His grace, He is certainly Merciful to you.
Your Lord is He Who navigates the ships for you in the sea that you may seek things out of His grace. He is indeed ever Merciful to you
Your Lord is He Who makes (the ships and) vessels sail in the sea (and rivers) for you so that you may look for His bounty (i.e., sustenance through internal and external trade). Indeed, He is Ever-Merciful towards you
Your Lord in the One Who drives the ships for you in the sea so that you may seek of His bounty. He is Most Merciful towards you
Your Lord is the One Who drives the ships for you in the sea so that you may seek of His bounty. He is Merciful towards you.
Your Lord is the One who drives the ships for you in the sea so that you may seek of His bounty. He is Merciful towards you.
Your Lord (is) who drives/pushes for you the ships in the sea/ocean , to desire on them from His grace/favour , that He truly was/is with you merciful
YOUR SUSTAINER is He who causes ships to move onward for you through the sea, so that you might go about in quest of some of His bounty: verily, a dispenser of grace is He unto you
Your Lord is (the One) Who urges on for you the ships in the sea that you may seek of His Grace; surely He has been Ever-Merciful towards you
(O mankind), your Lord is He Who driveth for you the ship upon the sea that ye may seek of His bounty. Lo! He was ever Merciful toward you
Your Lord who causes the ships to sail on the sea so that you may seek His bounty is certainly All-merciful to you
Your Lord is the One who causes ships to sail for you through the sea, so that you may go in quest of His bounty; surely, He is Ever-Merciful for you
Your Lord is the One Who causes the ship to move on the surface of the sea, so that you may seek of His Bounty. Indeed, He is Ever Most Merciful towards you.
Your Lord makes the ship sail in the ocean so you could seek His blessings. Indeed, He is ever so merciful towards you
Your Lord is the One Who causes the ship to move on the surface of the sea so that you may seek of His Bounty. Most assuredly He is Ever Most Merciful towards you.
It is Allah, your Creator, Who keeps the ships afloat and makes them move on the surface of the sea to be of service in effecting your objects which are sought after of His Bounty. Indeed, He has been always Rahimun (Merciful) to you
Your Lord makes the ships sail across the sea for you to seek His bounty; He is most Kind to you.
It is your Lord Who steers the ships for you through the sea, so that you may seek His bounty. Surely He is ever Merciful to you.
Your Lord is the One who makes the ship move on the sea for you so you seek of His favours, for He is merciful to you.
It is your Lord who drives for you the ships across the ocean, that you may seek His bounty. Surely He is ever compassionate towards you
Your Lord is the One who causes the ships to float on the ocean, that you may seek His bounties. He is Most Merciful towards you.
Your Lord is He who causes ships to move across the sea for you, so that you are able to seek His blessings. Truly He is the Mercy Giver to you.
Your Lord is He who causes ships to move across the sea for you so that you are able to seek His blessings. Indeed He is the Mercy Giver to you.
Your Lord is the one who propels for you the arks in the sea, to seek among His bounty. Surely, He is ever with you, a Merciful.
Your Lord is He Who makes the ship go for you through the sea that you may seek of His grace; verily He is ever Merciful to you.
Your Lord is He who makes ships go smoothly through the sea, so that you may go about in quest of His bounty. He is indeed Most Merciful to you.
(O Mankind, be mindful of your Lord to ward of your selfish desire). Your Sustainer is He Who causes the ships to move onward for you through the sea that you may seek of His bounty. Verily, He is Most Gracious towards you
Your Lord is He Who speeds the ships for you in the sea that you may seek of His grace; surely He is ever Merciful to you
Your Lord is HE WHO drives for you the ships in the sea, that you may seek of HIS bounty. Surely, HE is Ever-Merciful towards you
Your Lord is He Who makes the ships sail upon the sea, that you might seek of His Bounty. Verily, He is Merciful unto you
Your Lord is He Who makes the ship go smoothly for you through the sea, so that you may seek from His Bounty. Truly, He is Most Merciful (Raheem) to you
It is your Lord who causes the ship to move for you through the sea, so you may seek His bounty. Indeed, He is Most Merciful to you.
Your Lord is He who propels for you the ships at sea, that you may seek of His bounty. He is towards you Most Merciful
It is your Lord who drives the ship for you through the sea that you may seek of His bounty. Indeed, He is ever, to you, Merciful
Your Lord is the one who drives the ships for you in the sea that you may seek of His grace; indeed, He is compassionate to you.
Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful
Your Lord is He That maketh the Ship go smoothly for you through the sea, in order that ye may seek of his Bounty. For he is unto you most Merciful
وَإِذَا مَسَّكُمُ ٱلضُّرُّ فِی ٱلۡبَحۡرِ ضَلَّ مَن تَدۡعُونَ إِلَّاۤ إِیَّاهُۖ فَلَمَّا نَجَّىٰكُمۡ إِلَى ٱلۡبَرِّ أَعۡرَضۡتُمۡۚ وَكَانَ ٱلۡإِنسَـٰنُ كَفُورًا ٦٧
When you get into distress at sea, those you pray to besides Him desert you, but when He brings you back safe to land you turn away: man is ever ungrateful
And whenever any harm touches you at the sea, all those to whom you call upon except Him (Allah) vanish. Yet, when He brings you safely to the land, you turn away (from Him). And human is ever ungrateful.
And when there toucheth you a distress on the sea, those whom ye call upon fall away except Him alone, then when He delivereth you on the land ye turn away: and man is ever ungrateful
When a calamity befalls you on the sea, all those you invoke fail you except Him. But when He brings you safely to the shore, you turn away, for man is most ungrateful
And when adversity touched you at sea, lost were all those you invoked besides Him... But when He delivered you to the land, you turned away from Him... Man is so ungrateful!
When harm occurs to you at sea, those you call on vanish — except for Him alone! But when He delivers you to dry land, you turn away. Man truly is ungrateful.
And when distress befalls you at sea, those whom you invoke besides Him are forsaken. But when He delivers you to land, you are disregardful [of Him]. And man is very ungrateful
When distress afflicts you in the sea, all that you invoke (as powers to help you) fail you save Him only; yet when He brings you safe to land, you turn away from Him. Indeed human is ever ungrateful
And when you encounter some distress on the sea, (at that time all) those (gods) whom you call upon are lost (to you), but not He. Yet when He brings you safe to the land, you turn away (from Him). Of course, such a person is very ungrateful
And when affliction visits you upon the sea, then there go astray those on whom you call except Him; and when He delivers you to land, you turn away; man is ever unthankful
When harm happens to you in the sea, whomever you call on abandons (you) except Him. But when He saves you (and brings you back) to the land, you stay away (from Him). The human being is very ungrateful.
And when you encounter a danger upon the see, you forget about all those whom you worship and turn sincerely to the Lord. But when He brings you safely to land, you forget Him. How ungrateful is man
When distress seizes you at sea, those who you call upon besides Him leave you there, but when He brings you back safely to land, you turn away. Most ungrateful is the human being
And when harm touches youpl at sea, (all) those you call upon become lost except for Him. But when He delivered you to the shore, you disregarded (Him); thus man has always been a staunch denier.
And when distress touches you in the sea, those whom ye call on, except Him, stray away from you; but when He has brought you safe to shore, ye turn away; for man is ever ungrateful
And when calamity strikes you upon the sea, all those whom you worship are lost, except Him; then when He rescues you towards land, you turn away; and man is extremely ungrateful
and whenever harm touches you in the sea, all that you are used to invoking besides Him goes missing but when He brings you safely to the land, you turn away and the human being is most ungrateful.
When a misfortune befalleth you at sea, the false deities whom ye invoke are forgotten by you, except Him alone: Yet when He bringeth you safe to dry land, ye retire afar off from Him, and return to your idols; for man is ungrateful
And when distress touches you in the sea, all those whom you call on fail you, except Him, but when He has brought you safe to shore, you turn away; for man is ever ungrateful
When misfortune befalls you at sea, all except He of those to whom you supplicate forsake you; yet when He delivers you safely to the land, you turn away. The human is unthankful
When a misfortune befalleth you out at sea, they whom ye invoke are not to be found: God alone is there: yet when he bringeth you safe to dry land, ye place yourselves at a distance from Him. Ungrateful is man
And when adversity touched you at the sea, vanished (from you all those) whom you invoke (for help) except He (i.e., Allah) Alone. So when He brought you safely on the land, you slided back. And man is (ever) ungrateful
And when harm afflicted you upon the sea, whomever you call to besides Him went astray. But when He delivered you to dry land, you turned aside. And the human being had been ungrateful.
When distress grips you at sea, those upon whom you call forsake you except Him. When He delivers you safely to land, you turn away. People are so ungrateful!
Whenever any adversity strikes you at sea, all those to whom you pray besides Him forsake you except He; yet when He brings you safe to the land, you turn your backs upon Him. Indeed, man is ever ungrateful
When a calamity befalls you on the sea, all those whom you invoke forsake you except Him. But when He delivers you safely to the shore you turn away from Him, for man is indeed most thankless
And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn away. And man is ever ungrateful
And when harm afflicts you in the sea, (all) whom you pray to, go away (from your minds) except Him, but when He brings you safe to the land, you turn away (from Him). And man is ungrateful.
And when, while on the sea, distress strikes you, all, but He, whom you pray to, desert you. Then when He brings you back safe to the land, you turn away from Him. And man is ever ungrateful
And when some adversity afflicts you in the sea, then (all) those (idols) disappear (from your minds) you keep worshipping apart from Him (Allah Whom you remember at that time). Then, when He rescues you and takes you safe ashore, (you once again) start turning away (from Him). And man has happened to be extremely thankless
And if harm should afflict you at sea, then all those whom you called on besides Him suddenly vanish from you except for Him. So when He saves you to dry land, you turn away. Mankind is ever ungrateful
And if harm should afflict you at sea, then all those whom you called on besides Him suddenly vanish from you except for Him. So when He saves you to dry land, you turn away. Man is ever rejecting.
And if harm should afflict you at sea, then all those whom you called on besides Him suddenly vanish from you except for Him. So when He saves you to dry land, you turn away. The human being is ever rejecting.
And if the harm touched you in the sea/ocean , whom you call (was) lost, except (only) Him, so when He saved/rescued you to the shore/land, you objected/turned away; and the human/mankind was/is (an insistent) disbeliever
And whenever danger befalls you at sea, all those (powers] that you are wont to invoke forsake you, [and nothing remains for you] save Him: but as soon as He has brought you safe ashore, you turn aside [and forget Him]-for, indeed, bereft of all gratitude is man
And when adversity touches you in the sea, the ones whom you invoke err away (from you) except Him (only); then as soon as He safely delivers you to land, you veer away. And man has been constantly disbelieving (i.e., ever-thankless
And when harm toucheth you upon the sea, all unto whom ye cry (for succour) fail save Him (alone), but when He bringeth you safe to land, ye turn away, for man was ever thankless
If you are afflicted by hardships in the middle of the sea, it would be an error to call anyone other than Him for help. When God saves you from such difficulties, you turn away from Him. The human being has always been ungrateful
you face a hardship at sea, vanished are those whom you used to invoke, except Him (Allah). Then, once He brings you safe to the land, you turn away (from Him); man is so ungrateful
When misfortune touches you in the middle of the sea, all except He of those whom you invoke will abandon you. But when He brings you safely to land, you turn away. Lo! Man is ever impious.
When trouble strikes you at sea, all those you invoke except Him, vanish (from your consciousness). And when He rescues you (and leads you) back to shore, you again turn away! Man is most ungrateful
And When misfortune touches you in the middle of the sea, all of those whom you invoke will abandon you except Him. But when He brings you safely to the shore, you fall away (from the Faith). Lo! Man is ever impious (towards his Lord).
And when you are befallen with a misfortune or with a distressful condition at sea, there vanish into thin air those whom you invoke besides Him. And when He delivers you safe ashore you turn away from Him! It is a pity that man has always been inclined to display no gratitude
When you are distressed at sea, those you worship besides Allah desert you, but He brings you safely to the land yet you turn away. Man, is unthankful.
When you are touched with hardship at sea, you ˹totally˺ forget all ˹the gods˺ you ˹normally˺ invoke, except Him. But when He delivers you ˹safely˺ to shore, you turn away. Humankind is ever ungrateful.
And when harm afflicts you on sea, all whom you call upon besides Him disappear, then when He rescues you on to land, you renounce, and man is ungrateful.
And when at sea a misfortune befalls you, all but Him of those to whom you pray forsake you; yet when He brings you safe to dry land you turn your backs: truly, man is ever thankless
If you are afflicted in the middle of the sea, you forget your idols and sincerely implore Him alone. But as soon as He saves you to the shore, you revert. Indeed, the human being is unappreciative.
And whenever you are in danger on the sea, all those you call upon vanish-except Him . But as soon as He brings you safely to shore, you turn away-for surely man is ungrateful.
And whenever you are in danger on the sea, all those you call upon vanish-except Him. But as soon as He brings you safely to shore, you turn away—for surely, man is ungrateful.
And if the harm touched you in the sea, strayed whoever you are calling except Him. So, when He saved you to the land, you turned away. And the human was being infidel (unthankful).
And when affliction touches you in the sea, away will go those on whom you call except him; but as He delivers you to the land, you turn away (from Him) ; and man is very ungrateful.
And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him. Yet when He has brought you safe to dry land, you turn away. Indeed, bereft of all gratitude is man!
(You hardly think that His Laws are changeless and, therefore, trustworthy.) When harm touches you on the sea, those you call upon besides Him, leave you in the lurch! (You try to save the ship according to Our Laws and forget superstitions). But when He brings you safely ashore, you turn aside and forget Him. The fact is, that the unguided human is ever ungrateful
And when distress afflicts you in the sea, away go those whom you call on except He; but when He brings you safe to the land, you turn aside; and man is ever ungrateful
And when harm touches you on the sea, all of those whom you call upon, except HIM, are lost to you. But when HE brings you safe to land, you turn aside; and man is very ungrateful
And whenever affliction befalls you at sea, forgotten are those whom you would call upon, save for Him. Then when He has delivered you safely to land, you turn away. Man is ever ungrateful
And when suffering (or distress) gets you at sea, those that you call upon— other than Himself— Leave you in a difficult position! But when He safely brings you back to land, you turn away (from Him). And man is most ungrateful
When danger befalls you at sea, all those you call upon vanish, except for Him. Yet, when He brings you safely to land, you turn away. Man is ever ungrateful.
When harm afflicts you at sea, those you pray to vanish, except for Him. But when He saves you to land, you turn away. The human being is ever thankless
And when adversity touches you at sea, lost are [all] those you invoke except for Him. But when He delivers you to the land, you turn away [from Him]. And ever is man ungrateful
And when distress touches you in the sea, whoever you call on errs except Him; then when He saves you to the land, you turn away; and man is ungrateful.
When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man
When distress seizes you at sea, those that ye call upon - besides Himself - leave you in the lurch! but when He brings you back safe to land, ye turn away (from Him). Most ungrateful is man
أَفَأَمِنتُمۡ أَن یَخۡسِفَ بِكُمۡ جَانِبَ ٱلۡبَرِّ أَوۡ یُرۡسِلَ عَلَیۡكُمۡ حَاصِبࣰا ثُمَّ لَا تَجِدُوا۟ لَكُمۡ وَكِیلًا ٦٨
Can you be sure that God will not have you swallowed up into the earth when you are back on land, or that He will not send a sandstorm against you? Then you will find no one to protect you
Do you then feel secure that He will not cause side of the land to swallow you up, or send against you a violent sand-storm? Then, you shall not find a guardian for you.
Are ye then secure that he will not cause a side of the land to swallow you up, or send over you a sand-storm, and then ye will not find for yourselves a trustee
Have you then become so sure that He will not cleave the earth and sink you in it by the shore, or send a gale against you, when you will not find any protector
Did you become certain that He will not cause the land to swallow you (experience the worst of bodily corporeal life) or that He won’t send a storm (of events to disrupt your life) upon you? Then you would not find for yourself an advocate.
Do you feel secure against Him causing the shore to swallow you up or sending against you a sudden squall of stones? Then you will find no one to be your guardian.
Do you feel secure that He will not make the coastland swallow you, or He will not unleash upon you a rain of stones? Then you will not find any defender for yourselves
Do you then feel secure that He will not cause a part of the land to (fall on you and) engulf you, or send a sand-storm upon you? Then you will not find a protecting guardian for yourselves
Do you then feel secure that He will not humiliate you in the side of the land and make you sink (in the earth on the side of) the shore, or send against you a violent squall of pebbles. For (if He does) you shall find none responsible to protect and help you
Do you feel secure that He will not cause the shore to swallow you up, or loose against you a squall of pebbles, then you will find no guardian for you
Do you feel safe that He does not make you sink in part of the land, or He does not send you a sandstorm? Then you will not find any advocate for yourselves.
What makes you so sure that He will not order the land to swallow you or send a strong wind to harm you? Whom will you turn to as protector then
Do you then feel secure that He will not cause you to be swallowed up beneath the earth when you are on land, or that He will not send against you a violent tornado so that you can find no one to carry out your affairs for you
Are youpl confident that He will not cause a side of the shore to collapse beneath you or unleash a tornado against you, and then you find no trustee?
Are ye sure that He will not cleave with you the side of the shore, or send against you a heavy sand-storm? then ye will find no guardian for yourselves
Are you unafraid that He may bury an edge of the same land along with you, or send a shower of stones upon you, and you find no supporter for yourselves
Do you then feel safe that He may cause a portion of the land to slide under you and swallow you or that He will rain down unto you a hail of stones and you will not then find anyone as a trustee for you?
Are ye therefore secure that He will not cause the dry land to swallow you up, or that He will not send against you a whirlwind driving the sands to overwhelm you? Then shall ye find none to protect you
Are ye, then sure (do you feel secure) that He will not cause a slope of the land to swallow you, or set upon you a heavy sand-storm, and then you will find no protector
Do you feel secure that He will not cause the shore to swallow you, or let loose a squall of pebbles upon you? Then you shall find no guardian for yourself
What! are ye sure, then, that he will not cleave the sides of the earth for you? or that he will not send against you a whirlwind charged with sands? Then shall ye find no protector
Have you then become secure — that He may cause a portion of the dry land sink down along with you (swallowing you up) or He may send against you a violent sand-storm? Then you shall find no wakil for yourself
Were you safe that He causes not the shore of dry land to swallow you up or send a sand storm against you? Again, you will find no trustee for you.
Do you feel safe from His causing you to be swallowed beneath the earth? Do you think that He will not send a violent storm against you? You would not be able to find yourself a guardian.
Are you confident that He will not cave in the land beneath you, or let loose a deadly tornado upon you? Then you may not find anyone to protect you
Do you, then, feel secure against His causing you to be swallowed up by a tract of the earth, or letting loose a deadly whirlwind charged with stones towards you, and there you will find none to protect you
Do you then feel secure that He will not bring you low on a tract of land, or send on you a violent wind? Then you will not find a protector for yourselves
Then do you feel secure that He cannot cause you to sink on a tract of land or send a sand storm on you? Then you will not find for yourselves any trustee.
Do you then feel secure that He will not crush you under a landslide or send upon you a violent storm? Then you may not find anyone to save you
Do you feel free of this fear that He may sink you (into the land) right at the shore or may send you stone storm? Then you will not find any helper for yourselves
Are you confident that He will not cause this side of the land to swallow you up, or that He would not send a violent storm against you Then you will find no caretaker for yourselves
Are you confident that He will not cause this side of the land to swallow you up, or that He would not send a violent storm against you? Then you will find no caretaker for yourselves.
Are you confident that He will not cause this side of the land to swallow you up, or that He would not send a violent storm against you? Then you will find no caretaker for yourselves.
So (did) you become safe/secure that (E) he caves in with you the land's/shore's side/direction, or He sends on you a violent wind carrying pebbles and hail , then you do not find for you a guardian/protector
Can you, then, ever feel sure that He will not cause a tract of dry land to swallow you up, or let loose upon you a deadly storm-wind, whereupon you would find none to be your protector
Do you then (feel) secure that He will not cause a side of the land to cave you in, or send against you a squall of gravel? Thereafter you will find no constant trustee for you
Feel ye then secure that He will not cause a slope of the land to engulf you, or send a sand-storm upon you, and then ye will find that ye have no protector
Do you feel secure that We will not cause a part of the land to sink or engulf you with sand storms when you would find no one to protect you
Do you, then, feel secure from that He makes a part of the land sink down along with you, or that He sends down a rain of stones on you, whereupon you will find no one to protect you
Do you then feel secure that He will not allow part of the land to swallow you or send against you a fierce sandstorm? Then you will find no guardian.
Do you then feel secure that He will not cause you to sink and go under even on dry land? Or send hurricanes upon you and no one will be there to guard you
Do you then feel secure that He won’t allow part of the land to swallow you or send against you a fierce sandstorm? Then, you will find no guardian (other than Him).
Do you -infidels- feel really secure and in your minds you are sure that He who is in heaven's realm will not cause that shore bordering on the sea where you disembark to sink down below your feet and you disappear utterly in its depth! Or that He will not make you suffer the disastrous consequences of a whirlwind and a sand dune and no one will you find then to afford you protection or to render void Our decree
Are you sure that He won’t sink you in the ground or send a sandstorm? You won’t find any protector.
Do you feel secure that He will not cause the land to swallow you up, or unleash upon you a storm of stones? Then you will find none to protect you.
Are you then safe from Him subjecting you to a landslide or sending a storm against you? Then you will not find a protector for yourselves.
Are you confident He will not cause the earth to cave in beneath you, or let loose a deadly sand-storm upon you? Then you shall find none to protect you
Have you guaranteed that He will not cause the land, on shore, to swallow you? Or, that He will not send upon you a tempest, then you find no protector?
Can you, then, ever feel secure that He will not cause a tract of dry land to swallow you, or release the deadly winds of a storm upon you, from which you will find no one to protect you?
Can you, then, ever feel secure that He will not cause a tract of dry land to swallow you or release the deadly winds of a storm upon you, from which you will find no one to protect you?
So have you secured that He would collapse down a side of the land with you, or send upon you a stone storm, then you will not find for you a trustee?
Do you then feel secure that He will not cause the shore to swallow you up, or send on you squall of pebbles Then, you will not find protector for yourselves.
Can you feel so sure that He will not let a tract of the land cave in beneath you, or let loose against you a deadly stormwind? You will not find then anyone to protect you.
(You forget that His Laws apply to land as they do to the entire Universe.) Can you then, ever feel sure that He will not cause the dry land to engulf you, or let loose upon you a deadly storm, whereupon you find none to be your protector
What! Do you then feel secure that He will not cause a tract of land to engulf you or send on you a tornado? Then you shall not find a protector for yourselves
Do you then feel secure that HE will not cause you to sink in the earth on the side of the shore or send against you a violent sand-storm and then you will find no guardian for yourselves
Do you feel secure that He will not cause the shore to engulf you or unleash a torrent of stones upon you? Then would you find no guardian for yourselves
Do you then feel secure that He will not cause a side of the land to swallow you (even when you are on land), or that He will not send a strong storm against you (with shower of stones) so that you will have no one as a guardian for you
Are you confident that He won’t collapse a tract of land beneath you, or unleash a hailstorm upon you? Then, you would find no protector.
Are you confident that He will not cause a track of land to cave in beneath you, or unleash a tornado against you, and then you find no protector
Then do you feel secure that [instead] He will not cause a part of the land to swallow you or send against you a storm of stones? Then you would not find for yourselves an advocate
Are you then secure from Him causing the side of the land to sink with you or sending upon you a storm of stones? Then you will not find for you a trustee.
Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you
Do ye then feel secure that He will not cause you to be swallowed up beneath the earth when ye are on land, or that He will not send against you a violent tornado (with showers of stones) so that ye shall find no one to carry out your affairs for you
أَمۡ أَمِنتُمۡ أَن یُعِیدَكُمۡ فِیهِ تَارَةً أُخۡرَىٰ فَیُرۡسِلَ عَلَیۡكُمۡ قَاصِفࣰا مِّنَ ٱلرِّیحِ فَیُغۡرِقَكُم بِمَا كَفَرۡتُمۡ ثُمَّ لَا تَجِدُوا۟ لَكُمۡ عَلَیۡنَا بِهِۦ تَبِیعࣰا ٦٩
Or can you be sure that He will not send you back out to sea, and send a violent storm against you to drown you for being so ungrateful? You will find no helper against Us there
Or do you feel secure that when you will return to it (sea) a 2nd time, He will not send a hurricane of wind against you and drown you because of your disbelief? (If that happens) then you will not find for you therein an avenger (to take revenge) against Us.
Or are ye secure that he will not send you back therein anot her time and then send upon you a gale of wind and drown you for your having disbelieved, so that therein you will not find for yourselves against Us an avenger
Or you feel so secure that He will not send you back (to sea) again or send a gravel-hurtling storm against you, and drown you for your ingratitude? Then you will not find any avenger against Us
Or did you become certain that He would not send you back to the sea and send upon you a hurricane of wind and drown you in that water as a result of your ungratefulness? Then you would not find for yourself an opposer against Us either!
Or do you feel secure against Him taking you back into it another time and sending a violent storm against you and drowning you for your ingratitude? Then you will find no one to defend you against Us.
Do you feel secure that He will not send you back into it another time and unleash against you a shattering gale and drown you because of your unfaith? Then you will not find for yourselves any redresser against Us
Or do you feel secure that He will not send you back (to the sea) another time, and send against you a raging tempest to drown you because you disbelieve in ingratitude? Then you find none to uphold you against Us
Or do you feel secure and have made sure that He will (not) send you back in it (- the sea) a second time (and) then send against you a fierce storm blast and drown you because of your ingratitude, for (if He does), you will find no helper in the matter for yourselves to protect you against Us
Or do you feel secure that He will not send you back into it a second time, and loose against you a hurricane of wind and drown you for your thanklessness, then you will find no prosecutor for you against Us
Or do you feel safe that He does not bring you back into it (the sea) another time and then He sends you a hurricane of winds and drowns you because you disbelieved? Then you will not find a prosecutor (or anyone to sue) against Us for it.
Is there any guarantee that (in account of your ingratitude) you will not find yourself one more time in the sea facing another storm which will lead you to drawn? Rest assured that you will not be given a second chance then
Or do you feel secure that He will not send you back to sea a second time, and send against you a storm to drown you because of your ingratitude, so that you find no helper therein against Us
Or are youpl confident that He will not return you to it once again and unleash a hurricane of wind against you and drown you for your denial, and then you find no attending followers against Us?
Or are ye sure that He will not send you back therein another time, and send against you a violent wind, and drown you for your misbelief? then ye will find for yourselves no protector against us
Or are you unafraid that He may again take you back to the sea, then send against you a ship-breaking gust of wind, therefore drowning you because of your disbelief - then you may not find for yourself anyone to come after Us for this
Or do you feel safe that He will bring you back [in the ocean] a second time and then send against you a violent storm and then cause you to drown because of your ingratitude and then you find no helpers for you against Us?
Or are ye secure that He will not cause you again to commit your selves to the sea another time, and send against you a tempestuous wind, and drown you; for that ye have been ungrateful? Then shall ye find none to defend you against Us, in that distress
Or are you sure that He will not send you back therein another time, and send against you a violent wind, and drown you for your thanklessness, and then you will find no helper against Us therein
Or, do you feel secure that He will not send you back into it a second time, and send against you a violent tempest and drown you because of disbelief?Then you shall find no prosecutor (to help) you against Us
Or are ye sure that he will not cause you to put back to sea a second time, and send against you a storm blast, and drown you, for that ye have been thankless? Then shall ye find no helper against us therein
Have you become secure — that He may send you back in this (sea) a second time and send against you a hurricane of wind and then drown you, because you disbelieved? Then you will not find for you, against Us, an avenger for that
Or were you safe that He will not cause you to return to it another time and send against you a hurricane of wind and drown you because you were ungrateful? Again, you will not find for yourselves an advocate against Us in it.
Do you feel safe that He won’t return you to the sea and then send a fierce wind to drown you because of your ingratitude? You would find no helper against Us.
Or, are you confident that when again you go back to sea He will not smite you with a violent tempest and drown you for your thanklessness? If that happens, then you will not find anyone who can question Us regarding this end of yours
Or do you feel secure that He will not cause you to revert to the sea, and let a tempest loose upon you and then drown you for your ingratitude whereupon you will find none even to inquire of Us what happened to you
Or, do you feel secure that He will not take you back into it another time, then send on you a fierce gale and thus overwhelm you for your ungratefulness? Then you will not find any aider against Us in the matter
Or do you feel secure that He cannot take you back into it (your plight in the sea) a second time, then send against you a violent wind so as to drown you because of your ungratefulness? Then in that (case) you will not find for yourselves any helper against Us.
Or, do you feel secure that He will not take you back into it (sea) another time, then send on you a stormy wind and thus drown you on account of your ungratefulness? Then you may not find anyone to help you against Us in the matter
Or have you become fearless that He may take you back once more (into the sea) and let loose upon you the ship-wrecking tempest and drown you (into the sea) because of your disbelief that you used to practise. Then you will not find for yourselves anyone to impeach Us (on this drowning)
Or are you confident that He would not send you back again in it, then He would send against you a violent wind and cause you to drown for your rejection Then you will not find a second chance with Us
Or are you confident that He would not send you back again in it, then He would send against you a violent wind and cause you to drown for your rejection? Then you will not find a second chance with Us.
Or are you confident that He would not send you back again in it, then He would send against you a violent wind and cause you to drown for your rejection? Then you will not find a second chance with Us.
Or (did) you become safe/secure that (E) He returns/repeats you in it once/another again? So He sends on you a severe wind that breaks every thing in its path from the wind, so He drowns/sinks you because (of) what you disbelieved, then you do not find on Us with it a victorior/follower
Or can you, perchance, feel sure that He will not make you put back to sea once again, and then let loose upon you a raging tempest and cause you to drown in requital of your ingratitude - whereupon you would find none to uphold you against Us
Or even do you (feel) secure that He will not bring you back into it on another occasion, so send against you a rumbling wind (and) so drown you for that you have disbelieved? Thereafter you will find no attending followers for you against Us
Or feel ye secure that He will not return you to that (plight) a second time, and send against you a hurricane of wind and drown you for your thanklessness, and then ye will not find therein that ye have any avenger against Us
Do you feel secure that We will not drive you back to the sea, send a fierce gale to you, and cause you to drown because of your disbelief when you would not be able to find anyone who would intercede for you with Us
Or, do you feel secure from that He takes you back to it (the sea) once again, and sends a heavy storm of wind upon you which drowns you because of your disbelief, and then you will find no one to help
Or do you feel secure that He will not send you back to the sea another time, then sends against you a cyclone with destructive wind and drown you because of your disbelief? Then you will find therein no avenger for you against Our retribution.
Or are you sure that He will not make you go back to sea for a second time, send a cyclone upon you and drown you for your disbelief? Then, you will find no one to assist you against Us
Or do you then feel secure that He won’t send you back to the sea another time, then sends against you a cyclone with destructive wind and drown you because of your persistent denial? Then, you will find therein no avenger for you against Our retribution.
Or do you feel really secure and in your minds you are sure that He will not send you back to sea on another occasion and send against you a gale of considerable strength that drowns you in requital of your ingratitude and no avenger will you find to exact satisfaction or retaliate upon Us on your behalf
Are you sure when you return to the sea He will not send a violent storm to drown you for your unthankfulness? You will not find any helper in opposition to Us
Or do you feel secure that He will not send you back to sea once again, and send upon you a violent storm, drowning you for your denial? Then you will find none to avenge you against Us.
Or are you safe that He returns you to it another time and sends against you a raging wind, then drowns you because you rejected (the truth), then you will not find anyone to assist you against Us.
Or are you confident that when again He lets you put to sea He will not blast you with a violent tempest and drown you for being thankless? Then you shall find none to prosecute your case against Us
Have you guaranteed that He will not return you to the sea another time, then send upon you a storm that drowns you because of your disbelief? Once this happens, we will not give you another chance.
Or can you even conceive of being certain that He will not make you go back to sea, and then release a raging hurricane upon you that will drown you for your lack of faith? You will find no one who will support you.
Or can you even conceive of being sure that He will not make you go back to sea and then release a raging hurricane upon you that will drown you for your lack of faith? You will find no one who will support you.
Or have you secured that He returns you into it another time, so He sends upon you a hurricane of the wind, so He drowns you with what you disbelieved? Then you will not find for you against us with it, a follower.
Or do you feel secure that He will (not) send you back into it (the sea) another time, and then send on you a fierce gale then drown you for your disbelief; then you will find no prosecutor for you against Us
Or can you feel so sure that He will not let you go back to sea again, and then let loose against you a violent tempest to drown you for your ingratitude? You shall not find then anyone to help you against Us.
Or can you feel sure that He will not return you to that plight a second time, and then let loose upon you a raging tempest and cause you to drown in requital for your ingratitude? And then, you will find none to help you against Our Laws. (Life is too short and too unpredictable to postpone for tomorrow the good you can do today)
Or, do you feel secure that He will (not) take you back into it another time, then send on you a fierce gale and thus drown you on account of your ungratefulness? Then you shall not find any aider against Us in the matter
Or, do you feel secure that HE will not send you back therein a second time, and then send against you a storm-blast, and drown you because of your disbelief? You will then find therein no helper for yourselves against US
Or do you feel secure that He will not cause you to return to it another time, and unleash upon you a tempestuous wind, and drown you for your having been ungrateful? Then you would find no avenger therein against Us
Or do you feel secure that He will not send you back to sea a second time and send against you a heavy gale to drown you because of your disbelief, then you find no helper against Us in there
Or are you confident that He won’t return you to it again, unleash a hurricane against you, and drown you due to your ingratitude? Then, you would find no avenger against Us.
Or are you confident that He will not return you to it once again, and unleash a hurricane against you, and drown you for your ingratitude? Then you will find no helper against Us
Or do you feel secure that He will not send you back into the sea another time and send upon you a hurricane of wind and drown you for what you denied? Then you would not find for yourselves against Us an avenger
Or are you secure that He will not send you back into it another time, and send upon you a violent wind, and drown you because you disbelieved? Then you will find therein no follower for you against Us.
Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us
Or do ye feel secure that He will not send you back a second time to sea and send against you a heavy gale to drown you because of your ingratitude, so that ye find no helper. Therein against Us
۞ وَلَقَدۡ كَرَّمۡنَا بَنِیۤ ءَادَمَ وَحَمَلۡنَـٰهُمۡ فِی ٱلۡبَرِّ وَٱلۡبَحۡرِ وَرَزَقۡنَـٰهُم مِّنَ ٱلطَّیِّبَـٰتِ وَفَضَّلۡنَـٰهُمۡ عَلَىٰ كَثِیرࣲ مِّمَّنۡ خَلَقۡنَا تَفۡضِیلࣰا ٧٠
We have honoured the children of Adam and carried them by land and sea; We have provided good sustenance for them and favoured them specially above many of those We have created
And indeed, We have honored the children of Adam, We have carried them on land and sea, have provided them with good things, and have preferred them over many of those whom We have created with a marked preference.
And assuredly We have honoured the Children of Adam: and We have borne them on the land and the sea, and We have provided them with clean things, and We have preferred them over many of them whom We have created with a preferment
Indeed We have honoured the children of Adam, and carried them over land and sea, provided them with good things for their sustenance, and exalted them over many of Our creatures
Indeed, We have honored the children of Adam (the children of those created in the dimension of consciousness) and carried them on land (the body) and sea (dimension of consciousness)... We nourished them with purebeneficial sustenance of life... We favored them above most of Our creation!
We have honoured the sons of Adam and conveyed them on land and sea and provided them with good things and favoured them greatly over many We have created.
Certainly We have honoured the Children of Adam, and carried them over land and sea, and provided them with all the good things, and given them an advantage over many of those We have created with a complete preference
Assuredly We have honored the children of Adam (with many distinctions): We have sustained their traveling on the land and the sea, and provided for them (their sustenance) out of pure, wholesome things, and preferred them above many of those whom We have created with particular preferment
And most surely We have made the Children of Adam greatly honoured and have carried them over land and sea, and We have provided them with good and pure things and have distinctly exalted them far above most of Our creation
We have honoured the Children of Adam and carried them on land and sea, and provided them with good things, and preferred them greatly over many of those We created
And We have certainly honored the children of Adam and We carried them in the land and the sea, and We have provided them with good things, and We preferred them over most of what We have created.
See how I have honored the children of Adam, carried them on land and sea, provided them with pure eatables, and given them superiority over many of My creatures
We have honored the children of Adam, provided them with transport on land and sea, given them for sustenance things good and pure, and preferred them above a great part of Our creation
Yet very truly We have honored the Children of Adam and carried them on land and sea and provided them with good things and greatly favored them over many of those We have created.
But, we have been gracious to the children of Adam, and we have borne them by land and sea, and have provided them with good things, and have preferred them over many that we have created
Indeed We have honoured the Descendants of Adam and transported them over land and sea, and gave them good things as sustenance, and made them better than most of Our creation
And truly We have honored the children of Adam and We carried them in the land and in the sea and We provided them with goodly provisions and We raised them in preferment above many of whom We have created, with a most distinguished preferment.
And now have We honoured the children of Adam by sundry peculiar privileges and endowments; and We have given them conveniencies of carriage by land and by sea, and have provided food for them of good things; and We have preferred them before many of our creatures which We have created, by granting them great prerogatives
But We have been gracious to the children of Adam, and We have borne them by land and sea, and have provided them with good things, and have preferred them over many that We have created
We have honored the children of Adam and carried them on both land and sea. We have provided them with good things and greatly preferred them above much of Our creation
And now have we honoured the children of Adam: by land and by sea have we carried them: food have we provided for them of good things, and with endowments beyond many of our creatures have we endowed them
And surely, indeed We have honoured Bani-Adam (descendents of Adam), and We have carried them on land and sea, and have provided them as sustenance the palatable and lawful items, and have given them a higher rank over a vast majority out of those whom we created, in preference
And, certainly, We held the Children of Adam in esteem. And We carried them on dry land and on the sea and provided them with what is good. And We gave them advantage over many of whomever We created with excellence.
Certainly, We have honored the children of Adam. We have provided them with transportation on land and sea. We have given them good things for sustenance. We have favored them above a great part of Our creation.
It is Our favor that We have honored the children of Adam, blessed them with conveyances on land and sea, provided them with good and pure things and exalted them above many of Our creatures
Indeed, We honoured the progeny of Adam, and bore them across land and sea and provided them with good things for their sustenance, and exalted them above many of Our creatures
And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We provide them with good things, and We have made them to excel highly most of those whom We have created
And We have honored the children of Adam, and We carry them ion the land and in the sea, and We provide for them from the good things, and We have preferred them in excellence over many of those whom We have created.
And verily We have been liberal to the children of Adam, and We have carried them in the land and the sea, and We have provided them with wholesome good things, and We have preferred them, in granting favours, over most of our creations
And We have indeed honoured the children of Adam and provided them with (means of transport) over the land and in the sea (i.e., in the cities, deserts, rivers and oceans) and bestowed upon them sustenance out of clean and pure things. And We have exalted them above most of Our creation by conferring on them superiority
And We have honoured the Children of Adam and carried them in the land and the sea, and We have provided for them of the good things, and We have preferred them over many of those We created in a marked preference
And We have honored the Children of Adam and carried them in the land and the sea, and We have provided for them of the good things, and We have preferred them over many of those We created in a marked preference.
And We have honored the Children of Adam and carried them in the land and the sea, and We have provided for them of the good things, and We have preferred them over many of those We created in a marked preference.
And We had honoured Adam's sons and daughters, and We carried/lifted them in the land/shore, and the sea/ocean , and We provided for them from the goodnesses , and We preferred/favoured them over many from whom We created preference/favour
NOW, INDEED, We have conferred dignity on the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above most of Our creation
And indeed We have already honored the Seeds (Or: sons) of Adam and carried them on land and sea, (Literally: in the land the sea) and provided them of the good (things), and graced them over many of whom We created with marked graciousness
Verily we have honoured the Children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom We created with a marked preferment
We have honored the children of Adam, carried them on the land and the sea, given them pure sustenance and exalted them above most of My creatures
And We bestowed dignity on the children of ‘Adam and provided them with rides on the land and in the sea, and provided them with a variety of good things and made them much superior to many of those whom We have created
We have definitely honored the children of ‘Adam’, carried them on land and sea, provided them with wholesome good things and preferred them above many of those whom We created with a marked preference.
Indeed, We have honored the descendants of Adam. We let them move about in the land and sea, provided them wholesome food, and markedly excelled them over many of Our other created species
Verily We have honored the children of Adam, carried them on land and sea, provided them with pure and wholesome things, and preferred them above many of those whom We created with a marked preference.
We have honoured the Adamites and We provided them with means of transportation to carry them on land and at sea and We provisioned them with the good wholesome victuals and We placed them in a class distinctly above many of Our creatures and We ascribed to them distinguished attributes. We furnished them with powers of the mind -the will, the reason and the perception of truth or fact, theoretical and practical understanding of art, science, language- and many other faculties
We honoured the children of Adam and enabled them to travel across land and sea, to seek healthy sustenance and favoured them above all Our creation.
Indeed, We have honoured the children of Adam, carried them on land and sea, granted them good and lawful provisions, and privileged them far above many of Our creatures.
And We have honoured the children of Adam and carried them on land and sea and provided well for them and favoured them greatly above many of those We created.
We have bestowed bounties on Adam‘s descendants and carried them by land and sea. We have provided them with wholesome things and exalted them above a great many of Our creatures
We have honored the children of Adam, and provided them with rides on land and in the sea. We provided for them good provisions, and we gave them greater advantages than many of our creatures.
We have honored the children of Adam, and carried them over land and sea, and provided sustenance for them out of life's good things, and favored them to a far greater extent than most of Our creation.
We have honored the children of Adam, and carried them over land and sea, and provided sustenance for them out of life’s good things, and favored them to a far greater extent than most of Our creation.
And We already honored Adam's children, and carried them in the land and the sea, and had livelihood them from the good things, and preferred them over much among what We have created, a preference.
And, indeed, We have honored the children of Adam, and We carried them on the land and the sea; and We provided them with sustenance of the good things; and We preferred them greatly over many of those We created.
We have indeed honoured the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above many of Our creatures.
Now indeed, We have conferred dignity on the children of Adam (as a birth right, regardless of where the child is born). And provided them with transport on land and sea and given them decent things of life. And We have favored the humans far above a great many of Our creation
And surely We have honored the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created
Indeed, WE have honoured the children of Adam, and WE carry them by land and sea, and provide them with good things and have exalted them far above many of those whom WE have created
We have indeed honored the Children of Adam, and We carry them over land and sea, and provide them with good things, and We have favored them above many We have created
And indeed, We have honored the children of Adam; And We have provided them with transport on land and sea; And We have provided them with good and pure things for livelihood; And given them Special favors, over and above a great part of Our Creation
We honored the Children of Adam, transported them on land and sea, provided them with good things, and gave them preference over many of those We created.
We have honored the Children of Adam, and carried them on land and sea, and provided them with good things, and greatly favored them over many of those We created
And We have certainly honored the children of Adam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference
And certainly, We have honoured the children of Adam, and We carried them in the land and the sea, and We provided them of the good things, and We favoured them over many of those whom We have created, favour.
We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation
We have honoured the sons of Adam; provided them with transport on land and sea; given them for sustenance things good and pure; and conferred on them special favours, above a great part of our creation
8
Opposition to the Prophet
یَوۡمَ نَدۡعُوا۟ كُلَّ أُنَاسِۭ بِإِمَـٰمِهِمۡۖ فَمَنۡ أُوتِیَ كِتَـٰبَهُۥ بِیَمِینِهِۦ فَأُو۟لَـٰۤىِٕكَ یَقۡرَءُونَ كِتَـٰبَهُمۡ وَلَا یُظۡلَمُونَ فَتِیلࣰا ٧١
On the Day when We summon each community, along with its leader, those who are given their record in their right hand will read it [with pleasure]. But no one will be wronged in the least
(Remember) the Day when We shall call all human beings with their leaders. Those who will be given their book (of records) in their right hand will read their records and will not be dealt unjustly in the least.
Remember the Day whereon We shall call all man kind with their record: then whosoever will be vouchsafed his book in his right hand, those shall read their book, and they shall not be wronged a whit
The day We shall summon all men with their leaders, whosoever is given his record in his right hand will be able to read his account, and none will be wronged the breadth of a thread
In that period, We will call every group of people with their own leader... Whoever is given their book (recorded information) via the forces of his right side, they will confront (read) their deeds and no injustice will be done to them, not even as much as a thread inside a date!
On the Day We summon every people with their records, those who are given their Book in their right hand will read their Book and they will not be wronged by even the smallest speck.
The day We shall summon every group of people with their imam, then whoever is given his book in his right hand —they will read it, and they will not be wronged so much as a single date-thread
On the Day when We will call every human community with its leader: whoever (has followed a leader towards true faith and righteousness and accountability in the Hereafter) is given his Record (of his life) in his right hand – those will read their book with contentment and they will not be wronged by even so much as a tiny hair
(Beware of) the day when We shall call all people along with their leaders. Now whoever is given his book (- recording his deeds) in his right hand, such will read their book (eagerly) and they will not be dealt with unjustly in the least
On the day when We shall call all men with their record, and whoso is given his book in his right hand -- those shall read their book, and they shall not be wronged a single date-thread
The day We call all people with their book of records (or their scripture or their leader), then anyone who is given his book in his right hand, those will read their book (with pleasure) and they will not be wronged a bit.
On the Day that I will summon all human beings (with their leaders in front of them), those who will find their report cards in their right hands will find not an atom of injustice
One day We will call together all human beings with their leaders. Those who are given their record in their right hand will read it, and will not be dealt with unjustly in the least
On the day when We call every group of people by their leader, then whoever is given his record in his right hand—those will read their record, and they will not be dealt with unjustly by as much as the hair upon a date-stone.
The day when we will call all men by their high priest; and he whose book is given in his right hand - these shall read their book, nor shall they be wronged a straw
On the day when We shall summon every group along with its leader; so whoever is given his register in his right hand - these will read their accounts and their rights will not be suppressed even a thread. (* They will be given the full reward.
The day we will call every group of people by their book and whosoever is given his book by his right hand, they will certainly read their book and they will not be wronged in the least.
On a certain day We will call all men to judgment with their respective leader: And whosoever shall have his book given him into his right hand, they shall read their book with joy and satisfaction; and they shall not be wronged a hair
On the Day when We will summon all men by their record (or leaders or scriptures); and he whose book (of records) is given in his right hand shall read it (with joy), nor shall they be wronged a straw
On the Day when We call all the people with their record, whosoever is given his book in his right hand shall read their book, and they shall not be wronged by as much as a single datefiber
One day we will summon all men with their leaders: they whose book shall be given into their right hand, shall read their book, and not be wronged a thread
(And bring to mind) the Day We call all human beings with their Imam (‘one which guides and leads’. This is one of the attributes for Allah’s Book — i.e., Al-Kitab) so whosoever is given his record (of personal deeds) through his right side, then such people will read their record and they will not be dealt with unjustly in the least
On a Day when We will call to every clan with their leader, then, whoever was given his book in his right hand, those will recite their book and they will not be wronged in the least.
One day We shall call together all human beings with their [religious] leaders. Whoever is given his/her record in his/her right hand will [be among those who] read their records, and they will not be wronged even the width of a date seed fiber.
Just imagine the scene of that Day when We shall call every community with their respective Imams (leaders): then those who will be given their ‘book of deeds’ in their right hand will read it with pleasure and they will not be wronged in the least
Then think of the Day We shall summon every community with its leader. Those who are given their Record in their right hand shall read the Record of their deeds and shall not be wronged a whit
On the day when We shall call every people with their leader: then whoever is given his book in his right hand, these will read their book; and they will not be dealt with a whit unjustly
(One) day We will call all mankind with their leaders, then whoever is given his record (of deeds)in his right hand, they will read their record and they will not be dealt with unjustly even to the extent of the hair on a date stone.
