Listen to Full Surah
1
A Warning to Christians
ٱلۡحَمۡدُ لِلَّهِ ٱلَّذِیۤ أَنزَلَ عَلَىٰ عَبۡدِهِ ٱلۡكِتَـٰبَ وَلَمۡ یَجۡعَل لَّهُۥ عِوَجَاۜ ١
Praise be to God, who sent down the Scripture to His servant and made it unerringly straight
All the praises be to Allah Who has sent down to His servant (Muhammad) the book (the Qur’an) and has not placed therein any crookedness.
All praise unto Allah who hath sent down unto His bondman the Book, and hath not placed therein any crookedness
ALL PRAISE BE to God who has revealed to His votary the Book which is free of all obliquity
Hamd (the evaluation of the corporeal worlds as He wills) belongs to Allah, who has disclosed to His servant the knowledge of the reality and sunnatullah (Book) in which there is no discrepancy.
Praise belongs to Allah Who has sent down the Book to His slave and has put no crookedness in it.
All praise belongs to Allah, who has sent down the Book to His servant and did not let any crookedness be in it
All praise and gratitude are for God, Who has sent down on His servant the Book and has put no crookedness in it (so that it is free from contradiction and inconsistency, and anything offensive to truth and righteousness)
All type of true and perfect praise belongs to Allah Who has revealed this perfect Book to His servant, and has not assigned to it any crookedness
Praise belongs to God who has sent down upon His servant the Book and has not assigned unto it any crookedness
All praise belongs to God, the One Who sent down the book to His servant, and did not place any distortion in it.
Mankind should be thankful to God Who sent this Qur’an through His servant Mohammad and made His points in it sound and clear
Praise God, Who has sent to His servant the Book, and has allowed therein no crookedness
All praise be to Allah, Who sent down the Scripture upon His servant and has not made therein any crookedness;
Praise belongs to God, who sent down to His servant the Book and put no crookedness therein,
All praise is to Allah Who sent down the Book upon His bondman, and has not kept any deviation in it
The praise is for Allah who has revealed the book unto His servant and has not permitted any deviousness therein;
Praise be unto God, who hath sent down unto his servant the book of the Koran, and hath not inserted any crookedness, but hath made it a strait rule
Praise be to Allah, who sent down to His servant the Book, and allowed no crookedness therein
Praise belongs to Allah who has sent down the Book to His worshiper (Prophet Muhammad) and has not made any crookedness in it
PRAISE be to God, who hath sent down the Book to his servant, and hath not made it tortuou
Selective Praise suits Allah (Alone) Who has delivered to His Abd (subservient) Al-Kitab and did not allow thereto any crookedness
The Praise belongs to God Who caused the Book to descend to His servant and makes not for it any crookedness,
Praise to Allah the One who has revealed to His servant the Book, and has allowed no uncertainty in it.
Praise be to Allah Who has revealed the Book to His servant and did not make it complicated
Praise be to Allah Who has revealed to His servant the Book devoid of all crookedness
Praise be to Allah! Who revealed the Book to His servant, and allowed not therein any crookedness
Praise is due only for Allah Who has sent down the book to His servant and has not kept any crookedness in it,
All praise is due to Allah, Who sent down the Book to His devotee and made it flawless
All praise belongs to Allah, Who revealed the (Glorious) Book to His (Most Beloved and Intimate) Servant, and left not in it any crookedness
Praise be to God who sent down the Scripture to His servant, and He did not make in it any crookedness
Praise be to God who has sent down the Book to His servant, and He has not made in it any crookedness.
Praise be to God who has sent down the Book to His servant, and He has not made in it any crookedness.
The praise/gratitude (is) to God who descended on His worshipper/slave The Book , and He did not make/create for it crookedness/indirectness
ALL PRAISE is due to God, who has bestowed. this divine writ from on high upon His servant, and has not allowed any deviousness to obscure its meaning
Praise be to Allah Who has sent down upon His bondman the Book and has not made to it any crookedness
Praise be to Allah Who hath revealed the Scripture unto His slave, and hath not placed therein any crookedness
Praise be to God. He has sent the Book to His servant and has made it a flawless guide (for human beings
Praise belongs to Allah who has sent down the Book to His servant, and allowed no crookedness in it
All the praises and gratitude belong to Allâh, Who has sent down the ‘Book’ to His servant, and has made it without any imperfections.
All the praise belongs to Allah, Who revealed the book to His servant, and in it is included nothing queer
All praise is due to Allâh, Who has sent down the Book to His servant and made it without any imperfections.
Praise be to Allah Who sent down to His servant the Book -the Quran- well founded, constant ,resolute and did not allow therein of declension, obliquity or crookedness
All praises are for Allah, He who sent down the Book to his servant. It does not bend the truth,
All praise is for Allah Who has revealed the Book to His servant, allowing no crookedness in it,
Allah is praised who revealed to His servant the book and did not place any deviation in it.
PRAISE BE to God who has revealed the Book to His servant and made it flawless
Praise GOD, who revealed to His servant this scripture, and made it flawless.
[All] praise is [due] to God, who has sent down the Book to His servant and allowed no crookedness in it,
[All] praise is [due] to God, who has sent down the Book to His servant and allowed no crookedness in it,
The praise for Allah, the one who sent down the Book upon His slave, and He did not set up for it a crookedness.
(All) praise is (only) Allah's, Who sent down upon His servant the Book (the Qur'an) and did not make in it any crookedness.
All praise is due to God who has bestowed this book from on high on His servant, and has ensured that it remains free of distortion,
All beauty and balance in the Universe is the living evidence that Allah is Praiseworthy. Praise be to Allah who has revealed this Book to His servant, and made it flawless
(All) praise is due to Allah, Who revealed the Book to His servant and did not make in it any crookedness
All praise belongs to ALLAH WHO has sent down the Book to HIS servant, and has not placed therein any crookedness
Praise be to God, Who sent down the Book unto His servant, and placed no crookedness therein
All Praises (and thanks) are due to Allah, Who has sent down to His Servant (the Prophet) the Book (the Quran), and has permitted no unevenness (or crookedness) in it
Praise be to God, who revealed to His servant the Scripture, free from any distortions.
Praise be to God, who revealed the Book to His servant, and allowed in it no distortion
[All] praise is [due] to Allah , who has sent down upon His Servant the Book and has not made therein any deviance
Praise be to God, the one who sent down to His servant the Book, and has not made in it crookedness.
Praise be to God, the One Who sent down to His servant a Book in which He allowed no crookedness
Praise be to God, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness
Praise be to Allah, Who hath sent to His Servant the Book, and hath allowed therein no Crookedness
قَیِّمࣰا لِّیُنذِرَ بَأۡسࣰا شَدِیدࣰا مِّن لَّدُنۡهُ وَیُبَشِّرَ ٱلۡمُؤۡمِنِینَ ٱلَّذِینَ یَعۡمَلُونَ ٱلصَّـٰلِحَـٰتِ أَنَّ لَهُمۡ أَجۡرًا حَسَنࣰا ٢
warning of severe punishment from Him, and [giving] glad news to the believers who do good deeds––an excellent rewar
(He has made it) right to give warning (to the disbelievers) of a severe punishment from Him, and to give glad tidings to the believers who work righteous deeds so that they shall have a good reward (Paradise),
Straightforward, that it may warn of a severe violence from before Him, and bring glad tidings to the believers who work righteous works that theirs shall be a goodly hire
Immutable, so that it may warn of a severe punishment from Him; and give happy tidings to those who believe and do the right that there is a better reward (of Paradise) for them
It is (a) straight (Book)... from His ladun to warn against a severe suffering and to give the good news to the believers, who fulfill the requirements of their faith, that they will have a good reward.
It is straight, to warn of violent force direct from Him, and to give the good news to the muminun, those who do right actions, that for them there is an excellent reward,
[a Book] upright, to warn of a severe punishment from Him, and to give good news to the faithful who do righteous deeds, that there shall be for them a good reward
(He has made it) unerringly straight, to warn of a stern punishment from Him and give the believers who do good, righteous deeds the glad tidings that for them is an excellent reward (Paradise)
(He has made it) rightly directing, that it may warn (the disbelievers) of a severe calamity (coming) from Him and that it may give good tidings to the believers who do deeds of righteousness, that there awaits them a (place of) goodly reward
right, to warn of great violence from Him, and to give good tidings unto the believers, who do righteous deeds, that theirs shall be a goodly wag
Straight (and without any distortion) to warn of a severe punishment from Him and to give good news to the believers who do good that there will be a good reward for them,
Qur’an is a straight forward book revealed to warn the disbeliever of a terrible punishment waiting for them as well as a generous reward for those believers who have chosen a God pleasing way of life and do good deeds
No, only that which is straight. In order that He may warn of a terrible punishment from Him, and that He may give hope to the believers who work righteous deeds, that they will have an excellent reward
most upright, to warn of a severe chastisement from Himself, and (to) give glad tidings to the believers who do righteous deeds that for them is an excellent reward,
straight, to give warning of keen violence from Him; and to give the glad tidings to the believers, who do what is right, that for them is a goodly rewar
A just Book, to warn of Allah’s severe punishment, and to give glad tidings to the believers who do good deeds, that for them is an excellent reward
[A book] which is most upright in order that he warn of a terrible chastisement from Him and that he bring glad tidings to the believers who act righteous deeds that for them there will be an excellent reward
That He should threaten a grievous punishment unto the unbelievers, from his presence; and should bear good tidings unto the faithful, who work righteousness, that they shall receive an excellent reward, namely, paradise
(He made it) Straight, to give warning of stern punishment from Him; and to give the glad tidings to the believers, who do what is right, that for them is a goodly reward
unswerving. To warn of great violence from Him, and to give good tidings to the believers who do good deeds that theirs shall be a goodly wag
But direct; that it may warn of a grievous woe from him, and announce to the faithful who do the things that are right, that a goodly reward
(Allah has made it) Qayyim [one that keeps established (the Religion that emanates from Him)] so that He may warn of a severe punishment from Him, and give glad tidings to the Believers who work righteous deeds, that for them is an excellent reward (in Paradise) —
truth-loving, to warn of severe violence from that which proceeds from His Presence and to give good tidings to the ones who believe, those who do as the ones in accord with morality, that they will have a fairer compensation,
It is explicit to warn of a terrible punishment from Him and to give good news to the believers who perform righteous deeds. They shall have a handsome reward.
It is straightforward so that He may warn about the terrible punishment for the unbelievers from Him and give good news to the believers who do good deeds that they shall have a goodly reward
an unerringly Straight Book, meant to warn of a stern punishment from Allah, and to proclaim, to those who believe and work righteous deeds, the tiding that theirs shall be a good rewar
Rightly directing, to give warning of severe punishment from Him and to give good news to the believers who do good that theirs is a goodly reward
( and has made it ) straight, that He may give warning of a severe punishment from Him, and ( convey ) good news to the believers who do righteous works, that for them there will be a good reward,
That shall remain immutable and straight so that it might warn them of severe punishment from Him and give good news to the believers, who do good deeds, that they shall have a good reward (Paradise)
(He made it) straight and moderate so that he might warn (the disbelievers) of fierce torment (coming) from Allah, and give good news to the believers who do pious deeds that for them is excellent reward (Paradise)
It is valuable, giving warning of the severe punishment from Him; and it gives glad tidings to the believers who do good works, that they will have a fair reward
It is valuable, giving warning of the severe punishment from Him; and it gives glad tidings to the believers who do good works, that they will have an excellent reward.
It is valuable, giving warning of the severe punishment from Him; and it gives glad tidings to the believers who do good works, that they will have an excellent reward.
A straight/valuable (Book) to warn/give notice (of) a severe power/might from at Him, and (it) announces good news (to) the believers those who make/do the correct/righteous deeds , that (E) for them (is a) good/beautiful reward
[a divine writ] unerringly straight, meant to warn [the godless] of a severe punishment from Him, and to give unto the believers who do good works the glad tiding that theirs shall be a goodly reward
Most upright, to warn of strict violence from very close to Him, and to give good tidings to the believers who do very deeds of righteousness that they will have a fair reward
(But hath made it) straight, to give warning of stern punishment from Him, and to bring unto the believers who do good works the news that theirs will be a fair reward
so that he could warn them of His stern retribution, give the glad news of the best and everlasting reward to the righteously striving believers
a straightforward Book to warn of a severe punishment from Him, and to give the good news to the believers, who do righteous deeds, that they will have an excellent reward (Paradise
(He has made it) outright, to give warning of severe retribution from Him, and joyful news to those who adhere firmly to Islamic monotheism, and do righteous acts ( in this ‘worldly life’), that they will have a a goodly reward.
(It is) straightforward, to sound a prior warning about His stern punishment, and to deliver the happy news to the believers, _ those of them with good deeds _ that theirs shall be the bountiful rewards
(He has made it) outright in order to warn with it those who (are living in spiritual darkness) of a severe penalty from Him, and to give glad tidings to those who live by Faith and strive to do righteous acts (in this worldly life) that they will have an excellent reward, ( Al-Jannah),
But orthodox, in accordance with what is divinely and authoritatively established as the truth guiding into all truth so that it strongly warns the ungodly and the impious of the torment laid upon the damned. It announces joyful tidings to those whose hearts are impressed with the image of religious and spiritual virtues and their deeds with wisdom and piety to expect a distinguished reward
but is factual, so He gives warning of severe punishment and good news to the believers who do righteous deeds, they will have Paradise,
˹making it˺ perfectly upright, to warn ˹the disbelievers˺ of a severe torment from Him; to give good news to the believers—who do good—that they will have a fine reward,
Upright as a warning of severe harm from Him and good news to the believers who do good work that they will have a beautiful reward.
unswerving from the Truth, that he may give warning of a dire scourge from Himself; proclaim to the faithful who do good works that a rich
A perfect (scripture) to warn of severe retribution from Him, and to deliver good news to the believers who lead a righteous life, that they have earned a generous recompense.
but unerringly straight, to warn of severe punishment from Him and to give good news to the believers who do righteous deeds, that they will have excellent reward
but unerringly straight, to warn of severe punishment from Him and to give good news to the believers who do righteous deeds, that they will have an excellent reward
Valuable to warn of severe adversity from His presence; and to preach (Good tidings) the believers who are working the righteous deeds, that for them is a finest wage.
(A Book which is, over other heavenly Books,) guardian, to give warning of a severe punishment from Him, and to give good tidings unto the believers who do righteous deeds, that there will be for them a goodly reward.
unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward
A Perfect Book, unerringly straight, meant to warn people of the destructive results of their wrongdoings. And to give good news to those who believe in the Message and make reforms in their individual and collective lives, that theirs shall be a generous Reward
Rightly directing, that he might give warning of severe punishment from Him and give good news to the believers who do good that they shall have a goodly reward
HE has made it a guardian, that it may give warning of a severe chastisement from HIM, and that it may give the believers, who do good works, the glad tidings that they shall have a goodly reward
upright, that He may warn of a great might coming from His Presence and give glad tidings unto the believers who perform righteous deeds that theirs shall be a beautiful reward
(He has made it) Straight (and Clear) so that He may warn (the disbelievers) of the terrible punishment from Him, and that He may give the good news to the believers who do righteous deeds, that they will have a (very) suitable reward
It is invaluable—to warn of severe punishment from Him, and as good news to the believers who do righteous deeds, that for them is a good reward.
Valuable—to warn of severe punishment from Himself; and to deliver good news to the believers who do righteous deeds, that they will have an excellent reward
[He has made it] straight, to warn of severe punishment from Him and to give good tidings to the believers who do righteous deeds that they will have a good rewar
Straight, to warn of severe punishment from Him, and to give glad tidings to the believers, those who do good works, that they will have a good reward;
(It's a book that's) straightforward (and clear), so He can warn (all people) of a terrible penalty from Him, and so that He can give good news to the believers who do what's morrally right that they're going to have an excellent reward
(He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward
(He hath made it) Straight (and Clear) in order that He may warn (the godless) of a terrible Punishment from Him, and that He may give Glad Tidings to the Believers who work righteous deeds, that they shall have a goodly Reward
مَّـٰكِثِینَ فِیهِ أَبَدࣰا ٣
that they will always enjoy
(they shall) abide in it forever.
They will abide therein for ever
Where they will abide for ever
Those (believers) will reside therein forever.
a place in which they will remain for ever,
to abide in it forever
Abiding therein forever
Wherein they shall stay for ever
therein to abide for ever
staying in it forever.
The latter will live in Paradise forever
Where they will remain forever
wherein they stay forever;
wherein they shall abide for ever and for aye
In which they will abide forever
to abide therein forever
wherein they shall remain for ever
Wherein they shall abide forever
and they will live for ever therein
wherein they shall abide for ever, awaiteth them
dwellers therein forever
ones who will abide in it eternally
They shall enjoy it forever.
which they will enjoy forever
wherein they shall abide for ever
Staying in it for ever
in which they will stay for ever,
They (the believers) shall stay therein for ever
Wherein they will live forever
In which they will abide eternally
In which they will remain eternally.
In which they will remain eternally.
(They) are remaining/residing in it forever/eternally (E)
[a state of bliss] in which they. shall dwell beyond the count of time
Staying therein forever
Wherein they will abide for ever
wherein they shall remain forever
in which they will dwell for ever
In which they will remain forever,
In it (the paradise), they shall reside forever
In which they will live therein forever,
The reward which merits the blissful abode in the beautitude of heaven wherein they will have passed through nature to Eternity
where they will stay forever.
in which they will remain forever;
In which they will remain forever.
and everlasting recompense awaits them
Wherein they abide forever.
where they will remain forever.
where they will remain forever.
They are abiding therein forever.
Where in they will abide for ever.
which continues to be theirs forever.
A state of Bliss in which they shall dwell beyond the count of time
Staying in it for ever
Wherein they will abide forever
wherein they shall remain forever
Where they will remain (in joy) forever
Remaining in it forever.
In which they will abide forever.
In which they will remain foreve
They will stay in it forever.
(a reward) that will stay with them forever
Wherein they shall remain for ever
Wherein they shall remain for ever
وَیُنذِرَ ٱلَّذِینَ قَالُوا۟ ٱتَّخَذَ ٱللَّهُ وَلَدࣰا ٤
It warns those people who assert, ‘God has offspring.’
Also to warn those who say: “Allah has begotten a son.”
And that it may warn those who say: God hath taken a son
And that it may warn those who say: "God has begotten a son."
And to warn those who say, “Allah has taken a son.”
and to warn those who say ´Allah has a son.´
and to warn those who say, ‘Allah has taken a son.’
And to warn those who say: "God has taken to Him a child."
And that it may warn those who say, `Allah has begotten a son.
and to warn those who say, 'God has taken to Himself a son'
And warns those who say that God took a child.
Qur’an is revealed to warn a terrible punishment for those who believe God has begotten a son
Further, that He may warn those who say, “God has a son.
and (to) warn those who have said, “Allah has taken (for Himself) offspring.”
and to give warning to those who say, 'God hath taken to Himself a son.
And to warn those who say, “Allah has chosen a child.”
and to warn those who say that Allah has taken for himself a son.
And that He should warn those who say, God hath begotten issue
And to give warning to those who say, "Allah has begotten a son."
And it (the Koran) warns those who say: 'Allah has taken a son.
And that it may warn those who say, "God hath begotten a Son."