On the Day of Resurrection, We will call every people with their Imam. Then those shall read their books, every one of whom will be given his book in his right hand. And they shall not be wronged a bit
(Call to mind) the Day when We shall call every section of people along with their leaders. So whoever will be given the record of his deeds in his right hand, so they will read their records (rejoicing) and they will not be wronged a bit
The Day We call every people by their Scripture. Then, whoever are given their record by their right, they will relate their record, and they will not be wronged in the least
The Day We call every people by their beacon. Then, whoever are given their book by their right, they will read their book, and they will not be wronged in the least.
The Day We call every people by their beacon. Then, whoever are given their book by their right, they will read their book, and they will not be wronged in the least.
A day/time We call every people with their leader/example, so who was given/brought his Book/judgment with his right (hand), so those read their Book/judgment , and they are not being caused injustice to/oppressed (the equivalent of) a cleft in a seed/a twine/a wick
[but] one Day We shall summon all human beings [and judge them] according to the conscious disposition which governed their deeds [in life]: whereupon they whose record shall be placed in their right hand -it is they who will read their record [with happiness]. Yet none shall be wronged by as much as a hair's breadth
On the Day (when) We will call all folks with theirImam; (Their leader; or: their record, their register) so whoever is brought his book with his right (hand), then those will read their book and they will not be done any injustice, even (to) a single date-plaiting (i.e., not even to a small degree)
On the day when We shall summon all men with their record, whoso is given his book in his right hand - such will read their book and they will not be wronged a shred
On the day when We call every nation with their leaders, those whose record of deeds are given to their right hands will read the book and the least wrong will not be done to them
(Think of) the Day when We will call every people with their books of deeds. Then the ones who will be given their book in their right hands will read their book (happily) and will not be wronged even to the measure of a fine thread
(Mention) the day when We shall call forth all the human beings with their record (of deeds). They will not be dealt unfairly, (not even as much a) hair on a date-seed.
That day, We will summon all human beings with their record of deeds. Those given their records in their right (hand) will read it (eagerly). They shall not be wronged a bit
And (mention) the day when We shall call forth all the human beings with their record (of deeds). They won’t be dealt unfairly, (not even as much a) hair on a date-seed.
And the Day shall come when We summon all people, each nation with their respective leader who is to bear witness to the behavior of his people and the way they conducted themselves in life. There and then he who is given his book of his record in life in his right hand shall he and such persons be delighted to read their records and no one shall ever be wronged not even to the equivalent of a single hair of the dry integument of the smallest seed
The Day We call the communities along with their leaders, some will be given their book in the right hand, and will happily read it; they will not be treated unjustly in the least.
˹Beware of˺ the Day We will summon every people with their leader. So whoever will be given their record in their right hand will read it ˹happily˺ and will not be wronged ˹even by the width of˺ the thread of a date stone.
On the day We call every people with their leader, then who is given his book in his right hand, those will read their book and will not be wronged the least.
The day will surely come when We shall summon each community with its leader. Those who are given their books in their right hands will read their recorded doings, and shall not in the least be wronged
The day will come when we summon every people, together with their record. As for those who are given a record of righteousness, they will read their record and will not suffer the least injustice.
On that day We will call all human beings to judgment with their book of deeds. Those who are given their book in their right hand will read their book and will not be wronged not even by so much as a hair's breadth.
On that Day, We will call all human beings to judgment with their book of deeds. Those who are given their book in their right hand will read their book and will not be wronged, not even by so much as a hair’s breadth.
On a Day when We call each people, with their leader (Imam). So, whoever is given his book with his right hand. So, those are reading their book, and not being oppressed [even] as much as a thread [inside the date seed].
On the Day We shall call every people with their Imam (leader) ; then whoever is given his book in his right hand; then these will read their book ( joyfully) ; and they will not be treated unjustly in the least
One day We shall summon every community by their leaders. Those who are given their records in their right hands will read their records. None shall be wronged by as much as a hair's breadth.
But one Day We shall summon all human beings with their records. One who is given his record in the right hand will read it in jubilation. This will be a symbol of success for them, and they will receive their rewards without the least reduction
(Remember) the day when We will call every people with their Imam; then whoever is given his book in his right hand, these shall read their book; and they shall not be dealt with a whit unjustly
Call to mind the day when WE shall summon every people with their Leader. Then whoso shall be given his Book in his right hand - such will read their book eagerly and they will not be wronged a whit
On the Day We shall call every people by their imam, whosoever is given his book in his right hand, it is they who shall read their book, and they shall not be wronged so much as the thread of a date stone
The day when We shall call all human beings together with their (leaders) Imams: (With the Books of their scriptures and their own deeds:) Those who are given their record in their right hand will read it (with joy) and they will not be treated unjustly in the least
On the Day when We summon every people with their leader, whoever is given his record in his right hand will read his record, and not a thread will be wronged.
On the Day when We call every people with their leader. Whoever is given his record in his right hand—these will read their record, and they will not be wronged one bit
[Mention, O Muhammad], the Day We will call forth every people with their record [of deeds]. Then whoever is given his record in his right hand - those will read their records, and injustice will not be done to them, [even] as much as a thread [inside the date seed]
The day We will call all people with their book; then whoever is given his book in his right hand, then those shall read their book, and they shall not be wronged the filament on a date-seed.
One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least
One day We shall call together all human beings with their (respective) Imams: those who are given their record in their right hand will read it (with pleasure), and they will not be dealt with unjustly in the least
وَمَن كَانَ فِی هَـٰذِهِۦۤ أَعۡمَىٰ فَهُوَ فِی ٱلۡءَاخِرَةِ أَعۡمَىٰ وَأَضَلُّ سَبِیلࣰا ٧٢
those who were blind in this life will be blind in the Hereafter, and even further off the path
But those who are blind (acted) in this world will be blind in the Hereafter and more astray from the way.
And whosoever hath been in this life blind will in the Hereafter be blind, and far astray from the way
But whoso has been blind in this world shall be blind in the world to come, even farther astray from the path
And whoever is blind (unable to perceive the Truth) in this life (outer life) will also be blind in the eternal life to come (inner life) and further astray in way (of thought).
Those who are blind in this world will be blind in the Next World and even further off the Path.
But whoever has been blind in this [world], will be blind in the Hereafter, and [even] more astray from the [right] way
Whoever is blind in this (world) (who has followed no guidance towards true faith and righteousness and accountability in the Hereafter), will be blind in the Hereafter, and even further astray from the way (that leads to Divine forgiveness and eternal contentment)
But whoever remained (spiritually) blind in this world shall also be blind in the Hereafter. Rather he will be even farther removed from the right path
And whosoever is blind in this world shall be blind in the world to come, and he shall be even further astray from the way
And anyone who is blind in this (world), then he is blind in the Hereafter, and far lost from the (right) way.
As for those who are blind to the truth in this world, they will find themselves blindly walking in the wrong path (leading to the Hell) in the Hereafter
And those who were blind in the present will be blind in the hereafter, and most astray from the path
But whoever is blind in this (life)—he will be blind in the Hereafter and further astray from the way.
But he who in this life is blind shall be blind in the next too, and err farther from the way
Whoever is blind * in this life will be blind in the Hereafter, and even more astray. (* Blind to the truth - disbelieving.
And whoever is blind in here, he will certainly be blind in the hereafter and he is farthest astray from the way.
And whoever hath been blind in this life, shall be also blind in the next, and shall wander more widely from the path of salvation
But he who in this life is blind shall be blind in the Hereafter, and err farther from the way
But he who is blind in this life, shall be blind in the Everlasting Life and will be further astray from the Path
And he who has been blind here, shall be blind hereafter, and wander yet more from the way
And whosoever remained blind (i.e., he did not use his mind to acquire knowledge of Allah’s Book and then adopt it in life) in this (world), so he (will be) blind in the Hereafter and more astray regarding the path
And whoever had been unwilling to see here will be unseeing in the world to come and one who goes astray from the way.
Whoever would not see in this world will be blind in the hereafter and more astray from the path.
But those who have played blind in this world will be blind in the hereafter, rather worse than blind in finding the Way to Salvation
Whoever lived in this world as blind shall live as blind in the Life to Come; rather, he will be even farther astray than if he were (just) blind
And whoever is blind in this (world) he will be blind in the Hereafter, and further away from the path
And whoever is blind in this (world) then he will be blind in the hereafter, and more astray form the way.
And he, who is blind in this world and has strayed away from the Path, shall also be blind in the Hereafter
And whoever remains blind (to the truth) in this (world) will be blind in the Hereafter as well, distracted from the path (of deliverance)
And whosoever is blind in this, then he will be blind in the Hereafter and more astray from the path
And whoever is blind in this, then he will be blind in the Hereafter and more astray from the path.
And whoever is blind in this, then he will be blind in the Hereafter and more astray from the path.
And who was in this blind/confused , so he is in the end (other life) blind/confused, and more misguided (in) a way/path
for whoever is blind [of heart] in this [world] will be blind in the life to come [as well], and still farther astray from the path [of truth]
And whoever is blind in this (life), then he will be blind in the Hereafter and will be (even) further erring away from the way
Whoso is blind here will be blind in the Hereafter, and yet further from the road
Those who are blind in this life will also be blind in the life to come and in terrible error
But whoever is (too) blind in this (world to see the right path) will be (too) blind in the Hereafter (to reach the salvation), and much more astray from the path
Whosoever is (spiritually) blind in (this ‘worldly life’) will be (spiritually) blind in the ‘Hereafter’, and more astray from the way.
The one who (refuses to see, and so) does not see in this life, will be blind in the afterlife; he shall be farther away from the way
Whoever is (spiritually) blind in (this worldly life) will be blind in the Hereafter, and even far more astray from the path of truth.
And he who has been blind here below and has been lacking in intellectual, moral and spiritual perception shall be jus as blind Hereafter, having no opening for light as if he were lost in blind mazes of entangled wood
The blind in this world will also be blind in the Hereafter, and far away from the path
But whoever is blind ˹to the truth˺ in this ˹world˺ will be blind in the Hereafter, and ˹even˺ far more astray from the ˹Right˺ Way.
And whoever was blind in this world, he will be blind in the hereafter and most astray from the way.
And those who have been blind in this life shall be blind in the life to come and more misguided
As for those who are blind in this life, they will be blind in the Hereafter; even a lot worse.
For whoever [refuses to see, and so] is blind in this world, will also be blind in the life to come, and still farther away from the [straight] path.
For whoever [refuses to see, and so] is blind in this world, will also be blind in the life to come, and still farther away from the [straight] path.
And whoever is blind in this, so he is in the Hereafter a blind, and more astray pathway.
And, whoever is blind in this (life) , he will (also) be blind in the Hereafter and (even) more erring from the way.
But whoever is blind in this world will be even more blind in the life to come, and still further astray from the path of truth.
Whoever is blind of heart here will be blind in the life to come as well, and yet further astray (from Divine Grace). (Individuals and nations who are blind of reason live in misery in this world, and no amount of wishful thinking will take them to Paradise)
And whoever is blind in this, he shall (also) be blind in the hereafter; and more erring from the way
But whoso is blind in this world shall be blind in the Hereafter, and even more astray from the way
And whosoever was blind in this [life] will be blind in the Hereafter, and further astray from the way
And those whoever was blind (to the Signs of Allah) in this world, will also be blind in the Hereafter, and most astray from the Path
But whoever is blind in this life, will be blind in the Hereafter, and further astray from the path.
But whoever is blind in this, he will be blind in the Hereafter, and further astray from the way
And whoever is blind in this [life] will be blind in the Hereafter and more astray in way
And whoever in this is blind, then he shall be blind in the hereafter; and more astray from the way.
But those who were blind in this world, will be blind in the hereafter, and most astray from the Path
But those who were blind in this world, will be blind in the hereafter, and most astray from the Path
وَإِن كَادُوا۟ لَیَفۡتِنُونَكَ عَنِ ٱلَّذِیۤ أَوۡحَیۡنَاۤ إِلَیۡكَ لِتَفۡتَرِیَ عَلَیۡنَا غَیۡرَهُۥۖ وَإِذࣰا لَّٱتَّخَذُوكَ خَلِیلࣰا ٧٣
[Prophet], the disbelievers tried to tempt you away from what We revealed to you, so that you would invent some other revelation and attribute it to Us and then they would have taken you as a friend
Surely, they were about to tempt you (O Muhammad) away from that which We have revealed (the Qur’an) to you, to fabricate something other than it against Us, and (if successful) then they would have certainly taken you a friend!
And verily they had well-nigh tempted thee away from that which We have revealed unto thee, that thou shouldst fabricate regarding something else; and then surely they would have taken thee as a friend
They had almost led you away from what has been revealed to you, that you may invent things about Us besides those revealed, when they would have taken you as friend
They were even about to tempt you into provocation against Us and make you invent things about Us, other than which We have revealed to you! (Had they been successful) then they would have befriended you!
They were very near to enticing you away from some of what We have revealed to you, hoping that you would invent something against Us. Then they would have taken you as their intimate.
They were about to beguile you from what Allah has revealed to you so that you may fabricate against Us something other than that, whereat they would have befriended you
They have indeed sought to tempt you (O Messenger) away from what We have revealed to you so that you may fabricate something else against Us. And then (had you done so), they would have taken you as a trusted friend
And they had spared nothing in causing you (the severest) affliction with the purpose to turn you away from the revelations given to you, that you might forge in Our name something different from that which We have revealed to you. In that case they would surely have taken you for a special friend
Indeed they were near to seducing thee from that We revealed to thee, that thou mightest forge against Us another, and then they would surely have taken thee as a friend
And they were about to tempt you away from what We revealed to you, so that you fabricate something different than that about Us (and attribute it to Us), and then they would have taken you as a friend.
They almost succeeded in convincing you to walk away from My Revelations and falsify them in order to gain their friendship
And their purpose was to lure you away from that which We had revealed to you, to substitute in Our name something quite different, and then they would certainly have made you their friend
And they almost lured yousg away from what We have revealed to you so that you would fabricate something else in Our name, and in that case they would have taken you for a close friend.
They had well-nigh beguiled thee from what we inspired thee with, that thou shouldst forge against us something else, and then they would have taken thee for a friend
And it was close that they were about to mislead you somewhat from the divine revelation We sent to you, for you to attribute something else * to Us; and if it were **, they would have accepted you as a friend. (* Other than the divine revelation. ** Which is impossible.
And they almost nearly tempted you away from that which We have inspired you with so that you may contrive in Our name something other than it [Quran] and then they will certainly take you as a true friend
It wanted little but the unbelievers had tempted thee to swerve from the instructions which We had revealed unto thee, that thou shouldest devise concerning Us a different thing; and then would they have taken thee for their friend
They strove hard to beguile you from what We inspired you with, that you should invent against Us something else, and then they would have taken you for a friend
Indeed, they were near to seducing you from that We revealed to you, so that you might forge against Us another, and then they would surely have taken you as a friend
And, verily, they had well nigh beguiled thee from what we revealed to thee, and caused thee to invent some other thing in our name: but in that case they would surely have taken thee as a friend
And if they could, they would surely tempt you away from that (Imam or Al-Kitab) which We revealed unto you, with the intention that you may (then) fabricate against Us something other than it; and then they would certainly have taken you a friend
And, truly, they were about to persecute thee for what We revealed to thee so that thou wouldst devise against Us other than it. And, then, they would take thee to themselves as a friend.
Their intention has been to tempt you away from that which We revealed to you [Muhammed], and to substitute, in Our name, something quite different. Certainly they would have called you ‘friend’.
O Muhammad! These people have tried to entice you from Our revelations, hoping that you might fabricate something in Our name. Had you done that, they would have made you their friend
(O Muhammad), they had all but tempted you away from what We have revealed to you that you may invent something else in Our Name. Had you done so, they would have taken you as their trusted friend
And surely they had purposed to turn thee away from that which We have revealed to thee, that thou shouldst forge against Us other than that, and then they would have taken thee for a friend
And they were about to tempt you away from that which We have communicated to you, so as to make you forge against Us (something) other than what (We had communicated), and (if you had obeyed), then they would have taken you as a friend.
And, indeed, they wanted to turn you away from that which We have revealed to you, so that you concoct against Us something else. And then they would certainly have taken you as a friend.
And that is what the disbelievers were up to, that they might tempt you away from that (commandment) which We have revealed to you, so that you ascribe to Us some other (things) apart from this (Revelation), and then make you their friend
And they nearly diverted you from what We inspired to you so that you would fabricate something different against Us, and then they would have taken you as a friend
And they nearly diverted you from what We inspired to you so that you would fabricate something different against Us, and then they would have taken you as a friend!
And they nearly diverted you from what We inspired to you so that you would fabricate something different against Us, and then they would have taken you as a friend!
And if they were about to/almost to misguide/seduce/mislead you (E) (away) from what We inspired/transmitted to you, to fabricate/cut and split on (about) Us other than it, and then they would have taken you (as) a faithful , close friend
AND,. behold, they [who have gone astray] endeavour to tempt thee away from all [the truth] with which We have inspired thee, [O Prophet,] with a view to making thee invent something else in Our name - in which case they would surely have made thee their friend
And decidedly they were indeed almost about to tempt you (The Prophet) from (that) which We have revealed to you, that you might fabricate against Us another, and lo, they would have indeed taken you to themselves a (close) fellow
And they indeed strove hard to beguile thee (Muhammad) away from that wherewith We have inspired thee, that thou shouldst invent other than it against Us; and then would they have accepted thee as a friend
(Such blind ones) try to confuse what We have revealed to you so that they may falsely ascribe to Us something other than the true revelation and thus establish friendship with you
(O Prophet,) Surely, they were about to lure you away from what We have revealed to you, so that you forge something else against Us, and in that case they would have certainly made you a bosom friend
Verily, they were about to beckon you away from that which We have revealed unto you, so that you might invent about Us something else; and then they would definitely have taken you for a friend.
(Oh prophet!) They almost succeeded in enticing you away from Our revelations, in almost getting you to declare something contrary to Our revelations. They would have then called you a friend
Verily, they were about to beckon you away from that which We have revealed to you so that you might invent something other than it against Us, and then they would certainly have taken you for a friend.
They -the infidels- tried their best to tempt you O Muhammad and incite you to make some concessions. They thought they almost seduced you into a course of action totally undivine
Messenger , they tempt you away from Our revelation so you might produce something different, then they would befriend you.
They definitely ˹thought they˺ were about to lure you away from what We have revealed to you ˹O Prophet˺, hoping that you would attribute something else to Us falsely—and then they would have certainly taken you as a close friend.
And they were about to tempt you away from what We revealed to you so that you would invent something else against us, and then they would have taken you as a friend.
They sought to entice you from Our revelations ― they nearly did ― hoping that you might invent another in Our name, and thus they would adopt you as an intimate friend
They almost diverted you from the revelations we have given you. They wanted you to fabricate something else, in order to consider you a friend.
[Prophet] they almost succeeded in tempting you to stray from [the Truth] that We have revealed to you, and to declare something else in Our name. In that case, they would have made you their friend.
[Prophet] they almost succeeded in tempting you to stray from [the Truth] that We have revealed to you and to declare something else in Our name. In that case, they would have made you their friend.
And surely, they almost infatuate you about which We have revealed to you, to slander upon us, other than it. And then they would have taken you as an intimate friend.
And verily they were about to tempt you away from what We revealed to you so that you would ascribe against Us other than that, and then they would certainly have taken you as a friend.
They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend.
And, behold, they endeavor to tempt you away (O Prophet) from what We reveal to you (and make compromises in return for accepting you as the King of Arabia and a Prophet) if you invented something of their liking (like authorizing the worship of their false deities or taking back the equality of humans) in Our Name. (17:46)
And surely they had purposed to turn you away from that which We have revealed to you, that you should forge against Us other than that, and then they would certainly have taken you for a friend
And they had well-nigh caused thee severest affliction on account of what WE have revealed to thee that thou mightest forge against US something other than that; and they would have certainly taken thee for a special friend
And they were about to tempt thee away from that which We revealed unto thee, that thou mightest falsely ascribe unto Us something other than it, whereupon they would surely have taken thee as a friend
Verily, their purpose was to tempt you away from what We had revealed to you, (and) to replace in it (the Quran) something quite different against Us: And then, they would certainly have made you a close friend
They were about to entice you away from what We have revealed to you, in the hope that you would invent something else about Us; and then they would’ve taken you as a friend.
They almost lured you away from what We have revealed to you, so that you would invent something else in Our name. In that case, they would have taken you for a friend
And indeed, they were about to tempt you away from that which We revealed to you in order to [make] you invent about Us something else; and then they would have taken you as a friend
And indeed, they were near to tempting you from that which We inspired to you, that you should forge against Us other than it; and then they surely would have taken you for a friend.
And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend
And their purpose was to tempt thee away from that which We had revealed unto thee, to substitute in our name something quite different; (in that case), behold! they would certainly have made thee (their) friend
وَلَوۡلَاۤ أَن ثَبَّتۡنَـٰكَ لَقَدۡ كِدتَّ تَرۡكَنُ إِلَیۡهِمۡ شَیۡءࣰا قَلِیلًا ٧٤
If We had not made you stand firm, you would almost have inclined a little towards them
And had We not made you stand firm, surely you would nearly have inclined to (compromise with) them a little bit.
And were it not that We had confirmed thee, thou hadst well-nigh leaned toward them a little
If We had not kept you constant you had almost leaned towards them
Had We not given resistance to you and granted you stability you would have nearly inclined a little towards them!
If We had not made you firm, you would have leaned towards them a little.
Had We not fortified you, certainly you might have inclined toward them a bit
And had We not made you wholly firm (in what We reveal to you), you might just have inclined to them a little bit
And if We had not made you firm and steadfast, you might have inclined towards them a little
and had We not confirmed thee, surely thou wert near to inclining unto them a very little
And if We had not strengthened you, you would have almost leaned toward them a little.
If I had not strengthened your faith, you would have compromised a little bit with them
And had We not given you strength, you would have inclined to them a little
Had We not given yousg stability, you were about to incline towards them a little.
and had it not been that we established thee, thou wouldst have well-nigh leant towards them a little
And had We not kept you steadfast, possibly you might have inclined to them just a little
and had We not strengthened you, you almost nearly leaned towards them a little bit.
And unless We had confirmed thee, thou hadst certainly been very near inclining unto them a little
And had it not been that We made you firm, you would have almost inclined towards them a little (made concessions, compromises)
and if We had not fortified you, you would have been very slightly inclining towards them
And had we not settled thee, thou hadst well nigh leaned to them a little
And had We not made you firm (in your stand about Imam or Al-Kitab which you had to propagate) you would nearly have inclined to them a little
And if We made thee not firm, certainly, thou wast about to incline to them a little.
If We had not given you fortitude, you may have given-in to them just a little.
Had We not strengthened your faith, you might have made some compromise with them
Indeed, had We not strengthened you, you might have inclined to them a little
And if We had not made thee firm, thou mightest have indeed included to them a little
And had We not made you firm, you were about to incline towards them to some extent,
And had We not made you firm, you would almost certainly have inclined to them a little
And had We not (already) made you firm-footed (through holiness and impeccability of Prophethood), even then you (owing to your holy and sanctified self and natural potential) would have but trivially gone near to inclining towards them. (You would not have even then bent much towards them and they would have failed. But Allah has protected you from even nearing such a probability through the holiness of Prophethood.
And if We had not made you stand firm, you were about to lean towards them a little bit
And if We had not made you stand firm, you were about to lean towards them a little bit.
And if We had not made you stand firm, you were about to side with them a little bit.
And were it not for that We encouraged/stabilized you, you would have (E) (been) almost to lean towards to them a little/small thing
And 'had We not made thee firm [in faith], thou might have inclined to them a. littl
And if we had not made you stand firm, indeed you were already almost about to (seek) support from them a (very) little
And if We had not made thee wholly firm thou mightest almost have inclined unto them a little
Had We not strengthened your faith you might have relied on them some how
Had We not made you firm, it was likely that you would have inclined towards them a little bit
Had We not invigorated your faith, you would almost have inclined to them a little.
Had We not kept you staunch, you would surely have begun to lean a little towards them
Had We not invigorated your faith, you would almost have yield to them a little.
Had We not confirmed you and influenced your heart and mind and impelled to the feeling of authority and security of position you would have gone along with them up to a point, thinking that with making a small concession you would succeed in fulfilling the divine mission
Had We not made you steadfast then you might have inclined a little bit towards them.
Had We not made you steadfast, you probably would have inclined to them a little,
And had We not made you firm you would have inclined to them a little.
Indeed, had We not strengthened your faith, you might have made some compromise with the
If it were not that we strengthened you, you almost leaned towards them just a little bit.
Had We not kept you steadfast, you would have almost begun to lean a little towards them.
Had We not kept you steadfast, you would have almost begun to lean a little towards them.
And unless that we stabilized you, you have almost cornered, already to them a little thing.
And had it not been that We had established you already, you would certainly have been near to incline towards them a little.
Indeed, had We not given you strength, you might have inclined to them a little.
Their pressure was so intense that, without firm Conviction that brings Our support, you might have inclined toward them a little. (10:15), (11:113), (68:9)
And had it not been that We had already established you, you would certainly have been near to incline to them a little
And if WE had not strengthened thee with the Qur'an even then thou wouldst have inclined to them but a little
And had We not made thee firm, thou wouldst certainly have inclined toward them a little
And if We had not given you strength, you would have certainly listened to them a little
Had We not fortified you, you might have inclined to them slightly.
Had We not given you stability, you might have inclined towards them a little
And if We had not strengthened you, you would have almost inclined to them a little
And had We not made you firm, you would have almost leant towards them a little:
And had We not given thee strength, thou wouldst nearly have inclined to them a little
And had We not given thee strength, thou wouldst nearly have inclined to them a little
إِذࣰا لَّأَذَقۡنَـٰكَ ضِعۡفَ ٱلۡحَیَوٰةِ وَضِعۡفَ ٱلۡمَمَاتِ ثُمَّ لَا تَجِدُ لَكَ عَلَیۡنَا نَصِیرࣰا ٧٥
In that case, We would have made you taste a double punishment in this life, and a double punishment after death and then you would have found no one to help you against Us
Then We would have made you taste a double punishment in this life and a double punishment after death. Then you would not have found anyone to help you against Us.
In that case We would have surely made thee taste the double of the tornment of the life and the double of the torment of death, and then thou wouldst not find against Us a helper
In that case We would have made you taste a double anguish of life and a double anguish of death, and then you would not have been able to find a helper against Us for yourself
In which case We would have made you taste (calamities in) life and death in manifold! Then you would not have found a helper for yourself against Us.
Then We would have let you taste a double punishment in life and a double punishment in death. You would not have found any helper against Us.
Then We would have surely made you taste a double [punishment] in this life and a double [punishment] after death, and then you would have not found for yourself any helper against Us
In that case, We would have made you taste double punishment in life and double punishment after death, and you would have found none to help you against Us
In that case (if you had been one to forge a lie against Us) We would have made you taste multiple sufferings in this life and multiple sufferings in death, (and) then you would have found for yourself no helper against Us. (But you remained steadfast)
then would We have let thee taste the double of life and the double of death; and then thou wouldst have found none to help thee against Us
Then We would have certainly made you taste double/multiple (punishment) in life and double/multiple in death, and you would not have found any helper against Us.
If you had given in to them, I would have subjected you to a double punishment in this world and after death. Then you would not have found anyone to stand for you against Me
Then We would have made you taste an equal portion in this life, to the equal portion at death, and you would have found none to help you against Us
Then We would have made yousg taste double in life and double at death, then you would have found for yourself no supporter against Us.
then would we have made thee taste of torment both of life and death, then thou wouldst not have found against us any helper
And if it were *, We would then have made you taste a double life and a double death - you would then not find any supporter against Us. (* Which is impossible.
Then We would have made you taste a double measure of life and a double measure of death and then you would have found no helper for you against Us.
Then would We surely have caused thee to taste the punishment of life, and the punishment of death; and thou shouldest not have found any to protect thee against Us
Then would We have made you taste of punishment of both of life and death, and you would not have found a helper against Us
then We would have let you taste the double of life and death; and you would have found none to help you against Us
In that case we would surely have made thee taste of woe in life and of woe in death: then thou shouldest not have found a helper against us
In that case, We would have surely made you taste increasing (punishment) in life and increasing (punishment) at death. In such a situation you do not find for yourself any helper against Us
And, then, We would have caused thee to experience a double of this life and a double after dying. Again, thou wouldst find for thyself no helper against Us.
In that case, We would have made you experience double [trouble] in this life and double [trouble] in death. Also, You would have found no help against Us.
In such a case We would have given you double punishment in this life and in the life hereafter. Then you would have found no helper against Our wrath
whereupon We would have made you taste double (the chastisement) in the world and double (the chastisement) after death, and then you would have found none to help you against Us
Then We would have made thee taste a double (punishment) in life and a double (punishment) after death, and then thou wouldst not have found any helper against Us
then in that case We would have made you taste double (punishment in this) life and double (punishment in) death, then you would not have found any helper against Us.
In that case We would certainly have doubled for you the suffering in life and in death. Then you would not have found any one to help you against Us
(But, if supposedly you inclined, then) We would make you taste double of the torment in the worldly life and double of the torment in death. You would not then find (even) for yourself any helper against Us
Then, We would have made you taste double the retribution in this life and double the retribution in death. And then you would not find for yourself any victor against Us
Then, We would have made you taste double the retribution in this life and double the retribution in death. And then you would not find for yourself any victor against Us.
Then, We would have made you taste double the retribution in this life and double the retribution in death. And then you would not find for yourself any victor against Us.
Then We would have made you taste/experience double the life , and double the death/time of death, then you do not find a victorior/savior on (from) Us
in which case We would indeed have made thee taste double [chastisement] in life and double [chastisement] after death, and thou wouldst have found none to succour thee against Us
Then indeed We would have let you taste the double of life and the double of dying; thereafter you would have found none to be a ready vindicator against Us
Then had we made thee taste a double (punishment) of living and a double (punishment) of dying, then hadst thou found no helper against Us
Had you done so, We would certainly have made you face double punishment in this life and after your death and you would have found none to help you
In that case, We would have surely made you taste a double (punishment) in life and a double (punishment) after death, then you would not have found anyone to help you against Us
Then We would have made you taste a double (punishment) in life and a double (punishment) after death, and then you would not have found for yourself a helper against Our retribution .
If so, We would have you taste the torment _ twice as much in life and twice as severe after death. You would not find any helper against Us
Then, We would have made you taste a double (punishment) both in life and after death, and then you would not have found for yourself a helper against Our (punishment).
But then, by consequence, We would have made you taste a double punishment in life and at death, besides the second death, and no protector would be found to render void Our decree
In that case We would have made you taste double punishment in this life and after death; moreover, you will not find a helper against Us.
and then We truly would have made you taste double ˹punishment˺ both in this life and after death, and you would have found no helper against Us.
Then We would have made you taste double (the punishment) in life and double in death, then you would not have found for yourself a helper against Us.
and We would thus have made you taste a double punishment in this life and a double punishment after death. Then you should have found none to help you against Us
Had you done that, we would have doubled the retribution for you in this life, and after death, and you would have found no one to help you against us.
Had this happened, We would have made you doubly punished in life and doubly punished after death. You would have found no one to support you against Us!
Had this happened, We would have made you doubly punished in life and doubly punished after death. You would have found no one to support you against Us!
Then We will let you taste a double of the life, and a double of the death; then you will not find for you against us a victory supporter.
In that case, We would certainly have made you taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper for you against Us.
And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us.
Had you inclined toward them, We would have doubled the retribution for you in this life and after death, and you would have found no one to help you against Our Law of Requital
In that case We would certainly have made you to taste a double (punishment) in this life and a double (punishment) after death, then you would not have found any helper against Us
But if, as they imagine, thou hast been one to forge a lie against US, then WE would have made thee taste a heavy punishment in life and a heavy punishment in death, and then thou wouldst not have found for thyself any helper against US
Then We would have made thee taste double in life and double in death. Then thou wouldst have found for thyself no helper against Us
If that was so, We would have made you taste twice the part (of punishment) in this life, and twice the part after the death; And in addition, you would have found no one to help you against Us
In that case, We would’ve made you taste double in life, and double at death, and then you would’ve found no helper with respect to Us.
Then We would have made you taste double in life, and double at death; then you would have found for yourself no helper against Us
Then [if you had], We would have made you taste double [punishment in] life and double [after] death. Then you would not find for yourself against Us a helper
Then We would have made you taste the double of life and the double of death; then you would have found no helper for you against Us.
In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us
In that case We should have made thee taste an equal portion (of punishment) in this life, and an equal portion in death: and moreover thou wouldst have found none to help thee against Us
وَإِن كَادُوا۟ لَیَسۡتَفِزُّونَكَ مِنَ ٱلۡأَرۡضِ لِیُخۡرِجُوكَ مِنۡهَاۖ وَإِذࣰا لَّا یَلۡبَثُونَ خِلَـٰفَكَ إِلَّا قَلِیلࣰا ٧٦
They planned to scare you off the land, but they would not have lasted for more than a little while after you
And surely, they were about to frighten you so that they might drive you out from the land. But then they would not have stayed after you, except a little while.
And verily they had well-nigh unsettled thee from the land that they might drive thee forth from thence. And in that case they would not have tarried after thee but a little while
They had nearly expelled you from the land and driven you away from it. But then, they too would have stayed but a little after you
They were going to abuse you to drive you out of (Mecca)... And then they would have remained only a little (in the world) after you (they did this and were killed in the battle of Badr).
They were very near to scaring you from the land with the object of expelling you from it. But had they done so they would only have remained there a short time after you.
They were about to hound you out of the land, to expel you from it, but then they would not have stayed after you but a little
Indeed they have sought to estrange you from the land (of your birth) and drive you from it; but then, they themselves will not remain there, after you, except a little while
They had spared nothing in unsettling you from the land (of Makkah), that they might drive you out from it. But in that case they (themselves) would not have stayed after you except for a little while
Indeed they were near to startling thee from the land, to expel thee from it, and then they would have tarried after thee only a little -
They almost enticed/scared you off the land to drive you out of it, and then they would have only stayed for a short while after you.
The disbelievers frightened you so much that you almost decided to flee. If it would have happened (as it happened a year later), they would not have stayed in power for a long time (as it took only eight years that Mohammad triumphantly returned to Mecca and after years everyone embraced Islam.
Their purpose was to scare you off the land, in order to expel you, and they would not have stayed after you, except for a little
They almost provoked yousg so as to evict you from the land, and in that case they would not have lasted after you except briefly;
And they well-nigh enticed thee away from the land, to turn thee out therefrom; but then - they should not have tarried after thee except a little
And indeed it was close that they frighten you in the land for them to oust you from it - and if it were, they would not have stayed after you, but a little
and they almost nearly estranged you from the land in order to drive you out of it but then they will not remain after you except a little.
The unbelievers had likewise almost caused thee to depart the land, that they might have expelled thee thence: But then should they not have tarried therein after thee, except a little while
And they wished to scare you away from the land, to drive you forth there from; but then they would not have stayed after you except a little while
They very nearly provoked you to drive you out of the land, but they would have only lingered for a little while after you
And truly they had almost caused thee to quit the land, in order wholly to drive thee forth from it: but then, themselves should have tarried but a little after thee
And if they could, they would have surely frightened you (so much) from the place that they may drive you out from there. But in that case they would not stay (therein) after you, except for a little while
They were about to hound thee from the region that they drive thee out of it. Then, they would not linger in expectation behind thee but for a little while.
Their purpose was to scare you off the land in order to evict you. In that case, they would only have pursued you a little while.
They almost scare you off the land, to expel you from it. If they do so, they will not be able to stay here much longer after you
They were bent upon uprooting you from this land and driving you away from it. But were they to succeed, they would not be able to remain after you more than a little while
And surely they purposed to unsettle thee from the land that they might expel thee from it, and then they will not tarry after thee but a little
And they were about to unsettle you from the land, so as to drive you out of it, and in that case they would not have stayed (therein) after you, except for a little while.
And, indeed, they wanted to make you unsettled in the land in order to drive you therefrom. And in that case they would not have lived there after you but a little
And the disbelievers also sought to shake you off the land (of Mecca) so that they might banish you from here. (But had that supposedly happened) then they (themselves) would also not have stayed there but for a little while
And they nearly frightened you to drive you out of the land. But in that case, they would have shortly been destroyed after you were gone
And they nearly intimidated you so they could drive you out of the land. But then they would have been destroyed shortly after you were gone.
And they nearly intimidated you so they could drive you out of the land. But then they would have been destroyed shortly after you were gone.
And if they were about to/almost to scare to drive you out from the land to bring/drive you out from it, and then they do not remain/wait behind you except little
And [since they see that they cannot persuade thee,] they endeavour to estrange thee from the land [of thy birth] with a view to driving thee away from, it-but, then, after thou wilt have left, they themselves will not remain [in it] for more than a little while
And decidedly they were indeed almost about to startle you from the land, to drive you out of it; and they would have not lingered even to succeed you except a little
And they indeed wished to scare thee from the land that they might drive thee forth from thence, and then they would have stayed (there) but a little after thee
They try to annoy you so that they can expel you from the land. Had they been successful, no one would have been left behind except a few
And they were likely to harass you in the land, so that they could expel you from there, and in that case, they will have not lived (there) after you, but a little
Indeed, they were about to scare you so that they may drive you out from the land. In that case they would not remain behind you but a little.
They had stirred you up enough and had almost succeeded in driving you out of the land. If so, they too, had not stayed behind much longer
And Verily, they spared nothing to annoy you in order to drive you out of the land. (Had they succeeded), then they themselves would not have tarried behind you except a little while (before the divine punishment befalls them).
They were resolved to impel you to the feeling of fear to make you resolve to quit the land and depart from Macca. But then they would have been allowed to remain only for a short while to come to the end of their rope wherefore We vanquish them and reduce them into a useless form
They tried hard to scare you, so you would leave the city, they too wouldn’t have stayed there for long either.
They were about to intimidate you to drive you out of the land ˹of Mecca˺, but then they would not have survived after you ˹had left˺ except for a little while.
And they were about to drive you out from the land in order to expel you from it, and then they would not have stayed behind after you except a little.
And they sought to provoke you ― they nearly did ― and thus drive you out of the land: and they then would have scarcely survived your departure
They almost banished you from the land to get rid of you, so they could revert as soon as you left.
And they stirred you up enough and almost succeeded in driving you away from the land, but had they succeeded, they would have remained only briefly after you were gone.
And they stirred you up enough and almost succeeded in driving you away from the land, but had they managed, they would have remained for a short time after you were gone.
And surely, they almost provoked you from the earth, to exit you out of it. And hence, they would not be tarried behind you, except a little.
And verily they were about to startling you from the land so as to expel you from it; and then, they would not have tarried after you but a little.
And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while.
Since they saw that they could not persuade you, they wished to drive you out (of Madinah as well.) If they had done that, (they would have lost the stabilizing force of your presence), and would have annihilated one another in a short while
And surely they purposed to unsettle you from the land that they might expel you from it, and in that case they will not tarry behind you but a little
And indeed they are near to scare thee to drive thee away from the land that they might expel thee therefrom, but in that case they themselves would not have stayed after thee save a little
And they were about to incite thee from the land, in order to expel thee therefrom, whereupon they would not have tarried after thee, save a little
And verily, their purpose was to frighten you so much as to drive you away from the Land; But in that case, they would not have stayed (therein) after you, except for a short time
They almost provoked you, to expel you from the land. But then they wouldn’t have remained after you, except for a short while.
They almost provoked you, to expel you from the land. In that case, they would not have lasted after you, except briefly
And indeed, they were about to drive you from the land to evict you therefrom. And then [when they do], they will not remain [there] after you, except for a little
And indeed, they were almost going to frighten you from the land, that they may drive you out from it; and then they would not have tarried behind you except a little.
Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while
Their purpose was to scare thee off the land, in order to expel thee; but in that case they would not have stayed (therein) after thee, except for a little while
سُنَّةَ مَن قَدۡ أَرۡسَلۡنَا قَبۡلَكَ مِن رُّسُلِنَاۖ وَلَا تَجِدُ لِسُنَّتِنَا تَحۡوِیلًا ٧٧
Such was Our way with the messengers We sent before you, and you will find no change in Our ways
(This was Our) way with whom indeed We sent Messengers before you (O Muhammad), and you will not find any alteration in Our Way.
This was Our dispensation with those whom We sent before thee of Our apostles, and thou wilt not find in this Our dispensation a change
This has been Our way with the apostles whom We sent before you. You will not find any variation in Our line of action
This is Our established way (Sunnah) also in regards to the Rasuls before you! (All Rasuls are driven out of their homelands and then the people who drive them out are destroyed!) You will not find an alteration in Our Sunnah.
That was the pattern with those We sent before you as Our Messengers. You will not find any changing of Our pattern.
A precedent of those We have sent from among Our apostles before you, and you will not find any change in Our precedent
(That has been Our) way with all those whom We sent (as Messengers) before you. You will never find any alteration in Our way
Such (has been Our) practice with those of Our Messengers whom We sent before you and you will find no change in Our practice
the wont of those We sent before thee of Our Messengers; thou wilt find no change to Our wont
(This was Our) way with messengers that We sent before you, and you do not find any change in Our way.
Such has been the case of the previous messengers (facing the resistance of the disbelievers and their final defeat) and you will find the same true for you too
This was Our way with the messengers We sent before you. You will find no change in Our way
such has been Our rule with the messengers We have sent before you, and you never find any change in Our rule.
[This is] the course of those of our prophets whom we have sent before thee; and thou shalt find no change in our course
The tradition of the Noble Messengers We sent before you - and you will not find Our rules changing
This is the tradition of those whom We sent before you from among Our messengers and you will find no change in Our tradition.
This is the method of dealing which We have prescribed our selves in respect to our apostles, whom We have already sent before thee: And thou shalt not find any change in our prescribed method
(This is) The way of those of Our prophets whom We have sent before you; and you shall find no change in Our way
Such was Our way with those whom We sent before you. You shall find no change in Our way
This was our way with the Apostles we have already sent before thee, and in this our way thou shalt find no change
(Appreciate the) Sunnah (the legacy and practices) of those whom We surely sent before you, out of Our Messengers. And you will not find any amendments or alterations regarding Our Sunnah
This is, surely, a custom with whomever We sent before thee of Our Messengers. And thou wilt not find in Our custom any revision.
That’s what happened with the messengers We sent before you. You will find no change in Our ways.
This has always been Our Sunnah (course of action) with regards to those Messengers whom We sent before you, and you will find no change in Our Sunnah (course of action)
This has been Our Way with the Messengers whom We sent before you. You will find no change in Our Way
(This is Our) way with Our messengers whom We sent before thee, and thou wilt not find a change in Our course
(This was Our) procedure with those of Our messengers whom We had sent before you and you will not find a change in Our procedure.
This was Our custom with regard to those of Our Messengers whom We had sent before you, and you shall find no change in Our custom
This (has been) the practice (of Allah) with all those Messengers We sent before you and you will not find any change in Our way
This is the way of those whom We sent before you of Our messengers. And you will not find any change in Our way
Such was the way of those whom We had sent before you of Our messengers. And you will not find any change in Our way.
Such was the way of those whom We had sent before you of Our messengers. And you will not find any change in Our way.
A law/manner (of) whom We had sent before you from Our messengers, and you do not find for Our law/manner a change/removal
[such has been Our] way with all of Our apostles whom We sent before thy time; and no change wilt thou find in Our ways
(This was) the enactment for the ones We already sent before you of Our Messengers; and you will not find any transference to Our Enactment
(Such was Our) method in the case of those whom We sent before thee (to mankind), and thou wilt not find for Our method aught of power to change
This was Our tradition with Our Messengers who lived before you, and you will find no change in Our tradition
Such has been Our way with the messengers We sent before you. And you will find no change in Our way
(This was Our) Mode with the ‘Messengers’ whom We sent before you, and you will not find any alteration in Our Mode.
This was Our established practice with every messenger We sent prior to you. You will not detect any departure in Our practice
Such has been Our Mode with the Messengers We sent before you, and you won’t find any alteration in Our Mode.
This has always been Allah's way of action which has long been pursued in the past with those of the Messengers whom We had sent before you in order of time. Each typical instance formed a particular case of a principle and a single instance of punishment. This mode of action, you will find, shall never alter
Such was our practice with messengers We sent before you. You will find no change in our practice
˹This has been˺ Our way with the messengers We sent before you. And you will never find any change in Our way.
This was the custom for whoever We sent as messenger before you, and you will not find an alteration in Our custom.
Such was Our way with the apostles We sent before you. And you shall find no change in Our accustomed way
This has been consistently the case with all the messengers that we sent before you, and you will find that our system never changes.
Nothing has changed. It was this way with the messengers We sent before you. You will find no changes in Our ways.
Nothing has changed. It was this way with the messengers that We sent before you. You will find no changes in Our ways.
A route (Sunnah) of whoever We already sent before you from our messengers. And you will not find, for our routes (Sunnah), a diversion.
(This was Our) way with those of Our messengers whom We sent before you, and you shall not find any change in Our way.
Such was the way with all Our messengers whom We sent before you. No change shall you find in Our ways.
Such has always been Our Law with all of Our Messengers, We sent before you. (Nations that drove them out, suffered dire consequences). You will never find a change in Our Laws
(This is Our) course with regard to those of Our messengers whom We sent before you, and you shall not find a change in Our course
This has been OUR way with OUR Messengers whom WE sent before thee; and thou wilt not find any change in OUR way
the wont of those among Our messengers whom We sent before thee. And thou wilt find no change in Our wont
(This was our Sunnah or the) way with the messengers whom We had sent before you: And you will not find any change in Our ways
Such is the practice applied to the messengers We sent before you, and you will find no alteration in Our ways.
The tradition of the messengers We sent before you—you will find no change in Our rules
[That is Our] established way for those We had sent before you of Our messengers; and you will not find in Our way any alteration
The course of those of Our messengers whom We have sent before you; and you shall find no alteration to Our course.
(This was Our) way with the apostles We sent before thee: thou wilt find no change in Our ways
(This was Our) way with the messengers We sent before thee: thou wilt find no change in Our ways
9
Truth will prevail
أَقِمِ ٱلصَّلَوٰةَ لِدُلُوكِ ٱلشَّمۡسِ إِلَىٰ غَسَقِ ٱلَّیۡلِ وَقُرۡءَانَ ٱلۡفَجۡرِۖ إِنَّ قُرۡءَانَ ٱلۡفَجۡرِ كَانَ مَشۡهُودࣰا ٧٨
So perform the regular prayers in the period from the time the sun is past its zenith till the darkness of the night, and [recite] the Quran at dawn- dawn recitation is always witnessed––
Establish prayer from mid-day till the darkness of the night (Zuhr, Asr, Maghrib, and Isha prayers), and (recite the) Qur’an in the early dawn (the morning prayer- Fajr). Surely, the recitation of the Qur’an in the early dawn is witnessed (by angels).
Establish thou the prayer from the declination of the sun to the darkening of the night, and the Recitation at the dawn; verily the Recitation at the dawn is ever borne witness to
Observe the service of prayer from the sun's declining from the meridian to the darkening of the night, and the recitation at dawn. Indeed the Recitation at dawn is palpably evident
So establish prayer (salat) at the time the sun sets in the west until the darkness of the night. Also, the Quran of the dawn (the morning prayer)... Indeed, the recitation of the Quran of the dawn is ever witnessed.
Establish salat from the time the sun declines until the darkening of the night, and also the recitation at dawn. The dawn recitation is certainly witnessed.