And He may warn those who said:"Allah has begotten a son." [All the Prophets propagated Allah’s Book in original. Their followers after them broke up Religion and deformed its teachings. They prepared man-written books to propagate their perverted beliefs and deeds, and created sects. Some sects of the pre-Muhammad era like Jews and Christians etc. and some appearing in post-Muhammad era have exalted some specified humans to the ‘son of God’ position]
and to warn those who said: God took to Himself a son.
In addition, He warns those who say that Allah has begotten a son.
Further to warn those who say "Allah has begotten a son."
and also to warn those who say: "Allah has taken to Himself a son,"
And to warn those who say: Allah has taken to Himself a son
and (also) warn those who say, “Allah has taken a son.”
And warn those who say, "Allah has a son."
And (moreover) create fear in those who say that Allah has taken a son (for Himself)
And to warn those who said: "God has taken a son."
And to warn those who said: "God has taken a son."
And to warn those who said: "God has taken a child."
And He/it warns/gives notice (to) those who said: "God took/received a child (a son)."
Furthermore, [this divine writ is meant] to warn all those who assert, "God has taken unto Himself a son."
And to warn the ones who have said, " Allah has taken to Him a child."
And to warn those who say: Allah hath chosen a son
and admonish those who say that God has begotten a son
and to warn those who have said that Allah has had a son
As well as to warn those who say: “Allâh has taken a son unto Himself."
And to admonish those who claim that Allah has begotten a son
And also to warn with it those who say: ‘Allâh has taken a son to Himself ’.
And to give a cautionary notice against the ascription to Allah of plurality and to warn those whose hearts work iniquity not to utter grievous error against Him and irreverently say that He has begotten a son
You must warn those who said Allah has taken a child;
and to warn those who claim, “Allah has offspring.”
And as a warning to those who say Allah has adopted a son.
and admonish those who say that God has begotten a son.¹
And to warn those who said, "GOD has begotten a son!"
And to warn those who say, "God has taken a son."
And to warn those who say, "God has taken a son."
And to warn those who said, “Allah has taken a son.”
And to warn those who say: 'Allah has taken (to Himself) a son'.
Furthermore, it warns those who assert, 'God has taken to Himself a son.'
Furthermore, this Divine Writ is meant to warn all those who say, "God has taken unto Himself a son."
And warn those who say: Allah has taken a son
And that it may warn those who say, `ALLAH has taken unto Himself a son.
and that He may warn those who say, “God has taken a child.
Also, that He may warn those who say, "Allah has begotten (fathered) a son (or a child):"
And to warn those who say, “God has begotten a son.”
And to warn those who say, 'God has begotten a son.'
And to warn those who say, " Allah has taken a son."
And to warn those who say, 'God has taken a son.'
(It's also a message that been revealed) so He can warn those who say, "God has begotten a son.
Further, that He may warn those (also) who say, "God hath begotten a son"
Further, that He may warn those (also) who say, "Allah hath begotten a son"
مَّا لَهُم بِهِۦ مِنۡ عِلۡمࣲ وَلَا لِءَابَاۤىِٕهِمۡۚ كَبُرَتۡ كَلِمَةࣰ تَخۡرُجُ مِنۡ أَفۡوَ ٰهِهِمۡۚ إِن یَقُولُونَ إِلَّا كَذِبࣰا ٥
They have no knowledge about this, nor did their forefathers––it is a monstrous assertion that comes out of their mouths: what they say is nothing but lies
They don’t have knowledge about it, nor did their forefathers. Mighty is the word that comes out of their mouths. They say nothing but a lie.
No knowledge thereof have they, nor had their fathers. Odious is the word that cometh out of their mouths; they say not but a lie
They have no knowledge of this, as their fathers did not have. How terrible are the words they utter! They speak nothing but lies
Neither they, nor their forefathers, have any knowledge of it! Grave is the word their mouths utter! They speak nothing but lies!
They have no knowledge of this, neither they nor their fathers. It is a monstrous utterance which has issued from their mouths. What they say is nothing but a lie.
They do not have any knowledge of that, nor did their fathers. Monstrous is the utterance that comes out of their mouths, and they say nothing but a lie
Of that they have no knowledge (on which to base such an assertion), nor did their forefathers. Dreadful as a word is (that assertion) coming out of their mouths. Indeed they speak nothing but falsehood
(This is absolutely wrong.) They have no real knowledge of Him, nor (had) their fathers. Grievous is the word that comes out of their mouths. They speak naught but a lie
they have no knowledge of it, they nor their fathers; a monstrous word it is, issuing out of their mouths; they say nothing but a lie
They have no knowledge of it, and neither did their fathers. The word coming out of their mouths is (extremely) serious. They only say a lie.
Those who believe that God has begotten a son, nor they fathers who taught them such a none sense, do not know what they are talking about. They are simply putting a few words together to make a sentence. God hereby declares that: “Saying God has begotten a son is nothing but a lie.”
They have no knowledge of such a thing, nor had their ancestors. It is a terrible thing that issues from their mouths as a saying which is nothing but falsehood
They have no knowledge of it, nor did their forefathers; massive is the word that comes out of their mouths! They say nothing but a lie!
They have no knowledge thereof, nor their fathers; a serious word it is that comes forth from their mouths! verily, they only speak a lie
They do not have any knowledge of it - nor did their forefathers; profound is the word that comes out of their mouths; they only speak a lie
There is no knowledge for them about this nor for their fathers. Enormous indeed is the word that comes out of their mouths. They are saying nothing but a lie.
of which matter they have no knowledge, neither had their fathers. A grievous saying it is, which proceedeth from their mouths: They speak no other than a lie
That they have no knowledge thereof, nor had their fathers. Dreadful is the word that comes forth from their mouths. Verily, they speak naught but a lie
. Surely, of this they have no knowledge, neither they nor their fathers; it is a monstrous word that comes from their mouths, they say nothing but a lie
No knowledge of this have either they or their fathers! A grievous saying to come out of their mouths! They speak no other than a lie
(There is) not with them, thereto, any knowledge; and neither with their fathers (ancestors). Monstrous became the statement that emits out of their mouths. They utter not except a fabricated lie
They have no knowledge about it, nor had their fathers. Troublesome is a word that goes forth from their mouths. And they say nothing but a lie
They have no knowledge of such a thing, and neither did their parents. It is nothing more than a scandal spewing from their mouths. It’s simply a lie!
They have no knowledge about it, nor did their forefathers, this is a monstrous word that comes from their mouths. They speak nothing but a lie
a thing about which they have no knowledge, neither they nor their ancestors. Dreadful is the word that comes out of their mouths. What they utter is merely a lie
They have no knowledge of it, nor had their fathers. Grievous is the word that comes out of their mouths. They speak nothing but a lie
Neither they have any knowledge of it nor their fathers (had). (It is a) grievous word that comes out of their mouths, they speak nothing but a lie.
They know nothing of it, nor did their fathers know. A grave word it is that comes out of their mouths! They speak nothing but a lie
Neither have they any knowledge of it, nor had their fathers. How dreadful is (this) utterance that is coming out of their mouths! They speak nothing but (sheer) falsehood
They have no knowledge of this, nor do their fathers. Tremendous indeed is the word coming out of their mouths. They are but saying a lie
They have no knowledge of this, nor do their fathers. Tremendous indeed is the word coming out of their mouths. They are but saying a lie!
They have no knowledge of this, nor do their fathers. Tremendous indeed is the word coming out of their mouths. They are but saying a lie!
Nothing from knowledge (is) to them with it (they have no knowledge of it) and nor to their fathers, a word/speech/sermon became big (that) emerges from their mouths, that they say except lies/denials/falsifications (about God)
No knowledge whatever have they of Him, and neither had their forefathers: dreadful -is this saying that comes out of their mouths, [and] nothing but falsehood do they utter
In no way do they have any knowledge of it, (they) nor their fathers. An odious (Literally: great) word it is, coming out (Literally: going out) of their mouths; decidedly they say nothing except a lie
(A thing) whereof they have no knowledge, nor (had) their fathers, Dreadful is the word that cometh out of their mouths. They speak naught but a lie
Neither they nor their fathers had any knowledge of such utterance (that God has begotten a son). Whatever they say about (this matter) is vicious blasphemy and plain lies
while they have no knowledge about it, nor had their fathers. Grave is the word that comes out of their mouths. They say nothing but lie
They have no knowledge of what they claim; neither did their forefathers. Utterly odious is the word that comes out of their mouths; they speak nothing but untruth knowingly.
Regarding that, neither they nor their forefathers had any knowledge. Presumptuous are the words that escape their lips! What they utter is nothing but a falsehood
They have no knowledge of what they claim; neither did their forefathers. What an odious claim that comes out of their mouths. They utter nothing but falsehood.
Neither they nor did their fathers have the true knowledge that is consistent with fact and reality nor do they have the knowledge implying firm belief of what is true on sufficient ground. How enormous, monstrous and atrocious is the word they project and to which they give a speaking tongue! Indeed, what they utter is nothing but falsehood, the product of morbid and deluded minds
neither they nor their forefathers had any knowledge. It is an outrageous insult they spout with their mouths; they are lying.
They have no knowledge of this, nor did their forefathers. What a terrible claim that comes out of their mouths! They say nothing but lies.
They have no knowledge of it nor have their fathers, grave is the word that comes out of their mouths, they only speak a lie.
Surely of this they could have no knowledge, neither they nor their forefathers: a monstrous blasphemy is that which their mouths utter; they speak nothing but falsehood
They possess no knowledge about this, nor did their parents. What a blasphemy coming out of their mouths! What they utter is a gross lie.
They have no knowledge of this, nor had their forefathers. The word that comes out of their mouths is grievous; they say nothing but a lie.
They have no knowledge of this, nor had their forefathers. The word that comes out of their mouths is grievous; they say nothing but a lie.
Not for them by it, of knowledge, nor did their forefathers. Bigged is a word that exits out from their mouths. Surely, they are not saying, except a lie.
They have no knowledge of it, nor had their fathers, Grievous is the word that comes out of their mouths. They speak naught but a lie.
No knowledge whatever have they of Him, and neither had their forefathers. Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter.
No knowledge whatsoever have they of Him, and neither did their forefathers. An outrageous statement it is that comes out of their mouths, and nothing but falsehood do they utter
They have no knowledge of it, nor had their fathers; a grievous word it is that comes out of their mouths; they speak nothing but a lie
No knowledge have they thereof, nor had their fathers. Monstrous is the word that comes out of their mouths. They speak naught but a lie
They have no knowledge thereof, nor do their fathers. A monstrous word it is that issues from their mouths. They speak naught but a lie
They have no knowledge of such a thing, nor did their fathers. It is a serious (and painful) thing that comes from their mouths as a saying. What they say is nothing but lies
They have no knowledge of this, nor did their ancestors. It’s a monstrous word that comes from their mouths. They speak nothing but lies.
They have no knowledge of this, nor did their forefathers. Grave is the word that comes out of their mouths. They say nothing but a lie.
They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie
They have no knowledge of it, nor their forefathers. A great word it is that comes forth from their mouths; they say not except a lie.
They have no knowledge (that could justify their claim), nor did their forefathers (have and certain proof), either. It's really an outrageous statement that's coming out of their mouths, for what they're saying is no more that a lie
No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood
No knowledge have they of such a thing, nor had their fathers. It is a grievous thing that issues from their mouths as a saying what they say is nothing but falsehood
فَلَعَلَّكَ بَـٰخِعࣱ نَّفۡسَكَ عَلَىٰۤ ءَاثَـٰرِهِمۡ إِن لَّمۡ یُؤۡمِنُوا۟ بِهَـٰذَا ٱلۡحَدِیثِ أَسَفًا ٦
But [Prophet] are you going to worry yourself to death over them if they do not believe in this message
Perhaps, you would kill yourself (O Muhammad) in grief over their footsteps, because they don’t believe in this narration (the Qur’an).
Haply thou art going to kill thyself over their footsteps, if they believe not in this discourse, out of sorrow
Will you kill yourself for grief of them if they do not believe in this presentation
So, if they don’t believe in this warning, will you ruin yourself in grief over them?
Perhaps you may destroy yourself with grief, chasing after them, if they do not have iman in these words.
You are liable to imperil your life for their sake, if they should not believe this discourse, out of grief
Yet it may be that you (O Muhammad) will torment yourself to death with grief, following after them, if they do not believe in this Message
Will you worry yourself to death sorrowing after them, if they do not believe in this (great) discourse (- the Qur'an)
Yet perchance, if they believe not in this tiding, thou wilt consume thyself, following after them, of grief
And you may kill yourself from grief over their actions if they do not believe in this saying.
O’ Mohammad I (God) understand your frustration that makes you so depressed when you see these people turn down God’s own word (Qur’an)
You would only worry yourself to death, following after them in grief if they do not believe in this message
So perhaps yousg would decimate yourself, sorrowing after them, if they do not believe in this discourse.
Haply thou wilt grieve thyself to death for sorrow after them, if they believe not in this new revelation
Possibly you may risk your life by grieving (O dear Prophet Mohammed - peace and blessings be upon him) for them if they do not believe in this narration
And perhaps you are going to torment your soul with grief chasing after them if they do not believe in this discourse.
Peradventure thou wilt kill thy self with grief after them, out of thy earnest zeal for their conversion, if they believe not in this new revelation of the Koran
Yet it may be that you (Muhammad) will torment your soul with grief (or fret thyself to death) if they believe not in this new revelation
Yet perchance, if they do not believe in this tiding, you will consume yourself with grief and follow after them
And haply, if they believe not in this new revelation, thou wilt slay thyself, on their very footsteps, out of vexation
So perhaps — you are one who gives extreme pain to your self because of their deeds if they did not Believe in this Al-Hadees (‘The Narration’. This is an attribute of Allah’s Book) — in a state of sorrow (over their attitude)
so that perhaps thou wilt be one who consumes thyself with grief for their sake if they believe not in this discourse out of bitterness.
You would probably worry yourself to death, fretfully pursuing (the rejecters), because they do not accept this message.
O Muhammad! You probably will kill yourself in grief over them, if they do not believe in this Message (The Qur'an)
(O Muhammad), if they do not believe in this Message, you will perhaps torment yourself to death with grief, sorrowing over them
Then maybe thou wilt kill thyself with grief, sorrowing after them, if they believe not in this announcement
If they do not believe in this statement, then perhaps you will kill yourself with grief, sorrowing after them.
Then maybe you (Prophet) will kill yourself with grief, on their account, if they do not believe in this Pronouncement (Qur'aan)
(O Venerable Beloved!) Will you put your (dear) life at stake with the traumatic grief for them if they do not put faith in this Word (of Allah)
Perhaps you will torment yourself in grief over them, because they will not believe in this saying at all
Perhaps you will torment yourself in grief over them, because they will not believe in this narrative at all.
Perhaps you will torment yourself in grief over them, because they will not believe in this narrative at all.
So maybe/perhaps you (are) exhausting/destroying yourself from anger sorrowfully/angrily on their tracks , if they do not believe with this the information/speech
But wouldst thou, perhaps, torment thyself to death with grief over them if they are not willing to believe in this message
Yet, it may be that you will consume yourself of sorrow over their tracks (i.e., their tracks or footprints when they turn away) in case they do not believe in this discourse
Yet it may be, if they believe not in this statement, that thou (Muhammad) wilt torment thy soul with grief over their footsteps
Perhaps you will destroy yourself out of grief because they disbelieve this Book
So, (O Prophet) perhaps you are going to kill yourself after them, out of grief, if they do not believe in this discourse
Then probably you would kill yourself through grief over them in case they believe not in this narration, (the ‘Qurʾān’).
Would you, then, be overcome with sorrow and agonize over their refusal to accept this message (contained in the Qur´an)
Then probably you would kill yourself through grief over their persistent and purposeful denial of this narration- (the Qurʾān).
Seemingly, you Muhammad are betaking yourself in pursuit of their train of thought with distress, constant regret and discontent and torturing yourself lest they should refuse credit to this divine discourse
So will you worry yourself to death over their actions, if they don’t believe in this message?
Now, perhaps you ˹O Prophet˺ will grieve yourself to death over their denial, if they ˹continue to˺ disbelieve in this message.
So you almost kill yourself with worry pursuing them as they do not believe in this word.
Yet, if they deny this revelation, you may destroy yourself with grief, sorrowing over them
You may blame yourself on account of their response to this narration, and their disbelieving in it; you may be saddened.
Then perhaps you are going to worry yourself to death chasing after them, if they do not believe in this message.
Then perhaps you are going to worry yourself to death chasing after them if they do not believe in this message.
So, perhaps you overpower yourself on their effects, if they do not believe in this- the narration- sorrowfully.
Then maybe you will fret yourself to death with grief, following after them, if they do not believe in this Message (the Qur'an).
Would you, perhaps, torment yourself to death with grief over them if they will not believe in this message?
(O Messenger) Should you (in your compassion) grieve yourself to death if they are not willing to believe in this Message
Then maybe you will kill yourself with grief, sorrowing after them, if they do not believe in this announcement
So it may be, thou wilt grieve thyself to death sorrowing after them if they believe not in this Discourse
Yet perhaps thou wouldst destroy thyself with grief for their sake, should they believe not in this account
Perhaps you will only sadden yourself to death, in case (you are) following after them, in grief, if they do not believe in this Message
Perhaps you may kill yourself with grief, chasing after them, if they don’t believe in this narrative.
Perhaps you may destroy yourself with grief, chasing after them, if they do not believe in this information
Then perhaps you would kill yourself through grief over them, [O Muhammad], if they do not believe in this message, [and] out of sorrow
And perhaps you will kill yourself grieving upon their footsteps, if they do not believe in this narration.
Perhaps you worry yourself to death as you follow after them, distressed that they're not believing in this narration
Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message
Thou wouldst only, perchance, fret thyself to death, following after them, in grief, if they believe not in this Message
إِنَّا جَعَلۡنَا مَا عَلَى ٱلۡأَرۡضِ زِینَةࣰ لَّهَا لِنَبۡلُوَهُمۡ أَیُّهُمۡ أَحۡسَنُ عَمَلࣰا ٧
We have adorned the earth with attractive things so that We may test people to find out which of them do best
Surely! We have made the earth with all kinds of adornments in order that We may test them (mankind) and to see which of them are best in deeds.
Verily We have made whatsoever is on the earth as an adornment thereof, that We may prove them - which of them is best in work
We have made whatever exists on the earth its adornment to test and try them (and) know who acts better
We adorned everything on earth (or the bodily life) for it, so that it may become apparent who will display the best conduct!
We made everything on the earth adornment for it so that We could test them to see whose actions are the best.
Indeed We have made whatever is on the earth an adornment for it that We may test them [to see] which of them is best in conduct
We have surely made whatever is on the earth as an ornament for it (appealing to humanity), so that We may try them (by demonstrating it to themselves) which of them is best in conduct
Verily, We have made all that is on the earth as an embellishment for it, that We may try them as to which of them is the most excellent in (respect of) performing the noblest deeds
We have appointed all that is on the earth for an adornment for it, and that We may try which of them is fairest in works
And We made all that is on the earth as decoration for it, so that We test them as to which one of them does better work.
I (God) created the world as a place to test mankind and to reward those who are not enchanted by the glitter of the worldly life
That which is on earth we have made only as a glittering show for the world, in order that We may make evident which of them are best in conduct
Indeed, We have made whatever is on earth as an ornament for it, to test them as to which of them excels in work.