Maintain the prayer from the sun’s decline till the darkness of the night, and [observe particularly] the dawn recital. Indeed the dawn recital is attended [by angels]
Establish the Prayer in conformity with its conditions, from the declining of the sun to the darkness of the night, and (be ever observant of) the recitation of the Qur’an at dawn (the Dawn Prayer). Surely the recitation of the Qur’an at dawn is witnessed (by the angels and the whole creation awakening to a new day)
Observe Prayer at the declining and paling of the sun, on to the complete darkness (in diverse hours) of the night, and recite the Qur'an at dawn. Verily, the regular recital (of the Qur'an) at dawn is (specially) acceptable (to God) and witnessed (by the angels)
Perform the prayer at the sinking of the sun to the darkening of the night and the recital of dawn; surely the recital of dawn is witnessed
Perform mandatory prayer at setting of the sun until darkness of the night and the dawn’s recital, indeed the dawn’s recital is witnessed.
Worship the Lord from the moment that sun declines until the night casts its darkness. Also, read Qur’an in the early dawn. This will be credited to your account
Establish prayer at the Sun’s decline until the darkness of night, and during the morning Quran recitation, for indeed the morning Quran recitation is a testimony
Establishsg the prayer at the decline of the sun until the dusk of the night, as well as the Recitation at dawn; indeed, Recitation at dawn has always been witnessed.
Be thou steadfast in prayer from the declining of the sun until the dusk of the night, and the reading of the dawn; verily, the reading of the dawn is ever testified to
Keep the prayer established, from the declining of the sun until darkness of the night, and the Qur’an at dawn; indeed the angels witness the reading of the Qur’an at dawn
Establish the prayer from the setting of the sun to the darkness of the night and [establish] the prayer of dawn. Truly the prayer of the dawn is well witnessed.
Regularly perform thy prayer at the declension of the sun, at the first darkness of the night, and the prayer of day-break; for the prayer of day-break is born witness unto by the angels
Be you steadfast in prayer from the declining of the sun until the dark of the night, and the recital of the Quran at dawn; verily, the recital of the dawn is especially witnessed (or effective)
Establish the prayer at the decline of the sun till the darkening of the night and the Koran recital at dawn. Surely, the Koran recital at dawn is witnessed
Observe prayer at sunset, till the first darkening of the night, and the daybreak reading - for the daybreak reading hath its witnesses
Establish As-Salat at the decline of the sun,and (again) till darkness of the night (appears); and (also establish) Al-Quran of Al-Fajr (‘the day-break’). [This recommendation covers the offering of Salat-ul-Fajr as well as early morning study of the Quran]. Verily Quran-al-Fajr [‘Early morning recitation’ (in Salat-ul-Fajr) or early morning study of the Quran for understanding its Message] became one used as a witness (i.e., it is retained in memory and then becomes a witness to every act, deed, thought and concept and guides them all the time)
Perform the formal prayer from the sinking sun until the darkening of the night and the recital at dawn. Truly, the dawn recital had been one that is witnessed.
Establish the ritual prayer at the sun’s decline until the darkness of night. Recite the Qur’an at dawn. Truly, the Qur’an at dawn is always witnessed.
Establish Salah from the decline of the sun till the darkness of the night (Zuhr, Asr, Maghrib and Isha) and read at Fajr (dawn); for the reading at Fajr is witnessed (by the angels)
Establish Prayer from the declining of the sun to the darkness of the night; and hold fast to the recitation of the Qur´an at dawn, for the recitation of the Qur´an at dawn is witnessed
Keep up prayer from the declining of the sun till the darkness of the night, and the recital of the Qur’an at dawn. Surely the recital of the Qur’an at dawn is witnessed
Establish worship (salat) from the decline of the sun till the darkness of the night, and (recite) the Quran at dawn, (recitation of) the Quran at dawn is certainly witnessed .
Establish ritual prayer during the interval from the time the sun sets till the darkness of the night spreads completely. And recite the Qur'aan at dawn. The recitation at dawn is indeed to be in the presence of a congregation
Establish the Prayers (Zuhr [Midday], ‘Asr [Afternoon], Maghrib [Sunset] and ‘Isha’ [Night]) from the declining of the sun till the deep darkness of the night. And also (make obligatory) the recitation of Fajr Prayer, for the Qur’an in Fajr (Dawn) Prayer is attended (by the angels and a state of divine consciousness also permeates)
Thou shall hold the contact-method until the dipping of the sun; until the darkness of the night; and the Quran at dawn, the Quran at dawn has been witnessed
Hold the contact prayer till the setting of the sun; to the murkiness of the night; and the Qur'an at dawn - the Qur'an at dawn is witnessed.
Hold the Connection at the rubbing of the sun to the murkiness of the night; and the reading at dawn-the reading at dawn is witnessed.
Start/keep up the prayers to the sun's nearing setting to the night's darkness, and the dawn's Koran, that the dawn's Koran was/is being witnessed
BE CONSTANT in [thy] prayer from the time when the sun has passed its zenith till the darkness of night, and [be ever mindful of its] recitation at dawn: for, behold, the recitation [of prayer] at dawn is indeed witnessed [by all that is holy]
Keep up the prayer at the sinking of the sun to the dusk of the night and (the reading) of the Qur'an at dawn; surely the reading of the Qur'an at dawn has been witnessed
Establish worship at the going down of the sun until the dark of night, and (the recital of) the Qur'an at dawn. Lo! (the recital of) the Qur'an at dawn is ever witnessed
Say your prayer when the sun declines until the darkness of night and also at dawn. Dawn is certainly witnessed (by the angels of the night and day)
(O Prophet,) establish Salah between the decline of the sun and the darkness of the night, and (establish) the recital at dawn. Surely, the recital at dawn is well attended
Establish prayer from the declining of the sun until the darkness of the night, and recite the ‘Qur'ân’ in the early morning. Indeed, the recitation of the ‘Qur'ân’ in the early morning is ever witnessed.
And stand in prayers from sunset till dusk, and recite the Qur´an at dawn. Surely, the recitation of the Qur´an at dawn is well attended (by angels)
Establish prayer from the declining of the sun till the darkening of the night, and recite the Qur'ân in the early morning. Indeed, the recitation of the Qur'ân in the early morning is ever witnessed.
You just engage in the act of worship and hold intimate mental and spiritual intercourse with Allah at the point of time of the sun's declination or deviation from the Meridian or the zenith of the sky as it begins to sink toward setting and onward to the time when the darkness of the night prevails* And noteworthy is the Quran when recited at dawn. Indeed recital of the Quran at dawn is of great moment and a goodly loan. It inspires piety to the heart and makes the soul sensible of the presence of Allah; it is attended by the angels who witness its perusal
Pray regularly from midday until the darkness of the night, and the Morning Prayer, since the recitation of the Quran in the Morning Prayer is witnessed by the Angels.
Observe the prayer from the decline of the sun until the darkness of the night and the dawn prayer, for certainly the dawn prayer is witnessed ˹by angels˺.
Keep up prayer from the lowering of the sun to the darkness of night and recite the Qur´an at daybreak, for the recitation of the Qur´an at daybreak is witnessed.
Perform the prayer at sunset, at nightfall, and at dawn recital; the dawn recital has its witnesses:
You shall observe the Contact Prayer (Salat) when the sun declines from its highest point at noon, as it moves towards sunset. You shall also observe (the recitation of) the Quran at dawn. (Reciting) the Quran at dawn is witnessed.
Establish prayer from the time the sun declines until the darkening of the night, and also [remember] the [Qur'an) recitation at dawn. The dawn recitation is certainly witnessed [by Us].
Establish prayer from the time the sun declines until the darkening of the night, and also [remember] the [Qur’an) recitation at dawn. The dawn recitation is indeed witnessed [by Us].
Establish the prayers at the sun’s decline, until the night darkness; and the dawn’s Quran. Surely the dawn’s Quran is witnessed.
Perform the prayer (rituals) from the declension of the sun till the darkness of the night, and the recitation (of prayer) at the morn, verily the recitation (of prayer) at the morn is witnessed (by the angels) .
Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur'Än at dawn, for the recitation of the Qur'Än at dawn is indeed witnessed.
You shall strive in the Divine Cause from morning to night. The Qur'an upsprings the Light for you to witness your objective and your way. Its likeness is the Dawn that brings light after a dark night. (42:38)
Keep up prayer from the declining of the sun till the darkness of the night and the morning recitation; surely the morning recitation is witnessed
Observe Prayer from the declining and paling of the sun till the darkness of the night, and recite the Qur'an at dawn. Verily, the recitation of the Qur'an at dawn is specially acceptable to ALLAH
Perform the prayer at the declining of the sun till the darkening of the night. And the recitation at dawn—truly, the recitation at dawn is ever witnessed
Establish regular prayers— from the middle of the day, till the darkness of the night, and recite the Quran in the early dawn: Surely, the reading (and morning prayer) of the early dawn is witnessed (by special angels)
Establish the prayer from the declining of the sun to the darkness of the night, and the Quran at daybreak. The recitation at daybreak is witnessed.
Perform the prayer at the decline of the sun, until the darkness of the night; and the Quran at dawn. The Quran at dawn is witnessed
Establish prayer at the decline of the sun [from its meridian] until the darkness of the night and [also] the Qur'an of dawn. Indeed, the recitation of dawn is ever witnessed
Be steadfast in the prayer from the declining of the sun until the darkness of the night, and the reading of the dawn; indeed, the reading of the dawn is witnessed.
Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony
Establish regular prayers - at the sun's decline till the darkness of the night, and the morning prayer and reading: for the prayer and reading in the morning carry their testimony
وَمِنَ ٱلَّیۡلِ فَتَهَجَّدۡ بِهِۦ نَافِلَةࣰ لَّكَ عَسَىٰۤ أَن یَبۡعَثَكَ رَبُّكَ مَقَامࣰا مَّحۡمُودࣰا ٧٩
and dur-ing the night wake up and pray, as an extra offering of your own, so that your Lord may raise you to a [highly] praised status
And in (some parts of) the night perform the night prayer with it (recite the Qur’an) as an additional prayer (Tahajjud) for you (O Muhammad). It may be that your Lord will raise you to ‘Maqam-e-Mahmood’ (a station of praise-worthy on the Day of Resurrection).
And of the night--keep the vigil therein, as an act of supererogation for thee; belike thy Lord will raise thee up in a station praised
Say a supererogatory prayer at the hour of the first watch: Your Lord may raise you to a most exalted station
And in one part of the night, pray with the Quran (experience salat in wakefulness)! Perhaps your Rabb will disclose from within you the praised station (manifest in you the qualities pertaining to that station... [And He already has, based on the verse “Inna fatahnalaka” i.e. “We have given you a clear conquest” 48:01.])!
And stay awake for prayer during part of the night as a supererogatory action for yourself. It may well be that your Lord will raise you to a Praiseworthy Station.
And keep vigil for a part of the night, as a supererogatory [devotion] for you. It may be that your Lord will raise you to a praiseworthy station
And in some part of the night rise from sleep and observe vigil therein (through Prayer and recital of the Qur’an) as additional worship for you; your Lord may well raise you to a glorious, praised station (of nearness to Him and give you leave to intercede with Him, as He wills, on behalf of His servants, in the Hereafter)
And remain awake for it (- the recitation of the Qur'an and Prayer) for a part of the night after having risen from sleep as a supererogatory service for you. Thus it may be that your Lord will raise you to a laudable exalted position
And as for the night, keep vigil a part of it, as a work of supererogation for thee; it may be that thy Lord will raise thee up to a laudable station
And stay awake part of the night praying, an additional (prayer) for you, perhaps your Lord raises you to a worthy position.
As to the nights, spend a part of it in worshipping the Lord and studying of Qur’an. May the Lord raise you to a very high rank
And in the night, arise from sleep. And do a little extra. Soon your Lord will raise you to a station of praise and glory
And keep vigil with it during parts of the night as an extra (deed); hopefully yoursg Lord will raise you to a laudable position.
And for the night, watch thou therein as an extra service. It may be that thy Lord will raise thee to a laudable station
And forego sleep * in some part of the night - an increase for you **; it is likely your Lord will set you on a place where everyone will praise you ***. (* For worship. ** Obligatory only upon the Holy Prophet. *** On the Day of Resurrection.
and in the night keep watch with it [Quran] that is a gift of excellence for you so that perhaps your Lord may raise you to a station which is praiseworthy
And watch some part of the night in the same exercise, as a work of supererogation for thee; peradventure thy Lord will raise thee to an honourable station
And for some part of the night, watch you therein as an extra service (or for spiritual profit). It may be that your Lord will raise you to a praised (or glorious) station
As for the night there is a voluntary deed for you to keep vigil in part it. Perhaps your Lord will raise you to a praiseworthy station
And watch unto it in the night: this shall be an excess in service: it may be that thy Lord will raise thee to a glorious station
And in some part of the night also Tahajjud (wake up) with it (for the sake of reciting it in Prayer and mahead of state its study to understand it), as a super-erogatory service for you. It could be that your Nourisher-Sustainer raises you to Maqaman Mahmuda [an exalted position (here and in the Hereafter)]
And keep vigil with it in the night as a work of supererogation for thee. Perhaps thy Lord will raise thee up to a station of one who is praised.
During the night, arise from sleep and pray as an extra credit for yourself. Perhaps your Lord will elevate you to a praiseworthy position.
During a part of the night, pray Tahajjud, an additional prayer for you (O Muhammad), very soon your Lord may exalt you to ‘Maqam-e-Mahmood’ (a station of great glory)
And rise from sleep during the night as well- this is an additional Prayer for you. Possibly your Lord will raise you to an honoured position
And during a part of the night, keep awake by it, beyond what is incumbent on thee; maybe thy Lord will raise thee to a position of great glory
And forsake sleep for (worshiping during part) of the night. (This is) an additional (duty) for you. May be that your Fosterer will raise you to a praised position.
And keep awake part of the night reciting it (Qur'aan). This is an additional thing for you (the Messenger) to do. Maybe your Lord will raise you to a praiseworthy position.
And in some part of the night (as well, rising from sleep,) offer the Tahajjud Prayer (with the Qur’an). This is added especially for you. Your Lord will certainly raise you to a station of praise and glory (i.e., the glorious station of intercession where all the former and later generations will turn towards you and glorify you)
And from the night you shall reflect upon it additionally for yourself, perhaps your Lord would grant you to a high rank
And from the night, as an addition, you shall reflect upon it for yourself, perhaps your Lord would grant you a station that is praiseworthy.
And from the night, as an addition, you shall reflect upon it for yourself, perhaps your Lord would grant you a station that is praiseworthy.
And from the night so wake up and pray with it, done above the call of duty for you, maybe/perhaps that (E) your Lord sends/resurrects you a praised/thanked position/residence
And rise from thy sleep and pray during part of the night [as well], as a free offering from thee, and thy Sustainer may well raise thee to a glorious station [in the life to come]
And keep constant vigil with it (The Qur'an) (part) of the night (These are the late night supererogatory prayers) as an accordance for you; it may be that your Lord will make you rise again to a praised station
And some part of the night awake for it, a largess for thee. It may be that thy Lord will raise thee to a praised estate
Say your special (tahajjud) prayer during some part of the night as an additional (obligatory) prayer for you alone so that perhaps your Lord will raise you to a highly praiseworthy position
And during the night, wake up for Salah of tahajjud , an additional prayer for you. It is very likely that your Lord will place you at Praised Station
As for the night, stay vigil a part of it, and pray as an additional prayer for you. Maybe your Lord will raise you to a position of great glory.
And prior to dawn, perform the tahajjud (non-obligatory) prayer at night. Your Lord may elevate you to the most exalted status (in heaven)
As for the night, stay vigil a part of it, and pray as an additional prayer for you. Maybe your Lord will raise you to a position of great glory.
And rouse up during the hours of the night to additional devotional exercise which is meritorious and adds to your credit; may Allah, your Creator, elevate you to a position of great honour, excellence and glory**
At night, wake up to offer a voluntary prayer that is compulsory only for you. Soon your Lord will raise you to a glorious station of praise.
And rise at ˹the last˺ part of the night, offering additional prayers, so your Lord may raise you to a station of praise.
And spend some of the night in prayer as an additional effort for you, your Lord might raise you to a recognised position.
during the night as well: an additional duty, for the fulfilment of which your Lord may exalt you to a praiseworthy station
During the night, you shall meditate for extra credit, that your Lord may raise you to an honorable rank.
Pray during the night, an extra voluntary prayer, as it may well be that your Lord will elevate you to a praiseworthy status.
Pray during the night, an extra voluntary prayer, as it may well be that your Lord will elevate you to a praiseworthy status.
And, among the night, so pray (Tahajud) with it, as supererogatory for you. Perhaps your Lord missions you, a praised stature.
And some part of the night keep vigil for it as an additional prayer for you; maybe that your Lord will raise you up to a praised position.
At night, rise from your sleep to recite it in prayer, as an additional offering from you. Your Lord may thus raise you to an honourable station.
As head of the state you shall even contemplate and work part of the night. This is the extra endeavor for you. (And your companions shall join you in this endeavor as needed (73:2-3)). Soon, your Lord will raise you to a Glorious Station
And during a part of the night, pray Tahajjud beyond what is incumbent on you; maybe your Lord will raise you to a position of great glory
And during a part of the night wake up for its recitation - a supererogatory service for thee. It may be that thy Lord will raise thee to an exalted station
And keep vigil in prayer for part of the night, as a supererogatory act for thee. It may be that thy Lord will resurrect thee in a praiseworthy station
And pray during a part of the night (in the small hours of the morning): An additional prayer (or spiritual value) for you: Your Lord will raise you soon, to a place of honor and glory
Spend part of the night in vigil, offering additional prayers, so that your Lord may elevate you to a commendable station.
And keep vigil with it during parts of the night, as an extra prayer. Perhaps your Lord will raise you to a laudable position
And from [part of] the night, pray with it as additional [worship] for you; it is expected that your Lord will resurrect you to a praised station
And for the night, watch therein an addition for you. It may be that your Lord will raise you to a praiseworthy station.
And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory
And pray in the small watches of the morning: (it would be) an additional prayer (or spiritual profit) for thee: soon will thy Lord raise thee to a Station of Praise and Glory
وَقُل رَّبِّ أَدۡخِلۡنِی مُدۡخَلَ صِدۡقࣲ وَأَخۡرِجۡنِی مُخۡرَجَ صِدۡقࣲ وَٱجۡعَل لِّی مِن لَّدُنكَ سُلۡطَـٰنࣰا نَّصِیرࣰا ٨٠
Say, ‘My Lord, make me go in truthfully, and come out truthfully, and grant me supporting authority from You.’
And say (O Muhammad): “My Lord! Make me enter (the city of Madinah) one entry in truth, and bring me out (from the city of Makkah) one exit in truth. And grant me from You an authority helper,”
And say thou: O my Lord! cause me to enter a rightful entrance and cause me to go forth with a rightful outgoing, and appoint for me from before Thee an authority helpful
And pray: "O my Lord, let my entry be with honour, and let my exit be with honour, and grant me power from You which would help (sustain) me."
Say, “My Rabb, wherever I enter make me enter in Truth and from wherever I exit make me exit in Truth, and form from Yourself (Your ladun; the potential of the Names comprising my essence) victorious power!”
Say: ´My Lord, make my entry sincere and make my leaving sincere and grant me supporting authority direct from Your Presence.´
And say, ‘My Lord! ‘Admit me with a worthy entrance, and bring me out with a worthy departure, and render me a favourable authority from Yourself.’
And say: "My Lord! Cause me to enter in a manner sincere and faithful to the truth, and cause me to exit in a manner sincere and faithful to the truth, and grant me from Your Presence a sustaining authority!"
And say (in Prayer), `My Lord, grant that when I enter (wherever you take me to while migrating) I enter with truth (in every way) and when I depart, I depart with truth, and grant me by Your grace authoritative help (which should sustain me in my activities).
And say: 'My Lord, lead me in with a just ingoing, and lead me out with a just outgoing; grant me authority from Thee, to help me.
And say: “My Lord, make me enter a true entrance and make me exit a true exit (in whatever I do) and give me a helping power from You.”
Pray: “My Lord, let me enter (into any situation) in an honorable manner and let me out (of any situation) in an honorable manner and bless me with your most powerful support.”
Say, “O my Lord, let my entry be by the gate of truth and honor, and likewise, let my exit be by the gate of truth and honor, and grant me, from Your presence, an authority to aid me.
And saysg, “My Lord, let me enter through an entry of truth and let me exit through an exit of truth and grant me from You a supporting manifestation.”
And say, 'O my Lord! make me enter with a just entry; and make me come forth with a just coming forth; and grant me from, Thee authority to aid.
And pray, "My Lord! Admit me with the truth and take me out with the truth *, and give me from Yourself a helpful dominance **." (* Wherever I come or go ** Through spread of Islam.
and say, “O my Lord, make me enter a truthful entry and make me exit a truthful exiting and give unto me from Your presence an assisting authority
And say, O Lord, cause me to enter with a favourable entry and cause me to come forth with a fabourable coming forth; and grant me from Thee an assisting power
And say, "O my Lord! Make my entry be by the Gate of Truth and Honour; and make my exit be likewise by the Gate of Truth and Honour; and grant me from Thee an authority to aid me."
Say: 'Lord, grant me an entrance of sincerity and an exit of sincerity, and give me from Yours a victorious power.
And say, "O my Lord, cause me to enter with a perfect entry, and to come forth with a perfect forthcoming, and give me from thy presence a helping power:"
And say: “My Nourisher-Sustainer! Enter me as one who has entered in truth and take me out as one who has come out in truth, and grant me from You an assisting power.”
And say: My Lord! Cause me to enter a gate in sincerity. And bring me out as one who is brought out in sincerity. And assign me from that which proceeds from Thy Presence a helping authority.
Say, “My Lord, may my entry be an entrance of truth and honor, and may my leaving be an exit of truth and honor. Grant me from Your presence a sustaining power.”
During the prayer say: "Lord! Make my entrance, the entrance with truth and make my exit, the exit with truth and grant me a supporting authority from your presence;"
And pray: "My Lord! Cause me to enter wherever it be, with Truth, and cause me to exit, wherever it be, with Truth, and support me with authority from Yourself."
And say: My Lord, make me enter a truthful entering, and make me go forth a truthful going forth, and grant me from Thy presence an authority to help (me)
And say, “My Fosterer! cause me to enter the entrance of truth and cause me to exit the exit of truth and grant me from Your presence a helping authority.”
And say, "My Lord! Grant me a truly sound entry into and a truly sound exit from any course of action I undertake in this world. And My Lord! Grant me Your powerful support in whatever good I do."
And keep praying (to your Lord): ‘O my Lord, make me enter (wherever You are to make me enter) with the truth (pleasure), and bring me out (from wherever You are to bring me out) with the truth (pleasure). And bestow upon me from Your presence the dominance that assists and the power that supports.
And Say: "My Lord, admit me an entrance of truth and let me exit an exit of truth, and grant me from Yourself a support of victory."
And say: "My Lord, admit me an entrance of truth and let me exit an exit of truth, and grant me from Yourself a support to victory."
And say: "My Lord, admit me an entrance of truth and let me exit an exit of truth, and grant me from Yourself a support to victory."
And say: "My Lord enter me a truthful entrance, and bring me out (in) a truthful exit, and make/put for me from at you a victorious/supportive proof/power/authority ."
And say [in thy prayer]: "O my Sustainer! Cause me to enter [upon whatever I may do] in a manner. true and sincere, and cause me to leave [it] in a manner true and sincere, and grant me, out of Thy grace, sustaining strength!"
And say, "Lord! Cause me to enter a sincere entry and cause me to go out a sincere outgoing, and make for me, from very close to You, a ready vindicating all - binding authority."
And say: My Lord! Cause me to come in with a firm incoming and to go out with a firm outgoing. And give me from Thy presence a sustaining Power
(Muhammad), say, "Lord, make me enter through a path that will lead to the Truth and come out of an exit that will take me to the Truth. Give me helpful authority
And say, .O my Lord, make me enter a rightful entrance and make me exit a rightful exit, and grant me from Your Own a power, favored (by You)
Say: “My Lord, grant me safe entry that leads into the truth, and an exit route that leads into the truth. And grant me from Yourself an authority to help me."
And say, "Oh Lord, usher me into the threshold (of events in life) with the truth; and take me through the outcome (of events) with the truth, and by Your grace appoint for me a mighty ally."
Say: ‘My Lord, grant me safe entry that leads into the truth, and an exit route that leads into the truth. And grant me from Yourself an authority to help me."
And call upon Allah in your invocatory prayer thus: "O Allah, my Creator, may I ask You to make my entry upon the stage of life an entry by the gate of truth wherefore I stay my course in accordance with the divine standard. And make O Allah, my Creator, my exit at the end of my doings and from the scene of life an egress vested with fidelity, truthfulness, virtue and integrity, and invest me, my Creator, with the divine insignia of power and authority"
Say: “My Lord, wherever you take me, let me enter truthfully and let me leave truthfully, and give me power and authority from Yourself.
And say, “My Lord! Grant me an honourable entrance and an honourable exit and give me a supporting authority from Yourself.”
And say: my Lord, provide me an honourable entrance and an honourable exit, and give me authority and assistance from You.
Say: ‘Lord, grant me a goodly entrance and a goodly exit, and sustain me with Your own power.‘
And say, "My Lord, admit me an honorable admittance, and let me depart an honorable departure, and grant me from You a powerful support."
Say, "My Lord, Cause me to enter [in all I do] with truth, and cause me to finish with truth, and grant me strength out of Your sustaining grace."
Say, “My Lord, cause me to enter [in all I do] with truth, and cause me to finish with truth, and grant me strength out of Your sustaining grace."
And say, “My Lord, enter me a truth entry, and exit me a truth exit, and set up for me from your presence a victory supporter Sultan.”
80 And say: 'My Lord! cause me to enter a goodly entrance and cause me to go out (of) a goodly exit, and grant me from Your part a (powerful) authority to assist (me) '.
Say, 'My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.'
Say, "My Lord! Admit me in honor and let me depart in honor at every juncture of my life, and help me with strong support."
And say: My Lord! make me to enter a goodly entering, and cause me to go forth a goodly going forth, and grant me from near Thee power to assist (me)
And say, `O my Lord, make my entry a good entry and make me go forth a good going forth. And grant me from thyself a helping power.
And say, “My Lord! Make me enter in a sincere manner, and make me go forth in a sincere manner, and ordain for me, from Thy Presence, an authority to help me.
Say: "O my Lord! Let my entry be by the Gate of Truth and Honor, and also (make) my exit by the Gate of Truth and Honor; And grant me from Your Presence an authority to help (me)."
And pray, “My Lord, let my entry be truthful, and my exit be truthful; and grant me, from You, a supporting authority.”
And say, 'My Lord, lead me in through an entry of truth, and lead me out through an exit of truth, and grant me from You a supporting power.'
And say, "My Lord, cause me to enter a sound entrance and to exit a sound exit and grant me from Yourself a supporting authority."
And say, 'My Lord! Make me enter a truthful entrance; and make me come forth a truthful coming forth; and make for me from you a helping authority.'
Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
Say: "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)."
وَقُلۡ جَاۤءَ ٱلۡحَقُّ وَزَهَقَ ٱلۡبَـٰطِلُۚ إِنَّ ٱلۡبَـٰطِلَ كَانَ زَهُوقࣰا ٨١
And say, ‘The truth has come, and falsehood has passed away: falsehood is bound to pass away.’
and say: “Truth has come and the falsehood has vanished. Surely! Falsehood is bound to vanish.”
And say thou: the truth is come, and falsehood hath vanished; verily falsehood is ever vanishing
And say: "Truth has come and falsehood nullified." Verily falsehood is perishable
Say, “The Truth has come, and falsity has departed! (The Truth has been informed; all false views have been invalidated.) Indeed, falsity is bound to perish.”
Say: ´Truth has come and falsehood has vanished. Falsehood is always bound to vanish.´
And say, ‘The truth has come, and falsehood has vanished. Indeed falsehood is bound to vanish.’
And say: "The truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish by its very nature."
And say, `Truth has come and falsehood has vanished away.' Falsehood is indeed ever bound to vanish away
And say: 'The truth has come, and falsehood has vanished away; surely falsehood is ever certain to vanish.
And say: “The truth has come, and falsehood has died out. Falsehood is indeed perishable.”
Declare: “The truth is revealed and the falsehood is put to shame. The falsehood was destined to be vanished.”
And say, “Truth has arrived and falsehood has perished, for falsehood is bound to perish.
And saysg, “Truth has come while falsehood has withered away; indeed, falsehood is bound to wither away.”
And say, 'Truth has come, and falsehood has vanished! verily, falsehood is transient.
And proclaim, "The Truth has arrived and falsehood has vanished; indeed falsehood had to vanish." (* With the arrival of the Last Prophet - Mohammed peace and blessings be upon him
and say, “The truth has come and the falsehood has dismantled, for truly the falsehood is meant to be dismantled.
And say, truth is come, and falsehood is vanished: For falsehood is of short continuance
And say, "Truth has come, and falsehood has vanished! Verily, falsehood is ever bound to vanish."
Say: 'Truth has come and falsehood has vanished. Indeed, falsehood will certainly vanish.
And SAY: Truth is come and falsehood is vanished. Verily, falsehood is a thing that vanisheth
And declare: “Al-Haqq (‘The Truth’, ‘The Original’) has come, and Batil (fabricated material) has vanished. Verily, Batil has become one that stands vanished.”
And say: The Truth drew near and falsehood is vanishing! Truly, falsehood had been made to vanish away.
Say, “Truth has arrived, and falsehood has perished. Truly, falsehood is doomed to perish.”
and declare, "The Truth has come and falsehood has vanished, for falsehood by its nature is bound to perish."
And proclaim: "The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish."
And say: The truth has come and falsehood vanished. Surely falsehood is ever bound to vanish
And say, “The truth has come and falsehood departed. Falsehood is certainly bound to depart.”
And say, "The Truth has come and the falsehood has perished. The falsehood is bound to perish."
And say: ‘The truth has come and falsehood has fled. Surely, falsehood has to perish.
And Say: "The truth has come and falsehood has perished. Falsehood is always bound to perish!"
And say: "The truth has come and falsehood has perished. Falsehood is always bound to perish!"
And say: "The truth has come and falsehood has perished. Falsehood is always bound to perish!"
And say: "The truth came and the falsehood vanished/perished , that (E) the falsehood was/is vanishing/perishing ."
And say: "The truth has now come [to light], and falsehood has withered away: for, behold, all falsehood is bound to wither away!"
And say, "The Truth has come and untruth has expired; surely the untruth has been certain to expire." (Literally: ever-expiring
And say: Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish
Say, 'Truth has come and falsehood has been banished; it is doomed to banishment.'"
And say, .Truth has come and falsehood has vanished. Falsehood is surely bound to vanish
Say: “The truth has come, and falsehood has vanished away. Absolutely falsehood is ever bound to vanish.”
And say, "The truth is here and falsehood has ceased to be! Indeed, falsehood is ever bound to vanish!"
Say: “The truth has come, and falsehood has vanished away. Surely, falsehood is ever bound to vanish.”
And say: "Truth has now prevailed and falsehood has eventually perished, for falsehood is always apt to perish in the wreck of time"
Say: “The truth has come and falsehood vanished; falsehood is bound to vanish.”
And declare, “The truth has come and falsehood has vanished. Indeed, falsehood is bound to vanish.”
And say: the truth has come and falsehood has vanished, for falsehood always vanishes.
And say: ‘Truth has come and Falsehood has been routed. Falsehood was bound to be routed.‘
Proclaim, "The truth has prevailed, and falsehood has vanished; falsehood will inevitably vanish."
And say, "The Truth has come, and falsehood has vanished, for, falsehood is bound to vanish.
And say, “The Truth has come, and falsehood has vanished, for, falsehood is bound to vanish.
And say, “the right has come, and the invalid has vanished; surely the invalid is ever vanishing.”
And say: 'The truth has come and the 'falsehood' has vanished away; verily, the 'falsehood' is (something) vanishing'.
And say, 'The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away.'
(Time has come for you to) say, "The Truth has come to light, and falsehood has withered away. For, behold, all falsehood is bound to wither away."
And say: The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing)
And proclaim: `Truth has come and falsehood has vanished. Verily, falsehood is bound to vanish
Say, “Truth has come, and falsehood has vanished. Truly falsehood is ever vanishing.
And say: "Truth has (now) come through and lies are dead: Surely, lies (by their nature) are bound to die."
And say, “The truth has come, and falsehood has dissipated. Falsehood is bound to dissipate.”
And say, 'The truth has come, and falsehood has withered away; for falsehood is bound to wither away.'
And say, "Truth has come, and falsehood has departed. Indeed is falsehood, [by nature], ever bound to depart."
And say, 'Truth has come, and falsehood has vanished. Indeed, falsehood is vanishing.'
And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."
And say: "Truth has (now) arrived, and Falsehood perished: for Falsehood is (by its nature) bound to perish."
وَنُنَزِّلُ مِنَ ٱلۡقُرۡءَانِ مَا هُوَ شِفَاۤءࣱ وَرَحۡمَةࣱ لِّلۡمُؤۡمِنِینَ وَلَا یَزِیدُ ٱلظَّـٰلِمِینَ إِلَّا خَسَارࣰا ٨٢
We send down the Quran as healing and mercy to those who believe; as for those who disbelieve, it only increases their loss
And We have sent down the Qur’an which is a healing and a Mercy to the believers, while it increases nothing but loss to the wrongdoers.
And We reveal by means of the Qur'an that which is a healing and a mercy unto the believers, and it only increaseth the wrong- doers in loss
What We have sent down of the Qur'an is a healing and a grace for the faithful, and adds only loss for the sinners
We reveal (reflect from one’s essence to one’s consciousness) from the Quran, healing (information to enable healthy thought) and grace (reminder of the qualities pertaining to one’s essential reality) for those who believe! But this only increases the frustration of the wrongdoers (those who deny their essential reality and hence wrong themselves).
We send down in the Qur´an that which is a healing and a mercy to the muminun, but it only increases the wrongdoers in loss.
We send down in the Qur’an that which is a cure and mercy for the faithful; and it increases the wrongdoers only in loss
We are sending down the Qur’an in parts – it is a healing and a mercy for the believers, though for the wrongdoers it increases them only in ruin
And We are gradually revealing of the Qur'an (that teaching) which is (the cause of) healing and mercy for the believers. But this (revelation) only leads the unjust persons from loss to loss
And We send down, of the Koran, that which is a healing and a mercy to the believers; and the unbelievers it increases not, except in loss
And We send down in the Quran what is a cure and a mercy for the believers, and it only adds to the loss of the wrongdoers.
Send this Qur’an as a mercy and a mean of healing (mental, psychological, moral and cultural diseases) for the believers. As for the disbelievers, it brings their worse out (as they confront the truth.
We send down in the Quran, that which is a healing and a mercy to those who believe. To the unjust, it causes nothing but loss
And We bestow from on high of the Recital that which is a healing and a mercy for the believers, but it does not increase the unjust except in loss.
And we will send down of the Qur'an that which is a healing and a mercy to the believers, but it will only increase the wrong-doers in loss
And We send down in the Qur’an that which is a cure for the Muslims, and a mercy - and it increases only ruin for the unjust
And We sent down from the Quran what is a healing and a mercy for the believers, and as for the wrongdoers, it will only increase them in loss.
We send down of the Koran that which is a medicine and mercy unto the true believers, but it shall only increase the perdition of the unjust
And We will send down of the Quran that which is a healing and a mercy to the believers, though it only increases the wrong-doers in ruin
We sent down of the Koran that which is a healing and a mercy to believers, but to the harmdoers it does not increase them, except in loss
And we send down of the Koran that which is a healing and a mercy to the faithful: But it shall only add to the ruin of the wicked
And We deliver from Al-Quran that which is a healing and a mercy for the Believers. And it does not increase the transgressors but in loss
We send down in the Quran what is a healing and a mercy for the ones who believe. And it increases not the ones who are unjust, but in a loss.
We send down in the Qur’an that which is a healing and a mercy for the believers. For the sinners, it increases nothing but loss.
We have revealed the Qur’an which is a healing and a mercy to the believers, while to the wrongdoers it adds nothing but loss
What We are sending down in the course of revealing the Qur´an is a healing and a grace for those who have faith; but it adds only to the ruin of the wrong-doers
And We reveal of the Qur’an that which is a healing and a mercy to the believers, and it adds only to the perdition of the wrongdoers
And We have sent down through the Quran that which is a healing and a mercy for the believers; and to those who are unjust, it adds nothing but loss.
And We reveal, of the Quran, that which is a healing and a mercy to the believers. And it adds to nothing but doom of the wicked people
And We are sending down in the Qur’an what is healing and mercy for the believers. And it only increases the wrongdoers in loss
And We send down from the Quran what is a healing and mercy to the believers. And it only increases the wicked in their loss
And We send down from the Qur'an what is a healing and mercy to the believers. And it only increases the wicked in their loss.
And We send down from the Qur'an what is a healing and mercy to the believers. And it only increases the wicked in their loss.
And We descend from the Koran what it is a cure/recovery and mercy to the believers, and the unjust/oppressive do not increase except loss/misguidance and perishment
THUS, step by step, We bestow from on high through this Qur'an all that gives health [to the spirit] and is a grace unto those who believe [in Us], the while it only adds to the ruin of evildoers
And We are sending down, of the Qur'an, that which is a cure and a mercy to the believers; and it increases the unjust in nothing except in greater loss
And We reveal of the Qur'an that which is a healing and a mercy for believers though it increase the evil-doers in naught save ruin
We reveal the Quran which is a cure and mercy for the believers but does nothing for the unjust except to lead them to perdition
We reveal the Qur‘an, which is cure and mercy for the believers; and it adds nothing to the unjust but loss
And We send down of the ‘Qur'ân’ that which is a healing and a mercy for the ‘Monotheistic Believers’. Yet it adds nothing to those who are grossly unfair and morally wrong but ruin (over ruin ).
That which We revealed in the Qur´an is the mercy and the cure for the believers, and it only multiplies the losses of the evil doers
And We send down of the Qur'ân that which is a healing and a mercy for those who live a life of Genuine Faith. Yet It adds nothing to those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims but ruin (over ruin).
And We have send down, from the realm of heaven, of the Quran what serves as a remedy and a mercy to those whose hearts reflect the image of religious and spiritual virtues whereas it adds to the detriment of the wrongful of actions
We revealed the Quran it is a healing and benefits the believers, but for the disbelievers it adds to their loss.
We send down the Quran as a healing and mercy for the believers, but it only increases the wrongdoers in loss.
And We have revealed of the Qur´an that which is a healing and mercy for the believers, and it only increases the wrongdoers in loss.
That which We reveal in the Koran is a balm and a blessing to true believers, although it only adds to the wrongdoers‘ prospects of perdition
We send down in the Quran healing and mercy for the believers. At the same time, it only increases the wickedness of the transgressors.
We send down from the Qur'an what is a healing and mercy to the believers. And it only increases the unjust in their loss:
We send down from the Qur'an what is healing and mercy to the believers. And it only increases the unjust in their loss:
And We send down among the Quran which is a heal and a mercy for the believers, and it does not increase the oppressors except a loss.
And We send down (stage by stage) , of the Qur'an, that which is healing and mercy to the believers, and it adds not to the unjust except in loss.
We bestow of the Qur'Än from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers.
Thus, step by step, We have sent down in the Qur'an the cure of all ills of humanity. It is a Mercy for those who accept it. At the same time, it is a harbinger of loss for the oppressors, since it liberates the oppressed from their grasp
And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust
And WE gradually reveal of the Qur'an that which is healing and a mercy to believers; but it only adds to the loss of the wrongdoers
And We send down of the Quran that which is a cure and a mercy for the believers. And it increases the wrongdoers in naught but loss
And of the Quran, We send down what is a healing and a mercy to those who believe: And to those who are not just, it causes nothing but loss (and grief)
We reveal in the Quran healing and mercy for believers, but it increases the wrongdoers in nothing but loss.
We send down in the Quran healing and mercy for the believers, but it increases the wrongdoers only in loss
And We send down of the Qur'an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss
And We send down of the Quran that which is healing and mercy to the believers, and it does not increase the wrongdoers except in loss.
We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss
We send down (stage by stage) in the Qur'an that which is a healing and a mercy to those who believe: to the unjust it causes nothing but loss after loss
وَإِذَاۤ أَنۡعَمۡنَا عَلَى ٱلۡإِنسَـٰنِ أَعۡرَضَ وَنَءَا بِجَانِبِهِۦ وَإِذَا مَسَّهُ ٱلشَّرُّ كَانَ یَءُوسࣰا ٨٣
When We favour man he turns arrogantly to one side, but when harm touches him, he falls into despair
And when We bestow Our Grace on mankind, it turns away and becomes far away at one side (from the Right Way). When evil touches, it is in great despair.
And when We show favour unto he turneth away and withdraweth on his side; and when evil toucheth him he is ever despairing
When We are gracious to man he turns away and moves aside; yet when evil befalls him he begins to despair
When We bestow favor upon man he turns away and distances himself! And when he is touched by an unfavorable circumstance he falls into despair.
When We bless man, he turns away and draws aside. When evil touches him, he despairs.
When We bless man, he is disregardful and turns aside; but when an ill befalls him, he is despondent
When We favor human (an ungrateful one) with comfort and contentment, he draws aside and arrogantly keeps aloof (from any thought of Us), but when evil touches him, he is ever despairing
And when We bestow favours on a human being, he turns away and withdraws himself aside, but when evil overtakes him he is given to despair
And when We bless man, he turns away, and withdraws aside; but when evil visits him, he is in despair
And when We do favor to human being, he stays away and distances (himself) on his side (and withdraws), and when badness touches him, he becomes hopeless.
Man (is not consistent in his behavior. He) becomes proud of himself , when I shower him with my blessings (thinking he has “earned it himself), and becomes depressed in bad times (thus confessing with his behavior that his talents are good for nothing, if they are not backed by God.
Yet when We bestow Our favors on human beings, they turn away, lying on their side, and when harm seizes them, they give themselves up to despair
And when We bless man, he disregards (Us) and distances himself. But when evil touches him, he staunchly despairs.
And when we favour man he turns away and retires aside, but when evil touches him he is ever in despair
And when We bestow favours upon man, he turns away and goes far away towards himself; and when evil touches him he despairs
And when We bestow the blessings on the human being, he turns away and draws himself to his farthest corner but when ill fortune touches him, he becomes full of desperation.
When We bestow favours on man, he retireth and withdraweth himself ungratefully from Us: But when evil toucheth him, he despaireth of our mercy
And when We favour man he turns away and is averse, but when evil touches him he is in despair
Yet when We bestow favors upon mankind he turns his back and withdraws to one side. But when evil befalls him, he despairs
When we bestow favours on man, he withdraweth and goeth aside; but when evil toucheth him, he is despairing
And when We bestowed (Our grace) on a human being he slided away and turned to his side. And when evil inflicted him he became one who has lost hope
And when We were gracious to the human being, he turned aside and withdrew aside. And when worse afflicted him, he had been hopeless.
When We bestow Our blessings upon a person, he/she turns away and becomes distant. When tragedy grabs him/her, he/she succumbs to despair.
Man is a strange creature: when We bestow Our favors on man, he turns his back and drifts off to one side (instead of coming to Us) and whenever evil touches him, he gives himself up to despair
Whenever We bestow favours upon man, he arrogantly turns away and draws aside; and whenever evil visits him, he is in utter despair
And when We bestow favours on man, he turns away and behaves proudly; and when evil afflicts him, he is in despair
And when We bestow favor on man, he keeps away and turns away to his side and when harm afflicts him, he is despairing.
And when We bestow some favour on man, he keeps himself arrogantly aloof. And when anything bad happens to him, he is in despair
And when We bestow upon man (some) blessing, he turns away (from gratitude) and escapes, but when some distress comes upon him, he despairs (i.e., he is neither grateful nor patient)
And if We bless mankind, he turns away and turns his side. But when adversity touches him, he is ever in despair
And if We bless man, he turns away and turns his side. But when adversity touches him, he is despairing!
And if We bless man, he turns away and turns his side. But when adversity touches him, he is despairing!
And if We blessed on the human, he objected/turned away and he went far with his side/direction, and if the bad/evil/harm touched him, (he) was/is despairing/hopeless
for [it often happens that] when We bestow Our blessings upon man, he turns away and arrogantly keeps aloof [from any thought of Us]; and when evil fortune touches him, he abandons all hope
And when We (confer) favors upon man, he veers away and retires aside; and when evil touches him, he has been constantly despairing
And when We make life pleasant unto man, he turneth away and is averse; and when ill toucheth him he is in despair
When We do favors to the human being, he disregards it and turns away from it. When evil afflicts him, he becomes despairing
When We bestow Our favor upon man, he avoids (to recognize it) and keeps himself far aside (from obedience), and when some evil touches him, he is in total despair
Yet when We bestow Our graces upon man, he turns away and acts with excessive pride. But when evil touches him, he falls into despair.
Man stays aloof and disregards (the message) when We make (life) pleasant for him, and despairs when he encounters a calamity
Yet when We bestow Our graces upon man, he turns away, and acts with excessive pride. But when evil touches him, he falls into despair.
When We mercifully bring man in Our grace and show it in Our munificence, he feels impelled to move away and more distant from what Allah inclines him to propound, and when he is befallen with a misfortune or wedded to a calamity he nurses despair
Often, when We give gifts to people, they turn away unthankfully, remain indifferent, and despair in hard times.
When We grant people Our favours, they turn away, acting arrogantly. But when touched with evil, they lose all hope.
And when We give blessings to man, he rebels and keeps aside, and when harm afflicts him, he is despondent.
When We bestow bounties on man, he turns his back and holds aloof; and when evil befalls him, he grows despondent
When we bless the human being, he becomes preoccupied and heedless. But when adversity strikes him, he turns despondent.
for, when We bless a human being, he turns away, and arrogantly distances himself; and when he encounters calamity he despairs.
for, when We bless a human being, he turns away and arrogantly distances himself; and when he encounters calamity, he despairs.
And if We graced upon the human, he turned away and distanced by his side. And if evil has touched him, he is despairing.
And when We bestow favour on man, he turns away and (proudly) withdraws aside; and when any evil afflicts him, he is in despair.
Yet when We bestow Our blessings on man, he turns his back and draws arrogantly aside, and when he is afflicted by evil he gives himself up to despair.
People without higher objectives easily exult and turn away when Our Laws make life pleasant for them. And they quickly despair when a hardship touches them. (41:51)
And when We bestow favor on man, he turns aside and behaves proudly, and when evil afflicts him, he is despairing
And when WE bestow favour on man, he turns away and goes aside; and when evil touches him, he gives himself up to despair
And whenever We bestow a blessing upon man, he turns away and withdraws. And whenever evil befalls him, he is in despair
And when We grant Our gifts to man, he turns away and becomes far on his (own) side (instead of turning to Us), and when evil touches him, he gives himself up to sorrow
When We bestow favor upon a person, he withdraws and turns aside; but when adversity touches him, he is in despair.
When We bless the human being, he turns away and distances himself. But when adversity touches him, he is in despair
And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing
And when We bestow favour on man he turns away and goes aside, and when evil touches him he is in despair.
Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair
Yet when We bestow Our favours on man, he turns away and becomes remote on his side (instead of coming to Us), and when evil seizes him he gives himself up to despair
قُلۡ كُلࣱّ یَعۡمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمۡ أَعۡلَمُ بِمَنۡ هُوَ أَهۡدَىٰ سَبِیلࣰا ٨٤
Say, ‘Everyone does things their own way, but your Lord is fully aware of who follows the best-guided path.’
Say (O Muhammad to mankind): “Everyone acts according to its manner; but your Lord knows best whose way (religion) is best guided.”
Say thou: everyone worketh after his disposition, and your Lord is the Best Knower of him who is best guided on the Way
Say: "Each one acts according to his disposition, but your Lord knows well who follow the right path."
Say, “Everyone acts according to his own creation program (natural disposition; fitrah)” This is why your Rabb (who is the Fatir) knows best who is on the right path!”
Say: ´Each man acts according to his nature, but your Lord knows best who is best guided on the Path.´
Say, ‘Everyone acts according to his character. Your Lord knows best who is better guided with regard to the way.’