Verily, we have made what is on the earth an ornament thereof, to try them, which of them is best in works
We have indeed placed all that is on the earth as its adornment in order that We may test them, who among them has the best deeds
Truly We have made everything on the earth as an ornament for it so that We may test them to see who among them are going to act in excellence.
Verily we have ordained whatsoever is on the earth for the ornament thereof, that we might make trial of men, and see which of them excelleth in works
Verily, We have placed all that which is on the earth as an ornament thereof, that We may try them, which of them is best in conduct
We have appointed all that is on the earth an adornment for it, in order that We try which of them is finest in works
Verily, we have made all that is on earth as its adornment, that we might make trial who among mankind would excel in works
Verily, We have made that which is on earth as an adoration for it, in order that We may test them (mankind) — as to which of them are better in deeds
Truly, We assigned whatever is in and on the earth as adornment for it so that We try them with it as to which of them are fairer in actions.
We have caused what is on the earth as adornment for it so that We may test (people) and reveal who are best in conduct.
We have decked the earth with all kinds of ornaments to test the people and to see which of them do the best deeds
Surely We have made all that is on the earth an embellishment for it in order to test people as to who of them is better in conduct
Surely We have made whatever is on the earth an embellishment for it, so that We may try which of them is best in works
We have made that which is on the earth an adornment for it, so that We may test them as to which of them is best in conduct.
We have indeed made whatever is on the earth as an adornment for it, and We put them on trial to see which of them do good deeds
And indeed, We have made whatever is on earth a means of its beauty (and adornment) so that We test (the inhabitants of the earth) as to who is better in deeds
We have made what is on Earth an adornment for them, so that We will test them as to who is better in deeds
We have made what is on the earth an adornment for them, so that We will test them as to which of them is best in works.
We have made what is on the earth an adornment for them, so that We will test them as to which of them is best in works.
We have made/put what (is) on the earth/Planet Earth (as) decoration/beauty for it, to test them which of them (is) better (in) a deed
Behold, We have willed that all beauty on earth be a means by which We put men to a test, [showing] which of them are best in conduct
Surely We have made whatever is on the earth for an adornment for it that We may try whichever of them is fairest in deeds
Lo! We have placed all that is on the earth as an ornament thereof that We may try them: which of them is best in conduct
We have caused earthly things to seem attractive so that We can see who will excel in good deeds
Surely, We have made what is on earth an adornment for it, so that We test them as to who among them is better in deeds
Indeed, We have made whatsoever in the earth as an ornament for it, so that We may test them as to which of them are best in deeds.
We have, in fact, fashioned everything in this world as mere adornments in order to test them! To see who amongst them performs the righteous deeds
Surely We have made whatsoever in the earth as an ornament for it, so as to test them as to which of them perform the best deeds .
We have caused the material world on earth to be of the nature of an embellishment and ornamentation in order to test the peoples' reaction to the grace of Allah and distinguish those of them who will imprint their deeds with wisdom and piety
We’ve made attractive what is on Earth, to test who is best in deeds.
We have indeed made whatever is on earth as an adornment for it, in order to test which of them is best in deeds.
For We have placed everything on earth as an adornment for it to test them who of them is best in deeds.
We have decked the earth with all manner of ornaments to test them as to who would acquit himself best
We have adorned everything on earth, in order to test them, and thus distinguish those among them who work righteousness.
We have adorned the earth with attractive things so that We may test people [as to) who will do best
We have adorned the Earth with attractive things so that We may test people [as to) who will do best
Surely, We set up what is on the earth an adornment for it, to try them, which of them is the best work.
Verily We have appointed whatever is on the earth as an ornament for it, so that We may try them:which of them is best in conduct.
We have made all that is on earth as an adornment in order to test people as to which of them are best in conduct;
(We never ordained asceticism for mankind. It was something they invented (57:27)). Behold, We have Willed the earth to be pleasingly decorated. We make it a test for people to see for themselves as to which of them lives a balanced life. (18:30-31), (18:46), (67:2)
Surely We have made whatever is on the earth an embellishment for it, so that We may try them (as to) which of them is best in works
Verily, WE have made all that is on the earth an ornament for it, that WE may try them as to which of them is the best in conduct
Surely We made whatsoever is on the earth an adornment for it, that We may try them as to which of them is most virtuous in deed
Verily, whatever is on earth, We have made it only as a shining show for the earth. So that We may test them— As to which (ones) of them are best in conduct
We’ve made everything on earth an adornment for it, to test them, and ascertain who performs the best deeds among them.
We made what is upon the earth an ornament for it, to test them as to which of them is best in conduct
Indeed, We have made that which is on the earth adornment for it that We may test them [as to] which of them is best in deed
Indeed, We have made what is on the earth an adornment for it; that We may test which of them is best in works.
Whatever (riches and distractions) that We've placed in the earth are but a dazzling display by which We test them, in order to bring out those whose conduct is best
That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct
That which is on earth we have made but as a glittering show for the earth, in order that We may test them - as to which of them are best in conduct
وَإِنَّا لَجَـٰعِلُونَ مَا عَلَیۡهَا صَعِیدࣰا جُرُزًا ٨
but We shall reduce all this to barren dust
And surely We shall reduce what is on it (the earth) to a bare dry soil.
And verily We are going to make whatsoever is thereon a soil bare
For We shall certainly turn it to barren dust
We will certainly turn everything on earth (the body) into barren soil!
We will certainly make everything on it a barren wasteland.
And indeed We will turn whatever is on it into a barren plain
Yet We surely reduce whatever is on it to a barren dust-heap, (and will do so when the term of trial ends)
Yet it is We Who shall (one day) reduce all that is on it to a barren soil
and We shall surely make all that is on it barren dust
And indeed (eventually) We shall make whatever is on it (into) a barren wasteland.
One day, I will turn this glittering world (that the materialistic people are in love with so much) into a lifeless desert like planet
Indeed that which is on earth We will make as only dust and dry earth
And indeed, We will turn what is on it into barren soil.
but, verily, we are going to make what is thereon bare soil
And indeed We shall one day make all that is on it a barren plain
And truly We are going to reduce everything on it to a sand of rubbles.
And we will surely reduce whatever is thereon, to dry dust
But, verily, We shall make all that which is thereon a barren mound
We will surely reduce all that is on it to barren dust
But we are surely about to reduce all that is thereon to dust
And Verily, We shall indeed make all that is on it (the earth) a bare dry soil
And, truly, We are ones who make whatever is on it, barren dust, dry earth.
Truly, We will make what is on (earth) to become barren dust.
In the end We shall reduce all that is on it to a barren wasteland
In the ultimate, We shall reduce all that is on the earth to a barren plain
And We shall surely make what is on it dust, without herbage
And We will make that which is on it, a barren ground.
And We will indeed turn everything thereon into barren soil
And, surely, We shall reduce it to a barren land (perishing all) that is on (the surface of the earth)
And We will then make what is on it a barren wasteland
And We will surely make what is on it completely barren.
And We will surely make what is on it completely barren.
And We are making/putting (E) what (is) on it destroyed/infertile dust
and, verily, [in time] We shall reduce all that is on it to barren dust
And We will indeed make whatever is on it arid dry soil
And lo! We shall make all that is thereon a barren mound
Let it be known that We will turn all things on earth into dust
And surely, We are going to turn whatever is thereon into a barren land
We are definitely going to turn whatsoever on the earth into dust.
And We are definitely going to convert the earth into a bone-dry barren plateau
And most surely We will reduce all that is on it to barren dust.
One day We will render the face of the earth dry and barren - terra firma- destitute of vegetation
Eventually, We will turn the Earth into a barren land
And We will certainly reduce whatever is on it to barren ground.
And We will turn what is on it into barren soil.
But We will surely reduce all that is on it to barren dust
Inevitably, we will wipe out everything on it, leaving it completely barren.
but We will [later] reduce all of it into a wasteland.
but We will [later] reduce all of it into a wasteland.
And surely, We will set up what is on it, a barren ground.
And (at the end) We will surely make whatever is on it (as) barren ground.
and, in time, We shall indeed reduce all that is on it to barren dust.
And, verily, We shall reduce all that is on earth to barren dust
And most surely We will make what is on it bare ground without herbage
And WE shall destroy all that is thereon and make it a barren soil
And surely We shall make whatsoever is upon it a barren plain
And surely, whatever is on earth We shall reduce it only to dust and dried soil
But ultimately, We will reduce everything on it into a barren wasteland.
And We will turn what is on it into barren waste
And indeed, We will make that which is upon it [into] a barren ground
And indeed, We will surely make what is on it barren soil.
(In the end), We're going to reduce whatever is upon (the earth) to dry dust
Verily what is on earth we shall make but as dust and dry soil (without growth or herbage)
Verily what is on earth we shall make but as dust and dry soil (without growth or herbage)
أَمۡ حَسِبۡتَ أَنَّ أَصۡحَـٰبَ ٱلۡكَهۡفِ وَٱلرَّقِیمِ كَانُوا۟ مِنۡ ءَایَـٰتِنَا عَجَبًا ٩
[Prophet], do you find the Companions in the Cave and al-Raqim so wondrous, among all Our other signs
Do you think that the people of the cave and the inscription (news or name writing of the people of the cave) were a wonder among Our Signs?
Deemest thou that the people of the cave and the inscription were of Our signs a wonder
Do you think the men of the cave and Ar-Raqim were so strange among Our signs
Or did you think that (only) the Ashab-al Kahf (companions of the cave) and the inscription (on stone) were among Our wondrous signs?
Do you consider that the Companions of the Cave and Ar-Raqim were one of the most remarkable of Our Signs?
Do you suppose that the Companions of the Cave and the Inscription were among Our wonderful signs
Or do you reckon the People of the Cave and the Inscription as something strange among Our signs (manifesting the truth, and too extraordinary to believe)
Do you think that the People of the Place of Refuge and of the Inscriptions were a wonder among Our signs
Or dost thou think the Men of the Cave and Er-Rakeem were among Our signs a wonder
Did you think that inhabitants of the cave and the inscription were among Our amazing signs?
Whey then do you think I am reading the story of the “People of the Cave and people of Inscription” to you? They were among My greatest miracles
Do you reflect that the Companions of the Cave and of the Inscription were wonders among Our signs
Or did yousg think that the fellows of the cave and the Inscription were among Our signs a wonder?
Hast thou reckoned that the Fellows of the Cave and Er-raqim were a wonder amongst our signs?
Did you know that the People of the Cave and People close to the Woods, were Our exceptional signs
Or do you count that the companions of the cave and of the wall to be a marvel among Our signs?
Dost thou consider that the companions of the cave, and Al Rakim, were one of our signs, and a great miracle
Have you considered that the Fellows of the Cave and of the Inscription are a wonder amongst Our Signs
Or, do you think the companions of the Cave and the tomb stone were a wonder among Our signs
Hast thou reflected that the Inmates of THE CAVE and of Al Rakim were on our wondrous signs
Have you assessed that the people of the cave and the Inscription (Stele) were a wonder among Our Signs
Hast thou assumed that the Companions of the Cave and the Bearers of Inscription had been a wonder among Our signs?
Will you reflect whether [the story of] the companions of the cave and the inscription [later marking the cave] were wonders among Our signs?
Do you think that the Companions of the Cave and of Ar- Raqeem (this may refer to the name of their dog, or the tablet on which their names were inscribed or the mountain in which the cave is situated) were among Our wonderful signs
Do you think that the people of the Cave and the Inscription were one of Our wondrous signs
Or, thinkest thou that the companions of the Cave and the Inscription were of Our wonderful signs
Or do you think that the companions of the cave and the inscription were a wonder from among Our signs,
Did you perchance consider the Men of the Cave and the story about them as among Our extraordinary signs
Have you thought of it (how) wondrous a sign of the signs (of Our might) were the People of the Kahf and the Raqim (i.e., the People of Cave and the Cave Tablet or the Raqim valley)
Did you perceive that the dwellers of the cave and the numbers related were of Our wondrous sign
Did you perceive that the dwellers of the cave and the numbers related were of Our wondrous signs?
Have you perceived that the dwellers of the cave and the numerals were of Our wondrous signs?
Or (have) you thought/supposed that (E) the cave's and The Book's/inscription's owners/company , were (in) astonishment/amazement from Our verses/signs/evidences? (Did you think that the cave's and The Book's people were strange or amazing?
[AND SINCE the life of this world is but a test, dost thou [really] think that [the parable of] the Men of the Cave and of [their devotion to] the scriptures could be deemed more wondrous than any [other] of Our messages
Or even do you reckon that the Companions of the Cave and Ar-Raqim (It is the name of a leaden plate, on which were written the names of the seven sleepers) were among Our signs a wonder
Or deemest thou that the People of the Cave and the Inscription are a wonder among Our portents
Do you not think that the story of the Companions of the Cave and the Inscription was one of Our marvelous miracles
Do you think that the People of Kahf (the Cave) and Raqim (inscription) were unusual out of Our signs
Do you think that the people of the ‘Cave’ and the inscription (the stone tablet inscribed with their names) are a marvel (comparing with other) signs (of Allâh’s power & glory)?
Do you regard the companions of the cave and the inscription tablet (upon the cave) as exceptional marvels among Our signs
Do you think that the Companions of the Cave and the Stone Tablet were the only marvel of Our Signs?
Have you meditated O Muhammad upon the event of the inmates of the Cave and upon Allah's intervention exhibiting His control over the laws of nature and serving as evidence of His Almightiness and Omnipotence, It stood as a wonderous sign as all Our signs do stand imposing upon peoples' thoughts
Messenger, did you know the People of the Cave and Al-Raqim were our amazing signs?
Have you ˹O Prophet˺ thought that the people of the cave and the plaque were ˹the only˺ wonders of Our signs?
Or do you consider the companions of the cave and the inscription amongst Our amazing signs?
Did you think the Sleepers of the Cave¹ and Al-Raqīm² a wonder among Our signs
Why else do you think we are telling you about the people of the cave, and the numbers connected with them? They are among our wondrous signs.
Or did you think that the fellows of the cave and [their devotion to] the scriptures were among our amazing signs?
Or did you think that the fellows of the cave and [their devotion to] the scriptures were among our amazing signs?
Or you assumed that the Cave’s companions and (Al-Raqeem) the Inscription were, from Our verses, a wonder?
Or do you think that the people of the Cave and of the inscription were of Our wonderful signs?
Do you think that the People of the Cave and the inscription were a wonder among Our signs?
Do you think that the Dwellers of the Cave, the Upholders of Raqeem (the Inscribed Gospel) (were some supernatural beings) more wondrous than Our other signs? (Nay, strange legends became famous about them)
Or, do you think that the Fellows of the Cave and the Inscription were of Our wonderful signs
Dost thou think that the Companions of the Cave and the Inscription were a wonder among Our Signs
Dost thou reckon that the Companions of the Cave and the Inscription are a marvel among Our signs
Do you think that the companions of the Cave (located near the town of Aylah) and of the Writings (on a stone Tablet) were wonders among Our Signs
Do you consider the people of the Cave and the Inscription as among Our extraordinary miracles?
Did you know that the People of the Cave and the Inscription were of Our wondrous signs
Or have you thought that the companions of the cave and the inscription were, among Our signs, a wonder
Or did you think the men of the cave and Ar Raqim were a wonder among Our signs?
Not available
Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign
Or dost thou reflect that the Companions of the Cave and of the Inscription were wonders among Our Sign
إِذۡ أَوَى ٱلۡفِتۡیَةُ إِلَى ٱلۡكَهۡفِ فَقَالُوا۟ رَبَّنَاۤ ءَاتِنَا مِن لَّدُنكَ رَحۡمَةࣰ وَهَیِّئۡ لَنَا مِنۡ أَمۡرِنَا رَشَدࣰا ١٠
When the young men sought refuge in the cave and said, ‘Our Lord, grant us Your mercy, and find us a good way out of our ordeal,’
(Remember) when the young men fled (for refuge from their disbelieving folk) to the cave, they said: “Our Lord! Bestow on us Mercy from You and facilitate for us in our affair to the Right Way!”
Recall what time the youths betook themselves to the cave, then said: our Lord! vouchsafe unto us mercy from before Thee, and prepare for us in our affair a right course
When those young men took shelter in the cave, and prayed: "O Lord, grant us Your favour and dispose our affair aright,"
And when the youths retreated to the cave and said “Our Rabb (the Name composition comprising our essential reality), grant us a grace (a blessing with your favor) from Yourself (Your ladun) and form within us a state of perfection in this matter.”
When the young men took refuge in the cave and said, ´Our Lord, give us mercy directly from You and open the way for us to right guidance in our situation.´
When the youths took refuge in the Cave, they said, ‘Our Lord! Grant us a mercy from Yourself, and help us on to rectitude in our affair.’
(Events came to the point) when the young men took refuge in the cave and said: "Our Lord! Grant us mercy from Your Presence and arrange for us in our affair what is right and good!"
(Recall the time) when the young men betook themselves to the Place of Refuge and said (in prayer), `Our Lord! grant us mercy from Yourself and provide for us right course in our affair (setting all things right for us).
When the youths took refuge in the Cave saying, 'Our lord, give us mercy from Thee, and furnish us with rectitude in our affair.
When the youths took shelter in the cave, then they said: “Our Lord, give us mercy from Yourself and prepare for us the right way in our affair.”
When those youth took refuge in the cave (probably fleeing a persecution), they implored: “Lord, please have mercy on us and relieve us from our troubles.”
Behold, the youths retreated to the cave. They said, “Our Lord, bestow on us mercy from Yourself, and manage our affair for us in the right way.
Recall when the young men took shelter in the cave, then said, “Our Lord, bring us mercy from Yourself and furnish us with prudence in our affair.”
When the youths resorted to the cave and said, 'O our Lord! bring us mercy from Thee, and dispose for us our affair aright!
When the young men took refuge in the Cave - then said, “Our Lord! Give us mercy from Yourself, and arrange guidance for us in our affair.”
When the youth retired to the cave and they said, “O our Lord! Give us a mercy from your presence and prepare for us a guidance [to the right way] from our affair.”
When the young men took refuge in the cave, they said, O Lord, grant us mercy from before thee, and dispose our business for us to a right issue
When the youths fled for refuge to the cave and said, "Our Lord! Bestow on us mercy from Thee, and dispose of our affair rightly (or lead us to conduct ourselves rightly)."
When the youths sought refuge in the Cave, they said: 'Lord give us from Your Mercy and furnish us with rectitude in our affair.
When the youths betook them to the cave they said, "O our Lord! grant us mercy from before thee, and order for us our affair aright."
(Bring to mind) when the young men moved to the cave, then they said: “Our Nourisher-Sustainer! Bestow on us mercy from Yourself and bring out for us out of our affair something commendable
And when the spiritual warriors took shelter in the Cave, then, they said: Our Lord! Give us mercy from Thy Presence and furnish us with right mindedness in our affair.
The [Christian] youths [of Ephesus] settled in a cave. They said, “Our Lord, bestow upon us Your mercy and dispose of our affair [of religious persecution] in the best way.”
When those young men took refuge in the cave, they said "Our Lord! Have mercy on us from Yourself and guide us out of our ordeal."
When those youths sought refuge in the Cave and said: "Our Lord! Grant us mercy from Yourself and provide for us rectitude in our affairs."
When the youths sought refuge in the Cave, they said: Our Lord, grant us mercy from Thyself, and provide for us a right course in our affair
when the young men sought refuge in the cave and said, “Our Fosterer! give us mercy from Yourself and shape for us the right way in our affair?”