Say: "Every one acts according to his own character (made up of his creed, worldview and disposition), and your Lord knows best who is better guided in his way."
Say, `Everyone acts after his own way and fashion and your Lord knows very well who is best guided in the right path.
Say: 'Every man works according to his own manner; but your Lord knows very well what man is best guided as to the way.
Say: “Everyone acts according to his character (and his development), and your Lord knows better who is better guided to a (right) way.”
Say: “Everyone behaves in accordance with his belief. It is only your Lord who knows who is walking in the right path.”
Say, “Everyone acts according to their own disposition, but your Lord knows best who it is who is best guided on the way.
Say, “Each does according to his disposition, but yourpl Lord knows better who of the one who is more guided to the way.”
Say, 'Every one acts after his own manner, but your Lord knows, best who is most guided in the way.
Proclaim, "Each one works according to his own pattern; and your Lord well knows him who is more upon guidance."
Say that, “Each of you acts according to their own manner but it is your Lord who knows best who is best guided on the way”
Say, every one acteth after his own manner: But your Lord best knoweth who is most truly directed in his way
Say, "Every one acts after his own manner, but your Lord is best aware of who is most guided on the way."
Say: 'Each human works in his own manner. But your Lord knows very well who is best guided on the way.
SAY: Every one acteth after his own manner: but your Lord well knoweth who is best guided in his path
Say: “Each (human) acts according to his leanings. So your Nourisher-Sustainer knows better that one — he (who) is more guided to the Path.”
Say: Each does according to his same manner. And thy Lord is greater in knowledge of him who is better guided on the way.
Say, “Everyone acts according to his/her own character, but your Lord knows best who is best guided on the way.”
O Prophet say to them: "Everyone acts according to his own disposition; but only your Lord knows best who is on the Right Way."
Say, (O Prophet): "Each one acts according to his own manner. Your Lord knows well who is best-guided to the Right Path."
Say: Everyone acts according to his manner. But your Lord best knows who is best guided on the path
Say, “Everyone acts according to the scope allowed to him, (through his inherent character or destiny) but your Fosterer knows best, about him who is best guided on the way.”
Say, "Every one goes his own way. And your Lord knows who it is that is guided to the right path."
Say: ‘Everyone acts according to his own (respective) style and nature, and your Lord knows full well who is best guided to the straight path
Say: "Let each work according to his own. Your Lord is fully aware of who is best guided to the path."
Say: "Let each work according to his own. Your Lord is fully aware of who is best guided to the path."
Say: "Let each work according to his own. Your Lord is fully aware of who is best guided to the path."
Say: "Each/every makes/does on his nature/disposition , so your Lord (is) more knowledgeable with whom he is more guided (in) a way/path ."
Say: "Everyone acts in a manner peculiar to himself -and your Sustainer is fully aware as to who has chosen the best path."
Say, "Each one does according to his own manner; yet your Lord is He who knows best whoever is best guided to the way."
Say: Each one doth according to his rule of conduct, and thy Lord is Best Aware of him whose way is right
Say, "Everyone does as he wants. Your Lord knows best who has the right guidance."
Say, .Everyone acts in his own style. So, your Lord knows best which one is better guided in his way
Say: “Let everyone act according to his own moral conduct. Your Lord is fully aware of who is best guided in way."
Each one acts according to his own way. Your Lord knows better those, who are well guided and on the (straight) path
Say: ‘Let everyone act according to his own moral conduct. Your Lord is fully aware of the one walks in the path of truth’.
Say to them: "Every one acts according to his inherent and innate disposition or character, and Allah, your Creator, knows quite well who exercises his will to the best to accept Allah's Authority, espouse His cause and keep in His path
Say: “Everyone behaves according to their character,” Your Lord knows best who follows the best-guided path
Say, ˹O Prophet,˺ “Everyone acts in their own way. But your Lord knows best whose way is rightly guided.”
Say: let everyone do as he sees fit, for your Lord knows best who is most guided on the way.
Say: ‘Each man behaves after his own fashion. But your Lord best knows who is more rightly guided.‘
Say, "Everyone works in accordance with his belief, and your Lord knows best which ones are guided in the right path."
Say, "Each one acts in a manner reflecting his own character. Your Lord is fully aware as to who is guided to the best path."
Say, “Each one acts in a manner reflecting his character. Your Lord is fully aware as to who is best guided.”
Say, “Each works upon his trend. So, Your Lord is a knower with who has the most guided pathway.”
Say: 'Every one acts according to his own mould, but your Lord knows best as who is best guided to the way.
Say, 'Everyone acts according to his own disposition. Your Lord is fully aware as to who has chosen the best path.'
Say, "Everyone acts in a manner peculiar to himself. (Human beings tend to make their own rules of conduct), but your Lord is best Aware as to who has chosen the best path
Say: Every one acts according to his manner; but your Lord best knows who is best guided in the path
Say, `Everyone acts according to his own way, and your Lord knows well who is best guided.
Say, “Each acts according to his disposition, and your Lord knows well who is more rightly guided on the way.
Say: "Everyone does (things) depending on his own tendencies: And your Lord knows best who it is that is most guided on the Way."
Say, “Each person acts according to his character, and your Lord knows best who is rightly guided.”
Say, 'Each does according to his disposition. Your Lord knows best who is better guided in the way.'
Say, "Each works according to his manner, but your Lord is most knowing of who is best guided in way."
Say, 'Each works according to his likeness, and your Lord knows best who he is most guided in way.'
Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way."
Say: "Everyone acts according to his own disposition: But your Lord knows best who it is that is best guided on the Way."
10
Qur'an — a Unique Guidance
وَیَسۡءَلُونَكَ عَنِ ٱلرُّوحِۖ قُلِ ٱلرُّوحُ مِنۡ أَمۡرِ رَبِّی وَمَاۤ أُوتِیتُم مِّنَ ٱلۡعِلۡمِ إِلَّا قَلِیلࣰا ٨٥
[Prophet], they ask you about the Spirit. Say, ‘The Spirit is part of my Lord’s domain. You have only been given a little knowledge.’
And they ask you (O Muhammad) about the soul (spirit). Say: “The soul is one of the commands of my Lord and you have not been given the knowledge of it but a little.”
And they ask thee regarding the spirit, Say thou: the spirit is by the command of my Lord, and ye have not been vouchsafed of knowledge save a little
They ask you about revelation. Say, revelation is by the command of your Lord, and that you have been given but little knowledge
And they (the Jews) ask you, (O Muhammad) about the spirit. Say, “The spirit is from the command (amr; the manifestation of the Names) of my Rabb. And you have been given little of this knowledge (this answer is for the Jews who asked this question).”
They will ask you about the Ruh. Say: ´The Ruh is my Lord´s concern. You have only been given a little knowledge.´
They question you concerning the Spirit. Say, ‘The Spirit is of the command of my Lord, and you have not been given of the knowledge except a few [of you].’
They ask you about the spirit. Say: "The spirit is of my Lord’s Command, and of knowledge, you have been granted only a little."
And they question you about the revelation, and the human soul. say, `The revelation and the soul is by the command of my Lord, (because) little is the knowledge there of that you have been given.
They will question thee concerning the Spirit. Say: 'The Spirit is of the bidding of my Lord. You have been given of knowledge nothing except a little.
And they ask you about the spirit (of revelation), say: “The spirit (of revelation) is my Lord’s affair, and you are only given a little knowledge.”
They ask you about the nature of the spirit. Reply: “Only God knows about it and he will not let you more than a little bit about this subject.”
They ask you concerning the Spirit. Say, “The Spirit comes by command of my Lord. Of knowledge, there is only a little that is communicated to you.
And they ask yousg about the Spirit; say, “The Spirit is by the command of my Lord, and youpl were not given of knowledge but little.”
They will ask thee of the spirit. Say, 'The spirit comes at the bidding of my Lord, and ye are given but a little knowledge thereof.
They ask you concerning the soul; proclaim "The soul is an entity by the command of my Lord, and you have not received knowledge except a little."
And they ask you about the spirit, say, “The spirit is from the commandment of my Lord and you are not given from the knowledge except a little
They will ask thee concerning the spirit: Answer, the spirit was created at the command of my Lord: But ye have no knowledge given unto you, except a little
They will ask you about the Spirit. Say, "The Spirit is (or comes) by the command of my Lord, and you are given but a little knowledge (or control) thereof."
They question you about the spirit. Say: 'The spirit is from the command of my Lord. Except for a little knowledge you have been given nothing.
And they will ask thee of the Spirit. SAY: The Spirit proceedeth at my Lord's command: but of knowledge, only a little to you is given
And they ask you concerning Ar-Ruh (‘The Spirit’). Say: “Ar-Ruh is something out of the order and ordainment of my Nourisher-Sustainer. And you have not been given out of knowledge, but very little.
And they will ask thee about the spirit. Say: The spirit is of the command of my Lord. And you were not given the knowledge but a little.
They ask you [Prophet Muhammed] about the Spirit. Tell them, “The Spirit is commanded by my Lord. Only a little knowledge is communicated to you.”
They put you questions about Ar-Ruh (the Spirit). Tell them: "The Spirit is at my Lord’s command and I am not given any knowledge of it but a little."
They ask you about "the spirit". Say: "The spirit descends by the command of my Lord, but you have been given only a little knowledge."
And they ask thee about the revelation. Say: The revelation is by the commandment of my Lord, and of knowledge you are given but a little
And they ask you about the Spirit (Ruh), say, “The Spirit (comes) with the command of my Fosterer$, and you have been given little knowledge,”(therefore you cannot understand everything). $ Or, the Sprit is from one of the affairs of my Fosterer.
And they ask you about the soul. Say, "The soul is one of the commands of my Lord. And you are not given knowledge but a little thereof."
And they (the disbelievers) ask you about the spirit. Say: ‘The spirit is from my Lord’s command, and you have been given but a very little knowledge.
And they ask you concerning the Spirit. Say: "The Spirit is from the command on my Lord, and the knowledge you were given was but very little."
And they ask you concerning the Spirit. Say: "The Spirit is from the authority of my Lord; and the knowledge you were given was but very little."
And they ask you concerning the Spirit. Say: "The Spirit is from the authority of my Lord; and the knowledge you were given was but very little."
And they ask/question you about the Soul/Spirit , say: "The Soul/Spirit (is) from my Lord's matter/affair, and you were not given from the knowledge except little ."
AND THEY will ask thee about [the nature of] divine inspiration. Say: "This inspiration [comes] at my Sustainer's behest; and [you cannot understand its nature, O men, since] you have been granted very little of [real] knowledge."
And they ask you about the Spirit. Say, "The Spirit is of the Command of my Lord; and in no way have you been brought of knowledge except a little."
They are asking thee concerning the Spirit. Say: The Spirit is by command of my Lord, and of knowledge ye have been vouchsafed but little
They ask you about the Spirit. Say, "The Spirit comes by the command of my Lord. You have been given very little knowledge
And they ask you about the soul. Say, .The soul is something from the command of my Lord, and you are not given from the knowledge but a little
They ask you about the Spirit say: “The Spirit is one of the commands of my Lord. And of knowledge you are not given aught but a little.”
They ask your opinion about the ´Rooh´ (the soul)! Say, "The ´Rooh´ (the soul) is by the command of your Lord. The knowledge imparted to you is just so scanty!"
They ask you about the Spirit say: ‘The Spirit is one of the commands of my Lord. And of knowledge you are not given aught but a little’.
And they ask you O Muhammad about the spirit
They ask you about the soul; say: “The soul is my Lord’s command, and you have been given little knowledge about it.”
They ask you ˹O Prophet˺ about the spirit. Say, “Its nature is known only to my Lord, and you ˹O humanity˺ have been given but little knowledge.”
And they ask you about the Spirit. Say: the Spirit is from the command of my Lord and you were only given very little knowledge.
And they put questions to you about the Spirit. Say: ‘The Spirit is at my Lord‘s command. Little indeed is the knowledge vouchsafed to you.‘
They ask you about the revelation. Say, "The revelation comes from my Lord. The knowledge given to you is minute."
And they will ask you about the spirit. Say, "The spirit is within my Lord's domain, and you have been given but little knowledge
They ask you about the spirit . Say, “Its nature is known only to my Lord, and you humans have been given but little knowledge.”
And they ask you about the Spirit. Say, “The Spirit is from my Lord’s command; and you were not given from the knowledge except a little.”
And they ask you about the spirit, say: 'The spirit is of the command of my Lord, and you are not given of the knowledge but a little'.
They question you about the spirit. Say, 'The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.'
(O Messenger) They ask you about the (Spirit, the Soul), the Revelation. Tell them, "Revelation is from your Lord's World of Command, of which you have been given little knowledge." The Spirit is the Divine Energy, something from which has been given to humans in the form of free will. The Soul is your "Self"
And they ask you about the soul. Say: The soul is one of the commands of my Lord, and you are not given aught of knowledge but a little
And they ask thee concerning the soul. Say, `The soul has been created by the command of my Lord; and of the knowledge thereof you have been given but a little
They ask thee about the Spirit. Say, “The Spirit is from the Command of my Lord, and you have not been given knowledge, save a little.
And they ask you about the Spirit; Say: "The Spirit (comes) by the command of my Lord: Of the knowledge, it is only a little that is made known to you,"
They ask you about the spirit. Respond, “The spirit is by the command of my Lord, and you’ve been given only a little knowledge.”
And they ask you about the Spirit. Say, 'The Spirit belongs to the domain of my Lord; and you were given only little knowledge.'
And they ask you, [O Muhammad], about the soul. Say, "The soul is of the affair of my Lord. And mankind have not been given of knowledge except a little."
And they will ask you of the spirit. Say, 'The spirit is of the command of my Lord, and you have been given of the knowledge not except a little.'
They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
They ask thee concerning the Spirit (of inspiration). Say: "The Spirit (cometh) by command of my Lord: of knowledge it is only a little that is communicated to you, (O men!)"
وَلَىِٕن شِئۡنَا لَنَذۡهَبَنَّ بِٱلَّذِیۤ أَوۡحَیۡنَاۤ إِلَیۡكَ ثُمَّ لَا تَجِدُ لَكَ بِهِۦ عَلَیۡنَا وَكِیلًا ٨٦
If We pleased, We could take away what We have revealed to you- then you would find no one to plead for you against Us
And if We willed, We could surely take away all that which We have revealed to you (this Qur’an). Then you would find no protector for you against Us (to get it back),
And if We listed, We could surely take away that which We have revealed unto thee: then thou wilt not find in respect thereof against us as trustee
If We pleased We could take away what We have revealed to you. Then you will not find any one to plead for it with Us
And if We willed We could surely remove that which We revealed to you. Then you would not find for yourself an advocate against Us...
If We wished We could take away what We have revealed to you and then you would not find any to guard you from Us —
If We wish, We would take away what We have revealed to you. Then you would not find for yourself any defender against Us
(You are not, as the unbelievers allege, the author of the Qur’an. It is only We Who reveal it entirely.) If We willed, We could certainly take away what We have revealed to you (by effacing it from the hearts and memory of you and those who have memorized it, and from any written record of it). Then you would find for yourself no protecting guardian against Us (to help you to claim or recover it) –
Had We so willed We could surely take away that which We have revealed to you. If We did so you could find none to plead your cause (to restore it to you) against Our will
If We willed, We could take away that We have revealed to thee, then thou wouldst find none thereover to guard thee against Us
If We want, We shall take away what We revealed to you, then you do not find any advocate about it for yourself against Us,
If I will, I can take back all My Revelations (the whole Qur’an) from you. If such things happen (as it has happened in case of the previous religions,) who is going to help you against the Lord
If it were Our will, We could take away that which We have sent you by inspiration. Then you would find nothing to plead your affair in that matter against Us
And if We will, we can surely take away what We have revealed to yousg, then you would find for yourself no trustee against Us—
If we had wished we would have taken away that with which we have inspired thee; then thou wouldst have found no guardian against us
And if We willed We could have taken away the revelations which We have sent to you - you would then not find anyone who could advocate for you before Us for this
and if We so willed, We could take away that which We have inspired you with and then you will find no trustee for you against Us on account of it
If We pleased, We should certainly take away that which We have revealed unto thee; in such case thou couldest not find any to assist thee therein against Us
If We had wished We would have taken away that with which We have inspired you; then you would have found no guardian against us
If We pleased We could take away that which We have revealed to you then you should find none to guard you against Us
If we pleased, we could take away what we have revealed to thee: none couldst thou then find thee to undertake thy cause with us
And if We thought proper We would surely take away (from your memory) that which We have sent you as inspiration (i.e., the whole or any specific part of Al-Kitab). Then you would not find for yourself against Us a protector — regarding it
And if We willed, We would, certainly, take away what We revealed to thee. Again, thou wouldst not find for thee in that any trustee against Us,
If We wanted, We could take back what We have sent you by inspiration, and then you would find no one to plead your case against Us.
If We want, We can definitely take away all that which We have revealed to you: then you will find none to help you in getting it back from Us
Had We willed, We could take away what We have revealed to you, then you would find none to help you in recovering it from Us
And if We please, We could certainly take away that which We have revealed to thee, then thou wouldst find none to please (thy cause) against Us -
And if We will We can definitely take away that which We have communicated to you, then you would not find for it any trustee (in whom you could put your trust) against Us,
And if We so will, We could certainly take away that which We have revealed to you. Then you would not find anyone to guard it for you against Our doing s
And if We so will, We can erase this (Book) which We have revealed to you, (from people’s minds and from the written copies,) and you will not then find anyone who may plead your case before Us for the communication of this (Revelation)
And if We wished, We would take away that which We have inspired to you. Then you would not find for yourself with it against Us a caretaker
And if We wished, We would take away that which We have inspired to you. Then you would not find for yourself with it against Us a caretaker.
And if We wished, We would take away that which We have inspired to you. Then you would not find for yourself with it against Us a caretaker.
And if (E) We willed wanted We will take away/eliminate with what We inspired/transmitted to you, then you do not find for you with it on (against) Us a guardian/protector
And if We so willed, We could indeed take away whatever We have revealed unto thee, and in that [state of need] thou wouldst find none to plead in thy behalf before Us
And indeed in case We decided, indeed We would definitely go away with that which We have revealed to you; thereafter you would not find for you a constant trustee there over against Us
And if We willed We could withdraw that which We have revealed unto thee, then wouldst thou find no guardian for thee against Us in respect thereof
Had We wanted, We could have removed the Spirit through whom We sent you revelation. Then you would not have found anyone to intercede with Us for yo
And if We so will, We will surely take away what We have revealed to you, then you shall find no one to rely upon against Us in this matter
If it happens that We intend to take away that which We have revealed unto you, then you will find no guardian for you against Our retribution in that respect.
Surely, if We please We could revoke the knowledge revealed to you thus far. Then, you will find nothing to promote your cause with Us
If it happens that We intend to take away that which We have revealed to you, then you will find no guardian for you against Our retribution in that respect.
If We willed, We could erase from your mind or memory O Muhammad all that We have inspired to you of divine discourse, and you shall find no one to plead on your behalf or render void Our decree
If We wanted, We could have withdrawn what We have revealed to you. Then you would not find an advocate against us,
If We willed, We could have certainly taken away what We have revealed to you ˹O Prophet˺—then you would find none to guarantee its return from Us—
And if We pleased, We would take away that which We revealed to you, then you would not find for yourself a protector against Us.
If We please, We could take away that which We have revealed to you: then you should find none to plead with Us on your behalf
If we will, we can take back what we revealed to you, then you will find no protector against us.
And if We so desired, We could easily take away whatever We have revealed to you, and in that [case] you would not find anyone to plead your case with us
If We so desired, We could easily take away whatever We have revealed to you, and in that [case], you would not find anyone to plead your case with us
If We willed, We would go away with which We revealed to you. Then you will not find for you with it against Us, a trustee.
And if We please, We would certainly take away whatever We have revealed unto you; then you would find no one thereover to defend you against Us,
Had We so willed, We would have taken away that which We have revealed to you. In that case, you would not find anyone to plead with Us on your behalf,
(Revelation from Us is the extrinsic knowledge, as distinct from intrinsic inspiration. To make it more clear) if We so Willed, We could withdraw what We reveal to you, and you would find none to plead in your behalf before Us
And if We please, We should certainly take away that which We have revealed to you, then you would not find for it any protector against Us
And if WE pleased, WE could certainly take away that which WE have revealed to thee and then thou wouldst find no guardian for thyself against US in the matter
And if We willed, We could take away that which We revealed unto thee. Then thou wouldst not find, for thyself, any guardian against Us
And if it was Our Will, We could take away that which We have sent to you by revelation: Then you will not find anyone to plead your affairs in that matter as against Us—
If We willed, We could take away what We revealed to you. Then, you would find no one to defend you against Us.
If We willed, We could take away what We revealed to you. Then you will find for yourself no protecting guardian against Us
And if We willed, We could surely do away with that which We revealed to you. Then you would not find for yourself concerning it an advocate against Us
And surely if We had willed We would have surely taken away that which We have inspired to you; then you would not find a trustee for you in it against us,
If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,
If it were Our Will, We could take away that which We have sent thee by inspiration:then wouldst thou find none to plead thy affair in that matter as against Us,
إِلَّا رَحۡمَةࣰ مِّن رَّبِّكَۚ إِنَّ فَضۡلَهُۥ كَانَ عَلَیۡكَ كَبِیرࣰا ٨٧
if it were not for your Lord’s mercy: His favour to you has been truly great
except as a Mercy from your Lord. Surely! His Grace to you (O Muhammad) is great indeed.
Except as a mercy from thy Lord verily His grace unto thee is ever great
Unless your Lord have mercy. His blessings on you are great indeed
Except as grace from your Rabb! Indeed, His favor upon you is great!
but for a mercy from your Lord. His favour to you is indeed immense.
except a mercy from your Lord. Indeed His grace has been great upon you
But (you are one favored with) a great, special mercy from your Lord. His favor on you is great indeed
But (it is) the special mercy from your Lord (that He will not do so); His grace and favour upon you is very great infact
excepting by some mercy of thy Lord; surly His favour to thee is great
except a mercy from your Lord. Indeed, His grace upon you is great.
Know that this [availability of Qur’an in its intact form] is out of the Lord’s Mercy. How gracious is Lord to you
It is only a mercy from your Lord. For His bounty to you is plentiful
except through a mercy from your Lord; indeed, His grace upon you has been supreme.
unless by a mercy from thy Lord; verily, His grace towards thee is great
Except the mercy of your Lord; indeed His munificence upon you (O dear Prophet Mohammed - peace and blessings be upon him) is extremely great
It is but a mercy from your Lord. Truly His favor on you is indeed great.
unless through mercy from thy Lord; for his favour towards thee hath been great
Unless by a mercy from your Lord, verily, His grace towards you is great
except for Mercy from your Lord; for His favor to you is great indeed
Save as a mercy from thy Lord; great, verily, is his favour towards thee
except as a mercy from your Nourisher-Sustainer. Verily, His grace unto you is very, very great
but a mercy from thy Lord. Truly, His grace had been great upon thee.
The exception is from the mercy from your Lord, for His bounty to you is tremendous.
But your Lord has blessed you with this knowledge; surely His goodness to you has been great indeed
(Whatever you have received) is nothing but grace from your Lord. Indeed His favour to you is great
But it is a mercy from thy Lord. Surely His bounty to thee is abundant
but (this has not been done because of ) the mercy from your Fosterer. His grace on you is certainly great.
Except for Mercy from your Lord! His favour upon you is indeed abundant
But that by your Lord’s mercy (We have kept it intact. This) is indeed His mighty favour to you (and through you to your Umma [Community])
Except for a mercy from your Lord. His favour upon you has been great
Except for a mercy from your Lord. His grace upon you has been great.
Except for a mercy of your Lord. His grace upon you has been great.
Except mercy from your Lord, that (E) His grace/favour/blessing was great on you
[Thou art spared] only by thy Sustainer's grace: behold, His favour towards thee is great indeed
Excepting (by some) mercy from your Lord; surely His Grace over you has been great
(It is naught) save mercy from thy Lord. Lo! His kindness unto thee was ever great
except by the mercy of your Lord. He has certainly bestowed great favors on you
But it is a mercy from your Lord. Great is indeed His favor upon you
Except for mercy from your Lord. Definitely, His grace upon you is ever great.
Other than mercy from your Lord! Indeed, His favors upon you are enormous
Except as a mercy from your Lord. Indeed, His grace upon you is ever great.
But it is only through the mercy of Allah, your Creator, that it continues to be preserved. Indeed, great is His bounty and much is His grace that abound in you
except for your Lord’s kindness; He has indeed been very gracious to you.
had it not been for the mercy of your Lord. Indeed, His favour upon you is immense.
Except by the mercy of your Lord, for His favours upon you are great.
except through a favour from your Lord. His goodness to you has been great indeed
This is but mercy from your Lord. His blessings upon you have been great.
other than mercy from your Lord, His favor towards you is huge!
other than mercy from your Lord, His favor towards you is huge!
Except a mercy from your Lord. Surely His bounty upon you is ever grand.
Save the mercy from your Lord, verily His favour to you is great.
except through the grace of your Lord. His favour towards you has been great indeed.
The Revelation is a Grace from your Lord to you (and for all humanity.) Indeed, His Favor unto you (O Messenger) is great indeed! (6:116), (15:19), (87:6-7)
But on account of mercy from your Lord-- surely His grace to you is abundant
Except through the special mercy of thy Lord. Surely, great is HIS grace on thee
save a mercy from thy Lord. Truly His Bounty toward thee is ever great
Except as a Mercy from your Lord: Verily, His Bounty to you is great
This is only by the mercy of your Lord. His grace unto you is immense.
Except through a mercy from your Lord. His favors upon you have been great
Except [We have left it with you] as a mercy from your Lord. Indeed, His favor upon you has ever been great
Except a mercy from your Lord. Indeed, His grace upon you is great.
Except for Mercy from thy Lord: for his bounty is to thee (indeed) great
Except for Mercy from thy Lord: for his bounty is to thee (indeed) great
قُل لَّىِٕنِ ٱجۡتَمَعَتِ ٱلۡإِنسُ وَٱلۡجِنُّ عَلَىٰۤ أَن یَأۡتُوا۟ بِمِثۡلِ هَـٰذَا ٱلۡقُرۡءَانِ لَا یَأۡتُونَ بِمِثۡلِهِۦ وَلَوۡ كَانَ بَعۡضُهُمۡ لِبَعۡضࣲ ظَهِیرࣰا ٨٨
Say, ‘Even if all mankind and jinn came together to produce something like this Quran, they could not produce anything like it, however much they helped each other.’
Say: “If the mankind and the jinns together were to bring the like of this Qur’an, they could not bring the like thereof, even if some of them was helper to some others.”
Say thou: if the mankind and the jinn leagued together that they might produce the like of this Qur'an, they could nor produce the like thereof, though one to the other were a backer
Say: "Surely if men and jinns get together to produce the like of this (Qur'an), they will not be able to produce the like of it, however they might assist one another
Say, “Indeed, if mankind (the species) and the Jinni were to gather to produce the like of this Quran and were to support each other, they could still not produce the like of it!”
Say: ´If both men and jinn banded together to produce the like of this Qur´an, they could never produce anything like it, even if they backed each other up.´
Say, ‘Should all humans and jinn rally to bring the like of this Qur’an, they will not bring the like of it, even if they assisted one another.’
Say: "Surely, if humankind and jinn were to come together to produce the like of this Qur’an, they will never be able to produce the like of it, though they backed one another up with help and support
Say, `If there should join together all human beings and the jinn to produce the like of this Qur'an, they would never be able to produce anything like it, even though some of them might be the helpers of others.
Say: 'If men and jinn banded together to produce the like of this Koran, they would never produce its like, not though they backed one another.
Say: “If humans and Jinn join together to bring like this Quran, they cannot bring like it, even if they support each other.”
Say: “If all human beings and all Jinns (intelligent none human beings) gathered together and help each other, they cannot come up with a book similar to Qur’an.”
Say, “If all of humanity and jinn were to gather together to produce the like of this Quran, they could not produce the like of it, even if they backed up each other with help and support
Say, “Most surely, if all humans and all unseen beings were to come together to bring forth the like of this Recital, they could never bring forth the like of it, even if they backed up one another.”
Say, 'If mankind and ginns united together to bring the like of this Qur'an, they could not bring the like, though they should back each other up!
Proclaim, "If all mankind and jinns agree to bring an equivalent to the Qur’an, they will not be able to bring its equal - even if they were to help each other."
Say, “Surely if the human beings and the Jinns were to come together in order to produce the like of this Quran, they cannot produce the like of it even if some of them were to back the others.”
Say, verily if men and genii were purposely assembled, that they might produce a book like this Koran, they could not produce one like unto it, although the one of them assisted the other
Say, "If mankind and jinn united together to bring the like of this Quran, they could not produce its like, though they should help each other."
Say: 'If mankind and jinn combined together to produce the like of this Koran, they would never be able to produce one like it, not even if they were to help one another.
SAY: Verily, were men and Djinn assembled to produce the like of this Koran, they could not produce its like, though the one should help the other
Declare: “If mankind and jinn joined together that they may bring (something) similar to this Al-Quran, they shall not (and never) bring similar to that even if some of them are to some (others) as those who provide utmost assistance and help.”
Say: If humankind were gathered together and jinn to bring the like of this Quran, they would not approach the like of it even if some of them had been sustainers of some others.
Say, “If all humanity and all spirit-beings were to collaborate on a production like this Qur’an, they could not produce anything like it, even if they coordinated all their efforts.”
Declare: "Even if all human beings and Jinns combined their resources to produce the like of this Qur’an, they would never be able to compose the like thereof, even if they backed up each other as best as they could."
Say: "Surely, if mankind and jinn were to get together to produce the like of this Qur´an, they will never be able to produce the like of it, howsoever they might help one another."
Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others
Say, “If mankind and jinn were to gather together on (the project of) bringing (out) a Quran similar to this, they would not be able to bring (out anything) similar to it, even if they help each other.”
Say, "Even if men and jinn should join together and help each other to bring about the like of this Quran, they would not be able to do it."
Say: ‘Should all men and jinn join in the attempt to produce (some other book) the like of this Qur’an, (even) then they will not be able to produce the like thereof, though they may become supporters to one another.
Say: "If all the humans and the Jinn were to gather to bring a Quran like this, they could not come with its like, even if they were helping one another."
Say: "If all mankind and the Jinn were to gather to bring a Qur'an like this, they could not come with its like, even if they were helping one another."
Say: "If all mankind and the Jinn were to gather to bring a Qur'an like this, they could not come with its like, even if they were helping one another."
Say: "If (E) the human/mankind and the Jinns gathered/unified on that (E) they come with similar/equal/alike (to) this the Koran, they do not come with similar/equal/alike to it, and even if some of them were to some, (were to each other) supporting/helping."
Say: "If all mankind and all invisible beings would come together with a view to producing the like of this Qur'an, they could not produce its like even though they were to exert all their strength in aiding one another!"
Say, "Indeed in case humankind and the jinn gathered together to come up with the like of this Qur'an, they would not come up with its like, even if they were backers of one another."
Say: Verily, though mankind and the jinn should assemble to produce the like of this Qur'an, they could not produce the like thereof though they were helpers one of another
Say, "If all human beings and jinn were to come together to bring the equivalent of this Quran, they could not do so, even if they all were to help each other
Say, .If all the humans and jinns join together to produce anything like this Qur‘an, they will not (be able to) come up with anything like it, even if they assist one another
Say: “If it should happen that all the people and the jinn were to come together to produce the like of this ‘Qur'ân’, they could not produce the like thereof, even if they all were to help each other.
Say, "If the humans and jinn were to assemble in an attempt to create anything akin to this Qur´an, they would definitely fail, even if they assisted each other!"
Say: ‘If it should happen that all the people and the jinn were to come together to produce the like of this Qur'ân, they could not produce the like thereof, even if they all were to help each other.
Say to them "It could not be more emphasized that if both mankind and the Jinn should come together to compose a divine discourse of a like nature to the Quran, never shall they be able to produce a discourse of its likeness even with the help of one party to the other"
Say: “If all humanity and jinn got together to bring a book like this Quran, they wouldn’t be able to bring it, no matter how much they helped each other.”
Say, ˹O Prophet,˺ “If ˹all˺ humans and jinn were to come together to produce the equivalent of this Quran, they could not produce its equal, no matter how they supported each other.”
And if men and jinn combined to bring similar to this Qur´an, they would not bring anything similar to it, even if they supported each other.
Say: ‘If men and jinn combined to produce a book akin to this Koran, they would surely fail to produce its like, though they helped one another as best they could.‘
Say, "If all the humans and all the jinns banded together in order to produce a Quran like this, they could never produce anything like it, no matter how much assistance they lent one another."
Say, "If all people and all Jinn would band together with the intent of generating the likes of this Qur'an, they, would never be able to come out with anything like it, even if they backed each other up.
Say, “If all people and all Jinn would band together with the intent of generating the likes of this Qur’an, they would never be able to come out with anything like it, even if they backed each other up.
Say, “If the humans and the jinn gathered upon that they bring with the alike of this - the Quran, they would not bring with the alike of it, even if some of them were backing up for some others.”
Say: 'If (the whole) mankind and the Jinn were to gather together to bring the like of this Qur'an, they could not bring the like of it though some of them be helpers of others'.
Say, 'If all mankind and the jinn were to gather together for the purpose of producing the like of this Qur'Än, they would not produce anything like it, even though they helped one another as best they could.'
Say, "If all mankind, in towns and villages of the world, get together to produce a Qur'an like this, they will utterly fail, however strength they exert in aiding one another." (2:23), (10:38), (11:13)
Say: If men and jinn should combine together to bring the like of this Quran, they could not bring the like of it, though some of them were aiders of others
Say, `If men and jinn should gather together to produce the like of this Qur'an, they could not produce the like thereof, even though they should help one another.
Say, “Surely if mankind and jinn banded together to bring the like of this Quran, they would not bring the like thereof, even if they supported one another.
Say: "If the entire mankind and jinns' were to get together to produce (something) like this Quran, they could not produce (anything) like it, even if they tried altogether with help and support.”
Say, “Even if all humans and jinn were to collaborate to produce something akin to this Quran, they would not succeed, despite their collective efforts.”
Say, 'If mankind and jinn came together to produce the like of this Quran, they could never produce the like of it, even if they backed up one another.'
Say, "If mankind and the jinn gathered in order to produce the like of this Qur'an, they could not produce the like of it, even if they were to each other assistants."
Say, 'Surely, If mankind and the jinns gathered together on that they come with the like of this, the Quran, they could not come with the like of it, even if some of them were assistants to some.'
Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support
Say: "If the whole of mankind and Jinns were to gather together to produce the like of this Qur'an, they could not produce the like thereof, even if they backed up each other with help and support
وَلَقَدۡ صَرَّفۡنَا لِلنَّاسِ فِی هَـٰذَا ٱلۡقُرۡءَانِ مِن كُلِّ مَثَلࣲ فَأَبَىٰۤ أَكۡثَرُ ٱلنَّاسِ إِلَّا كُفُورࣰا ٨٩
In this Quran, We have set out all kinds of examples for people, yet most of them persist in disbelieving
And indeed We have fully explained to mankind in this Qur’an every kind of similitude, but most people refuse but disbelief.
And assuredly We have variously propounded for mankind in this Qur'an every kind of similitude, yet most men have refused everything except infidelity
We have given examples of every kind to men in this Qur'an in various ways, and even then most men disdain everything but unbelief
Indeed, We have explained all (truths) in this Quran with all kinds of examples, but the majority of people cover the reality (by taking the examples literally).
We have variegated throughout this Qur´an all kinds of examples for people, but most people spurn anything but kufr.
We have certainly interspersed for the people this Qur’an with every [kind of] parable, but most people are only intent on ingratitude
Assuredly We have set out in diverse ways for humankind in this Qur’an all kinds of parables and comparisons (to help them understand the truth), yet most people refuse to accept anything save unbelief
And in this Qur'an We have explained in various ways and forms every kind of rare things of exquisite beauty to mankind but most people choose to reject everything except (following the way of) disbelief
We have indeed turned about for men in this Koran every manner of similitude; yet most men refuse all but unbelief
And in this Quran, We have certainly explained in various ways all kinds of examples for people, but most people refuse anything but disbelief.
I have cited all kinds of examples in this Qur’an for the people. Yet most people insist in its denial
And We have explained to humanity in this Quran every kind of lesson. Yet the greater part of them refuse it, except with ingratitude
And most surely, We have diversified for mankind in this Recital every kind of parable, but most of mankind refused anything but constant denial.
We have turned about for men in this Qur'an every parable; but most men refuse to accept it, save ungratefully
And indeed We have illustrated all kinds of examples in the Qur’an for mankind - so most men did not accept, except to be ungrateful
And We have indeed presented every type of similitude for the humankind in many ways in this Quran but most of the mankind refuse anything else except ingratitude.
And We have variously propounded unto men in this Koran, every kind of figurative argument; but the greater part of men refuse to receive it, merely out of infidelity
We have displayed for mankind in this Quran all kinds of similitudes; but most of mankind refuse anything but disbelief
Indeed, We have set forth for mankind in this Koran every kind of parable, yet most people refuse all except disbelief
And of a truth we have set out to men every kind of similitude in this Koran, but most men have refused everything except unbelief
And indeed We have scattered for mankind in this Al-Quran all kinds of similitudes; but the majority of mankind rejected (all), except disbelief
And, certainly, We diversified for humanity in this, the Quran, every kind of parable, but most of humanity refused all but disbelief.
We have explained to humanity, in this Qur’an, with every kind of example, but most people are indifferent except with an attitude of spite.
In this Qur’an We have used different methods to make the people understand the Message, yet the majority of them persist in unbelief
We have explained things for people in this Qur´an in diverse ways to make them understand the Message, yet most people obstinately persist in unbelief
And certainly We have made clear for men in this Qur’an every kind of description, but most men consent to naught save denying
And in this Quran, We have repeated for mankind every kind of similitude, but the majority of mankind refuses (to understand, and accept nothing) but infidelity.
And certainly, in this Quran, We have variously explained every aspect of life for mankind. But most of them did not but reject it ungratefully.
And surely, We have repeatedly explained for people every sort of example in this Qur’an (in diverse ways), but most people have not accepted (it. This is nothing) but sheer ingratitude
And We have cited to mankind in this Quran of every example, but most of mankind refuse to be anything but a rejecter
And We have dispatched to the people in this Qur'an from every example, but most of the people refuse to be anything but rejecters!
And We have dispatched to the people in this Qur'an from every example, but most of the people refuse to be anything but rejecters!
And We had laid out/detailed linguistically to the people in this the Koran from every example/proverb, so most of the people refused/hated except (insisting) disbelief
For, indeed, many facets have We given in this Qur'an to every kind of lesson [designed] for [the benefit of] mankind! However, most men are unwilling to accept anything but blasphem
And indeed We have already propounded for mankind in this Qur'an every type of similitude; yet most of mankind have refused (all) except constant disbelief
And verily We have displayed for mankind in this Qur'an all kind of similitudes, but most of mankind refuse aught save disbelief
We have mentioned in this Quran all kinds of examples for the human being, but most human beings turn away in disbelief
Indeed We explained every subject in this Qur‘an in various ways for the benefit of mankind. Still, most of the people refused to do anything but reject
We have set forth all kinds of parables in this ‘Qur'ân’ for the people, but most of the them refuse aught other than impiety.
In this Qur´an, We have thoroughly explained all sorts of examples. But most folks reject everything and insist upon disbelieving
We have set forth all kinds of parables in this Qur'ân for the people, but most of the them refuse aught other than impiety.
We have expounded and oriented Our revelations in the Quran to circumstances and requirements and We quoted every typical instance forming a particular case of a principle, yet most people simply refuse to acknowledge the truth and will not express esteem nor gratitude
In this Quran We explained every kind of example for people’s benefit, but most refuse to acknowledge the truth
And We have truly set forth every ˹kind of˺ lesson for humanity in this Quran, yet most people persist in disbelief.
And We have explained to people in this Qur´an all kind of examples, but most people refuse anything but rejection.
We have set forth for people in this Koran all manner of arguments, yet most of them persist in unbelief
We have cited for the people in this Quran all kinds of examples, but most people insist upon disbelieving.
We have mentioned in this Qur'an every kind of example to benefit people. However, most of the people persist in rejecting the truth.
We have mentioned in this Qur’an every kind of example to benefit people. However, most people persist in rejecting the truth.
And We have already diversified for the people in this - the Quran, from each example, so most of the people refused except an infidelity.
And We have explainer for the people, in this Qur'an, every (kind of) similitude, but incline not most of the people save denying.
Indeed We have explained to mankind, in this Qur'Än, every kind of lesson. Yet most people refuse to accept anything other than unbelief.
We have used TASREEF to explain The Qur'an in many facets for mankind. However, most people (due to arrogance, prejudice or blind following) remain ungrateful by rejecting such Clear Guidance. (17:41)
And certainly We have explained for men in this Quran every kind of similitude, but most men do not consent to aught but denying
And surely We have set forth for mankind in various ways all kinds of similitudes in this Qur'an, but most men would reject everything in respect of it but disbelief
And indeed We have employed every kind of parable for mankind in this Quran. Yet most of mankind refuse aught but disbelief
And in this Quran, We have explained to man, every kind of similitude yet the larger part of them refuse (to be guided) even a little and that with thanklessness
In this Quran, We provide diverse parables for people, yet the majority persist in disbelief.
We have displayed for mankind in this Quran every kind of similitude, but most people insist on denying the truth
And We have certainly diversified for the people in this Qur'an from every [kind] of example, but most of the people refused [anything] except disbelief
And certainly We have turned about for mankind in this, the Quran, of every similitude; but most of mankind refuse except disbelief.
And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude
And We have explained to man, in this Qur'an, every kind of similitude: yet the greater part of men refuse (to receive it) except with ingratitude
وَقَالُوا۟ لَن نُّؤۡمِنَ لَكَ حَتَّىٰ تَفۡجُرَ لَنَا مِنَ ٱلۡأَرۡضِ یَنۢبُوعًا ٩٠
They say, ‘We will not believe for you [Muhammad] until you make a spring gush out of the ground for us
And they say: “We shall not believe in you (O Muhammad) until you cause a spring to gush forth from the earth for us,
And they say: we shall by no means believe in thee until thou causest for us to gush forth from the earth a foun tain
And say: "We will not believe you until you make a spring of water gush forth from the earth for us
They said, “Never will we believe you until you bring forth for us a spring from the ground.”
They say, ´We will not believe you until you make a spring gush out from the earth for us;
They say, ‘We will not believe you until you make a spring gush forth for us from the ground
They say: "We will not believe in you (O Messenger), until you cause a spring to gush forth for us from this land (which is short of water)
And they say, `We will never believe unless you cause a spring to gush forth for us from the earth
They say, 'We will not believe thee till thou makest a spring to gush forth from the earth for us
And they said: “We will never believe in you until you make a spring to flow out of the earth for us,
They say: “We will not believe in what you say unless: You ask the earth to open up a water spring for us (as though the people of Moses submitted to him with the performance of such a miracle.) or …
They say, “We will not believe in you, until you cause a spring to gush forth for us from the earth
And they said, “We will not believe in yousg until you make a spring gush forth from the ground for us;
And they say, 'We will by no means believe in thee, until there gush forth for thee a fountain from the earth
And they said, "We will not accept faith in you, until you cause a spring to gush forth from the earth for us."
And they said, “We will never believe you until you make a spring to gush forth for us from the earth
And they say, we will by no means believe on thee, until thou cause a spring of water to gush forth for us out of the earth
And they say, "We will by no means believe in you, until you cause to gush forth for us a fountain from the earth
They say: 'We will not believe in you until you make a spring gush from the earth for us
And they say, "By no means will we believe on thee till thou cause a fountain to gush forth for us from the earth
And they said: “We shall never Believe for your sake until you cause to gush forth for us out of the earth, a spring
And they would say: We will never believe in thee until thou hast a fountain gush out of the earth for us.
They say, “We will not believe in you [Prophet Muhammed] until you cause a spring to gush forth for us from the earth.
They say: "We will not believe in you until you cause a spring to gush forth from the earth for us
They said: "We shall not accept your Message until you cause a spring to gush forth for us from the earth
And they say: We will be no means believe in thee, till thou cause a spring to gush forth from the earth for us
And they say, “We will never believe in you till you cause a spring to gush forth from the earth for us.
And they say, "We will not believe in you until you cause a fountain to gush forth from the earth for us."
And they (the disbelievers of Mecca) say: ‘We shall never believe in you until you cause some water spring to gush out of the earth
And they said: "We will not believe to you until you cause a spring of water to burst from the land"
And they said: "We will not believe unto you until you cause a spring of water to burst out of the ground"
And they said: "We will not believe unto you until you cause a spring of water to burst out of the ground."
And they said: "We will never/not believe to you until you cause a water spring/well to flow/burst from the land ."
and so they say: "[O Muhammad,] we shall not believe thee till thou cause a spring to gush forth for us from the earth
And they have said, "We will never believe you till you make a fountain to gush forth from the earth for us
And they say: We will not put faith in thee till thou cause a spring to gush forth from the earth for us
They have said, "We shall never believe you until you cause a spring to gush forth from the earth
They said, .We shall never believe in you unless you cause a spring to gush forth for us from the earth
They said: “We will not believe you unless you cause a spring to gush forth from the earth for us,
They say, "We would never believe you unless you could cause springs to gush out of the earth."
They said:’We won’t believe you unless you cause a spring to gush forth from the earth for us,
They say to you O Muhammad: "We will not believe in you until you have caused water to rise and flow in a constant stream out of the ground"
They said, “We won’t believe you until you bring for us a gushing spring from the Earth.
They challenge ˹the Prophet˺, “We will never believe in you until you cause a spring to gush forth from the earth for us,
And they say: we will not believe until you make a spring gush out of the earth for us.
They say: ‘We will not believe in you until you make a spring gush from the earth before our very eyes
They said, "We will not believe you unless you cause a spring to gush out of the ground.
And so they say, "We will not believe you [Prophet] until you cause a spring to gush up from the earth;
And so they say, “We will not believe you [Prophet] until you cause a spring to gush up from the Earth;
And they said, “We will not believe for you until you burst for us among the earth, a spring.
And they said: We shall never believe in you till you make a spring to gush forth from the earth for us,
They say: 'We shall not believe in you till you cause a spring to gush forth for us from the earth,
(Instead of reflecting on it, they keep demanding physical miracles) saying, "We will not believe in you until you cause a spring to gush forth from the earth."
And they say: We will by no means believe in you until you cause a fountain to gush forth from the earth for us
And they say, `We will not believe in thee until thou cause a spring to gush forth for us from the earth
And they say, “We shall not believe in you till you make a spring gush forth for us from the earth
And they say: "We shall not believe in you, unless you make a spring (of water) to come up for us from the earth
They say, “We won’t believe in you unless you make a spring gush out from the ground for us.
And they said, 'We will not believe in you unless you make a spring burst from the ground for us
And they say, "We will not believe you until you break open for us from the ground a spring
And they say, 'We will not believe in you, until you cause a spring to gush forth from the earth for us;
They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth
They say: "We shall not believe in thee, until thou cause a spring to gush forth for us from the earth
أَوۡ تَكُونَ لَكَ جَنَّةࣱ مِّن نَّخِیلࣲ وَعِنَبࣲ فَتُفَجِّرَ ٱلۡأَنۡهَـٰرَ خِلَـٰلَهَا تَفۡجِیرًا ٩١
or until you have a garden of date palms and vines, and make rivers pour through them
or there is a garden of date-palms and grapes for you and cause rivers to gush forth in their midst abundantly;
Or there be for thee a garden of date-palms and wine, and thou causest in the midst thereof rivers to gush forth
Or, until you acquire an orchard of date-palm trees and grapes, and produce rivers flowing through it
“Or (until) you have a garden of palm trees and grapes, and make rivers gush forth within them with mighty force.”
or have a garden of dates and grapes which you make rivers come pouring through;
Or until you have a garden of date palms and vines and you make streams gush through it
"Or you have a garden of date-palms and grapes, and cause rivers to gush forth in their midst abundantly
`Or there be a garden of date-palms and vines for you, and you cause the streams to gush forth abundantly in its midst
or till thou possessest a garden of plants and vines, and thou makest rivers to gush forth abundantly all amongst it
or you have a garden of date palms and grapes, and you make rivers flow through it abundantly,
You own a garden of date palms and grapes, with rivers running through it; or …
“Or until you have a garden of date trees and vines, and cause rivers to gush forth in their presence, carrying abundant water
or possess a garden of palms and vines, then cause rivers to gush forth, pouring through them;
or there be made for thee a garden of palms and grapes, and rivers come gushing out amidst them
"Or you have a garden of date-palms and grapes, and you make gushing rivers to flow in it."
Or that you have a garden of dates and grapes and then you cause the rivers to gush forth in abundance through it
or thou have a garden of palm-trees and vines, and thou cause rivers to spring forth from the midst thereof in abundance
Or there be made for you a garden of palms and grapes, and rivers come gushing out amidst them
or, until you own a garden of palms and vines and cause rivers to gush forth with abundant water in them
Or, till thou have a garden of palm-trees and grapes, and thou cause forth-gushing rivers to gush forth in its midst
Or there may be for you a garden of date-palms and grapes, and you cause to gush forth rivers in their midst abundantly
Or will there be a garden for thee of date palms and grapevines and Thou hast caused rivers to gush forth in its midst with a gushing forth?
“Or until you have a garden of date trees and grapevines and cause rivers to gush forth in their midst, carrying abundant water.
or until a garden of date-palms and grapes be created for you and you cause rivers to flow in it
or that there be a garden of palms and vines for you and then you cause rivers to abundantly flow forth through them
Or thou have a garden of palms and grapes in the midst of which thou cause rivers to flow forth abundantly
Or you have a garden of date palms and grapes and cause gushing out rivers to gush forth in spaces between the (trees of the garden).
"Or there are for you a garden of date-palms and grape-vines with rivers flowing luxuriantly through them."
Or you have some garden of date-palms and grapes and you may cause streams to flow profusely therein
"Or that you have a garden of palm trees and grapes, and you cause gushing rivers to burst through it."
"Or that you have an estate of palm trees and grapes, and you cause gushing rivers to burst through it."
Or that you have an estate of palm trees and grapes, and you cause gushing rivers to burst through it.
Or a treed garden of palm trees and grapes/fruits of the vine be for you, so you cause the rivers/waterways to flow/burst in between and round it flowing/bursting
or thou have a garden of date-palms and vines and cause rivers to gush forth in their midst in a sudden rush
Or (till) you have a garden of palms and vine (s); then you make rivers to erupt forth amidst it abundantly (Literally: with "all manner of" eruption)
Or thou have a garden of date-palms and grapes, and cause rivers to gush forth therein abundantly
or you (show) us that you have your own garden of palm trees and vines with flowing streams therein
Or you have a garden of date palms and grapes, then you bring forth rivers from their midst in abundance
Or (until we see that) you have a garden of palms and grapes, and you are capable of causing rivers to gush forth abundantly all among it,
"Or (unless) you owned orchards of dates and grapes, and commandeered rivers to flow through them."
Or (until we see that) you have a garden of palms and grapes, and cause rivers to gush forth abundantly in it,
"Or until you have an orchard enclosing palm-trees and vines and you cause the earth to cleave in its midst forming channels for water to flow in copious streams like rolling rivers with murmuring flows that flow forever?"
Or until you have a garden of date trees and grapes with a river flowing through it,
or until you have a garden of palm trees and vineyards, and cause rivers to flow abundantly in it,
Or you have a garden of palm trees and grapes and the rivers run through it.
or cause rivers to gush in a grove of palms and vines
"Or unless you own a garden of date palms and grapes, with rivers running through it.
or, unless you have a garden of dates and grapes and cause rivers to pour through it abundantly.
or unless you have a garden of dates and grapes and cause rivers to pour through it abundantly.
Or being for you a paradise of palms and vines; so, you burst the rivers through it bursting.
Or till you should have a garden of date- palms and grapes in the midst of which you cause streams to flow forth,
or you have a garden of date- palms and vines, and you cause rivers to flow through it,
"Or you have a garden of date palms and grapes vines and cause rivers to gush forth in their midst."
Or you should have a garden of palms and grapes in the midst of which you should cause rivers to flow forth, gushing out
`Or, thou have a garden of date-palms and vines and cause streams to gush forth in the midst thereof in abundance
or till you have a garden of date palms and grapevines, and you make streams gush forth in the midst of it
"Or (unless) you have a garden of date-palm (trees), and grape-vines, and make rivers to come up in their midst carrying plenty of water
Or unless you own a garden of date palms and grapevines and you make rivers burst forth within it.
Or you have a garden of palms and vines; then cause rivers to gush pouring through them
Or [until] you have a garden of palm tress and grapes and make rivers gush forth within them in force [and abundance]
Or there be for you a garden of palms and grapes, and you cause rivers to flow forth amidst it, streaming;
"Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water
"Or (until) thou have a garden of date trees and vines, and cause rivers to gush forth in their midst, carrying abundant water
أَوۡ تُسۡقِطَ ٱلسَّمَاۤءَ كَمَا زَعَمۡتَ عَلَیۡنَا كِسَفًا أَوۡ تَأۡتِیَ بِٱللَّهِ وَٱلۡمَلَـٰۤىِٕكَةِ قَبِیلًا ٩٢
or make the sky fall on us in pieces, as you claimed will happen; or bring God and the angels before us face to face
or you cause to fall the heaven upon us in pieces as you have claimed, or you bring Allah and the angels (face to face) before us,
Or thou causest the heaven to fall upon us, as thou assertest, in pieces, or thou bringest God and the angels face to face
Or, let chunks of sky fall over us, as you assert (you will); or, bring God and the angels as a surety
“Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before us as warrantors.” (They say this because they fail to understand the One referenced by the name ‘Allah’ and think of Him as a god in the heavens.)
or make the sky, as you claim, fall down on us in lumps; or bring Allah and the angels here as a guarantee;
Or until you cause the sky to fall in fragments upon us, just as you would aver. Or until you bring Allah and the angels [right] in front of us
"Or you cause the heaven to fall upon us in pieces, as you have claimed (could happen), or bring God and the angels as a warrant (before our eyes proving the truth of your message)
`Or, as you assert (and claim that it shall happen), cause the heaven to fall down upon us in fragments, or bring Allah and the angels face to face with us
or till thou makest heaven to fall, as thou assertest, on us in fragments, or thou bringest God and the angels as a surety
or you make the sky fall on us in pieces as you claim, or bring God and angels face to face (with us),
You cause the heaven to fall upon us in pieces, as you are threatening us with. You bring God and the angels face to face before us; or …
“Or you cause the sky to fall into pieces on us as you say, or you bring God and the angels before us face to face
or make the sky fall on us in pieces, as you claimed; or bring Allah and the angels before us;
or thou make the sky to fall down upon us in pieces; or thou bring us God and the angels before us
"Or you cause the sky to fall upon us in pieces like you said - or bring Allah and the angels as Witness."
Or [until] you cause the heaven as you claimed [you could] to fall on us piecemeal or until you bring Allah and the angels face to face [with us]
or thou cause the heaven to fall down upon us, as thou hast given out, in pieces; or thou bring down God and the angels to vouch for thee
Or you make the sky to fall down upon us in pieces, as you have warned; or you bring us Allah and the angels before us face to face
or, until you cause the sky to fall upon us in pieces, as you have claimed, or, as a surety bring Allah with the angels in front
Or thou make the heaven to fall on us, as thou hast given out, in pieces; or thou bring God and the angels to vouch for thee
Or you cause the heaven to fall upon us in pieces as you boasted, or you come with Allah and the angels (before us) face to face
Or hast thou caused heaven to drop on us in pieces as thou hadst claimed? Or hast thou brought God and the angels as a warranty?
“Or until you cause the sky to fall in pieces, as you predict, against us, or until you bring Allah and the angels to face us.
or until you cause the sky to fall upon us in pieces as you have threatened us; or you bring Allah and the angels before us face to face
or cause the sky to fall on us in pieces as you claimed, or bring Allah and the angels before us, face to face
Or thou cause the heaven to come down upon us in pieces, and thou thinkest, or bring Allah and the angels face to face (with us)
Or you cause the sky to fall upon us in pieces as you claim, or you bring Allah and the angels face to face (with us).
"Or you cause the heaven to come down upon us in pieces as you think it would, or you bring Allah and the angels before us."
Or, as you have an idea, cause some pieces of the sky to fall upon us (just now) or bring Allah and the angels before us
"Or that you make the heaven fall upon us in pieces as you claimed, or that you bring God and the Angels before us."
"Or that you make the heaven fall upon us in pieces as you claimed, or that you bring God and the angels before us."
Or that you make the heaven fall upon us in pieces as you claimed, or that you bring God and the angels before us.
Or you drop the sky pieces on us as you claimed/alleged , or you come with God and the angels facing/from front
or thou cause the skies to fall down upon us in smithereens, as thou hast threatened, or [till] thou bring God and the angels face to face before us
Or you make the heaven to fall down, as you have asserted, on us in lumps, or you come up with Allah, and the Angels and their (dependent) tribes
Or thou cause the heaven to fall upon us piecemeal, as thou hast pretended, or bring Allah and the angels as a warrant
or cause the sky to fall into pieces on us - as you believe you can - or bring God and the angels face to face with us
Or you cause the sky to fall upon us in pieces, as you claimed, or you bring Allah and angels before us face to face
Or you let the sky fall into pieces upon us, as you have claimed openly, or bring Allâh and the ‘Angels’ before our eyes.
"Or (else, we dare you to) make the sky tumble down upon us in pieces _ like you claim it might _ and have Allah and His angels appear (face to face) before us."
Or you let the sky fall into pieces upon us, as you have claimed openly, or bring Allâh and the Angels before our eyes.
"Or until you have caused the sky to fall on our heads in pieces as you assumed it would, or until you have brought before our eyes Allah and His angels together"
or you cause a piece of the sky to fall on us as you claim, or bring Allah and the angels before us,
or cause the sky to fall upon us in pieces, as you have claimed, or bring Allah and the angels before us, face to face,
Or you make the sky fall on us like you claimed or you bring Allah and the angels in front of us.
until you cause the sky to fall upon us in fragments, as you have claimed you would, or bring down God and the angels in our midst
"Or unless you cause masses from the sky, as you claimed, to fall on us. Or unless you bring GOD and the angels before our eyes.
Or, until the skies fall down upon us-crushing us, as you have threatened to do. Or [until] you bring God and the angels face to face before us,
Or, until the skies fall upon us—crushing us, as you have threatened to do. Or [until] you bring God and the angels face to face before us,
Or you fall the sky as you claim, upon us in fragments, or bring with Allah and the angels opposite us.
Or you cause the heaven, as you think, to fall in pieces upon us, or bring Allah and the angels face to face with us,
or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us,
"Or you make the sky fall on us, as you keep warning us about retribution, or bring Allah and the angels face to before us." (26:187), (6:35)
Or you should cause the heaven to come down upon us in pieces as you think, or bring Allah and the angels face to face (with us)
`Or, thou cause the heaven to fall upon us in pieces, as thou hast claimed, or, thou bring ALLAH and the angels before us face to face
or till you make the sky fall upon us in pieces, as you have claimed, or you bring God and the angels before us
"Or you make the sky to fall in pieces, as you say (it will happen), against us; Or you bring Allah and the angels before (us), face to face
Or unless you cause the sky to fall upon us in pieces, as you claim, or bring God and the angels before us.
Or make the sky fall on us in pieces, as you claim, or bring God and the angels before us
Or you make the heaven fall upon us in fragments as you have claimed or you bring Allah and the angels before [us]
Or you cause the sky to fall down, as you have claimed, on us in pieces; or you bring God and the angels face to face;
"Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring God and the angels before (us) face to face
"Or thou cause the sky to fall in pieces, as thou sayest (will happen), against us; or thou bring Allah and the angels before (us) face to face
أَوۡ یَكُونَ لَكَ بَیۡتࣱ مِّن زُخۡرُفٍ أَوۡ تَرۡقَىٰ فِی ٱلسَّمَاۤءِ وَلَن نُّؤۡمِنَ لِرُقِیِّكَ حَتَّىٰ تُنَزِّلَ عَلَیۡنَا كِتَـٰبࣰا نَّقۡرَؤُهُۥۗ قُلۡ سُبۡحَانَ رَبِّی هَلۡ كُنتُ إِلَّا بَشَرࣰا رَّسُولࣰا ٩٣
or have a house made of gold; or ascend into the sky- even then, we will not believe in your ascension until you send a real book down for us to read.’ Say, ‘Glory be to my Lord! Am I anything but a mortal, a messenger?’
or there is a house of adorable materials (like silver and gold) for you, or you ascend up into the sky, and we shall not believe in your ascension until you bring down for us a book that we would read.” Say (O Muhammad): “Glory be to my Lord! Am I (claimed) anything more but a human, sent as a Messenger?”
Or there be for thee a house of gold or thou mountest to the heaven, and we will by no means believe in thy mounting even until thou causest a book to be sent down to us, which we may read. Say thou: hallowed be my Lord! I am naught but a human being sent as an apostle
Or, you come to possess a house of gold; or ascend to the skies, though we shall not believe in your having ascended till you bring down a book for us which we could read." Say: "Glory to my Lord. I am only man and a messenger."
“Or you have a house made of gold or you soar into the sky... And even then we will not believe you soared into the sky until you bring down to us a tangible written book we may read!”... Say, “Subhan is my Rabb! What am I but a human with a Rasul function?”
or possess a house built out of gleaming gold; or ascend up into heaven — and even then we will not believe in your ascent unless you bring us down a book to read!´ Say: ´Glory be to my Lord! Am I anything but a human messenger?´
Or until you have a house of gold, or you ascend into the sky. And we will not believe your ascension until you bring down for us a book that we may read.’ Say, ‘Immaculate is my Lord! Am I anything but a human, an apostle?!’
"Or you have a house of gold, or you ascend to the heaven. But we will even then not believe in your ascension until you bring down upon us (from heaven) a book that we can read." Say, (O Messenger): "All-Glorified is my Lord (in that He is absolutely above what you conceive of Him)! Am I anything but a mortal sent as a Messenger?"
`Or, there be a house made of gold for you, or you ascend into the heaven; but we will not believe in your ascending till you bring down to us a book that we can read.' (Say), `Glory be to my Lord! I am not but a human being (sent as) a Messenger.
or till thou possessest a house of gold ornament, or till thou goest up into heaven; and we will not believe thy going up till thou bringest down on us a book that we may read. Say: 'Glory be to my Lord. Am I aught but a mortal, a Messenger?
or you have a house of gold, or you go up into the sky, and we will never believe in your going up until you bring down a book for us that we read it.” Say: “Glory to my Lord (He is flawless), am I not but a human being that is (sent as) a messenger?”
You own a palace made of precious metals and stones or you ascend up into the sky. Even then we will not believe in you unless you come back from the sky with a book so that we can read it.” Respond: “Glory to the Lord; have I ever claimed that I am more than an ordinary person chosen to convey the Lord’s Message?”
“Or you have a house adorned with gold, or you raise a ladder into the universe. No, we will not even believe in your raising a ladder until you bring down to us a book that we can read.” Say, “Glory to my Lord. Am I not only a human being, a messenger?
or possess a house of gold; or ascend into the sky. Even then, we will not believe in your ascension until you bestow upon us from on high a scripture that we can read.” Say, “Highly Exalted is my Lord. Have I been anything except a human messenger?”
or there be made for thee a house of gold; or thou climb up into the heaven; and even then we will not believe in thy climbing there, until thou send down on us a book that we may read!' Say, 'Celebrated be the praises of my Lord! was I aught but a mortal apostle?
"Or you have a house of gold, or you ascend up into heaven; and even then we shall not believe in your ascent unless you send down a book upon us, which we may read"; say (O dear Prophet Mohammed - peace and blessings be upon him), "Purity is to my Lord - who am I except a human, sent by Allah?" (* These can be done, only when Allah commands.
Or that you have a house decorated with gold or that you ascend into the heaven and we will never believe in your ascension until you send down a book upon us that we can read.” Say, “glory be to my Lord. Am I except a human who is a messenger?”
or thou have a house of gold; or thou ascend by a ladder to heaven: Neither will we believe thy ascending thither alone, until thou cause a book to descend unto us, bearing witness of thee, which we may read. Answer, my Lord be praised! Am I other than a man, sent as an apostle
Or there be made for you a house of gold; or you climb up into the heaven; and even then We will not believe in your climbing there, until you send down on us a book that we may read!" Say, "Glory to my Lord! Am I aught but a mortal, a Messeng
or, until you possess an ornate house of gold, or ascend into the heavens; and we will not believe in your ascension until you have brought down for us a book which we can read. ' Say: 'Exaltations to my Lord! Am I anything except a human Messenger?
Or thou have a house of gold; or thou mount up into Heaven; nor will we believe in thy mounting up, till thou send down to us a book which we may read." SAY: Praise be to my Lord! Am I more than a man, an apostle
Or there may be for you a house of gold, or you ascend up into the sky, and (even then) we shall never put faith in your ascension until you make descend over us a book that we may read.” Say: “Glorified be my Nourisher-Sustainer! What am I except a man (sent as a) Messenger?” [Therefore you should not expect any of such acts being performed by the Messenger, and you should not develop faith in any such incidents which may be fabricated in man-written books about me.]
Or is there a house of ornament for thee? Or hast thou ascended up into heaven? And we will not believe in thy ascension until thou hast sent down for us a Book that we recite. Say: Glory be to my Lord! Had I been but a mortal Messenger?
“Or until you have a house adorned with gold, or until you ascend into the skies. Even then, we won’t believe in your ascension until you bring us a Book ready to read!” Say, “Glory to my Lord! Am I anything more than just a man –a messenger?”
or a house made with gold comes into being for you; or you ascend to the sky - we shall not even believe in your ascendance until you bring down to us a book that we can read." O Muhammad, tell them: "Glory be to my Lord! Have I ever claimed to be anything more than a human Messenger?"
or that there come to be for you a house of gold, or that you ascend to the sky - though we shall not believe in your ascension (to the sky) - until you bring down a book for us that we can read." Say to them, (O Muhammad): "Holy is my Lord! Am I anything else than a human being, who bears a Message (from Allah)?"
Or thou have a house of gold, or thou ascend into heaven. And we will not believe in thy ascending till thou bring down to us a book we can read. Say: Glory to my Lord! am I aught but a mortal messenger
Or you have a house of gold or you climb into the sky, and we will not believe in your climbing till you bring down to us a book which we could read.” Say, “Glory be to my Fosterer! am I anything but a human (news giving) messenger?”
"Or you have a house of gold, or you ascend into heaven, and we will not believe in your ascent until you bring down to us a book for us to read." Say, "Glorified is my Lord! Am I anything but a mortal man sent with a divine Message?"
Or you have a house of gold (wherein you live luxuriously) or you ascend up to heaven, but even then we will not believe in your ascension (to the heaven) until you bring down to us (from there) a Book which we may read (ourselves).’ Say: ‘Holy is my Lord (far above these vagaries). I am only a human being (and a Messenger) sent by Allah.
"Or that you have a luxurious mansion, or that you can ascend into the heavens. And we will not believe in your ascension unless you bring for us a record that we can study." Say: "Glory be to my Lord. Am I anything other than a human messenger!"
"Or that you have a luxurious home, or that you can ascend into the heavens. And we will not believe in your ascension unless you bring for us a book that we can read." Say: "Glory be to my Lord. Am I anything other than a human messenger!"
Or that you have a luxurious home, or that you can ascend into the heavens. And we will not believe in your ascension unless you bring for us a book that we can read. Say: "Glory be to my Lord. Am I anything other than a mortal messenger!"
Or (a) house/home from ornament/gold be for you, or you ascend/climb in the sky , and We will never/not believe to your ascent/climb until you descend on us a book we read it. Say: "My Lord's praise/glory, have I been except a human, a messenger?"
or thou have a house [made] of gold, or thou ascend to heaven - but nay, we would not [even] believe in thy ascension unless thou bring down to us [from heaven] a writing which we [ourselves] could read! Say thou, [O Prophet:] "Limitless in His glory is my Sustainer! Am I, then, aught but a mortal man, an apostle?"
Or you have a home of wonderful decoration, or you ascend into the heaven, and we will never believe your ascent till you keep sending down on us a book that we (can) read." Say, All Extolment be to my Lord! Have I been anything except a mortal, as Messenger?"
Or thou have a house of gold; or thou ascend up into heaven, and even then we will put no faith in thine ascension till thou bring down for us a book that we can read. Say (O Muhammad): My Lord be Glorified! Am I aught save a mortal messenger
or (show us) that you have a well adorned house of your own, or climb into the sky. We shall never believe that you have climbed into the sky until you bring us a book that we can read." Say, "All glory belongs to my Lord. Am I more than a mortal Messenger?"
Or you have a house made of gold. Or you ascend to the sky, and we will not believe in your ascension unless you send down to us a book we may read. Say, .I proclaim the Purity of my Lord. I am nothing but human, a messenger
Or you have a house embellished with gold and silver, or you ascend into the sky, and even then we will not believe your ascension until you bring down for us a book that we are able to read it." Say: “Glory be to my Lord! Am I more than a mortal ‘Messenger’?"
"(We might believe you) if your house was made of gold, or you were to rise up into the sky. And we would only trust your ascension if you brought down a book for us to read (and verify)!" Say, "Exalted is my Lord! Am I not just a human being appointed to be His messenger?"
Or you have a house embellished with gold and silver, or you ascend into the sky, and even then we won’t believe your ascension until you bring down for us a book that we are able to read it’. Say: ‘Glory Be To My Lord! Am I not more than a mortal Messenger?’
"Or until we have seen you residing in a house adorned with gold, or until we have seen you climbing a ladder heavenward, nor will we believe in your ascent until you have brought down a book that we could read". Say to them: "Praise be to Allah and extolled are His glorious attributes; am I in any respect but a human Messenger!"
or have a house decorated with gold, or bring a ladder that goes up to the sky. No, we will not believe your miracle of Ascension; we will believe if you can bring a book we can read” Say: “Glory to My Lord, I am only a human being, a messenger.
or until you have a house of gold, or you ascend into heaven—and even then we will not believe in your ascension until you bring down to us a book that we can read.” Say, “Glory be to my Lord! Am I not only a human messenger?”
Or you have a house of gold or ascend in the sky, and we will not believe in your ascent until you bring down to us a book we can read. Say: Glorified is my Lord, am I anything but a man and messenger?
until you have for yourself a house of gold, or ascend to heaven: nor will we believe in your ascent until you have sent down for us a book which we can read.‘ Say: ‘Glory be to my Lord! Am I not but an emissary, made of flesh and blood?‘
"Or unless you own a luxurious mansion, or unless you climb into the sky. Even if you do climb, we will not believe unless you bring a book that we can read." Say, "Glory be to my Lord. Am I any more than a human messenger?"
or, to have a house of gold or you go to heaven-but we would not even believe in your ascension unless you return with a book that we can read! "Say, "May my Lord be exalted in His glory, am I other than a man appointed as a messenger?"
or, to have a house of gold or you go to heaven—but we would not even believe in your ascension unless you return with a book that we can read! "Say, “May my Lord be exalted in His glory, am I other than a man appointed as a messenger?”
Or be for you a golden adorned house. Or you ascend into the sky. And we will not believe in your ascension, unless you descend down upon us a book, we will read it.” Say, “Glorified is my Lord. Am I (anything other than) humankind messenger?”
Or there be for you a house of gold, or you should be flying in to the sky, and never will we believe in your ascending unless you bring down to us a book which we may read. Say: 'Glory be to my Lord! Am I aught but a mortal messenger ?
or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.' Say, 'Limitless in His glory is my Lord. Surely I am only a man and a Messenger.'
"Or you should have a house of gold. Or you ascend to the sky. But, nay, we will not believe your ascension unless you bring a written book that we can read." Tell them, "Glory be to my Lord! Am I more than a mortal man, a Messenger?"
Or you should have a house of gold, or you should ascend into heaven, and we will not believe in your ascending until you bring down to us a book which we may read. Say: Glory be to my Lord; am I aught but a mortal messenger
`Or, thou have a house of gold or thou ascend up into heaven; and we will not believe in thy ascension until thou send down to us a Book that we can read.' Say, `Holy is my Lord ! I am but a mortal sent as a Messenger.
or till you have a house of gold ornament, or you ascend to Heaven. And we shall not believe in your ascension till you bring down unto us a book we can read.” Say, “Glory be to my Lord! Am I aught but a human being, a messenger?
"Or you have a house decorated with gold, or you climb a ladder right into the skies; No, we shall not even believe in your ascent unless you send down to us a book that we can read." Say: "Glory be to my Lord! Am I anyone except only a man— A messenger (of Allah)?"
Or unless you have a house of gold. Or unless you ascend into the sky. Even then, we won’t believe in your ascension, until you bring down a book for us to read.” Say, “Glory be to my Lord! Am I anything more than a human messenger?”
Or you possess a house of gold. Or you ascend into the sky. Even then, we will not believe in your ascension, unless you bring down for us a book that we can read.' Say, 'Glory be to my Lord. Am I anything but a human messenger?'
Or you have a house of gold or you ascend into the sky. And [even then], we will not believe in your ascension until you bring down to us a book we may read." Say, "Exalted is my Lord! Was I ever but a human messenger?"
Or there be for you a house of gold; or you ascend into the sky; and we will not believe in your ascension, until you send down on us a book which we may read.' Say, 'Glory be to my Lord. Was I except a mortal messenger?'
"Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- an apostl e?"
"Or thou have a house adorned with gold, or thou mount a ladder right into the skies. No, we shall not even believe in thy mounting until thou send down to us a book that we could read." Say: "Glory to my Lord! Am I aught but a man,- a messenger?"
11
Justice of Retribution
وَمَا مَنَعَ ٱلنَّاسَ أَن یُؤۡمِنُوۤا۟ إِذۡ جَاۤءَهُمُ ٱلۡهُدَىٰۤ إِلَّاۤ أَن قَالُوۤا۟ أَبَعَثَ ٱللَّهُ بَشَرࣰا رَّسُولࣰا ٩٤
The only thing that kept these people from believing, when guidance came to them, was that they said, ‘How could God have sent a human being as a messenger?’
And nothing prevented people from belief when the guidance came to them except that they said: “Has Allah sent a human as (His) Messenger?”
And naught hath prevented men from believing when the guidance came Unto them except that they said: hath God sent a human being as apostle
Nothing prevented men from believing when guidance came to them, other than (what) they said: "Has God sent (only) a man as messenger?"
What prevents people from believing when a reality comes to them is their word, “Allah has disclosed a human Rasul!”
Nothing prevents people from having iman when guidance comes to them but the fact that they say, ´Has Allah sent a human being as Messenger?´
Nothing kept the people from believing when guidance came to them, but their saying, ‘Has Allah sent a human as an apostle?!’
And what has kept people from believing when guidance has come to them, except that they said: "Has God sent a mortal man as the Messenger?"
And nothing has prevented the people from believing when the guidance came to them except their sayings, `Has Allah raised a human being (like us) as a Messenger?
And naught prevented men from believing when the guidance came to them, but that they said, 'Has God sent forth a mortal as Messenger?
And nothing stopped people from believing when the guidance came to them except that they said: “Did God send a human being as a messenger?”
What prevented the people from believing (when the Lord’s guidance reached them) is their questioning the fact that God has chosen a human being as His Messenger
What kept the people back from belief when guidance came to them was nothing but this, they said, “Has God sent a human to be His messenger?
And what prevented mankind from believing when guidance came to them, except that they said, “Did Allah send a human messenger?”
Naught prohibited men from believing when the guidance came to them, save their saying, 'God has sent a mortal for an apostle.
And what prevented people from believing when the guidance came to them, except their saying that, "What! Allah has sent a human as a Noble Messenger?"
And nothing prevented the human beings from believing when the guidance came to them except their saying, “has Allah raised a human as a messenger?”
And nothing hindreth men from believing, when a direction is come unto them, except that they say, hath God sent a man for his apostle
Naught prevents men from believing when the guidance came to them, save their saying, "Has Allah sent a mortal for a messenger?"
Nothing prevented people from believing when guidance came to them but (the excuse): 'Has Allah sent a human as a Messenger?
And what hindereth men from believing, when the guidance hath come to them, but that they say, "Hath God sent a man as an apostle?"
And prevented not mankind that they may Believe when Al-Huda (‘The Guidance’) reached them except that they said: "Has Allah raised (an ordinary) human being as (His) Messenger?”
And nothing prevented humanity from believing when the guidance drew near them, but that they said: Raised God up a mortal as a Messenger?
The only thing that kept people from belief after guidance came to them was this: they said, “Has Allah sent only a man as His messenger?”
Nothing prevented people from belief when guidance came to them except the excuse: "What! Has Allah sent a man like us to be a Messenger?"
Whenever Guidance came to people, nothing prevented them from believing except that they said: "Has Allah sent a human being as a Messenger?"
And nothing prevents people from believing, when the guidance comes to them, except that they say: Has Allah raised up a mortal to be a messenger
And nothing prevents mankind from believing when the guidance comes to them, except that they say, “Has Allah raised up a human being as a messenger?”
And nothing prevented people from believing when the divine Guidance came to them except for what they said, "Has Allah raised a mortal man as His Messenger!?"
And nothing prevented (these) people from believing, whilst there had come to them guidance (as well), except that they said: ‘Has Allah sent (a) man as Messenger?
And what stopped the people from believing when the guidance came to them, except that they said: "Has God sent a human messenger"
And what stopped the people from believing when the guidance came to them, except that they said: "Has God sent a human messenger?"
And what stopped the people from believing when the guidance came to them, except that they said: "Has God sent a mortal messenger?"
And what prevented/forbid the people that (E) they believe when the guidance came to them, except that (E) they said: "Did God send a human, messenger?"
Yet whenever [God's] guidance came to them [through a prophet,] nothing has ever kept people from believing [in him] save this their objection: "Would God have sent a [mere] mortal man as His apostle?"
And nothing (whatever) prevented mankind from believing (i.e., made them not to believe) as the guidance came to them, except that they said, "Has Allah sent forth a mortal as Messenger?"
And naught prevented mankind from believing when the guidance came unto them save that they said: Hath Allah sent a mortal as (His) messenger
What keeps people from belief that guidance has come to them, but they question, "Why has God sent a mortal Messenger?"
Nothing prevented people from believing, when guidance came to them, except that they said, .Has Allah sent a man as a messenger?
Nothing prevented people from attaining faith when the spiritual insight came to them, except that they said: “Has Allâh raised up a human being to be a ‘Messenger’?”
Nothing prevented people from accepting the guidance once it had arrived, except that they cynically raised the question, "Has Allah appointed a human being to be His messenger?"
Nothing prevented people from Living by Faith when they received the Knowledge of truth, except that they said: ‘Has Allâh raised up a mortal to be a Messenger?’
In effect nothing holds back the people and hinder them from conforming to Islam as ordained by Allah despite sending Messengers to guide them but their presumption upon Providence. "Is it conceivable", they say, "That Allah sends to the people a human Messenger!"
An argument that stops some people from accepting the guidance is, “How could Allah have sent a messenger who is a mortal?”
And nothing has prevented people from believing when guidance comes to them except their protest: “Has Allah sent a human as a messenger?”
And nothing prevents people from believing when the guidance comes to them except that they say: did Allah raise a man as a messenger?
Nothing prevents people from having faith when guidance comes to them but the excuse: ‘Can it be that God has sent a human as an emissary?‘
What prevented the people from believing when the guidance came to them is their saying, "Did GOD send a human being as a messenger?"
Yet nothing has prevented people from believing whenever guidance was sent to them, except for their saying, " Has God sent a mere mortal man as His Messenger?"
Yet nothing has prevented people from believing whenever guidance was sent to them, except for their saying, “ Has God sent a mere mortal man as His Messenger?”
And what prevented the people from believing when the guidance came to them except that they said, "Has Allah missioned a humankind messenger?"
And nothing prevented the people from believing when the guidance came to them except that they said: 'Has Allah raised up a mortal as Messenger
Nothing has ever prevented people from believing, whenever guidance came to them except that they would say: 'Can it be that God has sent a human being as His messenger?'
Yet whenever Guidance came to people, nothing has ever kept them from believing as much as this objection, "Would Allah send a mortal man as His Messenger?"
And nothing prevented people from believing when the guidance came to them except that they said: What! has Allah raised up a mortal to be a messenger
And nothing prevents people from believing when the guidance comes to them save that they say, `Has ALLAH sent a man like us as a Messenger?
And nothing hindered men from believing when guidance came unto them, save that they said, “Has God sent a human being as a messenger?
What kept men away from belief when Guidance came to them, was nothing but this: They said, "Has Allah sent (only) a man to be (His) messenger?"
What prevents people from believing when guidance has come to them, is their saying, “God sent a human being as a messenger?”
Nothing prevented the people from believing, when guidance has come to them, except that they said, 'Did God send a human messenger?'
And what prevented the people from believing when guidance came to them except that they said, "Has Allah sent a human messenger?"
And nothing prevented mankind from believing when the guidance came to them, except that they said, 'Has God sent a mortal messenger?'
What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has God sent a man (like us) to be (His) Apostle?"
What kept men back from belief when Guidance came to them, was nothing but this: they said, "Has Allah sent a man (like us) to be (His) Messenger?"
قُل لَّوۡ كَانَ فِی ٱلۡأَرۡضِ مَلَـٰۤىِٕكَةࣱ یَمۡشُونَ مُطۡمَىِٕنِّینَ لَنَزَّلۡنَا عَلَیۡهِم مِّنَ ٱلسَّمَاۤءِ مَلَكࣰا رَّسُولࣰا ٩٥
Say, ‘If there were angels walking about on earth, feeling at home, We would have sent them an angel from Heaven as a messenger.’
Say: “If there were angels walking on the earth in peace, then We would certainly have sent down to them an angel from the heaven as a Messenger.”
Say thou: were there in the earth angels walking about contentedly, We would surely have sent down unto them from the heaven an angel as an apostle
Say: "If angels had peopled the earth and walked about in peace and quiet, We would surely have sent to them an angel as messenger
Say, “If it were angels who walked the earth as its inhabitants then surely We would have sent upon them from the heaven an angel Rasul.”
Say: ´If there had been angels on the earth going about in peace, We would have sent down to them an angel from heaven as Messenger.´
Say, ‘Had there been angels in the earth, walking around and residing [in it like humans do], We would have sent down to them from the heaven an angel as apostle.’
Say: "If angels had been walking about on earth as their abode, We would surely have sent down upon them an angel from heaven as Messenger."
Say, `Had there been angels on the earth (in place of human beings) walking about secure and sound We (too) would have invariably sent down an angel from heaven as a Messenger to them.
Say: 'Had there been in the earth angels walking. at peace, We would have sent down upon them out of heaven an angel as Messenger.
Say: “If there had been angels walking comfortably on the earth, We would have certainly sent down to them an angel from the sky as a messenger.”
Say: “I would have sent an angel as My Messenger, if the earth was populated by the angels!”
Say, “If there were settled on earth angels walking about in peace and quiet, We should certainly have sent down from the heavens an angel for a messenger.
Say, “If there were angels on earth walking around in peace, We would have bestowed upon them from heaven an angel messenger.”
Say, 'Were there angels on the earth walking in quiet, we had surely sent them an angel as an apostle.
Proclaim, "If there were angels walking peacefully on the earth, We would send down only an angel from heaven, as a Noble Messenger towards them."
Say, “had there been angels walking in the earth in tranquility, We would certainly have sent from the heaven an angel as a messenger to them”
Answer, if the angels had walked on earth as familiar inhabitants thereof, We had surely sent down unto them from heaven an angel for our apostle
Say, "Had there been on the earth settled angels walking about, then We would surely have sent them an angel as a messenger."
Say: 'Had there been angels walking at peace in the earth, We would have sent down an angel from heaven to them as a Messenger.
SAY: Did angels walk the earth as its familiars, we had surely sent them an angel - apostle out of Heaven
Say: “If there were on the earth angels walhead of state about in peace and tranquility, We should certainly have sent down unto them from the heaven an angel as a Messenger.”
Say: If there had been angels on earth walking around, ones who are at peace, then, We would certainly have sent down for them from heaven an angel as a Messenger.
Say, “If angels inhabited the earth, firmly walking, We would have sent them an angel from Heaven as a messenger.”
O Muhammad, tell them: "Had there been in the earth angels walking about as settlers, We would certainly have sent down to them an angel from heaven as a Messenger."
Say: "Had angels been walking about in peace on the earth, We would surely have sent to them an angel from the heavens as Messenger."
Say: Had there been in the earth angels walking about secure, We would have sent down to them from the heaven an angel as messenger
Say, “Had there been angles walking about as settlers in the earth, We would have sent down to them an angel as a messenger form the sky.”
Say, "Had angels been the normal inhabitants on earth, We would certainly have sent down to them from the heaven an angel as divine Messenger."
Say: ‘Had there been angels (instead of human beings) walking about, residing in the earth, then We (too) would have certainly sent down from heaven some angel as a Messenger.
Say: "If the Earth had Angels walking about in security, We would have sent down to them from heaven an Angel as a messenger."
Say: "If the earth had angels walking about in security, We would have sent down to them from the heaven an angel as a messenger."
Say: "If the earth had angels walking about in security, We would have sent down to them from the heaven an angel as a messenger."
Say: "If there were in the earth/Planet Ea rth angels walking assured/secured , We would have descended on them from the sky/space an angel (as) a messenger."
Say: "If angels were walking about on earth as their natural abode, We would indeed have sent down unto them an angel out of heaven as Our apostle."
Say, "If there were in the earth Angels walking composed, indeed We would have been sending down upon them from the heaven an Angel as a Messenger."
Say: If there were in the earth angels walking secure, We had sent down for them from heaven an angel as messenger
(Muhammad), say, "Had the earth been inhabited by angels who would walk serenely therein, only then would We have sent to them angelic Messengers"
Say, .Had there been angels (living) on the earth, walking about in peace, We would have certainly sent down an angel from the heavens as a messenger
Say (unto them): “If there were ‘Angels’ walking secure, we would definitely have sent down for them an angelic messenger from the sky.”
Say, "Had angels populated the earth, _ moving about peacefully in it _ We would certainly have sent another angel from heaven as a messenger for them."
Say: ‘If there were Angels walking secure, we would surely have sent down for them an Angelic Messenger from the sky’.
Say to them: "If it were possible for angels to feel safe and secure when they move about on the ground here below, We would have sent down a divine Messenger"
Say: “If angels walked and lived on Earth then naturally We would have sent from the Heavens a messenger who was an angel.”
Say, ˹O Prophet,˺ “Had there been angels walking the earth, well settled, We would have surely sent down for them an angel from heaven as a messenger.”
Say: if angels walked safely on earth, We would have send upon them from the sky an angel as a messenger.
Say: ‘Had the earth been safe enough for angels to walk on, We would have sent down to them an angel from heaven as an emissary.‘
Say, "If the earth were inhabited by angels, we would have sent down to them from the sky an angel messenger."
Say, "If angels walked the earth feeling at home, We would have then sent down an angel from heaven as Our Messenger."
Say, “If angels walked the Earth feeling at home, We would have then sent down an angel from heaven as Our Messenger.”
Say, “If on the earth were angels, walking tranquilly, We would have sent down to them from the sky an angel messenger.”
Say: 'Had there been in the earth angels walking at peace, We would certainly have sent down an angel from heaven to them as messenger'.
Say, 'Had there been angels walking about on earth as their natural abode, We would have sent them an angel messenger from heaven.'
Say, "If angels walked about and dwelled in the earth, We would have sent an angel from the heaven as Messenger." (43:60)
Say: Had there been in the earth angels walking about as settlers, We would certainly have sent down to them from the heaven an angel as a messenger
Say, `Had there been in the earth angels walking about in peace and quiet, WE would have certainly sent down to them from heaven an angel as a Messenger.
Say, “Were there angels walking about upon the earth in peace, We would have sent down upon them an angel from Heaven as a messenger.
Say; "If on the earth, there were placed, angels walking about in peace and (quiet) security, We should certainly have sent them down from the heavens an angel as a messenger."
Say, “If there were angels on earth walking peacefully, We’d certainly send an angel from heaven as a messenger to them.”
Say, 'If there were angels on earth, walking around in peace, We would have sent down to them from heaven an angel messenger.'
Say, "If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel [as a] messenger."
Say, 'If there were angels in the earth walking in quiet, We would have surely sent down upon them from the heaven an angel messenger.'
Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for an apostle."
Say, "If there were settled, on earth, angels walking about in peace and quiet, We should certainly have sent them down from the heavens an angel for a messenger."
قُلۡ كَفَىٰ بِٱللَّهِ شَهِیدَۢا بَیۡنِی وَبَیۡنَكُمۡۚ إِنَّهُۥ كَانَ بِعِبَادِهِۦ خَبِیرَۢا بَصِیرࣰا ٩٦
Say, ‘God is witness enough between me and you. He knows and observes His servants well.’
Say: “Allah is sufficient as a witness between me and between you. Surely! He is All-Knower, the All-Seer of His servants.”
Say thou: Allah sufficeth as a witness between me and you; verily He is in respect of His bondmen ever the Aware, the Beholder
Tell them: "God is sufficient witness between me and you, for He knows His creatures well, and is well-informed."
Say, “Sufficient is Allah, as my essential reality with His Names, as Witness between me and you! Indeed, He is Habir, Basir concerning His servants.”
Say: ´Allah is a sufficient witness between me and you. He is certainly aware of and sees His slaves.´
Say, ‘Allah suffices as a witness between me and you. Indeed He is well aware and percipient of His servants.’
Say: "God suffices for a witness between me and you. Surely He is fully aware of His servants, and sees them well."
Say, `Allah suffices as a witness between me and you. Surely, He is Ever Aware of and sees His servants full well.
Say: 'God suffices as a witness between me and you; surely He is aware of and sees His servants.
Say: “God is enough as witness between me and you, indeed He is informed and watchful of His servants.”
Say: “I take only God as my witness (for your reaction to the Message as He is the One Who is going to judge you.) He sees His worshipping creatures (all creature worship God by submitting themselves to the biological laws imposed upon them by the Lord) and knows how they behave
Say, “Enough is God for a witness between you and me, for He is well acquainted with His servants, and He sees all things.
Say, “Allah is an adequate witness between you and me; indeed, He has always been All-Aware, All-Seeing of His servants.”
Say, 'God is witness enough between me and you; verily, He is ever of His servants well aware, and sees.
Proclaim, "Allah is Sufficient as Witness between me and you all; indeed He is Well Aware of, the Beholder of His bondmen."
Say, “Allah suffices as a witness between me and you. For He indeed is All-acquainted, All-seeing about His slaves.”
Say, God is a sufficient witness between me and you: For He knoweth and regardeth his servants
Say, "Allah is sufficient witness between me and you; verily, He is Knower, Seer of His servants."
Say: 'Allah is sufficient as a witness between me and you. He knows and observes His worshipers.
SAY: God is witness enough between you and me. His servants He scanneth, eyeth
Say: “It became sufficient for Allah to be a Witness between me and between you. Verily, He is, regarding His Ibad, All-Knower, All-Seer
Say: God sufficed as a Witness between me and between you. Truly, He had been of His servants Aware, Seeing.
Say, “Allah is sufficient as a witness between me and you. Indeed, He is Fully Aware of His servants, and All-seeing.”
Say: "Sufficient is Allah as a witness between me and you. He is the One Who is Aware and Observant of His servants."
Tell them, (O Prophet): "Allah suffices as a witness between me and you. Allah is well aware and fully observes everything pertaining to His servants."
Say: Allah suffices for a witness between me and you. Surely he is ever Aware of His servants, Seeing
Say, “Allah is sufficient as a witness between me and you, He is certainly informed of and seeing His servants.”
Say, "Allah suffices as a witness between me and you. HE is indeed well aware and minutely observant of all His human creatures."
Say: ‘Sufficient is Allah for a witness between me and you. Surely, He is Well Aware of His servants, All-Seeing
Say: "God suffices as a witness between me and you. He is Expert and Watcher over His servants."
Say: "God suffices as a witness between me and you. He is Expert and Seer over His servants."
Say: "God suffices as a witness between me and you. He is Expert and Seer over His servants."
Say: "Enough/sufficient with God, (as) a witness/testifier between me and between you, that He truly was/is with His worshippers/slaves expert/experienced, seeing/knowing."
Say: "None can bear witness between me and you as God does: verily, fully aware is He of His creatures, and He sees all [that is in their hearts]."
Say, " Allah suffices as an Ever-Present Witness between you and me; surely He has been Ever-Cognizant of (and) Ever-Beholding His bondmen."
Say: Allah sufficeth for a witness between me and you. Lo! He is Knower, Seer of His slaves
Say, "God is a sufficient Witness between me and you. He certainly sees and knows all about His servants
Say, .Allah is sufficient as witness between me and you. Surely, He is All-Aware, All-Watchful to His servants
Say, "Sufficient is Allâh as a Witness between you and me. Indeed, He is the All-Knowing, the All-Seer of His slaves."
Say, "Allah is a sufficient witness between you and me. Indeed He watches over His servants and is well Aware."
Say: ‘Sufficient is Allâh as a Witness between you and me. Indeed, He is the All-Knowing, the All-Seer of His servants’.
Say to them: "Enough is Allah to be my witness and your witness; He is indeed Khabirun (Omniscient) and Bassirun (Omnipresent) Whose constant vigilance is extended to all His creatures. "
Say: “Allah is sufficient witness for me and you.” He is aware and sees His servants.
Say, “Sufficient is Allah as a Witness between me and you. He is certainly All-Knowing, All-Seeing of His servants.”
Say: Allah is sufficient as a witness between me and you, for He knows and sees His servants.
Say: ‘Sufficient is God as my witness, and your witness. He well knows and closely observes His servants.‘
Say, "GOD suffices as a witness between me and you. He is fully Cognizant of His worshipers, Seer."
Say, "God is sufficient witness between you and me; truly, he is fully aware of His worshipers and He sees all."
Say, “God is sufficient witness between you and me; truly, He is fully aware of His worshipers, and He sees all.”
Say, “Allah is sufficient as a witness between you and between me. Surely, He is ever with His slaves, Expert, Seer.”
Say: 'Allah suffices as a witness between me and you; verily He, of his servants, is All- Aware, All- Seeing.
Say, 'Sufficient is God for a witness between me and you. He is indeed fully aware of His ser- vants, and He sees all things.'
Tell them, "Allah suffices as witness between me and you. Verily, fully Aware He is of His servants." (The outcome according to His Law will prove who is right)
Say: Allah suffices as a witness between me and you; surely He is Aware of His servants, Seeing
Say, `Sufficient is ALLAH for a Witness between me and you; surely, HE knows and sees HIS servants full well.
Say, “God suffices as a Witness between you and me. Verily, of His servants He is Aware, Seeing.
Say: "Allah is enough for a witness between me and you: Verily, He is the totally-Informed (Khabeer), the All Seer (Baseer, Well Acquainted, seeing all things)
Say, “God is sufficient as a witness between me and you. He is fully aware and observant of His beings.”
Say, 'God is enough witness between you and me. He is fully aware of His servants, and He sees them well.'
Say, "Sufficient is Allah as Witness between me and you. Indeed he is ever, concerning His servants, Acquainted and Seeing."
Say, 'God suffices for a witness between me and you; indeed, He is aware of, sees His servants.'