When the youths sought refuge in the cave, they said, "Our Lord! Grant us mercy from Thee, and facilitate for us the right course in our affair."
(Call to mind the time) when a few youths took refuge in the cave. They said: ‘O our Lord, bestow upon us mercy from Your presence and provide (means of) guidance in our affair.
When the youths hid in the cave, and they said: "Our Lord, bring us a mercy from Yourself, and help us in our affair!"
When the youths hid in the cave, and they said: "Our Lord, bring us a mercy from Yourself, and help us in our affair!"
When the youths hid in the cave, and they said: "Our Lord, bring us a mercy from Yourself, and help us in our affair!"
When the youths/servants took shelter/refuge to (in) the cave , so they said: "Our Lord give/bring us from at You mercy and prepare/make possible for us from our matter/affair (a) correct/right guidance."
When those youths took refuge in the cave, they prayed: "O our Sustainer! Bestow on us grace from Thyself, and endow us, whatever our [outward] condition, with consciousness of what is right!"
As the young men (Literally: the pages) took (their) abode in the cave, (and) so they said, "Our Lord, bring us mercy from very close to You, and dispose for us rectitude in our Command." (i.e., in Your Command to us; our: in our affair
When the young men fled for refuge to the Cave and said: Our Lord! Give us mercy from Thy presence, and shape for us right conduct in our plight
When the youth sought refuge in the cave they prayed "Lord, grant us mercy and help us to get out of this trouble in a righteous way"
When the young men took refuge in the Cave and said, .Our Lord, bless us with mercy from Your own and provide us with guidance in our matters
(Mention) when the young men sought refuge in the Cave, they said: “Our Lord, bestow upon us clemency from Your own self and simplify our affair for us in the right way!”
Those young men sought refuge in the cave and said, "Our Lord! By Your grace, grant us Your mercy and resolve our affairs suitably!"
And (mention) when the young men sought refuge in the Cave, they said: ‘Our Lord, bestow upon us Mercy from Yourself and simplify our affair for us in the right way!’
A group of young (Christian) men resolved to escape persecution*; they betook themselves to the Cave -in a mountain near by- where they expressed their invocatory prayer: "O Allah, our Creator". they prayed, "extend to us of Your mercy what will help us endure our tribulation, and direct us to a course of action determining what You commend for us of future events"
The young men took refuge in the cave and prayed: “Our Lord be kind to us and guide us during our test.”
˹Remember˺ when those youths took refuge in the cave, and said, “Our Lord! Grant us mercy from Yourself and guide us rightly through our ordeal.”
When the youths sought refuge in the cave and said: our Lord, give us mercy from You and grant us righteousness in our affair.
When the youths sought refuge in the cave, they said: ‘Lord, have mercy on us and guide us through our ordeal.‘
When the youths took refuge in the cave, they said, "Our Lord, shower us with Your mercy, and bless our affairs with Your guidance."
The young men retreated to a cave and said, "Our Lord, grant us Your mercy and help us see our way clear out of this ordeal."
The young men retreated to a cave and said, "Our Lord, grant us Your mercy and help us see our way clear out of this ordeal."
When the guys sheltered toward the cave. So, they said, “Our Lord, give us from Your presence, a mercy, and accommodate for us from our matter a righteous guidance.”
When the youths sought refuge unto the Cave,then they said: 'Our Lord! Grant us mercy from Your Presence,and provide for us in our affair a right course'
When those youths took refuge in the cave, they said: 'Our Lord! Bestow on us Your grace, and provide for us right guidance in our affair.'
As they fled for refuge to the Cave (outside Ephesus), they prayed, "Our Lord! Bestow on us Grace from Yourself and endow us with insight into the right (and wrong) of all situations
When the youths sought refuge in the cave, they said: Our Lord! grant us mercy from Thee, and provide for us a right course in our affair
When the young men betook themselves to the Cave for refuge they said, `Our Lord, bestow on us mercy from Thyself, and furnish us with right guidance in our affair.
When the youths took refuge in the cave, they said, “Our Lord! Grant us mercy from Thy Presence, and make us incline to sound judgment concerning our affair.
When the young men took themselves (in hiding) to the Cave: They said, "Our Lord! Grant upon us mercy from Yourself, and take care of things (in our lives) for us in the right way!"
When they sought sanctuary in the cave, they prayed, “Our Lord, shower us with Your mercy, and arrange our affairs with wisdom.”
When the youths took shelter in the cave, they said, 'Our Lord, give us mercy from Yourself, and bless our affair with guidance.'
[Mention] when the youths retreated to the cave and said, "Our Lord, grant us from Yourself mercy and prepare for us from our affair right guidance."
When the youths took refuge in the cave and said, 'Our Lord, give us mercy from Yourself, and furnish us with right direction in our affair.'
Not available
Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"
Behold, the youths betook themselves to the Cave: they said, "Our Lord! bestow on us Mercy from Thyself, and dispose of our affair for us in the right way!"
فَضَرَبۡنَا عَلَىٰۤ ءَاذَانِهِمۡ فِی ٱلۡكَهۡفِ سِنِینَ عَدَدࣰا ١١
We sealed their ears [with sleep] in the cave for years
Therefore We covered on their ears (causing them into deep sleep) in the cave for a number of years,
Wherefore We put a covering over their ears in the cave for a number of years
We sealed off their ears in the cave for a number of years
So We cast (a veil) over their ears (closed their perception to the world; put them to sleep) in the cave for many years.
So We sealed their ears with sleep in the cave for a number of years.
So We put them to sleep in the Cave for several years
Then We drew a veil over their ears (causing them to go into a deep sleep) in the cave for a number of years
So We sealed up their ears (to cut them off from the outside world) in their Place of Refuge for (only) a number of years
Then We smote their ears many years in the Cave
And We sealed their ears (and made them sleep) in the cave for a number of years.
I answered their prayer and put them to a comma for several years
Then We drew a veil over their ears for a number of years while in the cave
So We drew (a seal) upon their ears in the cave for a number of years.
And we struck their ears (with deafness) in the cave for a number of years
We then thumped upon their ears in the Cave for a number of years. (* Put them to sleep.
And thereupon We placed [a seal] on their ears [when they were] in the cave for a number of years.
Wherefore We struck their ears with deafness, so that they slept without disturbance in the cave for a great number of years
And We struck their ears (with deafness) in the cave for a number of years
For many years We sealed up their hearing in the Cave
Then struck we upon their ears with deafness in the cave for many a year
So We sealed up their ears in the cave for a number of years
So We sealed their ears in the Cave for a number of years.
We numbed their ears for a number of years in the cave.
So We put upon their ears a cover (put them into a deep sleep) for a number of years in the cave
We lulled them to sleep in that cave for a number of year
So We prevented them from hearing in the Cave for a number of years
So We prevented them from hearing (and kept them sleeping) in the cave, for a number of years.
So We put a seal on their ears for a number of years in the cave
So We patted their ears (putting them to slumber) for some countable years in that cave
So We sealed upon their ears in the cave for a number of years
So We sealed their ears in the cave for many years.
So We sealed their ears in the cave for many years.
So We stamped/resided/palpitated (refer to in dictionary) on their ears in the cave numerous years
And thereupon We veiled their ears in the cave for many a year
Then We struck upon their ears for a (great) number of years in the cave
Then We sealed up their hearing in the Cave for a number of years
We sealed their ears in the cave for a number of years
So, We sealed up their hearing (putting them to sleep) in the Cave for a number of years
Thus, We smote their ears many years in the Cave.
So, in that cave We lulled them to sleep for many years
So We smote their ears many years in the Cave.
We, in response, struck them deaf and induced them to sleep for a number of years
While they were inside the cave for many years We blocked their ears,
So We caused them to fall into a dead sleep in the cave for many years,
So We sealed their ears in the cave for a number of years.
We made them³ sleep in the cave for many years
We then sealed their ears in the cave for a predetermined number of years.
So, We sealed their ears in the cave for a number of years.
So, We sealed their ears in the cave for a number of years.
So, We smote upon their ears in the cave for a number of lunar years.
Then We set over their ears (a curtain of sleep) in the Cave for a number of years
So We drew a veil over their ears in the cave, for a number of years,
And thereupon We veiled their ears in the Cave for some years. (They remained isolated, hiding from the soldiers of Emperor Decius during his reign, 249-251 C.E.)
So We prevented them from hearing in the cave for a number of years
So WE prevented them from hearing in the Cave for a number of years
So We placed [a veil] over their ears in the cave for a number of years
Therefore We drew (a veil) over their ears, for a number of years, in the Cave, (so that they did not hear)
Then We sealed their ears in the cave for some years.
Then We sealed their ears in the cave for a number of years
So We cast [a cover of sleep] over their ears within the cave for a number of years
So We struck their ears in the cave for a number of years.
Not available
Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not)
Then We draw (a veil) over their ears, for a number of years, in the Cave, (so that they heard not)
ثُمَّ بَعَثۡنَـٰهُمۡ لِنَعۡلَمَ أَیُّ ٱلۡحِزۡبَیۡنِ أَحۡصَىٰ لِمَا لَبِثُوۤا۟ أَمَدࣰا ١٢
Then We woke them so that We could make clear which of the two parties was better able to work out how long they had been there
then We raised them up (from sleep) so that We might test which of the 2 parties (believers and disbelievers) was best at calculating the time period for which they had stayed.
Thereafter We raised them up that We might know which of the two parties was best at reckoning the time that they had tarried
Then roused them to ascertain which of the two groups could account for the period they had stayed
Then We revived them (with a new understanding of life) that We might know (‘Know’ here denotes ‘reveal’ so that they may know – Elmalili Tafsir, Vol 5, Pg 3226) which of the two factions were most precise in calculating the time they had remained there.
Then We woke them up again so that We might see which of the two groups would better calculate the time they had stayed there.