Say: "Enough is God for a witness between me and you: for He is well acquainted with His servants, and He sees (all things)
Say: "Enough is Allah for a witness between me and you: for He is well acquainted with His servants, and He sees (all things)
وَمَن یَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن یُضۡلِلۡ فَلَن تَجِدَ لَهُمۡ أَوۡلِیَاۤءَ مِن دُونِهِۦۖ وَنَحۡشُرُهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ عَلَىٰ وُجُوهِهِمۡ عُمۡیࣰا وَبُكۡمࣰا وَصُمࣰّاۖ مَّأۡوَىٰهُمۡ جَهَنَّمُۖ كُلَّمَا خَبَتۡ زِدۡنَـٰهُمۡ سَعِیرࣰا ٩٧
[Prophet], anyone God guides is truly guided, and you will find no protector other than Him for anyone He leaves astray. On the Day of Resurrection We shall gather them, lying on their faces, blind, dumb, and deaf. Hell will be their Home. Whenever the Fire goes down, We shall make it blaze more fiercely for them
And those whom Allah guides are rightly guided; but those whom He sends astray, they will never find protectors for them besides Him. We shall gather them on the Day of Resurrection on their faces, blind, dumb and deaf. Their abode will be hell; whenever its flame abates, We shall increase the fierceness of fire for them.
And whomsoever Allah guideth, then he is the guided; and whomsoever He sendeth astray--for such thou wilt by no means find friends beside Him. And We shall gather them on the Day of Judgment on their faces, blind and deaf and dumb; their abode being Hell; so oft as it grosweth dull We shall increase for them the Flame
He is guided whom God guides. As for him He allows to go astray, you will not find a protector other than Him. We shall raise them on the Day of Resurrection in their own image, blind and dumb and deaf: Their habitation will be Hell. Every time (its fire) subsides We will intensify its flame
Whoever Allah guides to the reality, he is the one who finds the Truth! And whomever he leads astray, he can no longer find a friend besides Him! We will resurrect them during the Doomsday period as blind (unable to see the Truth), dumb (unable to speak the Truth) and deaf (unable to perceive the Truth)! Their abode will be Hell! As its flames subside We will increase them in fire!
Whoever Allah guides is truly guided. But as for those He leads astray, you will not find any protectors for them apart from Him. We will gather them on the Day of Rising, flat on their faces, blind, dumb and deaf. Their shelter will be Hell. Whenever the Blaze dies down, We will increase it for them.
Whomever Allah guides is rightly guided, and whomever He leads astray you will never find them any guardians besides Him. On the Day of Resurrection, We shall muster them [scrambling] on their faces, blind, dumb, and deaf. Their refuge shall be hell. Whenever it subsides, We shall intensify the blaze for them
Whoever God guides, then he it is who is rightly guided; and whoever He leads astray, you shall find for them, apart from Him, no guardians (who might own and help them). We will raise to life and gather them together on the Day of Resurrection prone upon their faces, blind, dumb, and deaf. Their refuge is Hell – every time it (seems to them that its torment) is abating (because of their being inured to it), We increase them in (suffering in its) blazing flame
He whom Allah guides (to the straight and right path) is the only one rightly guided, but those whom He abandons to perish, you will find no protecting friends for them apart from Him. And We shall gather them on the Day of Resurrection (dragging them) on their faces. They shall be blind, dumb and deaf. Gehenna is their resort. As often as it (- the flames of the Hell-fire) abate, We shall add (fuel) to the blaze for them
Whomsoever God guides, he is rightly guided; and whom He leads astray -- thou wilt not find for them protectors, apart from Him. And We shall muster them on the Resurrection Day upon their faces, blind, dumb, deaf; their refuge shall be Gehenna, and whensoever it abates We shall increase for them the Blaze
And whomever God guides then he is guided, and whomever He misguides then you will never find any protectors for them besides Him. On the Resurrection Day, We gather them on their faces (facing downward) blind, dumb, and deaf. Their housing will be hell, and whenever it subsides, We will increase the burning fire for them.
The only one who is really guided, is the one that God has guided him. As for those whom God has let to wonder in the wrong path, they will eventually find that they have no other protector beside the Lord. On the Day of Resurrection, I will summon them to fall prostrate while they are the most miserable: blind, dumb and deaf. Their destination is Hell. If by any chance it cools down, I will re-ignite its fire
He who God guides is on true guidance, but he whom He leaves astray, never will you find for them a protector besides Him. On the Day of Accountability We will gather them together, lying on their faces, blind, dumb, and deaf. Their abode will be hell. Every time it subsides, We will increase for them the fierceness of the fire
And whomever Allah guides is the guided one, and whomever He leads astray—for them you will find no guardians apart from Him, and We will herd them on the Day of Resurrection on their faces, blind and dumb and deaf; their shelter is Hell; whenever it abates, We intensify the blaze for them.
He whom God guides, he is guided indeed; and he whom God leads astray, thou shalt never find patrons for them beside Him; and we will gather them upon the resurrection day upon their faces, blind, and dumb, and deaf; their resort is hell; whenever it grows dull we will give them another blaze
And only he whom Allah guides, is upon guidance; and whomever He sends astray - you will therefore not find for them any supporters besides Him; and We shall raise them by their faces on the Day of Resurrection - blind, dumb and deaf; their destination is hell; whenever it is about to extinguish, We will inflame it more for them
And whoever Allah guides, then it is he who is the guided but whosoever He causes to go astray, then you will never find any allies for them besides Him and We will gather them on the day of resurrection cast on their faces; blind, dumb and deaf. Their resting abode is hell. Each time its fire abates, We increase them with more burning fire.
Whom God shall direct, he shall be the rightly directed; and whom He shall cause to err, thou shalt find none to assist, besides him. And We will gather them together on the day of resurrection, creeping on their faces, blind, and dumb, and deaf: Their abode shall be hell; so often as the fire thereof shall be extinguished, We will rekindle a burning flame to torment them
He whom Allah guides, he is indeed guided; and he whom Allah leads astray, you shall never find patrons for them beside Him; and We will assemble them on the Day of Resurrection upon their faces, blind, and dumb, and deaf; their resort is Hell; whenever
Those whom Allah guides are rightly guided; but for those whom He leads astray you shall find no guardian, other than Him. On the Day of Resurrection We shall gather all of them upon their faces, blind, dumb, deaf. Gehenna shall be their refuge, whenever it dwindles, We will increase the Blaze for them
And He whom God shall guide will be guided indeed; and whom he shall mislead thou shalt find none to assist, but Him: and we will gather them together on the day of the resurrection, on their faces, blind and dumb and deaf: Hell shall be their abode: so oft as its fires die down, we will rekindle the flame
And that whom Allah guides so he is he who is guided; and that whom He allows to go astray — so you will never find for them ‘auliya’, besides Him; and We shall gather them on the Day of Resurrection (prone) on their faces, blind, dumb and deaf, their abode (will be) hell; whenever it abated, We increased to them (fierceness of) the flaming Fire
And he whom God guides is one who is truly guided. And whomever He causes to go astray, thou wilt never find for them protectors other than Him. And We will assemble them on the Day of Resurrection on their faces, unseeing and unspeaking and unhearing. Their place of shelter will be hell. Whenever it declined, We will increase the blaze for them.
The one whom Allah guides is on true guidance. As for the one who is left astray, you will find no protector besides Him. On the Day of Resurrection, We will assemble them. They will be on their faces, unseeing, unspeaking, and unhearing. Their residence will be Hell. Every time (the fire) decreases, We will increase for them the fierceness of the fire.
Those whom Allah guides are rightly guided; and those whom He lets go astray, shall find no protector besides Him. On the Day of Judgment We shall gather them all, prone on their faces, blind, dumb and deaf. Hell shall be their abode: whenever its flames die down, We will rekindle for them the fierceness of the fire
Whomsoever Allah guides is rightly guided; and whomsoever Allah lets go astray, you shall find none - apart from Him - who could protect him. We shall muster them all on the Day of Resurrection, on their faces - blind and dumb and deaf. Hell shall be their refuge. Every time its Fire subsides, We will intensify for them its flame
And he whom Allah guides, he is on the right way; and he whom He leaves in error for them thou wilt find no guardians besides Him. And We shall gather them together on the day of Resurrection on their faces, blind and dumb and deaf. Their abode is hell. Whenever it abates, We make them burn the more
And whomsoever Allah guides, then he (it) is (who is really) guided, But whomsoever He leaves in error, then you will not find for him guardians besides Him; and We will gather them on the day of resurrection on their faces, blind and dumb and deaf, their settling place will be hell, whenever (the fire tends to get) extinguished, We will increase for them the blazing flame.
And the one, whom Allah guides, is the one who is guided. And the one, whom He leaves to go astray, you shall not find any awliya for him besides Him. And We will gather them together, on the Day of Resurrection, all lying on their faces — blind, dumb and deaf. Their abode shall be in Hell. We will increase the intensity of the blazing Fire, whenever it abates, for them
And he whom Allah guides, then he is the rightly guided. But he whom He holds astray, you will not find for them any helper except Him. And We shall raise them on the Day of Resurrection prone, blind, dumb and deaf. Hell is their abode. Every time it abates, We shall flare it more ablaze (to torment them).
Whomever God guides is the truly guided one. And whomever He misguides then you will not find for them any allies except for Him. And We gather them on the Day of Resurrection on their faces, blind, mute, and deaf; their abode will be Hell. Every time it dies down, We increase for them the fire
Whoever God guides is the truly guided one. And whoever He misguides then you will not find for them any allies except for Him. And We gather them on the Day of Resurrection on their faces, blind, mute, and deaf; their abode will be Hell. Every time it dies down, We increase for them the fire.
Whoever God guides is the truly guided one. And whoever He misguides then you will not find for them any allies except for Him. And We gather them on the Day of Resurrection on their faces, blind, mute, and deaf; their abode will be Hell. Every time it dies down, We increase for them the fire.
And whom God guides so he is the guided, and whom He misguides, so you will never/not find for them guardians/protectors from other than Him, and We gather them (on) the Resurrection Day on their faces/fronts, blind, and mute, and deaf, their shelter/refuge (is) Hell, whenever (it) became humble/tranquil (subsided), We increased them blazing/inflaming
And he whom God guides, he alone has found the right way; whereas for those whom He lets go astray thou canst never find anyone to protect them from Him: and [so, when] We shall gather them together on the Day of Resurrection, [they will lie] prone upon their faces, blind and dumb and deaf, with hell as their goal; [and] every time [the fire] abates, We shall increase for them [its] blazing flame
And whomever Allah guides, then he is (rightly) guided; and whomever He leads into error, then you will never find for them any patrons apart from Him. And We will muster them on the Day of the Resurrection upon their faces, blind and dumb and deaf. Their abode will be Hell; whenever it abates, We will increase for them the Blaze
And he whom Allah guideth, he is led aright; while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb and deaf; their habitation will be hell; whenever it abateth, We increase the flame for them
Whomever God has guided has the proper guidance. You will never find any guardian besides God for the one whom He has caused to go astray. On the Day of Judgment, We will gather them lying on their faces, blind, dumb and deaf. Hell will be their dwelling. As hell fire abates, We will increase its blazing force
The one whom Allah guides is the guided one; and those whom He lets go astray, you will never find for them any helpers other than Him. And We shall gather them on the Day of Judgment, with their faces down—blind, dumb and deaf. Their abode is the Fire. Whenever it calms down, We increase its flames for them
Whomsoever Allâh guides, he is the rightly guided ; and whomsoever He leaves in error, for such you will find no guardians besides Him. We shall gather them together on the ‘Day of Resurrection’ on their faces, blind, dumb and deaf. Their abode will be ‘Gehenna’. Whenever it subsides, We shall increase from them the ferocity of the Fire.
The one whom Allah shows the way is indeed well guided! And you will not find any helper other than Him, for the one whom Allah leads astray. We will gather all such people on the Day of Judgment. Blind, dumb and deaf, they shall lie flat on their faces. Hell is to be their abode! We shall ignite the hellfire into a blazing inferno whenever it begins to subside
And whomever Allâh enlightens his path, he is the one who strives to be saved by living before the face of Allâh. And whomever He lets go astray, for such you will find no guardian besides Him. We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf. Their abode will be Gehenna. Whenever its flames subside, We shall intensify the blaze for them.
He whom Allah guides to His path of righteousness is the one who is guided by the spirit of truth into all truth. But those whom Allah sends astray, never shall you find for them tutelary guardians besides Him. We shall throng them drawn on their faces In Day of Judgement, blind, deaf and dumb to be delivered to their appropriate quarters in Hell which is constantly fed with fuel .As often as it abates We feed it so that they suffer the increasingly fierce and merciless flames of the fire
The one who Allah guides is guided, and the one who He lets go astray, you won’t find a protector for him beside Allah. We will gather them on Judgement Day with their faces down, blind, dumb and deaf. Hell, will be their dwelling; when the flames die down We will intensify the blazing flames once again.
Whoever Allah guides is truly guided. And whoever He leaves to stray, you will find no guardians for them besides Him. And We will drag them on their faces on the Day of Judgment—deaf, dumb, and blind. Hell will be their home. Whenever it dies down, We will flare it up for them.
And whomever Allah guides, he is guided, and whom He lets go astray, you will not find protectors besides Him for them, and We gather them on the day of resurrection on their faces, blind, dumb and deaf. Their abode is hell; whenever it dies out We increase the flame for them.
Those whom God guides are rightly guided; and those whom He confounds shall find no guardians besides Him. We shall herd them all on the Day of Resurrection, prostrate upon their faces, blind, dumb, and deaf. Hell shall be their home: whenever its flames die down We will rekindle them into a greater conflagration
Whomever GOD guides is the truly guided one. And whomever He sends astray, you will never find for them any lords and masters beside Him. We will summon them on the Day of Resurrection forcibly; blind, dumb, and deaf. Their destination is Hell; whenever it cools down, we will increase their fire.
Whoever God guides is truly guided, but for those whom God allows to stray you will not find any protection for them apart from Him. We will gather them on the Day of Resurrection, flat on their faces, blind, dumb and deaf, with Hell as their [ultimate] dwelling; Whenever the fire subsides, We will increase it for them.
Whoever God guides is truly guided, but for those whom God allows to stray, you will not find any protection for them apart from Him. We will gather them on the Day of Resurrection, flat on their faces, blind, dumb, and deaf, with Hell as their [ultimate] dwelling; Whenever the fire subsides, We will increase it for them.
And whoever Allah guides, he is the guided one. And whomever He strays, so you will not find for them guardians without Him. And We will muster them on The Resurrection Day, upon their faces, blind, dumb, and deaf. Their shelter is Gohanam (Hell); whenever it subsides, We increase them in a blaze fire.
And whomever Allah guides, then he is guided aright, and whomever He leaves to stray, you will never find for him guardians other than Him; and We shall muster them on the Day of Resurrection upon their faces, blind, dumb and deaf whose dwelling shall be Hell; whenever it abates, We shall increase for them the blaze.
He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame.
The rightly guided is the one who follows Allah's Guidance. Anyone who quits His Way, has gone astray. You will not find any protectors for them outside His Laws. On the Day of Resurrection, We will gather them together prone upon their faces; blind, dumb, and deaf. (That is how they lived their life). Hell is their abode, and every time its flames abate, We shall increase for them its blazing flame
And whomsoever Allah guides, he is the follower of the right way, and whomsoever He causes to err, you shall not find for him guardians besides Him; and We will gather them together on the day of resurrection on their faces, blind and dumb and deaf; their abode is hell; whenever it becomes allayed We will add to their burning
And he whom ALLAH guides, is the only one rightly guided; but as for those whom HE leaves to go astray, thou wilt find for them no helpers beside HIM. And on the Day of Resurrection WE shall gather them together on their faces blind, dumb and deaf. Their abode shall be Hell; every time it abates, WE shall increase for them the flame
Whomsoever God guides, he is rightly guided; and whomsoever He leads astray, thou wilt find no protectors for them apart from Him. And We shall gather them on the Day of Resurrection upon their faces—blind, dumb, and deaf—their refuge shall be Hell. Every time it abates, We shall increase for them a blazing flame
And he whom Allah guides, he is on true guidance; And he whom He leaves astray— For those you will find no protector besides Him. And on the Day of Judgment, We shall bring them together lying on their faces, blind, dumb, and deaf: Their home will be Hell: Every time it reduces, We shall increase for them the intensity of the Fire
Whomever God guides is guided, and whomever He misguides, you will find no helpers for him other than Him. We will gather them on the Day of Resurrection, on their faces—blind, dumb and deaf. Their destination is Hell; whenever it subsides, We will intensify the flames for them.
Whomever God guides is the guided one. And whomever He leaves astray—for them you will find no protectors apart from Him. And We will gather them on the Day of Resurrection, on their faces, blind, dumb, and deaf. Their abode is Hell; whenever it abates, We intensify the blaze for them
And whoever Allah guides - he is the [rightly] guided; and whoever He sends astray - you will never find for them protectors besides Him, and We will gather them on the Day of Resurrection [fallen] on their faces - blind, dumb and deaf. Their refuge is Hell; every time it subsides We increase them in blazing fire
And whoever God guides, then he is the guided; and whoever He leads astray, then you shall not find patrons for them besides Him; and We will gather them on the Day of Resurrection on their faces, blind, and dumb, and deaf; their abode is Hell; whenever it abates We will increase for them the blaze.
It is he whom God guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire
It is he whom Allah guides, that is on true Guidance; but he whom He leaves astray - for such wilt thou find no protector besides Him. On the Day of Judgment We shall gather, them together, prone on their faces, blind, dumb, and deaf: their abode will be Hell: every time it shows abatement, We shall increase from them the fierceness of the Fire
ذَ ٰلِكَ جَزَاۤؤُهُم بِأَنَّهُمۡ كَفَرُوا۟ بِءَایَـٰتِنَا وَقَالُوۤا۟ أَءِذَا كُنَّا عِظَـٰمࣰا وَرُفَـٰتًا أَءِنَّا لَمَبۡعُوثُونَ خَلۡقࣰا جَدِیدًا ٩٨
This is what they will get for rejecting Our signs and saying, ‘What? When we are turned to bones and dust, how can we be raised in a new act of creation?’
That is their recompense because they denied Our Verses and they said: “When we are reduced to bones and fragments, shall we really be resurrected as new creation?”
This shall be their meed because they disbelieved in Our signs and said when we have become bones and fragments, shall we in sooth be raised up a new creation
This will be their retribution for having denied Our signs and said: "Once we are turned to bones and bits, can we be raised as a new creation?"
That is the result of what they did! For they denied Our signs, which were inherent within themselves, and the knowledge of the reality and said, “Will we really be resurrected with a new creation when we are a pile of bones and crumbled particles and dust?”
That is their repayment for rejecting Our Signs and saying, ´What, when we are bones and crumbled dust, will we then be raised up as a new creation?´
That is their requital because they defied Our signs and said, ‘What, when we have become bones and dust, shall we really be raised in a new creation?’
That will be their recompense because they disbelieved in Our Revelations and signs (manifesting the truth) and said: "What! Is it when we have already become bones and particles of dust – is it then that we will be raised as a new creation?"
Such shall be their recompense because they rejected Our commandments and said, `Shall we really be raised up as a new creation when (after our death) we are reduced to mere bones and broken particles (of dust)
That is their recompense because they disbelieved in Our signs and said, 'What, when we are bones and broken bits, shall we really be raised up again in a new creation?
That is their payback because they disbelieved in Our signs and said: “Will we be raised in a new creation when we are bones and decomposed fragments?”
This is in account of their disregarding My Revelations and jokingly saying: “When we die and turn into bones and scattered pieces, will be raised as a new being?”
That is their reward, because they rejected Our signs and said, “When we are reduced to bones and dust, will we really be raised up as a new creation?
That is their repayment for having denied Our signs and for having said, “Can it be that when we have become bones and fragments—can it be that we will really be resurrected as a new creation?”
That is their reward for that they disbelieved in our signs, and said, 'What! when we are bones and rubbish, shall we then be raised up a new creation?
This is their reward because they disbelieved in Our signs and said, "When we are bones and decomposed, will we really be created again and raised up again?"
That is their reward for they indeed disbelieved in Our signs and they said, “is it that after we have become bone and brittle, are we definitely going to be raised as a new creation?”
This shall be their reward, because they disbelieve in our signs, and say, when we shall have been reduced to bones and dust, shall we surely be raised new creatures
That is their reward for that they disbelieved in Our revelations, and said, "What! When we are bones and dust, shall we then be raised up a new creation?"
That will be their recompense because they disbelieved Our verses and said: 'When we are turned to bones and broken bits, shall we really be raised up once more as a new creation?
This shall be their reward for that they believed not our signs and said, "When we shall have become bones and dust, shall we surely be raised a new creation?"
That is their recompense because they denied Our signs and said: “Will, when we became bones and fragments, shall we really be Resurrected people in a new creation?”
That is their recompense because they were ungrateful for Our signs. And they said: When we had been bones and broken bits, will we be ones who are raised up as a new creation?
That is their punishment because they rejected Our signs. They said, “When we are nothing but bones and dust, will we really be raised as a new creation?”
Thus shall they be rewarded: because they rejected Our revelations and said: "When we are reduced to bones and decayed particles, shall we really be raised to life in a new creation?"
That will be their recompense because they disbelieved in Our Signs and said: "What, when we shall be reduced to bones and particles (of dust), shall we be raised again as a new creation?"
This is their retribution because they disbelieve in Our messages and say: When we are bones and decayed particles, shall we then be raised up into a new creation
That is their reward because they did not believe in Our signs and said, “What! when we become bones and powder, will we then be raised up (as) a new creation?”
This is their retribution because they suppressed the truth of Our Messages/Verses/Signs and because they said, "What! When we shall have become bones and dust, shall we then indeed be raised up as a new creation?"
That is their punishment because they denied Our Revelations. And they kept saying: ‘Shall we be raised alive afresh after (we die), reduced to (decomposed) bones and dust particles?
Such is their recompense that they rejected Our revelations, and they said: "If we are bones and fragments, will we be sent into a new creation"
Such is their recompense that they rejected Our revelations, and they said: "If we are bones and fragments, will we be sent into a new creation?
Such is their recompense that they rejected Our revelations, and they said: "If we are bones and fragments, will we be sent into a new creation?"
That (is) their reward because they (E) disbelieved with Our verses/evidences and they said: "Is (it that) if we were bones and debris/fragments , are we being resurrected/revived (E) (as a) new creation?"
Such will be their requital for having rejected Our messages and having said, "After we will have become bones and dust, shall we, forsooth, be raised from the dead in a new act of creation?"
That is their recompense for that they disbelieved in Our signs and said, "Is it (true) that when we are bones and decomposed remains, surely will we indeed be made to rise again as a new creation?"
That is their reward because they disbelieved Our revelations and said: When we are bones and fragments shall we, forsooth, be raised up as a new creation
This will be the recompense for their disbelief of Our revelations and for their saying, "Shall we be brought to life again after becoming bones and dust?"
That is their punishment, because they rejected Our signs and said, .Is it that once we are reduced to bones and dust, is it then that we shall be raised, created anew?
That is their requital, because they refuse to acknowledge the truth of Our ‘Revelation’ and said: "When we are bones, being completely disintegrated, shall we then be raised up again as a new creation?"
Such shall be their punishment. They rejected Our signs and asked, "Once we are bones and bits, will we be awakened into a renewed existence?"
That is their requital, because they persistently refused to acknowledge what We have revealed of the Knowledge of the Truth and said: ‘What! When we are reduced to bones and disintegrated into dust, shall we really be raised up in a new creation?’
This is in requital of their denial of Allah's Omnipotence and Authority and of their refusal to acknowledge His revelations and signs evincing both His Godhead and His divine nature. And they insolently voice their denial of Resurrection. Thus: "Is it conceivable", they exclaim: "that when We have been reduced to bones and dust We will be restored to life and be created anew!"
That will be their reward, they rejected Our signs and said, “When we become bones and dust will we be resurrected as a brand-new creation?
That is their reward for rejecting Our signs and asking ˹mockingly˺, “When we are reduced to bones and ashes, will we really be raised as a new creation?”
This is the punishment for having rejected Our signs. And they say: when we are bones and dust, are we going to be raised as a new creation?
Thus shall they be rewarded: because they disbelieved Our revelations and said: ‘When we are turned to bones and dust, shall we be restored in a new creation?‘
Such is their just retribution, since they rejected our revelations. They said, "After we turn into bones and fragments, do we get resurrected into a new creation?"
This will be their reward for having rejected Our signs and for having said, "After We will have become bones and dust, will we, be raised up then as a new creation?"
This will be their reward for having rejected Our signs and for having said, “After We will have become bones and dust, will we, be raised up then as a new creation?”
That is their penalty, because they disbelieved in Our verses and said, “Shall we, when we become bones and remnants, will we be raised up as a new creation?”
That is their recompense, for they disbelieved in Our signs and said: 'What! When we become (mere) bones and decayed dust, shall we, then, indeed be raised, into a new creation
That is their reward for having disbelieved in Our revelations and said, 'When we are bones and dust, shall we be raised to life again as a new creation?'
Such is their reward because they preemptively rejected Our Messages. And for having said, "When we are bones and fragments, shall we be raised from the dead as a new creation?"
This is their retribution because they disbelieved in Our communications and said What! when we shall have become bones and decayed particles, shall we then indeed be raised up into a new creation
That is their recompense, because they rejected Our Signs and said, `What ! when we die and are reduced to bones and broken particles, shall we really be raised up as a new creation?
That is their recompense for having disbelieved in Our signs. And they say, “What! When we are bones and dust, shall we indeed be resurrected as a new creation?
That is their recompense (and repayment), because they rejected Our Signs, and said, "When we are reduced to bones and tiny fragments, should we really be raised up (as) a new Creation?"
That is their retribution for rejecting Our revelations and questioning, “When we are reduced to bones and fragments, will we truly be resurrected as a new creation?”
This is their repayment for having blasphemed against Our revelations, and having said, 'Shall we, when we have become bones and fragments, be resurrected as a new creation?'
That is their recompense because they disbelieved in Our verses and said, "When we are bones and crumbled particles, will we [truly] be resurrected [in] a new creation?"
That is their reward for that they disbelieved in Our signs, and said, 'When We are bones and broken particles, shall we surely be raised up a new creation?'
That is their recompense, because they rejected Our signs, and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"
That is their recompense, because they rejected Our signs, and said, "When we are reduced to bones and broken dust, should we really be raised up (to be) a new Creation?"
۞ أَوَ لَمۡ یَرَوۡا۟ أَنَّ ٱللَّهَ ٱلَّذِی خَلَقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضَ قَادِرٌ عَلَىٰۤ أَن یَخۡلُقَ مِثۡلَهُمۡ وَجَعَلَ لَهُمۡ أَجَلࣰا لَّا رَیۡبَ فِیهِ فَأَبَى ٱلظَّـٰلِمُونَ إِلَّا كُفُورࣰا ٩٩
Do they not see that God, who created the heavens and earth, can create the likes of them [anew]? He has ordained a time for them- there is no doubt about that- but the evildoers refuse everything except disbelief
They don’t see that Allah, who has created the heavens and the earth, is able to create the people like them. He has made for them an appointed term; there is no doubt in it. But the wrongdoers refuse but disbelief.
Behold they not that Allah who created the heavens and the earth is Able to create their likes? And He hath appointed for them a term whereof there is no doubt; yet the wrong-doers have refused everything excepting infidelity
Do they not perceive that God, who created the heavens and the earth, has the power to create the like of them? There is no doubt that. He has fixed a term for them. Even then the wicked disdain everything but unbelief
Did they not see that Allah, who created the heavens and the earth, is Qadir to create the likes of them? They have been appointed a life span about which there is no doubt. But the wrongdoers approach only as coverers of the Truth.
Do they not see that Allah, Who created the heavens and earth, has the power to create the like of them, and has appointed fixed terms for them of which there is no doubt? But the wrongdoers still spurn anything but kufr.
Do they not see that Allah, who created the heavens and the earth, is able to create the like of them? He has appointed for them a term, in which there is no doubt; yet the wrongdoers are only intent on ingratitude
Do they never consider that God Who has created the heavens and the earth is able to create them anew in their own likeness? And He has set a term for them about which there is no doubt; yet the wrongdoers refuse to accept anything save unbelief
Have they not seen that Allah, Who created the heavens and the earth, has the power to create their like? And He has appointed for them a term, no doubt about it. Yet the unjust would reject everything except (following in the way of) disbelief
Have they not seen that God, who created the heavens and earth, is powerful to create the like of them? He has appointed for them a term, no doubt of it; yet the unbelievers refuse all but unbelief
Or did they not see that God, the One Who created the skies and the earth, is able to create like them (again)? And He has made an appointed time for them that there is no doubt about it. The wrongdoers refuse (anything) but disbelief.
Can they really not understand that the same God Who has created the heavens and the earth, is Capable of re-creating them? God has granted them a lifelong time (to change themselves), yet they insist upon disbelieving
Do they not see that God, Who created the heavens and the earth, has power to create the likes of them? He has decreed a term appointed, of which there is no doubt, but the unjust refuse to accept it, except with ingratitude
Have they not seen that Allah, Who created the heavens and the earth, is Able to create the likes of them? And He has assigned for them a term in which there is no doubt. But the unjust refused anything but constant denial.
Could they not see that God who created the heavens and the earth is able to create the like of them, and to set for them an appointed time; there is no doubt therein, yet the wrong-doers refuse to accept it, save ungratefully
Do they not see that Allah Who has created the heavens and the earth is Able to create people similar to them, and has set a term for them in which there is no doubt? So the unjust do not accept without being ungrateful
Have they not seen that Allah who has created the heavens and the earth is able to create the likes of them and He has appointed a term for them about which there is no doubt but the wrongdoers refuse all else except ingratitude.
Do they not perceive that God, who created the heavens and the earth, is able to create other bodies, like their present? And He hath appointed them a limited term; there is no doubt thereof: But the ungodly reject the truth, merely out of unbelief
Could they not see that Allah who created the heavens and the earth is able to create the like of them, and to set for them an appointed time; there is no doubt therein? Yet the wrong-doers refuse to accept it, save ungratefully
Have they not seen that Allah, who has created the heavens and the earth, has power to create their like? There is no doubt that He has appointed for them aterm, yet the unbelievers refuse all but disbelief
Do they not perceive that God, who created the Heavens and the Earth, is able to create their like? And he hath ordained them a term; there is no doubt of it: but the wicked refuse everything except unbelief
Have they not then seen that Allah Who created the heavens and the earth is All-Capable that He may create the like of them? And He has decreed for them an appointed term, whereof there is no doubt. But the transgressors rejected (everything) except disbelief
Consider they not God Who created the heavens and the earth is One Who Has Power to create the like of them? And He assigned a term for them whereof there is no doubt in it, but the ones who are unjust refused all but disbelief.
Do they not see that Allah, who created the skies and Earth, has the power to create them again? He has decreed an appointed term about which there is no doubt. The sinners refuse everything except unbelief.
Can they not see that Allah Who has created the heavens and the earth has power to create the people like them? He has set a deadline for their lives, there is no doubt about it: yet the wrongdoers refuse to do anything except deny
Have they not perceived that Allah, Who has created the heavens and the earth, has the power to create the like of them? He has fixed a term for them about which there is no doubt. And yet the wrong-doers obstinately persist in unbelief
See they not that Allah, Who created the heavens and the earth, is able to create the like of them? And He has appointed for them a term, whereof there is no doubt. But the wrongdoers consent to naught but denying
Do they not consider that Allah Who created the skies and the earth is able to create their like? And He has appointed for them a term about which there is no doubt, except unjust refuse (everything) but the infidelity.
Do they not see that Allah — Who created the heavens and the earth and appointed an end for them wherein there in no doubt — is able to create their like?hBut the wicked people do not but suppress the Truth
Have they not seen that Allah, Who has created the heavens and the earth, also has the power to create the like of these people (again)? And He has fixed a term for them wherein there is no (chance of) doubt. The wrongdoers have even then refused to believe but (this) is ingratitude
Did they not see that God who has created the heavens and the Earth is able to create their like And He has made an appointed time for them in which there is no doubt. But the wicked refuse anything except rejection
Did they not see that God who has created the heavens and the earth is able to create their like? And He has made an appointed time for them in which there is no doubt. But the wicked refuse anything except rejection.
Did they not see that God who has created the heavens and the earth is able to create their like? And He has made an appointed time for them in which there is no doubt. But the wicked refuse anything except rejection.
Did they not see/understand that God (is) who created the skies/space and the Earth/Planet Earth (and is) capable on that (E) (He) creates similar/equal to them, and He made/put for them a term/time no doubt/suspicion in it, so the unjust/oppressive refused/hated except (insisting) disbelief
Are they, then, not aware that God, who has created the heavens and the earth, has the power to create them anew in their own likeness, having, beyond any doubt, set a term for their resurrection? However, all [such] evildoers are unwilling to accept anything but blasphemy
And have they not seen that Allah, Who created the heavens and the earth is Ever-Determiner over creating the like of them? And He has appointed (Literally: made) for them a term; there is no suspicion about it; yet the unjust (among them) refuse (all) except constant disbelief
Have they not seen that Allah Who created the heavens and the earth is Able to create the like of them, and hath appointed for them an end whereof there is no doubt? But the wrong-doers refuse aught save disbelief
Do they not realize that God, who has created the heavens and the earth, has the power to create their like? He has given them life for an appointed time of which there is no doubt. The unjust turn away in disbelief (from Our revelation)
Have they not seen that Allah who has created the heavens and the earth has the power to create them as they were? He has appointed a time for them in which there is no doubt. Still, the wrongdoers refused to do anything but reject
Do they not see that Allâh, who created the heavens and earth, is capable of creating the like of them? He has appointed for them a term, whereof there is no doubt. But those who are grossly unfair and morally wrong refuse aught other than impiety.
Do they not see? Allah Who created the heavens and the earth, is capable of creating the likes of them (anew), and of assigning a specific time (for them). There is no doubt about it. The evil doers insist upon disbelief
Do they not see that Allâh, Who created the heavens and the earth, is Most Capable of creating the like of them? He has appointed for them a term, whereof there is no doubt. But those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims yield to aught other than spiritual darkness.
Do they not perceive by visual tokens and by their minds' eyes that Allah Who created the heavens and the earth is Omnipotent enough to recreate the like thereof and restore the dead to life and create them anew! It is He Who determined their span of life which He decreed to end at a certain and undoubted point of time, yet the infidels refuse to acknowledge the truth and choose to sink under the vexations of their minds
Do they not realise Allah created the Heavens and the Earth, can’t he produce the likes of them again? He has fixed their lifespan. The wrongdoers refuse everything except disbelief.
Have they not realized that Allah, Who created the heavens and the earth, can ˹easily˺ re-create them? He has ˹already˺ set for them a time, about which there is no doubt. But the wrongdoers persist in denial.
Have they not considered that Allah, who created the heavens and the earth, is capable of creating the like of them? And He has appointed for them a fixed term in which there is no doubt, but the wrongdoers refuse anything but rejection.
Or do they not see that God, who has created the heavens and the earth, has power to create their like? Their term He pre-ordained beyond all doubt. Yet the wrong-doers persist in unbelief
Could they not see that the GOD who created the heavens and the earth is able to create the same creations? (That) He has predetermined for them an irrevocable life span? Yet, the disbelievers insist upon disbelieving.
Don't they see that God, Who created the heavens and the earth, has the power to create another just like them, and to assign a fixed term for them of which there is no doubt?" But the unjust refuse to accept anything except to reject the truth.
Don’t they see that God, Who created the heavens and the Earth, has the power to create another just like them and to assign a fixed term for them of which there is no doubt?” But the unjust refuse to accept anything except to reject the truth.
Have they not seen that Allah, the one Who created the skies and the earth, is Able to create the like of them? And He sets up for them a term, no doubt in it. So, the oppressors refuse except for infidelity.
Have they not consider that Allah Who has created the heavens and the earth is able to create the like of them And He has appointed for them a term in which there is no doubt; but the unjust refuse aught save disbelieve.
Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than disbelief.
Do they not realize that Allah Who created the heavens and the earth, is Able to create them anew in their own likeness again? He has appointed an irrevocable time to end the worldly life (and of Resurrection). Only those remain submerged in the darkness of ignorance who are bent upon doing wrong to their own "Self" (and thus remain ungrateful for the Benevolent Guidance)
Do they not consider that Allah, Who created the heavens and the earth, is able to create their like, and He has appointed for them a doom about which there is no doubt? But the unjust do not consent to aught but denying
Do they not see that ALLAH, WHO created the heavens and the earth, has the power to create the like of them? And HE has appointed for them a term; there is no doubt about it. But the wrongdoers would reject everything but disbelief
Have they not considered that God, Who created the heavens and the earth, has the power to create the like of them? And He has ordained for them a term, about which there is no doubt. Yet the wrongdoers refuse aught but disbelief
Do they not see that Allah, Who created the heavens and the earth, has power to create (others) like them (again)? And only He has ordered a set time; Of this, there is no doubt. But the unjust refuse (to accept) even a little and that with thanklessness
Don’t they realize that God, who created the heavens and the earth, is able to create their likes? He appointed for them a term, of which there is no doubt. But the wrongdoers refuse anything except disbelief.
Do they not consider that God, Who created the heavens and the earth, is Able to create the likes of them? He has assigned for them a term, in which there is no doubt. But the wrongdoers persist in denying the truth
Do they not see that Allah , who created the heavens and earth, is [the one] Able to create the likes of them? And He has appointed for them a term, about which there is no doubt. But the wrongdoers refuse [anything] except disbelief
Do they not see that God who created the heavens and the earth is able to create the like of them? And He has made for them a term, there is no doubt in it, but the wrongdoers refuse except disbelief.
See they not that God, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude
See they not that Allah, Who created the heavens and the earth, has power to create the like of them (anew)? Only He has decreed a term appointed, of which there is no doubt. But the unjust refuse (to receive it) except with ingratitude
قُل لَّوۡ أَنتُمۡ تَمۡلِكُونَ خَزَاۤىِٕنَ رَحۡمَةِ رَبِّیۤ إِذࣰا لَّأَمۡسَكۡتُمۡ خَشۡیَةَ ٱلۡإِنفَاقِۚ وَكَانَ ٱلۡإِنسَـٰنُ قَتُورࣰا ١٠٠
Say, ‘If you possessed the very stores of my Lord’s bounty, you would hold them back in your fear of spending: man is ever grudging.’
Say (to the disbelievers): “Even if you possessed all the treasures of the Mercy of my Lord, you would surely hold them back for fear of spending. Human is ever miserly!”
Say thou: if it were ye who owned the treasures of the mercy of my Lord, ye would surely refrain for fear of expending; and man is ever miserly
Say: "Even if you owned the stores of the mercy of my Lord, you would have held them back for fear of spending them, for man is niggardly."
Say, “If you possessed the depositories of the grace of my Rabb, you would stingily withhold it out of fear that it would finish”... Man is so stingy!
Say: ´Even if you possessed the vast storehouses of my Lord´s mercy, you would still hold back, fearing they would run out.´
Say, ‘Even if you possessed the treasuries of my Lord’s mercy, you would withhold them for the fear of being spent, and man is very niggardly.’
Say: "If you possessed the treasures of my Lord’s Mercy, still you would surely hold them back for fear of spending (in God’s cause and as subsistence for the needy)." Indeed human is ever grudging
Say, `Even if you possessed all the treasures of the mercy and blessings of my Lord yet you would hold (them) back for fear of depleting, for a human being is very niggardly indeed.
Say: 'If you possessed the treasuries of my Lord's mercy, yet would you hold back for fear of expending; and man is ever niggardly.
Say: “If you owned the treasures of my Lord’s mercy, then you would have held them for fear of spending (and finishing them).” Human being is tightfisted.
Say to them: “Even if you had the Lord’s treasures of mercy at your disposition, you would have held it back, fearing that they may be exhausted!” How narrow minded is man
Say, “If you had control of the treasures of the mercy of my Lord, then you would have kept them back, for fear of losing them, for human beings are indeed greedy.
Say, “If youpl were to possess the treasuries of my Lord’s mercy, you would withhold them for fear of spending (them).” And man has always been stingy.
Say, 'Did ye control the treasuries of the mercy of my Lord, then ye would hold them through fear of expending; for man is ever niggardly!
Proclaim, "If you owned the treasures of the mercy of my Lord, you would hoard them too for fear that they may get spent; and man is a big miser."
Say, “If it were you who controlled the treasures of mercy of my Lord, then you will most certainly hold back for fear of spending.” Ah! Human being is indeed tight handed.
Say, if ye possessed the treasures of the mercy of my Lord, ye would surely refrain from using them, for fear of spending them; for man is covetous
Say, "If you did control the treasuries of the mercy of my Lord, then you would hold them back for fear of spending; for man is ever niggardly!"
Say: 'If you possessed the treasuries of my Lord's Mercy, you would hold them back for fear of spending and mankind is ever grudging
SAY: If ye held the treasures of my Lord's mercy ye would certainly refrain from them through fear of spending them: for man is covetous
Say: “If you are: you own the treasures of the mercy of my Nourisher-Sustainer, then surely you would have held (them) back (from freely spending) for fear of exhaustion." And the human being has become miserly
Say: If you possessed the treasures of the mercy of my Lord, then, you would hold back for dread of spending. And the human being had been ever stingy.
Say, “If you had the treasures of my Lord’s mercy, you would withhold them for fear of exhausting them. Humanity is so stingy!”
Say to them: "Even if you had all the treasures of my Lord’s blessings at your disposal, you would still hold them back for fear of spending. Man is ever so stingy!"
Tell them, (O Prophet): "Even if you owned the treasures of my Lord´s Mercy you would have held them back for fear of spending them." Man is indeed ever niggardly
Say: If you control the treasures of the mercy of my Lord, then you would withold (them) for fear of spending. And man is ever niggardly
0. Say, “Had you (any) control on the treasures of the mercy of my Fosterer, then you would have held back (the treasures, due to the) fear that they will be spent off, and man is niggardly.”
Say, "Even if you were in control of the treasures of the Mercy of my Lord, you would miserly hold on to it for fear of exhausting it. And man is stingy."
Say: ‘If you were the owners of the treasures of my Lord’s mercy, you would even then hold (your hands) back (from spending) for fear of (total) exhaustion. And man has turned out to be highly narrow-minded and miserly
Say: "If you were the ones possessing the vaults of my Lord's mercy, you would have held back for fear of spending. And man was always stingy!"
Say: "If you were the ones possessing the vaults of the mercy of my Lord, you would have held back for concern of spending. And man was always stingy!"
Say: "If you were the ones possessing the vaults of the mercy of my Lord, you would have held back for concern of spending. And the human being was always stingy!"
Say: "If you own/possess my Lord's safes/storages (of) mercy, then you would have held/seized (E) fear (of) the spending/expenditure (poverty), and the human was/is miserly/stingy."
Say: "If you were to own' all the treasure-houses of my Sustainer's bounty, lo! you would still try to hold on [to them] tightly for fear of spending [too much]: for man has always been avaricious [whereas God is limitless in His bounty]
Say, "If you possessed the treasuries of the mercy of my Lord, then lo, you would indeed hold back in apprehension of expending." (i.e., You would be miserly) and man has been constantly grudging
Say (unto them): If ye possessed the treasures of the mercy of my Lord, ye would surely hold them back for fear of spending, for man was ever grudging
Say, "Had you owned the treasures of the Mercy of my Lord, you would have locked them up for fear of spending them. The human being has always been stingy
Say, .If you were to own the treasures of my Lord‘s blessing, you would certainly hold them back, lest it should be spent. Man is so niggardly
Say (unto them): If it happens that you possess the treasures of mercy of my Lord, then you will definitely withhold out of fear of spending. Man is ever parsimonious."
Say, "Even if you had treasures of what my Lord blessed you with, you would still, for fear of poverty, hold it back (not spend it)." Man is indeed stingy
Say: ‘If it happens that you possess the treasures of mercy of my Lord, then you will surely withhold out of fear of spending. Man is ever parsimonious’.
Say to them: "If you -infidels- were to have a place in the realm of the ruling power and you have the power of governing and controlling the vast treasuries of Allah's mercy, you would have exercised restraint by virtue of your niggardly disposition and for fear of want. Nonetheless, man has always been characterized by parsimony
Say: “If you controlled the treasures of My Lord’s kindness, you would hold them tightly for fear of spending them. People are tight-fisted, miserly.
Say ˹to them, O Prophet˺, “Even if you were to possess the ˹infinite˺ treasuries of my Lord’s mercy, then you would certainly withhold ˹them˺, fearing they would run out—for humankind is ever stingy!”
Say: if you were to own the treasures of your Lord´s mercy you would withhold out of fear of poverty, and man is always stingy.
Say: ‘Had you possessed the treasures of my Lord‘s mercy, you would have covetously hoarded them. How niggardly is man!‘
Proclaim, "If you possessed my Lord's treasures of mercy, you would have withheld them, fearing that you might exhaust them. The human being is stingy."
Say, "If you were to possess the vast storehouses of my Lord's mercy, you would still hold on to them, fearing they run out. Man has always been tightfisted
Say, “If you were to possess the vast storehouses of my Lord’s mercy, you would still hold on to them, fearing they run out. Man has always been tightfisted
Say, “If you are owning the treasuries of my Lord’s mercy, then you would withhold in awe of the spending.” And the human is ever Niggardly.
Say: 'If you possessed the treasures of the mercy of my Lord, then you would definitely withhold (them) for fear of spending, and man is ever niggardly.
Say, 'Had you possessed the treasures of my Lord's mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.'
Say, "If you owned the treasure-houses of my Lord's Bounty, you would try to hold on to them tightly for fear of spending too much. For, man has ever been self-serving."
Say: If you control the treasures of the mercy of my Lord, then you would withhold (them) from fear of spending, and man is niggardly
Say, `Even if you possessed the limitless treasures of the mercy of my Lord, you would surely hold them back for the fear of exhausting them, for man is niggardly.
Say, “Were you to possess the treasuries of my Lord’s Mercy, you would surely withhold them, out of fear of spending. Man is ever miserly!
Say: "If you had control of the Treasures of the Mercy of my Lord, then you would keep them back, in the fear of spending them: Because man is (always) stingy!"
Say, “If you possessed the treasures of the mercy of my Lord, then you would withhold out of fear of spending.” Man is ever reluctant to give.
Say, 'If you possessed the treasuries of my Lord's mercy, you would have withheld them for fear of spending.' The human being has always been stingy
Say [to them], "If you possessed the depositories of the mercy of my Lord, then you would withhold out of fear of spending." And ever has man been stingy
Say, 'If you control the treasuries of the mercy of my Lord, then surely you would withhold from fear of spending; and man is niggardly.'
Say: "If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"
Say: "If ye had control of the Treasures of the Mercy of my Lord, behold, ye would keep them back, for fear of spending them: for man is (every) niggardly!"
12
Comparison with Moses
وَلَقَدۡ ءَاتَیۡنَا مُوسَىٰ تِسۡعَ ءَایَـٰتِۭ بَیِّنَـٰتࣲۖ فَسۡءَلۡ بَنِیۤ إِسۡرَ ٰۤءِیلَ إِذۡ جَاۤءَهُمۡ فَقَالَ لَهُۥ فِرۡعَوۡنُ إِنِّی لَأَظُنُّكَ یَـٰمُوسَىٰ مَسۡحُورࣰا ١٠١
In the past, We gave Moses nine clear signs- ask the Children of Israel. When Moses came to [the Egyptians], Pharaoh said to him, ‘Moses, I think you are bewitched.’
And indeed We gave to Moses 9 clear signs. Ask the children of Israel, when he came to them, then Pharaoh said to him: “O Moses! I think you are indeed bewitched.”
And assuredly We vouchsafed unto Musa nine manifest signs - ask thou the Children of Israel--so when he came unto them, Fir'awn said unto him, verily imagine thee, O Musa! enchanted
We gave Moses nine clear signs; so ask the children of Israel. When (Moses) came to them the Pharaoh said: "I think, O Moses, you have been deluded."
Indeed, We gave Moses nine clear miracles... Ask the Children of Israel about how when he (Moses) came to them, the Pharaoh had said, “Indeed, I think, O Moses, you are but a magician!”
We gave Musa nine Clear Signs. Ask the tribe of Israel about when he came to them and Pharaoh said to him, ´Musa, I think you are bewitched.´
Certainly We gave Moses nine manifest signs. So ask the Children of Israel. When he came to them, Pharaoh said to him, ‘O Moses, indeed I think you are bewitched.’
We certainly granted to Moses nine clear signs (miracles). So ask the Children of Israel (what happened despite these miracles): when he came to them (and asked the Pharaoh to let the Children of Israel leave Egypt with him, and even after he showed to them these miracles), the Pharaoh said to him: "Certainly, O Moses, I certainly believe that you are one bewitched."
And most certainly, We gave Moses nine clear signs. So ask the Children of Israel (about it). When he (- Moses) came to them, Pharaoh said to him, `Moses! I think you to be under a spell and a victim of deception.
And We gave Moses nine signs, clear signs. Ask the Children of Israel when he came to them, and Pharaoh said to him, 'Moses, I think thou art bewitched.
And We certainly gave Moses nine clear miracles. Ask children of Israel (about) when he (Moses) came to them, and Pharaoh told him: “Moses, I think you are bewitched.”
I supported Moses with nine undeniable miracles; you may inquire the Jews about it. Pharaoh’s only response was: “I am afraid that you are a magician!”
To Moses We gave nine clear signs, and to the Children of Israel. When he came to them Pharaoh said to him, “O Moses, I consider you indeed to have been worked upon by spells
And very truly We gave Moses nine evident signs, so ask the Children of Israel about when he went to them, then Pharaoh said to him, “Indeed, I think that you, O Moses, are bewitched.”
And we did bring Moses nine manifest signs; then ask the children of Israel (about) when he came to them, and Pharaoh said to him, 'Verily, I think thee, O Moses! enchanted.
And indeed We gave Moosa nine clear signs, therefore ask the Descendants of Israel when he came to them - in response Firaun said, "O Moosa - I think you are under a magic spell."
And We indeed have given unto Moses nine clear signs. Ask then the children of Israel when he came to them and Pharaoh said to him, “Truly I do think that you are bewitched O Moses.”
We heretofore gave unto Moses the power of working nine evident signs. And do thou ask the children of Israel as to the story of Moses; when he came unto them, and Pharaoh said unto him, verily I esteem thee, O Moses, to be deluded by sorcery
And We did bring Moses nine manifest signs; but ask the children of Israel how he came to them, and Pharaoh said to him, "Verily, I think, O Moses! You are bewitched."
To Moses We gave nine clear signs. Ask the Children of Israel about how he came to them. When Pharaoh said to him: 'Moses, I think you are bewitched.
We therefore gave to Moses nine clear signs. Ask thou, therefore, the children of Israel how it was when he came unto them, and Pharaoh said to him, "Verily, I deem thee, O Moses, a man enchanted."
And truly, indeed We gave to Musa nine signs — evidently manifest. So ask Bani Israiel, when he came to them, then Firaun said to him: “Surely I, indeed I think you, O Musa (as) one under effect of magic!
And, certainly, We gave Moses nine signs, clear portents. Then, ask the Children of Israel when he drew near them. Then Pharaoh said to him: Truly, O Moses, I think that thou art one who is bewitched.
To Moses, We gave nine evident signs. Ask the Children of Israel about when he came to them. Pharaoh said to him, “O Moses, I consider you to be possessed.”
To Moses We gave nine clear signs. Ask the Children of Israel how, when he came to them and Pharoah told him: "O Moses! I think that you are bewitched"
We granted Moses nine clear signs. Ask the Children of Israel about that: when these signs came forth, Pharaoh said to him: "Moses, I think that you are bewitched."
And certainly We gave Moses nine clear signs; so ask the Children of Israel. When he came to them, Pharaoh said to him: Surely I deem thee, O Moses, to be one bewitched
And We did give to Musa nine signs (as) clear proofs, so ask the children of Israel (about the details) when he had come to them (with these signs). But Firawn said to him, “I definitely consider you, O Musa, one under the influence of magic.”
And We did give Moses nine clear signs. Ask the Children of Israel about them. When he came to them, Pharaoh told him, "I do indeed consider you, O Moses, to be a man bewitched."
And, indeed, We bestowed upon Musa (Moses) nine bright signs. And ask the Children of Israel, when (Musa [Moses]) came to them, Pharaoh said to him: ‘O Musa (Moses), in my opinion you are but a bewitched man (i.e., a spell has been cast upon you).
And We had given Moses nine clear signs. So ask the Children of Israel, when he came to them, then Pharaoh said: "I think that you Moses are bewitched!"
And We had given Moses nine clear signs. So ask the Children of Israel, when he came to them, then Pharaoh said: "I think that you Moses are bewitched!"
And We had given Moses nine clear signs. So ask the Children of Israel, when he came to them, then Pharaoh said: "I think that you Moses are bewitched!"
And We had given/brought to Moses nine evidences/signs evidences, so ask/question Israel's sons and daughters, when (he) came to them, so Pharaoh said to him: "That I, I think/suspect you (E) you, Moses, (are) bewitched/enchanted."
AND, INDEED, We gave unto Moses nine clear messages. Ask, then, the children of Israel [to tell thee what happened] when he came unto them, [and appealed to Pharaoh,] and Pharaoh said unto him, "Verily, O Moses, I think that thou art full of sorcery!"
And indeed We already brought Musa (Moses) nine supremely evident signs. So ask the Seeds (Or: sons) of Israel) (about that). As he came to them, (then) Firaawn (Pharaoh) said to him, "Surely I indeed surmise, O Musa, that you are bewitched."
And verily We gave unto Moses nine tokens, clear proofs (of Allah's Sovereignty). Do but ask the Children of Israel how he came unto them, then Pharaoh said unto him: Lo! I deem thee one bewitched, O Moses
To Moses We gave nine illustrious miracles. Ask the Israelites; Moses came to them. The Pharaoh said to him,"Moses, I believe that you are bewitched"
Surely we gave Musa nine clear signs. So, ask the children of Isra‘il, when he came to them, Pharaoh said to him, .I am afraid, O Musa, you are under the spell of magic
And verily We gave to ‘Moses’ nine manifest signs ( of Allâh's supremacy) . Do ask then the ‘Children of Israel’: when he came to them, ‘Pharaoh’ said unto him: "O Moses, I think you are absolutely bewitched."
We had granted Musa nine very clear proofs. Ask the children of Israel! When (the proofs) appeared before them, the pharaoh said, "Indeed, Oh Musa, I think you are a man possessed!"
And verily We gave to Moses nine manifest Signs (of Allâh's supremacy). Go and ask then the Children of Israel: when he came to them, Pharaoh said unto him: ‘O’ Moses, I think you are totally bewitched’.
We went Mussa with nine divine signs. You Muhammad just ask Bani Israel about the course of events relative to Mussa as he presented himself to Pharaoh and his people. Pharaoh said to him: "I do think that you Mussa are indeed bewitched"
We gave Musa nine miracles; ask the Israelites, when he came to them, the Pharaoh said, “Musa, I believe you’re under a spell.”
We surely gave Moses nine clear signs. ˹You, O Prophet, can˺ ask the Children of Israel. When Moses came to them, Pharaoh said to him, “I really think that you, O Moses, are bewitched.”
We gave Musa (Moses) nine clear signs, so ask the Children of Israel, when he came to them and Pharaoh said to him: Oh Musa (Moses), I think you are deranged.
And to Moses We gave nine conspicuous signs. Ask the Israelites how he first appeared among them. Pharaoh said to him: ‘Moses, I can see that you are bewitched.‘
We supported Moses with nine profound miracles - ask the Children of Israel. When he went to them, Pharaoh said to him, "I think that you, Moses, are bewitched."
We gave Moses nine self-evident signs. So, ask the Children of Israel [to tell you what happened] when Moses came to them [appealing to Pharaoh on their behalf) , and Pharaoh responded to him, "Truly, Moses, I think you are engaged in witchcraft."
We gave Moses nine apparent signs. So, ask the Children of Israel [to tell you what happened] when Moses came to them [appealing to Pharaoh on their behalf), and Pharaoh responded to him, “Truly, Moses, I think you are engaged in witchcraft.”
And We gave Moses nine obvious verses, so ask Israel's children. When he came to them. So, Pharaoh said to him, “I assume that you, Moses, are bewitched.”
And indeed We give Moses nine clear signs, so ask the Children of Israel when he came to them, and, Pharaoh said to him: 'O' Mousa! Verily I think you are bewitched'.
To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, 'Indeed, Moses, I think that you are bewitched.'
(We have been sending Prophets for the reformation of this mentality.) Indeed We gave unto Moses nine clear Messages. Ask then, the Children of Israel what happened when he came unto them and Pharaoh said to him, "Verily, O Moses! I think you are bewitched." (7:133), (27:12)
And certainly We gave Musa nine clear signs; so ask the children of Israel. When he came to them, Firon said to him: Most surely I deem you, O Musa, to be a man deprived of reason
And certainly WE gave Moses nine manifest Signs. So ask then the Children of Israel. When he came to them, Pharaoh said to him, `I do think thee, O Moses, to be a victim of deception.
And We indeed gave unto Moses nine clear signs. So ask the Children of Israel. When he came unto them, Pharaoh said, “Truly I think that you, O Moses, are bewitched!
And to Musa (Moses) We did give nine clear Signs: Ask the Children of Israel: When he came to them, Firon (Pharaoh) said to him: "O Musa (Moses)! I consider you truly, to have been worked upon by magic!"
We gave Moses nine clear signs. Ask the Children of Israel about when he came to them, and Pharaoh said to him, “O Moses, I suspect you are under a spell.”
We gave Moses nine clear signs—ask the Children of Israel. When he went to them, Pharaoh said to him, 'I think that you, Moses, are bewitched.'
And We had certainly given Moses nine evident signs, so ask the Children of Israel [about] when he came to them and Pharaoh said to him, "Indeed I think, O Moses, that you are affected by magic."
And certainly, We gave Moses nine clear signs; then ask the children of Israel when he came to them, and Pharaoh said to him, 'Indeed, I think you, O Moses! Bewitched.'
To Moses We did give Nine Clear Sings: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider thee, indeed, to have been worked upon by sorcery
To Moses We did give Nine Clear Signs: As the Children of Israel: when he came to them, Pharaoh said to him: "O Moses! I consider thee, indeed, to have been worked upon by sorcery
قَالَ لَقَدۡ عَلِمۡتَ مَاۤ أَنزَلَ هَـٰۤؤُلَاۤءِ إِلَّا رَبُّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ بَصَاۤىِٕرَ وَإِنِّی لَأَظُنُّكَ یَـٰفِرۡعَوۡنُ مَثۡبُورࣰا ١٠٢
He said, ‘You know very well that only the Lord of the heavens and earth could have sent these signs as clear proof. I think that you, Pharaoh, are doomed.’
(Moses) replied: “Surely, you know that no one has sent down these signs but the Lord of the heavens and the earth as clear signs. Surely O Pharaoh, I think you are doomed to destruction.”
Musa said: assuredly thou knowest that none hath sent down these save the Lord of the heavens and the earth as an enlightenment; and verily imagine thee, Fir'awn, doomed
He replied: "You know that none but the Lord of the heavens and the earth has sent these (signs) as cogent proof. I truly think, O Pharaoh, your days are done."
(And Moses said to Pharaoh), “Indeed, you know well that none has disclosed these proofs to verify my authenticity other than the Rabb of the heavens and the earth... Indeed, I think, O Pharaoh, that you are but a loser!”
He said, ´You know that no one sent these down but the Lord of the heavens and earth to be clear proofs. Pharaoh, I think you are destroyed.´
He said, ‘You certainly know that no one has sent these [signs] except the Lord of the heavens and the earth as eye-openers, and I, O Pharaoh, indeed think you are doomed.’
(Moses) said: "You know for certain that no one but the Lord of the heavens and the earth has sent down these (signs) as openings to discernment and insight. And certainly, O Pharaoh, I certainly believe you are one doomed to loss."
He said, `You know fully well that none other but the Lord of the heavens and the earth has revealed these signs as (means of) enlightenment. Surely, I believe you, O Pharaoh! to be doomed to perish.
He said, 'Indeed thou knowest that none sent these down, except the Lord of the heavens and earth, as clear proofs; and, Pharaoh, I think thou art accursed.
He (Moses) said: “(Pharaoh,) you certainly know that none has sent down these (miracles) except the Lord of the skies and the earth as enlightenment, and Pharaoh, I think you are doomed.”
Moses replied: “You know very well that none but the Lord of the heavens and the earth is capable of presenting such miracles. I am afraid that you, Pharaoh, are doomed [in account of your denial.]”
Moses said, “You know full well that these things have been sent down by none but the Lord of the heavens and the earth, as eye-opening evidence, and I consider you indeed, O Pharaoh, to be one doomed to destruction.
He said, “Yousg have most surely known that none sent these down except the Lord of the heavens and the earth, (as) insights. And indeed I think that you, O Pharaoh, are doomed to demise.”
He said, 'Well didst thou know that none sent down these save the Lord of the heavens and the earth as visible signs; and, verily, I think thee, O Pharaoh! ruined.
He said, "You certainly know that these have not been sent down except by the Lord of the heavens and the earth, the eye-openers * for the hearts; and I think that you, O Firaun, will surely be ruined." (* The signs which enlighten the hearts.
He said, “You do well know that none sent down these [signs] except the Lord of the heavens and of the earth as clear evidences and I indeed do think that you are doomed for destruction O Pharaoh.”
Moses answered, thou well knowest that none hath sent down these evident signs except the Lord of heaven and earth; and I surely esteem thee, O Pharaoh, a lost man
He said, "In truth you know well that none sent down these signs save the Lord of the heavens and the earth as proofs; and, verily, O Pharaoh! I think you are doomed to ruin."
'You know, ' he replied, 'that none except the Lord of the heavens and the earth has sent down these as clear proofs. Pharaoh, I believe you are destroyed.
Said Moses, "Thou knowest that none hath sent down these clear signs but the Lord of the Heavens and of the Earth; and I surely deem thee, O Pharaoh, a person lost."
(Musa) said: “Surely, indeed you knew (very well): (none) has revealed these (signs) except the Nourisher-Sustainer of the heavens and the earth as ‘eye-openers’. And surely, I, indeed, I think you, O Firaun, as one shattered and destroyed.
He said: Certainly, thou knewest no one caused these to descend but the Lord of the heavens and the earth as clear evidence. And, truly, O Pharaoh, I think that thou be one who is accursed.
(Moses) said, “You know full well that these things have been sent down by none other than the Lord of the skies and Earth as evidence. I consider you, O Pharaoh, doomed to destruction.”
Moses replied: "You know it very well that no one except the Lord of the heavens and the earth has sent down these signs as eye-openers, and O Pharoah (Pharaoh), surely I think that you are doomed."
Moses replied: "You know well that no one but the Lord of the heavens and the earth has sent these as eye-opening proofs. I truly think, O Pharaoh, that you are indeed doomed."
He said: Truly thou knowest that none but the Lord of the heavens and the earth has sent these as clear proofs; and surely I believe thee, O Pharaoh, to be lost
He said, “You do know that none has sent down these (signs) but the Fosterer of the skies and the earth (as) visual proofs, and I definitely consider you, O Firawn, one destroyed.”
Moses said, "You do know that none but the Lord of the heavens and the earth has sent down these as clear evidence. And I do indeed consider you, O Pharaoh, to be a man doomed."
Musa (Moses) replied: ‘(In your heart of hearts) you know that none has sent down these signs as a means of warning and insight except the Lord of the heavens and the earth and, O Pharaoh, in my opinion you are ruined (i.e., you are going to perish soon).
He said: "You know that no one has sent these down except for the Lord of the heavens and the Earth as visible proofs. And I think that you Pharaoh are doomed!"
He said: "You know that no one has sent these down except for the Lord of the heavens and the earth as visible proofs. And I think that you Pharaoh are doomed!"
He said: "You know that no one has sent these down except for the Lord of the heavens and the earth as visible proofs. And I think that you Pharaoh are doomed!"
He Said: "You had known none descended those, except the skies'/space's and the earth's/Planet Earth's Lord, evidences , and that I think/suspect you (E) , you Pharaoh, (are) destroyed/cursed ."
Answered [Moses]: "Thou knowest well that none but the Sustainer of the heavens and the earth has bestowed these [miraculous signs] from on high, as a means of insight [for thee]; and, verily, O Pharaoh, [since thou hast chosen to reject them;] I think that thou art utterly lost!"
He said, "Indeed you already know (that) in no way did anyone send these down except Allah) The Lord of the heavens and the earth, as supreme demonstrations. And surely I indeed surmise, O Firaawn, you are detrimented."
He said: In truth thou knowest that none sent down these (portents) save the Lord of the heavens and the earth as proofs, and lo! (for my part) I deem thee lost, O Pharaoh
He replied, "Certainly you have come to know that these have been sent by the Lord of the heavens and the earth as lessons to people. Pharaoh, I believe that you are doomed to perdition
He (Musa) said, .You know well that these (signs) are sent down by none but by the Lord of the heavens and the earth as eye-openers. And, I am afraid O Pharaoh, you are going to be destroyed
‘Moses’ said: “Verily, you know pretty well that these (signs) have been sent down by none but by the Lord of the heavens and earth as evident proofs (of His power & glory). O’ ‘Pharaoh’, I think you are absolutely doomed to eternal perdition.
Musa said, "You of course know that these signs are definitely the eye opening proofs from the Lord of the heavens and the earth! Indeed, oh Pharaoh, I think you are ready to be ruined!"
Moses said: ‘Surely you know pretty well that these (signs) have been sent down by none but by the Lord of the heavens and earth as irrefutable Signs. O’ Pharaoh, I think you are indeed doomed to face perdition.
"But you know", said Mussa, "That no one could have sent down these divine and evident signs but the Omnipotent Who is the Creator of the heavens and the earth; He made them clear to the understanding and judgement" "In effect I think that you Pharaoh are obstinate and unyielding to the truth and with unerring doom you shall see what is to come"
Musa said, “You know, no one except the Lord of the Heavens and the Earth could have sent these clear signs. Pharaoh! I believe you’re doomed.”
Moses replied, “You know well that none has sent these ˹signs˺ down except the Lord of the heavens and the earth as insights. And I really think that you, O Pharaoh, are doomed.”
He said: you already know that these were sent by the Lord of the heavens and the earth as clear evidence, and oh Pharaoh, I think you are doomed.
‘You know full well,‘ he replied, ‘that none but the Lord of the heavens and the earth has revealed these visible signs. Indeed, Pharaoh, I can see that you are doomed.‘
He said, "You know full well that no one can manifest these except, obviously, the Lord of the heavens and the earth. I think that you, Pharaoh, are doomed."
And [Moses] answered: "You know very well that no one but the Lord of heavens and earth can produce such miracles, as evidence so that you may see. So, Pharaoh, [since you have chosen rather to reject what you see], I know you are utterly lost."
And [Moses] answered: “You know very well that no one but the Lord of heavens and Earth can produce such miracles, as evidence so that you may see. So, Pharaoh, [since you have chosen to reject what you see], I know you are utterly lost.”
He said, “You already know that none sent these down except the skies Lord and the earth as insights; and I assume that you, Pharaoh, are perishable.”
He said: 'Indeed you know that none has sent these ( miracles) down save the Lord of the heavens and the earth (as) clear proofs, and I think you lost, O' Pharaoh! '
[Moses] said, 'You know full well that none other than the Lord of the heavens and the earth has revealed these eye- opening signs. Indeed, Pharaoh, I think that you are utterly lost.'
Answered Moses, "You know well that no one but the Lord of the heavens and the earth has revealed these eye-opening Messages and, verily, O Pharaoh! I think that you are utterly lost."
He said: Truly you know that none but the Lord of the heavens and the earth has sent down these as clear proof and most surely I believe you, O Firon, to be given over to perdition
He said, `Thou thinkest well that none has sent down these Signs but the Lord of the heavens and the earth as so many evidences; and I certainly consider thee, O Pharaoh, to be doomed to perish.
He said, “You certainly know that no one has sent these down as clear portents, save the Lord of the heavens and the earth. And truly I think that you, O Pharaoh, are doomed.
[Musa (Moses)] said: "Verily, you know well that these things have been sent down by no one but the Lord of the heavens and the earth as eye-opening evidence: And I consider you truly, O Firon (Pharaoh), to be one ill-fated to destruction!"
He replied, “You’ve certainly known that none sent these down except the Lord of the heavens and the earth. It seems to me, O Pharaoh, that you are perishing.”
He said, 'You know that none sent these down except the Lord of the heavens and the earth—eye openers; and I think that you, Pharaoh, are doomed.'
[Moses] said, "You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as evidence, and indeed I think, O Pharaoh, that you are destroyed."
He said, 'Verily, you know none sent down these except the Lord of the heavens and the earth as evidence; and indeed, I surely think you, O Pharaoh! Destroyed.'
Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!"
Moses said, "Thou knowest well that these things have been sent down by none but the Lord of the heavens and the earth as eye-opening evidence: and I consider thee indeed, O Pharaoh, to be one doomed to destruction!"
فَأَرَادَ أَن یَسۡتَفِزَّهُم مِّنَ ٱلۡأَرۡضِ فَأَغۡرَقۡنَـٰهُ وَمَن مَّعَهُۥ جَمِیعࣰا ١٠٣
So he wanted to wipe them off the [face of the] earth, but We drowned him and those with him
So he (Pharaoh) wanted to turn them out of the land (of Egypt). But We drowned him and all who were with him.
Then he besought to unsettle them from the land; wherefore We drowned him and those with him, all together
Then he sought to turn them out of the land, but We drowned him and all his followers
So (Pharaoh) intended to drive them out of the land, but We drowned him and those with him altogether!
He wanted to scare them from the land but We drowned him and every one of those with him.
He desired to exterminate them from the land, so We drowned him and all those who were with him
Then the Pharaoh intended to terrify them from the land (of Egypt) and destroy them, but We caused him and all who were with him to drown
So he resolved to weaken them by humiliating them in and thus scare them out of the country; but We drowned him and those with him, one and all
He desired to startle them from the land; and We drowned him and those with him, all together
Then he wanted to wipe them off the earth, but We drowned him and those who were with him altogether.
When Pharaoh finally decided to erase them from the face of the earth, I drowned him and all those who were supporting him
So He chose to remove them from the face of the earth, so We drowned him and all who were with him
So he wanted to provoke them to leave the land, but We drowned him and those with him, all together.
And he desired to drive them out of the land; but we drowned him and those with him, one and all
He therefore wished to expel them from the earth, so We drowned him and his companions, all together
So he resolved to displace them from the land so We drowned him and those with him altogether
Wherefore Pharaoh sought to drive them out of the land; but We drowned him, and all those who were with him
And he desired to drive them out of the land; but We drowned him and those with him, one and all
Pharaoh sought to provoke them so that they would leave the land, but We drowned him, together with all who were with him
So Pharaoh sought to drive them out of the land; but we drowned him and all his followers
So he resolved that he may extern them from the land, so We drowned him and all who were with him. [For collectively understanding the nine different signs of warnings. Please see Verses 7/130-133, 27/12 and 28/32]
So he wanted to hound them in the region, but We drowned him and those who were with him altogether.
So (Pharaoh) resolved to remove (the Children of Israel) from the face of the earth, but We drowned him and all those with him.
So Pharoah resolved to remove Moses and the Israelites from the face of the earth, but We drowned him and all who were with him
At last Pharaoh decided to uproot Moses and the Children of Israel from the land, but We drowned him together with all who were with him
So he desired to scare them from the land, but We drowned him and those with him, all together
So he (Firawn) intended to upset and dislodge them from the land, so We drowned him and those with him all together.
Then Pharaoh wanted to get them destabilised in the land. And We drowned him and those with him all together
Then (Pharaoh) resolved to uproot and cast away (Musa [Moses] and his people) from the land of (Egypt). So We drowned him and all those who were with him
So he wanted to entice them out of the land. But We drowned him and all those with him
So he wanted to entice them out of the land. But We drowned him and all those with him.
So he wanted to entice them out of the land. But We drowned him and all those with him.
So he wanted/intended that (E) he harasses/scares them away from the land so We drowned/sunk him and who (is) with him all together
And then Pharaoh resolved to wipe them off [the face of] the earth - whereupon We caused him and all who were with him to drown [in the sea]
So he would (have) startled them from the land; so We drowned him and the ones with him, altogether
And he wished to scare them from the land, but We drowned him and those with him, all together
The Pharaoh wanted to expel the Israelites from the land so We drowned him and all who were with him
Then he (Pharaoh) tried to harass them to drive them out of the land, so We drowned him and those with him altogether
As ‘Pharaoh’ sought to expel them from the land, We drowned him and all those who were with him.
Then, he resolved to dislodge them (the children of Israel) from the land, but We drowned him and all those with him
As Pharaoh sought to expel them from the land, We drowned him and all those who were with him.
Pharaoh decided on what he thought would be the best course of action, namely, to rid the land of them, but We drowned him together with all those who followed him
The Pharaoh wanted to wipe them off from the land of Egypt, so We drowned him and those with him.
So Pharaoh wanted to scare the Israelites out of the land ˹of Egypt˺, but We drowned him and all of those with him.
And he wanted to drive them out of the land, so We drowned him and all those with him.
He sought to scare them out of the land: but We drowned him, together with those who were with him all
When he pursued them, as he chased them out of the land, we drowned him, together with those who sided with him, all of them.
And then Pharaoh wanted to wipe [the Children of Israel] from the face of the earth, and We subsequently caused Pharaoh and all who joined him to drown.
And then Pharaoh wanted to wipe [the Children of Israel] from the face of the Earth, and We subsequently caused Pharaoh and all who joined him to drown.
So, he wanted to provoke them from the earth, so We drowned him, and those with him, altogether.
So he (Pharaoh) decided to scare them from that land; but We drowned him and those with him, all together.
So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown.
Pharaoh resolved to wipe off Moses and his followers from the face of the earth. But We drowned him and those with him, all together
So he desired to destroy them out of the earth, but We drowned him and those with him all together
So he resolved to remove them from the land; but WE drowned him and those who were with him, all together
And he desired to incite them from the land; so We drowned him and those with him all together
So he (Firon) decided to remove them from the face of the earth: But We did drown him and all who were with him
So he wanted to drive them out from the land, but We drowned him and those with him all together.
He resolved to scare them off the land, but We drowned him, and those with him, altogether
So he intended to drive them from the land, but We drowned him and those with him all together
And he desired that he frighten them from the land; so We drowned him and who were with him, all together.
So he resolved to remove them from the face of the earth: but We did drown him and all who were with him
So he resolved to remove them from the face of the earth: but We did drown him and all who were with him
وَقُلۡنَا مِنۢ بَعۡدِهِۦ لِبَنِیۤ إِسۡرَ ٰۤءِیلَ ٱسۡكُنُوا۟ ٱلۡأَرۡضَ فَإِذَا جَاۤءَ وَعۡدُ ٱلۡءَاخِرَةِ جِئۡنَا بِكُمۡ لَفِیفࣰا ١٠٤
After his death, We told the Children of Israel, ‘Live in the land, and when the promise of the Hereafter is fulfilled, We shall bring you to the assembly of all people.’
And We said to the children of Israel after him: “You reside in the land and then when the last promise comes, We shall assemble you as a mixed crowd.”
And We said, after him, unto the Children of Isra'l: dwell on the earth, then when there cometh the promise of the Hereafter, We shall bring you as a crowd
After this We told the children of Israel: "Dwell in the land. When the promise of reckoning comes, We shall bring you together from a motley crowd
Then We told the Children of Israel, “Dwell in the land... When the afterlife comes due, We will gather you altogether.”
We said to the tribe of Israel after that, ´Inhabit the land and, when the promise of the Next World comes, We will produce you as a motley crowd.´
After him We said to the Children of Israel, ‘Take up residence in the land, and when the occasion of the other [promise] comes, We shall gather you in mixed company.’
And after that We said to the Children of Israel: "Dwell now securely in the land (which God has decreed for you and commanded you to enter). But when the time (for the fulfillment) of the last decree comes, We will bring you as a mixed crowd (gathered from disparate nations)
And We said after (it was all over with Pharaoh), to the Children of Israel, `Settle down occupying the (promised) land (of Palestine). When the time of fulfillment of the second Prophecy comes, We shall bring you back gathering you (from various lands).
And We said to the Children of Israel after him, 'Dwell in the land; and when the promise of the world to come comes to pass, We shall bring you a rabble.
And We said to the children of Israel after him: “Inhabit the land, and when the promise of the Hereafter comes, We bring you all together (as a mixed crowd).”
Then I said to the children of Israel: “Settle down in this land; when My promised time comes, I will summon you all together in one group.”
Then We said to the Children of Israel, “Live securely in the land.” But when the second of the warnings came to pass, We gathered you together in a crowd
And after him, We said to the Children of Israel, “Settle in the land; yet when the promise of the Hereafter comes, We will bring you forth in a mixed multitude.”
And after him we said to the children of Israel, 'Dwell ye in the land; and when the promise of the hereafter comes to pass, we will bring you in a mixed crowd (to judgment)
And after him, We said to the Descendants of Israel, "Reside in this land - then when the promise of the Hereafter comes, We will bring you all huddled together."
and We said after that to the children of Israel, “Dwell in the land in tranquility but when the last promise will come to pass, We will bring you out group after group.”
And We said unto the children of Israel, after his destruction, dwell ye in the land: And when the promise of the next life shall come to be fulfilled, We will bring you both promiscuously to judgment
And after him We said to the children of Israel, "Dwell you secure in the land (of promise)"; but when the promise of the Hereafter (or the second warning) comes to pass, We will bring you back as a crowd gathered out of various nations
And thereafter We said to the Children of Israel: 'Dwell in the land. When the promise of the Everlasting Life comes We shall bring you all together.
And after his death, we said to the children of Israel, "Dwell ye in the land:" and when the promise of the next life shall come to pass, we will bring you both up together to judgment
And after him, We said to Bani Israiel: “Dwell in the land, then when the promise for the latter days has come, We brought you collected in one group.
And We said to the Children of Israel after him: Inhabit the region. So when drew near the promise of the world to come, We will bring you about a mixed group.
After that, We said to the Children of Israel, “Live in the land. When the promise of the afterlife comes to pass, We will assemble you in a diverse crowd."
Thereafter We said to the Children of Israel: "Settle down in the land and when the promise of the hereafter comes to be fulfilled, We shall assemble you all together."
and thereafter We said to the Children of Israel: "Now dwell in the land, but when the promised time of the Hereafter comes, We shall bring you all together."
And We said to the Children of Israel after him: Abide in the land. But when the latter promise came, We brought you all rolled up
And We said to the children of Israel after him, “Dwell in the earth, but when the promise of the hereafter comes to pass, We will bring you together (as a gathering of people coming from different directions).”
And, afterwards, We said to the Children of Israel, "Settle down in the land. Then when the second prophecy would come to pass, we will bring you together in one place."
Then after this, We said to the Children of Israel: ‘Settle in this land. Then, when the promise of the Hereafter comes to pass, We shall take you all mustered together.
And We said after him to the Children of Israel: "Dwell in the land, then, when the time of the second promise comes, We will bring you all together as a mixed crowd."
And We said after him to the Children of Israel: "Dwell on the earth, then, when the time of the second promise comes, We will bring you all together as a mixed crowd.
And We said after him to the Children of Israel: "Dwell on the earth, then, when the time of the second promise comes, We will bring you all together as a mixed crowd."
And We said from after him to Israel's sons and daughters: "Reside/inhabit the land/Planet Earth , so if the ends' (other life's) promise came, We came with you (in) mixed crowds/huge gatherings ."
And after that We said unto the children of Israel: "Dwell now securely on earth - but [remember that] when the promise of the Last Day shall come to pass, We will bring you forth as [parts of] a motley crowd
And We said to Seeds of after him, "Dwell in the land; then when the promise of the Hereafter comes, We will cause you to come clustering."
And We said unto the Children of Israel after him: Dwell in the land; but when the promise of the Hereafter cometh to pass We shall bring you as a crowd gathered out of various nations
We told the Israelites after this to settle in the land until Our second promise will come true. We would then gather them all together (on the Day of Judgment)
and thereafter We said to the children of Isra‘il, .Live in the land. So, when the appointed time of the Hereafter will come, We shall bring you all joined together
We said thereafter unto the ‘Children of Israel’: “Dwell in the land! But when the promise of the second warnings comes to pass, We will bring you forth in an intermingled crowd (of various nations).
Later, to the children of Israel We said, "Inhabit the earth till the promise of the afterlife is fulfilled. Then, We will bring you out as a crowd."
And We said thereafter unto the Children of Israel: ‘Dwell in the land! But when the promise of the Hereafter comes to pass, We will bring you forth in an intermingled crowd (of various nations).
Following Pharaoh's death, We said to Bani Isra‘il: "Now you may have your abode in the promised land, and when the promised Day of Judgement comes to pass We will gather you and all the others from wherever you may be"
Afterwards, We told the Israelites: “Live in the land, and when the promise of the Hereafter comes to pass, We will bring you all together as a mixed crowd.</i
And We said to the Children of Israel after Pharaoh, “Reside in the land, but when the promise of the Hereafter comes to pass, We will bring you all together.”
And after that We said to the Children of Israel: live on the land, then when the final promise comes, We bring you herded together.
Then We said to the Israelites: ‘Dwell in the land. When the promise of the hereafter comes to be fulfilled, We shall herd you all together.‘
And we said to the Children of Israel afterwards, "Go live into this land. When the final prophecy comes to pass, we will summon you all in one group."
And after that, We told the Children of Israel, "Dwell safely on earth, but always [remember that] when the promise of the Last Day is due, We will bring you forth as [a part of] a diverse multitude."
And after that, We told the Children of Israel, “Dwell safely on Earth, but always [remember that] when the promise of the Last Day is due, We will bring you forth as [a part of] a diverse multitude.”
And We said after him for Israel's children, “Reside the earth, so when the Hereafter promise comes, We will bring you all as a mixed crowd.”
And, after that, We said to the Children of Israel: 'Settle in the land and when the promise of the Hereafter comes to pass, We shall bring you (all) assemble together.
Then We said to the Children of Israel, 'Dwell in the land. When the promise of the Last Day shall come to pass, We will bring you all together.'
After that We said to the Children of Israel, "Dwell now securely in the earth but remember that when the last promise comes to pass, We shall bring you as a crowd gathered out of various nations." (The first two Promises (17:5), (17:7), (7:157))
And We said to the Israelites after him: Dwell in the land: and when the promise of the next life shall come to pass, we will bring you both together in judgment
And after him WE said to the Children of Israel, Dwell ye in the promised land; and when the time of the promise of the Latter Days comes, WE shall bring you together out of various peoples.
And We said thereafter unto the Children of Israel, “Dwell in the land. And when the promise of the Hereafter comes to pass, We shall bring you as a mixed assembly.
And after him, We said to the Children of Israel, "Live safely in the land (of promise)": Then as the second of the warnings comes true, (the birth of Messiah, the Christ or the Day of Judgment) We will gather you together in a mingled crowd (of many peoples and nations)
Subsequently, We told the Children of Israel, “Settle in the land, and when the promise of the final time comes to pass, We will gather you all together.”
After him, We said to the Children of Israel, 'Inhabit the land, and when the promise of the Hereafter arrives, We will bring you all together.'
And We said after Pharaoh to the Children of Israel, "Dwell in the land, and when there comes the promise of the Hereafter, We will bring you forth in [one] gathering."
And after him We said to the children of Israel, 'Dwell in the land; and when the promise of the hereafter comes, We will bring you as a mixed crowd.'
And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd
And We said thereafter to the Children of Israel, "Dwell securely in the land (of promise)": but when the second of the warnings came to pass, We gathered you together in a mingled crowd
وَبِٱلۡحَقِّ أَنزَلۡنَـٰهُ وَبِٱلۡحَقِّ نَزَلَۗ وَمَاۤ أَرۡسَلۡنَـٰكَ إِلَّا مُبَشِّرࣰا وَنَذِیرࣰا ١٠٥
We sent down the Quran with the truth, and with the truth it has come down- [Prophet], We sent you only to give good news and warning
And We have sent it (the Qur’an) down with truth and with truth it has descended. And We have not sent you (O Muhammad) except as a bearer of glad-tidings and a Warner.
And with truth We have sent it down and with truth it hath come down; and We have not sent thee but as a bringer of glad tidings and a warner
We have sent it down with truth, and with truth has (the Qur'an) come down. And We have sent you only to give good news and to warn
We revealed it as the Truth, and as the Truth is descended! We disclosed you only as a bringer of good news and a warner.”
We have sent it down with truth and with truth it has come down. We only sent you to bring good news and to give warning.
With the truth did We send it down, and with the truth did it descend, and We did not send you except as a bearer of good news and as a warner
It is with the truth that We have sent it down (this Qur’an, embodying the truth and for ever invulnerable to falsehood), and it is with the truth that it has come down. We have not sent you but as a bearer of glad tidings (of prosperity in return for faith and righteousness) and a warner (against the evil consequences of misguidance)
We revealed it (- the Qur'an) to suit all the requirement of truth and wisdom and it has come down (to you) with truth and wisdom. (Prophet!) We have sent you (on one hand) as a Bearer of good tidings and as a Warner (on the other)
With the truth We have sent it down, and with the truth it has come down; and We have sent thee not, except good tidings to bear, and warning
And We truly sent it (Quran) down, and it came down with the truth, and We have sent you only as a giver of good news and a warner.
Truthfully this Qur’an is revealed to you and there is nothing but the truth in it. As for you (Mohammad), You are sent only as a Warner (about the Hell) and announcer of the good news (about the paradise.
We sent it down in truth, and in truth has it descended, and We sent you only to give hope and to warn
And with the truth We sent it down, and with the truth it descended. Thus We have not sent you but as a bearer of glad tidings and as a warner.
'In truth have we sent it down, and in truth has it come down; and we have not sent thee as aught but a herald of glad tidings and a warner
And We sent down the Qur’an with the truth, and it has come down only for the truth; and We did not send you except as a Herald of glad tidings and warnings
And by the truth have We sent it [the Quran] down and by the truth had it came down and We have not sent you except as a bringer of glad tidings and as a warner.
We have sent down the Koran with truth, and it hath descended with truth: And we have not sent thee otherwise than to be a bearer of good tidings, and a denouncer of threats
With truth have We sent it (the Quran) down, and with truth has it descended; and We have not sent you as ought but a herald of glad tidings and a Warner
We have sent it down with the truth, and with the truth it has come down. We have not sent you except a bearer of glad tidings and a warner
In truth have we sent down the Koran, and in truth hath it descended, and we have only sent thee to announce and to warn
And We have delivered it in original and it has descended in original. And We have not sent you except as a bearer of glad tidings and as a warner
And We caused it to descend with The Truth. And it came down with the Truth. And We sent it not to thee, but as one who gives good tidings and as a warner.
We bestowed (the Qur’an) in truth, and in truth has it descended. We sent you [Prophet Muhammed] only to give good news and to warn.
We have revealed the Qur’an in Truth, and with the Truth it has come down: and O Muhammad, We have sent you only to give good news to the believers and to warn the unbelievers
We have sent down the Qur´an with the Truth, and it is with the Truth that it has descended. And We have not sent you but to proclaim good news and to warn
And with truth have We revealed it, and with truth did it come. And We have not sent thee but as a giver of good news and as a Wagner
And We have sent it down in reality and it has come down in reality, and We have not sent you but as a conveyer of good news and a warner.
And in truth have We sent itdown, and in truth has it come down. And We have not sent you but as the giver of good news and as a warner
And We have sent down this (Qur’an) with the truth, and it is with the truth alone that it has come down. And, (O Glorious Beloved,) We have sent you but as a Bearer of glad tidings and as a Warner
And it is with truth that We have sent it down, and with truth it came down. And We have not sent you except as a bearer of good news and a warner
And it is with the truth that We have sent it down, and with the truth it came down. And We have not sent you except as a bearer of good news and a warner.
And it is with the truth that We have sent it down, and with the truth it came down. And We have not sent you except as a bearer of good news and a warner.
And by the truth We descended it, and by the truth it descended, and We did not send you except (as an) announcer of good news and (a) warner/giver of notice
AND AS a guide towards the truth have We bestowed this [revelation] from on high; with this [very] truth has it come down [unto thee, O Prophet]: for We have sent thee but as a herald of glad tidings and a warner
And with the Truth We have sent it down, and with the Truth it has come down; and in no way have We sent you except (as) a constant bearer of good tidings and a constant warner
With truth have We sent it down, and with truth hath it descended. And We have sent thee as naught else save a bearer of good tidings and a warner
We sent it (the Quran) in all Truth and in all Truth it came. (Muhammad), We have sent you for no other reason than to be a bearer of glad news and a warner
With truth We have sent it (the Qur‘an) down and with truth it descended, and We did not send you but as a bearer of good tidings and as a warner
With truth, We have sent the ‘Qur’ān’ down, and with truth It has come down. We have sent you, (O’ Muhammad) but as a herald ( to give people the glad tidings of how to attain eternal salvation), and a warner (to give the people sufficient warnings about how to avoid Hellfire).
We revealed it (the Qur´an) as an absolute truth and it came (to you) as an absolute truth! In fact, We have appointed you as just a bearer of glad tidings, and as a Warner
With truth, We have sent the Qur’ān down, and with truth It has come down. And We have sent you for no other reason but as a Herald ( to give people the glad tidings of how to attain eternal salvation), and a Messenger (to give the people sufficient warnings about how to avoid Hellfire).
In truth We sent down the Quran and in conformity with fact and in agreement with reality has it been revealed. We have only sent you O Muhammad as a spectacle and a warning
We revealed the Quran with truth, so it came down with truth. We sent you to proclaim good news and to warn.
We have sent down the Quran in truth, and with the truth it has come down. We have sent you ˹O Prophet˺ only as a deliverer of good news and a warner.
And We revealed it in truth and in truth it came down, and We only sent you as a bringer of good news and warner.
With the Truth We have revealed it, and with the Truth it has come down. We have sent you forth only to proclaim joyful tidings and to give warning
Truthfully, we sent it down, and with the truth it came down. We did not send you except as a bearer of good news, as well as a warner.
We sent down the Qur'an with the Truth and with Truth it has come down. We only sent you [Prophet] to bring good news and to give a warning
We sent down the Qur’an with the Truth, and with Truth, it has come down. We only sent you [Prophet] to bring good news and to give a warning
And with the right We sent it down, and with the right it descended. And We did not send you except as a preacher and a warner.
And, with the truth have We sent it (the Qur'an) down and with the truth it has come down; and We have not sent you except as a Bearer of glad tidings and as a warner.
We have bestowed [this Qur'Än] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner.
Truthfully, We have sent it down, and with the Truth it has come down (to you O Prophet). For, We have sent you (O Prophet) as a herald of glad tidings and a Warner
And with truth have We revealed it, and with truth did it come; and We have not sent you but as the giver of good news and as a warner
And, in accordance with the requirements of truth and wisdom WE have sent it down, and with truth and wisdom has it descended. And WE have sent thee only as a bearing of good tidings and a Warner
In truth We sent it down, and in truth it descended. And We sent thee not, save as a bearer of glad tidings and as a warner
And We sent down the (Quran) in Truth and in Truth, it has come down: And We sent you (O Prophet!) only to give the Happy News (to the believer) and to warn (sinners)
We revealed it with the truth, and in truth, it descended. We sent you only to give good news and to issue warnings.
With the truth We sent it down, and with the truth it descended. We sent you only as a bearer of good news and a warner
And with the truth We have sent the Qur'an down, and with the truth it has descended. And We have not sent you, [O Muhammad], except as a bringer of good tidings and a warner
And with the truth We sent it down, and with the truth it descended; and We have not sent you, except as a herald of glad tidings and a warner.
We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners)
We sent down the (Qur'an) in Truth, and in Truth has it descended: and We sent thee but to give Glad Tidings and to warn (sinners)
وَقُرۡءَانࣰا فَرَقۡنَـٰهُ لِتَقۡرَأَهُۥ عَلَى ٱلنَّاسِ عَلَىٰ مُكۡثࣲ وَنَزَّلۡنَـٰهُ تَنزِیلࣰا ١٠٦
it is a recitation that We have revealed in parts, so that you can recite it to people at intervals; We have sent it down little by little
And We have divided the Qur’an (into parts) so that you may recite it to people at intervals. And We have revealed it by stages (in 23 years).
And this is a Recitation which We have made distinct that thou mayest recite it unto mankind with delay, and We have revealed it at intervals
We have divided the Qur'an into parts that you may recite it to men slowly, with deliberation. That is why We sent it down by degrees
We separated the Quran into chapters, completing one another, so that you may recite it to the people over a prolonged period, giving them the chance to digest it... We sent it down part by part.
We have divided up the Qur´an, so you can recite it to mankind at intervals, and We have sent it down little by little.
We have sent the Qur’an in [discrete] parts so that you may read it to the people a little at a time, and We have sent it down piecemeal
And (it is) a Qur’an that We set forth in parts with clarity so that you may recite and convey it to people with deliberation (in order that they can absorb it), and We send it down in successive Revelations (each perfectly suited to its occasion and its wider purpose)
We have divided this Qur'an into distinct chapters and have revealed it in stages that you may recite it to mankind at intervals and (that is why) We have revealed it piece by piece, and in stages
and a Koran We have divided, for thee to recite it to mankind at intervals, and We have sent it down successively
And (it is) a Quran which We divided it (and sent it part by part), so you read it to people at intervals, and We sent it down gradually.
This Qur’an is divided into different parts and revealed gradually so that you may recite to people piece by piece
It is a Quran which We have divided in order that you might recite it to people in intervals as We revealed it in stages
And a Recital which We apportioned, that yousg may recite it to mankind leisurely. And We surely bestowed it from on high.
'And a Qur'an which we have divided, that thou mayst read it to mankind leisurely, and we sent it down, sending it down.
And We sent down the Qur’an in parts, that you may gradually recite it to the people, and We sent it down slowly in stages
And it is a Quran which We have divided into several parts so that you may recite it unto people by gradual stages and We have sent it down piece by piece.
And We have divided the Koran, revealing it by parcels, that thou mightest read it unto men with deliberation; and We have sent it down, causing it to descend as occasion required
And it is a Quran which We have divided, that you may read it to mankind at intervals, and We have revealed it by successive revelations."
and We have divided the Koran for you to recite at intervals to mankind and We have sent it down successively
And we have parcelled out the Koran into sections, that thou mightest recite it unto men by slow degrees, and we have sent it down piecemeal
And (it is a) Quran which We (as an Author or Source) have divided (into Surahs and statements), in order that you might recite it to mankind in stages. And We have sent it as a descent (from the Nourisher--Sustainer. Please see Verse 69/43)
And it is a Recitation. We separated it in order that thou recitest it to humanity at intervals. And We sent it down a sending successively down.
A Qur’an, which We have divided so you may recite to people at intervals, is what We have revealed in parts.
We have divided the Qur’an into sections so that you may recite to the people with deliberation, and We have sent it down in gradual revelations to suit particular occasions
We have revealed the Qur´an in parts that you may recite it to people slowly and with deliberation; and (for that reason) We have revealed it gradually (to suit particular occasions)
And it is a Qur’an We have made distinct, so that thou mayest read it to the people by slow degrees, and We have revealed it in portions
And We have divided the Quran (in such a manner) that you may recite it to mankind at intervals, and (therefore) We have sent it down, sending it down gradually.
And We have made divisions in the Qur'aan and sent it down in stages, so that you recite it to the people at intervals
And We sent down the Qur’an in segments so that you might recite it to the people distinctly with pauses. And We have revealed it in intervals gradually (in accordance with the circumstances and expediencies)
And a Quran that We have separated, so that you may relate it to the people over time; and We have brought it down gradually
And a revelation that We have separated, so that you may read it to the people over time; and We have brought it down gradually
And a reading that We have spread-out, so that you may read it to the people over time; and We have brought it down gradually.
And a Koran We distinguished it to read it on (to) the people on slow deliberation/comprehension , and We descended it descending
[bearing] a discourse which We have gradually unfolded, so that thou might read it out to mankind by stages, seeing that We have bestowed it from on high step by step, as [one] revelation
And (this is) a Qur'an; We have distinctly separated (its verses) that you may read it to man-kind staidly, (Or: at intervals) and We have been sending it down successively (i.e., by successive revelation on different occasions)
And (it is) a Qur'an that We have divided, that thou mayst recite it unto mankind at intervals, and We have revealed it by (successive) revelation
We have divided the Quran into many segments so that you would read them to the people in gradual steps as We reveal them to you from time to time
We have divided the Qur‘an in portions, so that you may recite it to the people gradually, and We have revealed it little by little
It is the ‘Qur'ân’ We have separated into parts, so that you may recite it to the people at intervals. We have revealed it (unto you) gradually.
We have segmented this Qur´an in parts, so you may recite it to the people a little at a time. We have revealed it gradually, step by step
It is the Qur'ân We have separated into parts so that you may recite It to the people at intervals. We have revealed it (to you) gradually.
A Quran that has been revealed in partible division at intervals so that you may recite it O Muhammad to the people slowly and deliberately. We revealed it in succeeding stages and each part with the others makes up the whole
This is a reading, revealed in separate sections so that you may slowly read it to the people; We revealed it gradually over a period.
˹It is˺ a Quran We have revealed in stages so that you may recite it to people at a deliberate pace. And We have sent it down in successive revelations.
And it is a Qur´an which We have divided so that you recite it to people gradually, and We have sent it down successively.
with a Koran that We divided into sections, that you may recite it to the people with deliberation. We have imparted it by gradual revelation
A Quran that we have released slowly, in order for you to read it to the people over a long period, although we sent it down all at once.
with a Qur'an which We have revealed gradually, so that you may read it to the people slowly, with reflection. We have sent it down with the actual words of God in the format that He chose.
with a Qur’an which We have revealed gradually, so that you may read it to the people slowly, with reflection. We have sent it down with the actual words of God in the format that He chose.
And a Quran which We separated it, to read it upon the people at intervals. And We downloaded its revelation! a download.
And (it is) Qur'an which We have divided (in sections) so that you may read it to the people at a slow pace and We have sent it down gradually in portions.
We have divided the Qur'Än into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.
With the Qur'an which We have gradually unfolded, so that you might convey it to mankind by stages. Behold, We have sent it down step by step, as one Revelation
And it is a Quran which We have revealed in portions so that you may read it to the people by slow degrees, and We have revealed it, revealing in portions
And WE have divided the Qur'an in parts that thou mayest read it to mankind slowly and at intervals and WE have sent it down piecemeal
and [We sent it down] as a recitation We have divided in parts, that thou mayest recite it unto men in intervals, and We sent it down in successive revelations
And (it is) a Quran that We have divided (into parts from time to time), so that you may recite it to men at intervals: We have revealed it (to you) by stages
A Quran that We unfolded gradually, for you to read to people over time. We revealed it in stages.
A Quran which We unfolded gradually, that you may recite to the people over time. And We revealed it in stages
And [it is] a Qur'an which We have separated [by intervals] that you might recite it to the people over a prolonged period. And We have sent it down progressively
And a Quran which We have divided, that you may read it to mankind at intervals, and We sent it down, descending gradually.'
(It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages
(It is) a Qur'an which We have divided (into parts from time to time), in order that thou mightest recite it to men at intervals: We have revealed it by stages
قُلۡ ءَامِنُوا۟ بِهِۦۤ أَوۡ لَا تُؤۡمِنُوۤا۟ۚ إِنَّ ٱلَّذِینَ أُوتُوا۟ ٱلۡعِلۡمَ مِن قَبۡلِهِۦۤ إِذَا یُتۡلَىٰ عَلَیۡهِمۡ یَ̅خِ̅رُّ̅و̅نَ̅ ̅لِ̅لۡ̅أَ̅ذۡ̅قَ̅ا̅نِ̅ ̅سُ̅جَّ̅دࣰ̅ا̅ ١٠٧
Say, ‘Whether you believe it or not, those who were given knowledge earlier fall down on their faces when it is recited to them
Say (O Muhammad to them): “Whether you believe in it (the Qur’an) or don’t believe, surely those who were given knowledge before it (Jews and Christians like Abdullah bin Salam and Salman Al-Farsi), they fall down on their faces in prostration when it is recited to them,
Say thou: whether ye believe it or believe it not, verily those who were vouchsafed knowledge before it, when it is recited unto them, fall down on their chins, prostrating
Say: "Believe in it or do not believe: Those who were given knowledge before it bow in adoration when it is read out to them
Say, “Believe in it or do not believe in it! Those who were given knowledge before it, when it (the Quran) is recited to them, they prostrate in respect.” (This is a verse of prostration.)
Say: ´Have iman in it or do not have iman in it.´ Certainly, when it is recited to them, those who were given knowledge before it fall on their faces in prostration,
Say, ‘Whether you believe in it, or do not believe in it, indeed those who were given knowledge before it when it is recited to them, fall down in prostration on their faces
Say: "Believe in it or do not believe." Surely those who were endowed before it with knowledge (of the truth and Divine Revelation and teachings, and still follow that knowledge), fall down on their faces in prostration when the Qur’an is recited to them
Say, `You may believe in it (- the Qur'an) or you may not believe, those who have been given the (spiritual) knowledge before it (- its revelation) fall down on their faces prostrating submissively (before their Lord) when it is recited to them.
Say: 'Believe in it, or believe not; those who were given the knowledge before it when it is recited to them, fall down upon their faces prostrating
Say: “Whether you believe in it or you do not believe, indeed when it is read to those who were given knowledge before it, they fall down on their chins (faces) being humble.”
Say: “It does not matter if you believe in this Qur’an or not.” When Qur’an is recited to those who are knowledgeable about the previous Scriptures, they fall down in prostration
Say, “Whether you believe in it or not, it is true that those who were given the knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration
Saysg, “Believe in it or do not believe.” Indeed, those who were brought knowledge before it—when it is recited to them, they fall to their chins, prostrating.
Say, 'Believe ye therein, or believe not; verily, those who were given the knowledge before it, when it is read to them fall down upon their beards adoring
Proclaim, "Whether you accept faith in it or not"; indeed those who received knowledge before the Qur’an came, fall down prostrate on their faces when it is recited to them
Say, “Believe it or do not believe”. Truly those who were given the knowledge before it, whenever it is rehearsed unto them, they fall on their faces in prostration
Say, whether ye believe therein, or do not believe, verily those who have been favoured with the knowledge of the scriptures which were revealed before it, when the same is rehearsed unto them, fall down on their faces, worshipping
Say, "Believe you therein, or believe not; verily, those who were given the knowledge before it, when it is read to them fall down prostrate upon their faces, adoring
Say: 'Believe in it, or do not believe. When it is recited to those to whom knowledge was given before they fall prostrate upon their face
SAY: Believe ye therein or believe ye not? They verily to whom knowledge had been given previously, fall on their faces worshipping when it is recited to them
Say: “You may Believe in it or you may not Believe (in it): verily, those people who were bestowed Al-Ilm (‘The Knowledge’) before this (Re-revelation), when it is reproduced to them, they fall down, in the direction of their chins, prostrating.
Say: Believe in it, or believe not. Truly, those who were given the knowledge before it, when it is recounted to them, they fall down on their visages, ones who prostrate.
Say, “Whether you believe in it or not, indeed those who were given knowledge before (this Qur’an) fall on their faces in prostration when it is recited to them.
Say: "Whether you believe in it or not, it is true that those who were endowed with knowledge before its revelation prostrate themselves when it is recite
Tell them, (O Prophet): "Whether you believe in it, or do not believe," but when it is recited to those who were given the knowledge before its revelation, they fall down upon their faces in prostratio
Say: Believe in it or believe not. Surely those who are given the knowledge before it, fall down prostrate on their faces, when it is recited to them
Say, “Believe in it or do not believe.” When it is read out to those who were given knowledge before it, they certainly fall down on their faces prostrating,
Say, "Believe in it or not; but they indeed, who are given the knowledge before it, fall down on their faces in humble prostration, when it is recited to them."
Say: ‘Believe in it or not, indeed those who were given the knowledge (of the Book) before you, they fall down upon their faces in prostration when this (Qur’an) is recited to them.
Say: "Believe in it or do not believe in it. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins prostrating."
Say: "Believe in it or do not believe in it. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins prostrating.
Say: "Believe in it or do not believe in it. Those who have been given the knowledge before it, when it is recited to them, they fall to their chins prostrating."
Say: "Believe with it or do not believe, that (E) those who were given/brought to the knowledge, from before it, if (it) is being read/recited on them, they fall down to the chins/beards prostrating."
Say: "Believe in it or do not believe." Behold, those who are already endowed with [innate] knowledge fall down upon their faces in prostration as soon as this [divine writ] is conveyed unto them
Say, "Believe in it or do not believe. Surely the ones who were brought the knowledge even before it, when it is recited to them, collapse upon their faces (Literally: up to the chins) constantly prostrating
Say: Believe therein or believe not, lo! those who were given knowledge before it, when it is read unto them, fall down prostrate on their faces, adoring
Say, "It does not matter whether you believe in it or not, for when it is read to those who had received the knowledge (heavenly Books) that were sent before, they bow down and prostrate themselves before the Lord
Say, .Believe in it or do not believe in it; when it is recited to those who were given knowledge before it, they fall down on their faces in prostratio
Say:"Believe in it or believe not. Definitely those who who have spiritual gift of knowledge before it fall down on their faces in humble prostration when it is recited to them.”
Say, "You may believe in this Qur´an or choose not to. But, when it is read to those who know the scriptures, they (are overwhelmed, and) fall down on their faces in prostration."
Say: ‘Whether you believe in it or not, those who have spiritual gift of knowledge before It do fall down on their faces in humble prostration when it is recited to them’.
Therefore say to them -the infidels- O Muhammad: "Believe in it or do not give credence to it; those to whom We imparted knowledge, wisdom and spiritual light before it was revealed bow to it in reverence and submission. When it is recited to them they cast themselves down prostrate in humility and veneration"
Say: “It is up to you to believe it or not. Those who were given knowledge before this certainly acknowledge it when it is read to them; they fall on their faces in prostration.”
Say, ˹O Prophet,˺ “Believe in this ˹Quran˺, or do not. Indeed, when it is recited to those who were gifted with knowledge before it ˹was revealed˺, they fall upon their faces in prostration,
Say: believe in it or do not believe in it, those who were given knowledge before fall prostrate on their faces when it is recited to them.
Say: ‘It is for you to believe in it or to deny it. Those who were endowed with knowledge before its revelation prostrate themselves when it is recited to the
Proclaim, "Believe in it, or do not believe in it." Those who possess knowledge from the previous scriptures, when it is recited to them, they fall down to their chins, prostrating.
Say, "Believe it or do not believe it." When it is recited to those who have been given knowledge before, they fall down on their faces in prostration,
Say, “Believe it, or do not believe it.” When it is recited to those who have been given knowledge before, they fall on their faces in prostration
Say, “Believe by it, or do not believe.” Surely those who were given the knowledge before it, when it is recited upon them, they fall down to their chins, prostrating. .۩
Say: 'Believe in it or believe not, (it makes no difference to Allah) , verily, those who were given knowledge before it, when it is read to them, they fall down prostrate on their faces, adoring.
Say, 'You may believe in it or you may not.' Those who were given knowledge before it was revealed fall down on their faces in humble prostration when it is recited to them,
Say, "Believe in it or do not believe." Those who have been endowed with innate knowledge and make use of it, recognize its glory and fall down upon their faces in prostration as soon as it is conveyed to them."
Say: Believe in it or believe not; surely those who are given the knowledge before it fall down on their faces, making obeisance when it is recited to them
Say, `Whether you believe therein or believe not, those to whom knowledge has been given before it, do fall down prostrate on their faces when it is recited to them
Say, “Believe in it, or believe not.” Surely those who were given knowledge before it, when it is recited unto them, fall down prostrate on their faces
Say: "Whether you believe in it (the Quran) or do not believe (in it), verily, it is true that those who were given (its) knowledge earlier, when it is recited to them, fall down on their faces in respectful prostration
Say, “Believe in it, or don’t believe. Those who were given knowledge before it, when it is recited to them, fall down on their faces, in humility.
Say, 'Believe in it, or do not believe.' Those who were given knowledge before it, when it is recited to them, they fall to their chins, prostrating
Say, "Believe in it or do not believe. Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their faces in prostration
Say, 'Believe in it, or do not believe; indeed, those who were given the knowledge before it, when it is recited to them, they fall to the chins prostrating.
Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration
Say: "Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them, fall down on their faces in humble prostration
وَیَقُولُونَ سُبۡحَـٰنَ رَبِّنَاۤ إِن كَانَ وَعۡدُ رَبِّنَا لَمَفۡعُولࣰا ١٠٨
and say, “Glory to our Lord! Our Lord’s promise has been fulfilled.”
and they say: ‘Glory be to our Lord! Surely, the Promise of our Lord must be fulfilled.’
And they say: hallowed be our Lord! the promise of Our Lord was ever to have been fulfilled
And say: "Glory be to our Lord. The promise of our Lord has indeed been fulfilled."
And they say, “Subhan is our Rabb! Indeed, the promise of our Rabb will be fulfilled.”
saying, ´Glory be to our Lord! The promise of our Lord is truly fulfilled!´ Weeping,
and say, ‘‘Immaculate is our Lord! Indeed Our Lord’s promise is bound to be fulfilled.’’
They say: "All-Glorified is our Lord. Surely the promise of our Lord is ever bound to be fulfilled."
And they say, `Glory be to Our Lord! The promise of our Lord is really bound to be fulfilled.
and say, "Glory be to our Lord! Our Lord's promise is performed."
And they say: “Glory to our Lord (He is flawless), indeed the promise of our Lord is fulfilled.”
The latter say: “Glory to the Lord; His promises are always fulfilled.”
“And they say, ‘glory to Our Lord, truly has the promise of our Lord been fulfilled.’
And they say, “Highly Exalted is our Lord. The promise of our Lord is sure to be fulfilled.”
and they say, "Celebrated be the praises of our Lord! verily, the promise of our Lord is ever fulfilled"
And they say, "Purity is to our Lord - indeed the promise of our Lord had to come true."
and they say, “Glory be to our Lord and truly the promise of our Lord will most certainly be fulfilled”
and say, our Lord be praised, for that the promise of our Lord is surely fulfilled
Saying, "Glory to our Lord! Verily, the promise of our Lord is ever fulfiled"
and say, "Exaltations be to our Lord! The promise of our Lord is done."
and say: "Glory be to God! the promise of our Lord is made good!"
And they say: “Glory be to Our Nourisher-Sustainer, while the promise of our Nourisher-Sustainer became, indeed, fulfilled.
And they say: Glory be to our Lord! Truly, the promise of our Lord had been one that is accomplished.
They say, ‘Glory to our Lord! Truly, the promise of our Lord has been fulfilled.’
and say, ‘Glory be to our Lord! Our Lord’s promise has been fulfilled.
and say: "Glory be to our Lord. Surely the promise of our Lord was bound to be fulfilled."
And say: Glory to our Lord! Surely the promise of our Lord was to be fulfilled
and saying, “Glory be to our Fosterer, the promise of our Fosterer was surely to be fulfilled.”
And they say, "Glorified is our Lord! The prophecy of our Lord was bound to be fulfilled."
And they say: ‘Holy is our Lord. Surely, the promise of our Lord was bound to come true.
And they Say: "Praise be to our Lord. Truly, the promise of our Lord was fulfilled."
And they say: "Praise be to our Lord. Truly, the promise of our Lord was fulfilled."
And they say: "Praise be to our Lord. Truly, the promise of our Lord was fulfilled."
And they say: "Praise/glory (to) our Lord that truly our Lord's promise was made/done (E)."
and say, "Limitless in His glory is our Sustainer! Verily, our Sustainer's promise has been fulfilled!"
And they say, All Extolment be to our Lord! Decidedly the promise of our Lord has indeed been performed!"
Saying: Glory to our Lord! Verily the promise of our Lord must be fulfilled
They say, "Our Lord is too Glorious to disregard His promise"
and say, .Pure is our Lord. Certainly, the word of our Lord was sure to be fulfilled
They say: “"Glory be to our Lord. Absolutely, the promise of our Lord has become effective."
And they say, "Our Lord is exalted. Our Lord´s promise shall definitely happen!"
They say: ‘Glory Be To Our Lord. Surely, the promise of our Lord has become effective’.
And they say: "Praise be to Allah, our Creator, and extolled are His glorious attributes. Indeed, the promise of Allah, our Creator, inevitably comes to pass and is always fulfilled."
Say: “Glory to Our Lord; Our Lord’s promise is fulfilled.”
and say, ‘Glory be to our Lord! Surely the promise of our Lord has been fulfilled.’
And they say: glorified is our Lord, the promise of our Lord will come to pass.
and say: "Glorious is our Lord. Our Lord‘s promise has surely been fulfilled.
They say, "Glory be to our Lord. This fulfills our Lord's prophecy."
saying, 'May our Lord be exalted in His glory! Truly, our Lord has fulfilled His promise'
saying, ‘May our Lord be exalted in His glory! Truly, our Lord has fulfilled His promise’
And they are saying, “Glorified is our Lord. Surely our Lord’s promise was to be done.”
And they say: Glory be to our Lord! Verily, our Lord's promise is to be fulfilled.
and say, 'Limitless in His glory is our Lord. Truly has the promise of our Lord been fulfilled.'
They say, "Glory be to our Lord. Verily, the Promise of our Lord has been fulfilled."
And they say: Glory be to our Lord! most surely the promise of our Lord was to be fulfilled
And say, `Holy is our Lord. Surely, the promise of our Lord is bound to be fulfilled.
And they say, “Glory be to our Lord! The Promise of our Lord is indeed fulfilled.
"And they say: 'Glory to our Lord! Truly the Promise of our Lord has been fulfilled!' "
And they exclaim, “Praise be to our Lord! The promise of our Lord has been fulfilled.”
And they say, 'Glory to our Lord. The promise of our Lord is fulfilled.'
And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled."
And they say, "Glory be to our Lord. Indeed, the promise of our Lord is surely to be done"
"And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"
"And they say: 'Glory to our Lord! Truly has the promise of our Lord been fulfilled!'"
وَیَخِرُّونَ لِلۡأَذۡقَانِ یَبۡكُونَ وَیَزِیدُهُمۡ خُشُوعࣰا ١٠٩ ۩
They fall down on their faces, weeping, and [the Quran] increases their humility.’
And they fall down on their faces, weeping and it increases their humility.”
And they fall down on their chins weeping, and it increaseth them in humility
And weeping they kneel down, and this increases their humility
They fall upon their faces in prostration with tears... (The recital of the Quran) increases them in humble submission and awe!
they fall to the ground in prostration, and it increases them in humility.
Weeping, they fall down on their faces, and it increases them in humility.’
And they fall down on their faces, weeping, and it increases them in humility and a feeling of awe
They fall down on their faces weeping and (as they listen to the divine words) it adds to their humility. [Prostration]
And they fall down upon their faces weeping; and it increases them in humility.
And they fall down on their chins (faces) crying, and it (Quran) adds to their humility.
Then they fall down on their faces, overwhelmed with the excitement and are thus raised to a higher level of humility
They bow on their faces in tears, and it increases their humility
And they fall to their chins weeping, and it adds to their humility.
they fall down upon their beards weeping, and it increases their humility.
And they fall down on their faces weeping, and this Qur’an increases their humility. (Command of prostration # 4)
And they fall down on their faces crying and it [the Quran] increases them in humility [in their hearts].
And they fall down on their faces, weeping; and the hearing thereof increaseth their humility
They fall down upon their faces weeping, and it increases their humility
They fall down upon their chin, weeping and it increases them in humility
They fall down on their faces weeping, and It increaseth their humility
And they fall down in direction of (their) chins weeping and it (i.e., the re-revelation of the original Al-Kitab ) increases them in humility and devotion
And they fall down on their visage weeping. And it increases them in humility.‡
“They fall on their faces in tears, and it increases their humility.”
They fall down upon their faces, weeping as they listen, and this increases their reverence."
And they fall down upon their faces, weeping, and their humility increases when (the Qur´an) is recited to them
And they fall down on their faces, weeping, and it adds to their humility
And they fall down on their faces weeping and it increases their humility.
And they fall down on their faces weeping, and it adds to their humility
And they fall down on their faces, sighing and wailing, and this (Qur’an) keeps increasing their fear and submissiveness ever more
And they fall upon their chins crying, and it increases them in humility
And they fall upon their chins crying, and it increases them in humility.
And they fall upon their chins crying, and it increases them in humility.
And they fall down to the chins/beards weeping and He/it (the weeping) increases them humbleness/submission
And so they fall down upon their faces, weeping, and [their consciousness of God's grace] increases their humility
And they collapse upon their faces weeping, and it increases them in submissiveness. A prostration is to be performed here
They fall down on their faces, weeping, and it increaseth humility in them
They bow down in prostration and weep and it makes them more humble (before the Lord)
They fall down on their faces weeping, and it increases humbleness in their hearts
They fall down on their faces weeping, and it increases them in humility.
They fall down on their faces, choked up and sobbing. It (the Qur´an) fills them with humbleness
They fall down on their faces weeping, and it increases them in humility.
The Quran influences their senses and minds and excites their emotion that it prompts weeping and as they stand in awe of their Creator they prostrate themselves in profound reverence and humility
They fall on their faces in prostration, weeping as their humility grows
And they fall down upon their faces weeping, and it increases them in humility.”
And they fall prostrate on their faces crying, and it increases them in humility.
They fall down upon their faces, weeping; and as they listen, their awe increases.‘
They fall down on their chins, prostrating and weeping, for it augments their reverence.
and they fall down, weeping. It [the Qur'an] fills them with humility"
and they fall down, weeping. It [the Qur’an] fills them with humility”
And they fall down to their chins, weeping, and it increases them humbling.
And they fall down (in prostration) weeping and it adds up to their humility.
And upon their faces they fall down, weeping, and it increases their humility.
And so they fall down on their chins, weeping, and increasing in humility
And they fall down on their faces weeping, and it adds to their humility
They fall down on their faces weeping, and it increases humility in them
And they fall down on their faces, weeping, and it increases them in humility
They fall down on their faces with tears, and it increases their (truly heartfelt) humility
And they will fall down, crying, and it would increase them in humility.
And they fall to their chins, weeping, and it adds to their humility
And they fall upon their faces weeping, and the Qur'an increases them in humble submission
And they fall to the chins weeping, and it increases them in humility.'
They fall down on their faces in tears, and it increases their (earnest) humility
They fall down on their faces in tears, and it increases their (earnest) humility
قُلِ ٱدۡعُوا۟ ٱللَّهَ أَوِ ٱدۡعُوا۟ ٱلرَّحۡمَـٰنَۖ أَیࣰّا مَّا تَدۡعُوا۟ فَلَهُ ٱلۡأَسۡمَاۤءُ ٱلۡحُسۡنَىٰۚ وَلَا تَجۡهَرۡ بِصَلَاتِكَ وَلَا تُخَافِتۡ بِهَا وَٱبۡتَغِ بَیۡنَ ذَ ٰلِكَ سَبِیلࣰا ١١٠
Say [to them], ‘Call on God, or on the Lord of Mercy- whatever names you call Him, the best names belong to Him.’ [Prophet], do not be too loud in your prayer, or too quiet, but seek a middle wa
Say (O Muhammad): “Invoke Allah or invoke the Beneficent, by whatever name you invoke Him, to Him belongs the best names. Offer your prayer neither aloud nor make it in a low voice but seek a way between these
Say thou: call upon Allah or call upon Rahman, by whichsoever ye call, His are the excellent names. And shout not thy prayer, nor speak it low, but Seek between these a way
Say: "Call Him Allah or call Him Ar-Rahman; whatever the name you call Him by, all His names are beautiful." Do not say your prayers too loudly or in too low a voice, but follow a middle coarse
Say, “Turn to Allah or turn to the Rahman; with whichever understanding you turn, to HU belongs the Most Beautiful Names (all the Names reference the ONE! The Beautiful Names are references to the various qualities of the ONE; there is no other than HU)! Do not raise your voice during prayer, but do not conceal it completely either; seek a way between them.”
Say: ´Call on Allah or call on the All-Merciful, whichever you call upon, the Most Beautiful Names are His.´ Do not be too loud in your salat or too quiet in it, but try to find a way between the two.
Say, ‘Invoke ‘‘Allah’’ or invoke ‘‘the All-beneficent.’’ Whichever [of His Names] you may invoke, to Him belong the Best Names.’ Be neither loud in your prayer, nor murmur it, but follow a middle course between these
Say: "Call upon Him as Allah (God) or call upon Him as ar-Rahman (the All-Merciful). By whichever Name you call upon Him, to Him belong the All-Beautiful Names. And offer your Prayer neither in too loud a voice nor in a voice too low, but follow a middle course
Say, `Call upon (Him by the name of) Allah or call upon (Him by the name of) Al-Rahman (the Most Gracious). (In short) call upon Him by whichsoever name you like, all beautiful names belong to Him (- the One God). And utter not your prayer in a loud voice nor utter it in too low tones (completely concealing it) but seek a middle course.
Say: 'Call upon God, or call upon the Merciful; whichsoever you call upon, to Him belong the Names Most Beautiful.' And be thou not loud in thy prayer, nor hushed therein, but seek thou for a way between that
Say: “Call on God or call on the beneficent, whichever one you call on (it makes no difference), the good attributes (and names) are His. And do not be loud in your mandatory prayer and do not be quiet with it, and look for a way between that.”
Say: “Call Him Allah or call Him Most Merciful, whichever you like the most. The fact of the matter is: to God belongs the nicest names. When you worship your Lord, do not raise your voice nor lower it down; use a moderate tone.”
Say, “Call upon God, or call upon the Merciful Benefactor, or by whatever name you would like to call upon Him, because to Him belong the most beautiful names. Neither say your Salat loudly, nor say it in a low tone, but seek a way in between.
Saysg, “Call upon Allah or call upon the All-Merciful; whichever you call upon, to Him belong the most beautiful names.” And be neither loud in your prayer nor silent in it, but follow a way in between.
Say, 'Call on God, or call on the Merciful One, whichever ye may call on Him by; for His are the best of names.' And do not say thy prayers openly, nor yet murmur them, but seek a way between these
Proclaim, "Pray calling (Him) Allah or calling (Him) the Most Gracious; whichever name you call with - they are all His magnificent names; and do not offer your prayers very loudly or very softly, and seek a way between them."
Say, “Call Allah or call Ar-Rahman, by whichever name you call him, all the excellent names are His. And do not read your prayer aloud nor make it silent and find a way between them [neither loud nor silent]”
Say, call upon God, or call on the Merciful: By which soever of the two names ye invoke Him, it is equal; for He hath most excellent names. Pronounce not thy prayer aloud, neither pronounce it with too low a voice, but follow a middle way between these
Say, "Call unto Allah, or call on Rahman (the Beneficent), unto whichever you call it is the same; for His are the most beautiful names." And do not say your prayers loud-voiced, nor yet silently, but seek a way between these
Say: 'Call upon Allah, or call upon the Merciful; whichever (Name) you call upon, to Him belong the Most Beautiful Names. ' Pray neither loudly nor to quietly, rather, seek a middle course between them
SAY: Call upon God (Allah), or call upon the God of Mercy (Arrahman), by whichsoever ye will invoke him: He hath most excellent names. And be not loud in thy prayer, neither pronounce it too low; but between these follow a middle way
Say: “Invoke Allah, or invoke Rahman, through whichever (Name) you invoke — so all the excellent attributes are restricted for Him (Alone)." And don’t be loud in your Salat (Prayer) and do not be low with (it in voice), but adopt an approach between these (two extremes)
Say: Call to God or call to the Merciful. By whatever you call Him, to Him are the Fairer Names. And be thou not loud in thy formal prayer nor speak in a low tone and look for a way between.
Say, “Call upon Allah or call upon the Most Gracious, or by whatever name you call upon Him, for to Him belong the most beautiful names. Do not speak your prayers too loudly or too softly, but seek a moderate tone.”
O Prophet, say to them: "Whether you call Him Allah or call Him Rahman; it is all the same by whichever name you call Him because for Him are all the Finest names. Offer your Salah neither in too loud a voice nor in too low a voice but seek a middle cours
Say to them (O Prophet!): "Call upon Him as Allah or call upon Him as al-Rahman; call Him by whichever name you will, all His names are beautiful. Neither offer your Prayer in too loud a voice, nor in a voice too low; but follow a middle course."
Say: Call on Allah or call on the Beneficent. By whatever (name) you call on Him, He has the best names. And utter not thy prayer loudly nor be silent in it, and seek a way between these
Say “Call upon (God by the name of) Allah or call upon (God by the name of) Rehman (the Beneficent), (by) whichever (name) you call (Him), His are the best names. And do not be loud voiced in your worship (salat) nor be silent in it, but seek a way between these.”
Say, "Pray to Allah or pray to the Gracious One; you may pray to Him by any of His beautiful names. And say your ritual prayer neither too loudly nor in an undertone, but choose a suitable tone in between."
Say: ‘Call on Allah or call on al-Rahman (the Most Compassionate), by whatever Name you invoke Him, (all) the Best Names are His. And recite (the Qur’an in) your Prayer neither too loud nor too low, but adopt a (middle) course in between the two.
Say: "Call on God or call on the Almighty. Whichever it is you call on, for to Him are the best names." And do not be too loud in thy contact-method, nor too quite; but seek a path in between
Say: "Call on God or call on the Almighty; by whichever you call on, to Him are the best names." And do not be too loud in making your contact prayer, nor too quiet; but seek a path in between.
Say: "Call on God or call on the Almighty; by whichever you call on, to Him are the best names." And do not be too loud in your connecting, nor too quiet; but seek a path in between.
Say: "Call God, or call the merciful, whichever you call, so for Him (are) the names the best/most beautiful (the good names), and do not publicize/declare/raise (voice) with your prayers, and do not silence/lower and hide with it, and wish/desire between that a way/method."
Say: "Invoke God, or invoke the Most Gracious: by whichever name you invoke Him, [He is always the One-for] His are all the attributes of perfection. And [pray unto Him; yet] be not too loud in thy prayer nor speak it in too low a voice, but follow a way in-between
Say, "Invoke Allah, or invoke The All-Merciful. Whichever you call upon, so to Him (belong) the Fairest Names." And do not be (too) loud in your prayer nor hushed therein, and seek for a way between that
Say (unto mankind): Cry unto Allah, or cry unto the Beneficent, unto whichsoever ye cry (it is the same). His are the most beautiful names. And thou (Muhammad), be not loud-voiced in thy worship nor yet silent therein, but follow a way between
(Muhammad), tell them, "It is all the same whether you call Him God or the Beneficent. All the good names belong to Him." (Muhammad), do not be too loud or slow in your prayer. Choose a moderate way of praying
Say, .Call (Him by the name of) Allah or Ar-RaHman, in whichever way you call, His are the Best Names. Do not be (too) loud in your Salah, nor be (too) low in it, and seek a way in between
Say, (O’ Muhammad), “Implore and pray to Allâh, or implore and pray to the Most Beneficent (God). By whatever name you implore and pray to Him, (it is all the same) as unto Him belong the Most Honorable (& Glorious) Names. Utter not your prayer loudly or soundless, but rather seek a way between these.
Say, "Call Him Allah, or call him Rehman. Whichever name you call Him by, (remember) His attributes are the most beautiful. During your ´salat´, do not raise your voice too loud, nor lower it to a virtual whisper. Rather, adopt a moderate tone."
Say: ‘Invoke Allâh or invoke the True Merciful (God). By whatever name you invoke Him, (it is all the same) as the Most Honorable (& Glorious) Names belongs unto Him. Do not utter your prayer loudly or soundless, but rather seek a way between these.
Say to the Pagans who reject the attribute AL- Rahman and think it is another god: Invoke Allah or invoke AL-Rahman whichever you choose, for to Him belong all the graceful Names which are the supreme appellations in which His unique qualities are ascribed. And to avoid -O Muhammad- their mockery and derision when you engage in the act of worship, you just entertain the profound reverence dutiful to Allah. And do not voice your prayer loudly nor pronounce it inaudibly or below your breath but hold a middle degree between the two extremes
Say: “Call Allah or Rahman by whichever names you call, He has most beautiful names.” So, when you pray don’t call Him too loudly or too quietly; instead seek a middle way.
Say, ˹O Prophet,˺ “Call upon Allah or call upon the Most Compassionate—whichever you call, He has the Most Beautiful Names.” Do not recite your prayers too loudly or silently, but seek a way between.
Say: call on Allah or call on the Merciful, whatever you call on, His are the most beautiful names. And do not be loud in your prayer nor hide it, and seek a way between that.
Say: ‘You may call on God or you may call on the Merciful: by whatever name you call on Him, His are the most gracious names.‘ Pray neither with too loud a voice nor in silence, but, between these extremes, seek a middle course
Say, "Call Him GOD, or call Him the Most Gracious; whichever name you use, to Him belongs the best names." You shall not utter your Contact Prayers (Salat) too loudly, nor secretly; use a moderate tone.
Say, "Call on God; or call on the Merciful-to-all. By whichever name you call upon [Him], the most beautiful names are His! And pray, not screaming or whispering, but in a moderate voice,
Say, “Call on God, or call on the Merciful-to-all. By whichever name you call upon [Him], the most beautiful names are His! And pray, not loudly nor whispering, but in a moderate voice,
Say, “Call Allah, or call Al-Rahman (The Widely merciful). Whichever you call, so for Him are the Excellence Names.” And neither be loud in your prayer, nor faint by it, and seek between that pathway.
Say: 'Call upon Allah, or call upon the Beneficent; whichever you call upon; then the best names belong to Him; and do not utter your prayer too aloud nor be silent with regard to it, and seek a way between that'.
Say, 'Call upon God or call upon the Most Merciful. By whichever name you invoke Him, His are the most gracious names.' Do not raise your voice too loud in prayer, nor say it in too low a voice, but follow a middle course in between.
Say, "Call Him Allah, or call Him Rahman, the Beneficent; to Him belong the best names. By whichever name you call Him, His are all the best attributes of perfection. And be not too loud in your call to the Divine System, nor speak in too low a voice, but follow a way in between
Say: Call upon Allah or call upon, the Beneficent Allah; whichever you call upon, He has the best names; and do not utter your prayer with a very raised voice nor be silent with regard to it, and seek a way between these
Say, `Call upon ALLAH or call upon Al-Rahman, by whichever name you call on HIM, HIS are the most beautiful names.' And utter not thy Prayer aloud, nor utter it too low, but seek a way between
Say, “Call upon God, or call upon the Compassionate. Whichever you call upon, to Him belong the Most Beautiful Names. And be not loud in your prayer, nor too quiet therein, but seek a way between.
Say: "Call upon Allah, or call upon the Most Gracious (Ar-Rahman): By whatever Name you call upon Him, (that is fine) because the Most Beautiful Names belong to Him. Offer the prayers, neither speak the words aloud, nor speak them in a low voice, but seek a middle path between."
Say, “Call upon God, or call upon the Most Merciful. Whichever you call upon Him with, for Him are the most beautiful names.” And don’t be loud in your prayer nor quiet in it, but seek a way in between.
Say, 'Call Him God, or call Him the Most Merciful. Whichever name you use, to Him belong the Best Names.' And be neither loud in your prayer, nor silent in it, but follow a course in between
Say, "Call upon Allah or call upon the Most Merciful. Whichever [name] you call - to Him belong the best names." And do not recite [too] loudly in your prayer or [too] quietly but seek between that an [intermediate] way
Say, 'Call on God, or call on the Merciful, whichever you call on; His are the best names. And do not be loud in your prayers nor be silent therein, but seek a way between that.'
Say: "Call upon God, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."
Say: "Call upon Allah, or call upon Rahman: by whatever name ye call upon Him, (it is well): for to Him belong the Most Beautiful Names. Neither speak thy Prayer aloud, nor speak it in a low tone, but seek a middle course between."
وَقُلِ ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِی لَمۡ یَتَّخِذۡ وَلَدࣰا وَلَمۡ یَكُن لَّهُۥ شَرِیكࣱ فِی ٱلۡمُلۡكِ وَلَمۡ یَكُن لَّهُۥ وَلِیࣱّ مِّنَ ٱلذُّلِّۖ وَكَبِّرۡهُ تَكۡبِیرَۢا ١١١
and say, ‘Praise belongs to God, who has no child nor partner in His rule. He is not so weak as to need a protector. Proclaim His limitless greatness!’
and say: “Praise be to Allah, Who has not taken a son, and Who has no partner in (His) Dominion, nor there is any protector for Him out of dependence. And magnify Him with all magnificence.
And say thou: all praise is unto Allah who hath not taken a son, and whose is no associate in the dominion, nor hath He a protector through weakness, and magnify Him with all magnificence
And say: "All praise be to God who has neither begotten a son nor has a partner in His kingdom; nor has He need of any one to protect Him from ignominy. So extol Him by extolling His majesty."
And say, “Hamd (the evaluation of the corporeal worlds as He wills) belongs to Allah, who has not taken a son, who has no partner in His dominion, and therefore has no need of a guardian” and glorify Him through takbir (experience His magnificent might; Allahu Akbar)!
And say: ´Praise be to Allah Who has had no son and Who has no partner in His Kingdom and Who needs no one to protect Him from abasement.´ And proclaim His Greatness repeatedly!
and say, ‘All praise belongs to Allah, who has neither taken any son, nor has He any partner in sovereignty, nor has He [taken] any ally out of weakness,’ and magnify Him with a magnification [worthy of Him]
And say: "All praise and gratitude are for God, Who has neither taken to Him a child, nor has a partner in the sovereignty (the dominion and ownership of the whole creation), nor (being exalted above all want or insufficiency) has He a guardian against neediness and weakness. And exalt Him with His immeasurable greatness
And say, `All true and perfect praise belongs to Allah Who has not taken to Himself a son, and Who has no associate-partner in His kingdom, nor has He any helper because of any weakness. And extol His glory with repeated glorification.
And say: 'Praise belongs to God, who has not taken to Him a son, and who has not any associate in the Kingdom, nor any protector out of humbleness.' And magnify Him with repeated magnificats
And say: “All praise belongs to God, the One Who did not take a child, and there is no partner for Him in the rule, and there is no supporter (or helper) for Him out of weakness” and magnify Him greatly.
And say: “I thank the One Who has never begotten a son, never taken a partner in His Kingdom, and has never been in need of any ally out of weakness.” Then glorify Him in the most glorious way
Say, “Praise God, who does not have a son, and has no partner in His control, nor does He need any to protect Him out of weakness. Yes, exalt Him for His Greatness and Glory.
And saysg, “All praise be to Allah, Who has not taken any offspring (for Himself), nor has He ever had an associate in the dominion, nor has He ever had an ally out of humbleness. And glorify Him constantly.”
And say, 'Praise belongs to God, who has not taken to Himself a son, and has not had a partner in His kingdom, nor had a patron against (such) abasement.' And magnify Him greatly
And say, "All praise is to Allah, Who has not chosen a son for Himself, and none is His partner in kingship, and none is His supporter due to weakness, and say ‘Allah is Great’ to proclaim His greatness."
And say, “The praise is for Allah who has not taken a son and there is no partner for Him in the kingdom and there is no ally for Him from humiliation and so magnify Him with a complete magnificence.”
And say, praise be unto God, Who hath not begotten any child; Who hath no partner in the kingdom, nor hath any to protect him from contempt: And magnify Him by proclaiming his greatness
And say, "Praise belongs to Allah, who has not taken to Himself a son, and He has no partner in the Sovereignty (or Dominion), nor needs He a patron to protect Him from such abasement (or from humiliation)." And magnify Him for His greatness an
Say: 'Praise be to Allah who has not taken a son; who has no associate in the Kingdom; nor out of humility any guardian. ' And exalt Him repeatedly with exaltations
And SAY: Praise be to God who hath not begotten a son, who hath no partner in the Kingdom, nor any protector on account of weakness. And magnify him by proclaiming His greatness
And say: “Specific Praise is restricted to Allah Who has not begotten a son, and (one) does not become to Him a partner in (His) Dominion; and (one) does not become to Him a helper because of (His non-existent) weakness, and magnify Him in magnificence and majesty.
And say: The Praise belongs to God Who takes not a son to Himself and there be no associates ascribed with Him in the dominion nor there be for Him need for a protector from humility. And magnify Him a magnification!
Say, “Praise Allah, the One who begets no son and has no partner in dominion and needs none to protect Him from humiliation. Magnify Him for His magnificence.”
and say: "Praise be to Allah, the One Who has begotten no son and Who has no partner in His Kingdom; nor is He helpless to need a protector, and glorify His greatness in the best possible way."
And say: "All praise be to Allah Who has neither taken to Himself a son, nor has He any partner in His kingdom, nor does He need anyone, out of weakness, to protect Him." So glorify Him in a manner worthy of His glory
And say: Praise be to Allah! Who has not taken to Himself a son and Who has not partner in the kingdom, and Who has not a helper because of weakness; and proclaim His greatness, magnifying (Him)
And say “Praise is due only for Allah Who has not taken a son and Who has no partner in the kingdom and who needs no guardian due to weakness (which He does not have),” and regard Him Great by proclaiming His Greatness.
And say, "To Allah is due all praise, Who has taken no son to Himself. And He has no partner in His absolute sovereignty, and has no infirmity to protect against. And do proclaim His greatness!"
And say: ‘All praise belongs to Allah alone, Who has neither taken any son (for Himself), nor is there any partner in (His) kingdom and authority, nor has He any aide due to any handicap. (O Beloved,) keep extolling His Greatness and Glory with conviction and magnify Him with all His magnificence.
And Say: "Praise be to God who has not taken a son, nor does He have a partner in sovereignty, nor does He have an ally out of weakness." And glorify Him greatly
And say: "Praise be to God who has not taken a son, nor does He have a partner in sovereignty, nor does He have an ally out of weakness." And magnify Him greatly.
And say: "Praise be to God who has not taken a child, nor does He have a partner in sovereignty, nor does He have an ally out of weakness." And glorify Him greatly.
And say: "The praise/gratitude (is) to God who did not take (a) child (son), and (there) had not been/is not a partner for Him in the ownership/kingdom , and (there) had not been/is not for Him (a) guardian/protector from the humbleness/weakness , and greaten/magnify Him , greatness/enlargement ."
and say: "All praise is due to God, who begets no offspring, and has no partner in His dominion, and has no weakness, and therefore no need of any aid" -and [thus] extol His limitless greatness
And say, "Praise be to Allah, Who has not taken to Him a child, and Who has not any associate in the Kingdom, nor any patron out of humbleness." And magnify Him with all magnificence (i.e., say: Allahu Akbaru Kabira)
And say: Praise be to Allah, Who hath not taken unto Himself a son, and Who hath no partner in the Sovereignty, nor hath He any protecting friend through dependence. And magnify Him with all magnificence
Say, "It is only God who deserves all praise. He has not begotten a son and has no partner in His Kingdom. He does not need any guardian to help Him in His need. Proclaim His greatness
Say, .Praise belongs to Allah who has neither had a son, nor is there any partner to Him in His kingdom, nor is anyone (needed) to protect Him from (any) weakness. And proclaim His greatness, an open proclamation
Say: “All the praises and gratitude belong to Allâh, Who has not taken to Himself a son, Who has no partner in (His Divine) Sovereignty, and Who has no (need of a) guardian out of weakness. Magnify Him with all the magnificence.
And say, "All praise is for Allah Who did not beget a son, and Who shares the Lordship of His domain with none! And He (has no weakness, therefore) requires no friend to mask any weakness. So, Glorify Him for His Greatness and Majesty
Say: “All praise is due to Allâh, Who has not taken to Himself a son, Who has no partner in (His Divine) Sovereignty, and Who has no (need of a) guardian out of weakness. Magnify Him with all the magnificence.
And express you gratitude to Him in words for His unipersonality and Unique divine nature, thus: "Praise be to Allah Who did not beget nor adopt a son nor is there anyone to share His divine nature or His realm nor is He dependent upon a tutelary guardian to protect Him from harm and from humiliation and praise Him highly for His imposing Omnipotence"
Say: “All Praises are for Allah. He has no son and no partner in His Kingdom; He needs no such petty protectors – to proclaim His absolute greatness.
And say, “All praise is for Allah, Who has never had ˹any˺ offspring; nor does He have a partner in ˹governing˺ the kingdom; nor is He pathetic, needing a protector. And revere Him immensely.”
And say: Allah is praised who did not adopt a son nor does He have a partner in the kingdom nor does He have an ally from beneath Him, and proclaim His greatness.
Say: ‘Praise be to God who has never begotten a son; who has no partner in His Kingdom; who needs none to protect Him from humiliation.‘ Proclaim His greatness
And proclaim: "Praise be to GOD, who has never begotten a son, nor does He have a partner in His kingship, nor does He need any ally out of weakness," and magnify Him constantly.
and say, "All praise be to God, who has had no son and who has no partner in His kingdom, and who needs no protector from disgrace!" And proclaim His immeasurable greatness.
and say, “All praise be to God, who has had no son and who has no partner in His kingdom, and who needs no protector from disgrace!” And proclaim His immeasurable greatness.
And say, “The Praise for Allah, who did not take a son, and was not for Him a partner in The Sovereignty, and He was not for Him a guardian from the Humiliation, and aggrandize him aggrandization.”
And say: ' (All) Praise is Allah's, Who has not taken unto Him a son; nor has He got any partner in the Sovereignty; and there is not for Him any helper out of humbleness. ' And magnify Him with all magnificence.
And say, 'All praise is due to God who has never begotten a son; who has no partner in His dominion; who needs none to support Him against any difficulty.' And extol His greatness.
And say, "All Praise is due to Allah Who begets not an offspring, and has no partner in His Dominion, and has absolutely no weakness, hence no need of any aid." And so, extol His limitless Greatness. (Establish His Greatness in the Earth with all magnificence, as it is in the entire Universe). (9:33, 74:3)
And say: (All) praise is due to Allah, Who has not taken a son and Who has not a partner in the kingdom, and Who has not a helper to save Him from disgrace; and proclaim His greatness magnifying (Him)
And say, `All praise belongs to ALLAH who has taken unto Himself no son, and who has no partner in HIS kingdom, nor has HE anyone to help HIM because of any weakness of HIS.' And proclaim HIS greatness, glorifying HIM
And say, “Praise be to God, who has no child! He has no partner in sovereignty; nor has He any protector out of lowliness.” And proclaim His Greatness
Say: "All Praises (and thanks) be to Allah, Who has no son, and has no partner in (His) kingdom: Nor does He (need) anyone to protect from humiliation: And magnify Him for His Greatness and Glory!"
And say, “Praise be to God, who didn’t father a child, who has no partner in sovereignty, who has no ally out of weakness, and magnify Him with all the magnificence.”
And say, 'Praise be to God, who has not begotten a son, nor has He a partner in sovereignty, nor has He an ally out of weakness, and glorify Him constantly.'
And say, "Praise to Allah , who has not taken a son and has had no partner in [His] dominion and has no [need of a] protector out of weakness; and glorify Him with [great] glorification."
And say, 'Praise be to God, who has not taken a son, and has not had a partner in the kingdom, nor had a patron out of weakness.' And magnify Him greatly.
Say: "Praise be to God, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"
Say: "Praise be to Allah, who begets no son, and has no partner in (His) dominion: Nor (needs) He any to protect Him from humiliation: yea, magnify Him for His greatness and glory!"