Then We aroused them that We might know which of the two groups better reckoned the period they had stayed
Then We raised them up, (and dividing into two groups, they discussed how long they had remained in that state). We willed to make known which of the two groups were (more consciousness of time with the events in it, and therefore) better in computing for what period they had remained (in this state)
Then We raised them up (for making certain efforts) that We might distinguish as to which of the two groups had made better use of the time they had stayed there according to its rightful requirement
Afterwards. We raised them up again, that We might know which of the two parties would better calculate the while they had tarried
Then We woke them up, so that We know which of the two parties was better at counting the time they stayed (asleep).
Then I brought them back to life and let them guess how long they have been sleeping
Then We woke them, in order to make evident which of the two groups were best at calculating the term of years they had stayed
Then We resurrected them to know which of the two parties could better enumerate the length of their stay.
Then we raised them up again, that we might know which of the two crews could best calculate the time of their tarrying
We then awakened them to see which of the two groups more accurately tells the period they had stayed
Then We raised them so that We mark out which of the two parties best comprehended the amount of time for which they tarried [in the cave].
Then We awaked them, that We might know which of the two parties was more exact in computing the space which they had remainded there
Then We raised them up again, that We might know which of the two parties could best calculate the time of their tarrying
and thereafter We revived them to find out which of the two parties could best calculate the length of their stay
Then we awaked them that we might know which of the two parties could best reckon the space of their abiding
Then We raised them up that We may know which of the groups is better in calculation about the period they had tarried
Again, We raised them up so that We might know which of the two confederates was better in calculating the space of time they lingered in expectation.
Later We roused them in order to challenge which one of them was best at figuring how long they had tarried [in the cave].
and then awakened them to find out which of the two parties (believers and nonbelievers who were arguing about the fact of life after death) could best tell the length of their stay
and then roused them so that We might see which of the two parties could best tell the length of their stay
Then We raised them up that We might know which of the two parties was best able to calculate the time for which they remained
Then We raised them up that We might know (mark out) which of the two parties was better at calculating the time for which they stayed.
Then We raised them up to see which of the two groups was best able to compute the time they had remained there in their unconscious state
Then We raised them up to see which of the two groups would most rightly calculate (the time) that they stayed (in the cave)
Then We sent them to know which of the two groups had remained for as long as they stayed
Then We sent them to know which of the two groups had remained for as long as they stayed.
Then We sent them to know which of the two groups had remained for as long as they stayed.
Then We sent/resurrected/revived them to know which (of) the two groups/parties (is) more counting/controlling to what time they remained/waited
and then We awakened them [and We did all this] so that We might mark out [to the world] which of the two points of view showed a better comprehension of the time-span during which they had remained in this state
Thereafter We made them to rise again that We might know whichever of the two parties would best enumerate the span they had lingered
And afterward We raised them up that We might know which of the two parties would best calculate the time that they had tarried
Then We roused them to find out which of the party had the correct account of the duration of their sleep in the cave
Thereafter We raised them up, so that We know which of the two groups had better calculated the period in which they remained (sleeping)
Then We raised them up, so that We might know which of the two parties was most precise in calculating the time period that they had tarried.
Then, (many years later) We awakened them so We may know which of their groups correctly estimates the length of their stay in the cave
Then We awakened them to make known to people, which of the two parties was most precise in calculating the time period that they had tarried.
Then We roused them and provoked them to activity so that We see which of the two arguing parties would come closer to the exact length of time they remained dormant as a marvel of Allah correlative with Resurrection
then awakened them, to see which of the two groups was better in assessing the length of their stay
then We raised them so We may show which of the two groups would make a better estimation of the length of their stay.
Then We raised them in order to know which of the two groups would best count the duration they stayed.
and then awakened them to find out who could best tell the length of their stay
Then we resurrected them to see which of the two parties could count the duration of their stay therein.
Then We awakened them to know which of the two groups was better able to calculate the time they had stayed there.
Then We awakened them to know which of the two groups was better able to calculate the time they had stayed there.
Then We raised them up to know which of the two parties better enumerated for what they have tarried a period?
Afterwards We raised them up in order to test which of the two parties would better calculate the time they had tarried
and then We awakened them so that We might mark out which of the two parties managed to calculate the time they had remained in that state.
And then We caused them to rise (out of the Cave). We let them know for themselves which of the two groups, (the young men with their friends in town, or their opponents), had better availed the time. (The Dwellers of the Cave had maintained secret communication with like-minded people in Ephesus)
Then We raised them up that We might know which of the two parties was best able to compute the time for which they remained
Then WE raised them up that WE might know which of the two parties would preserve a better reckoning of the time that they tarried
Then We raised them up again, that We might know which of the two parties had best calculated how long they had tarried
Then We woke them, so as to test which of the two groups was better at calculating the number of years they had slept away
Then We awakened them, to determine which of the two groups could best estimate the duration of their stay.
Then We awakened them to know which of the two groups could better calculate the length of their stay
Then We awakened them that We might show which of the two factions was most precise in calculating what [extent] they had remained in time
Then we raised them up that We might know which of the two parties would best calculate the time that they had tarried.
Not available
Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried
Then We roused them, in order to test which of the two parties was best at calculating the term of years they had tarried
2
Dwellers in the Cave
نَّحۡنُ نَقُصُّ عَلَیۡكَ نَبَأَهُم بِٱلۡحَقِّۚ إِنَّهُمۡ فِتۡیَةٌ ءَامَنُوا۟ بِرَبِّهِمۡ وَزِدۡنَـٰهُمۡ هُدࣰى ١٣
[Prophet], We shall tell you their story as it really was. They were young men who believed in their Lord, and We gave them more and more guidance
We narrate to you (O Muhammad) their story with truth. Surely they were young men who believed in their Lord and We increased them in guidance.
We recount unto thee their tidings With truth. Verily they were certain youths who believed in their Lord, and We increased them in guidance
We narrate their story to you in all truth. They were a few young men who believed in their Lord; so We gave them greater guidance
(My Rasul) We narrate their story to you in truth... Indeed, they were youths who believed in their Rabb (B-Rabbihim; as their essential reality in their consciousness)... Hence, We increased them in experiencing their essential reality.
We will relate their story to you with truth. They were young men who had iman in their Lord and We increased them in guidance.
We relate to you their account in truth. They were indeed youths who had faith in their Lord, and We had enhanced them in guidance
It is We who relate to you their exemplary story with truth. They were young men who believed in their Lord, and We increased them in guidance (so they adhered to the truth more faithfully)
We relate to you their true story. They were a few young men who believed in their Lord and whom We had led from guidance to guidance
We will relate to thee their tidings truly. They were youths who believed in their Lord, and We increased them in guidance
We tell you their story in truth. Indeed, they were youths who believed in their Lord and We increased their guidance.
This is the true story of some youth who put their faith in the hand of their Lord
We relate to you their story in truth. They were youths who believed in their Guardian Evolver, and We advanced them in guidance
We relate to yousg their story in truth; they are indeed young men who believed in their Lord and We increased them in guidance.
We will narrate to thee their story in truth. Verily, they were youths who believed in their Lord, and we added to their guidance
We shall narrate their account to you accurately; they were young men who believed in their Lord, and We increased the guidance for them
We do relate their story to you in the truth. They indeed were young men who believed in their Lord and We increased them in guidance.
We will relate unto thee their history with truth. Verily they were young men who had believed in their Lord; and We had abundantly directed them
We narrate to you their story in truth. Verily, they were youths who believed in their Lord, and We added to their guidance
In truth We tell to you their news. They were young men who believed in their Lord, and We increased them in guidance
We will relate to thee their tale with truth. They were youths who had believed in their Lord, and in guidance had we increased them
We, We narrate unto you their news with truth. Truly, they were young men who had Believed in their Nourisher-Sustainer and We had increased them in guidance
We relate this tiding to thee with The Truth. Truly, they were male spiritual warriors who believed in their Lord and We increased them in guidance.
We relate to you their story as a matter of truth. These were [Christian] youths who believed in their Lord, and We multiplied guidance to them.
Now We tell you their real story. They were young men who believed in their Lord, and on them We had bestowed Our guidance
We narrate to you their true story. They were a party of young men who had faith in their Lord, and We increased them in guidanc
We relate to thee their story with truth. Surely they were youths who believed in their Lord and We increased them in guidance
We narrate to you their news in truth, they were young men (who) believed in their Fosterer, and We increased them in guidance,
We relate to you their story in truth. They were indeed youths who believed in their Lord and We favoured them with more guidance
We (now) narrate to you their actual state of affairs. They were indeed (a few) young men who believed in their Lord, and We increased for them (the light of) guidance
We narrate to you their news with truth. They were youths who believed in their Lord, and We increased them in guidance
We tell to you their news with the truth. They were youths who believed in their Lord, and We increased them in guidance.
We narrate to you their news with the truth. They were youths who believed in their Lord, and We increased them in guidance.
We narrate/inform on (to) you their information/news with the truth , that they truly are youths/servants , they believed with their Lord, and We increased them guidance
[And now] We shall truly relate to thee their story: Behold, they were young men who had attained to faith in their Sustainer: and [so] We deepened their consciousness of the right way
We, Ever We, narrate to you their tidings with the truth. Surely they were young men who believed in their Lord, and We increased them in guidance
We narrate unto thee their story with truth. Lo! they were young men who believed in their Lord, and We increased them in guidance
We tell you this story for a genuine purpose. They were young people who believed in their Lord and We gave them further guidance
We narrate to you their story with truth. They were young men who believed in their Lord and We gave them more guidance
We narrate to you their story with truth. Surely, they were young men who placed their Faith in their Lord, and We increased them in spiritual insight.
We narrate to you their true tale. The young men had faith in their Lord, and We enhanced them in guidance
We narrate to you their story with truth. Surely, they were young men who placed their Faith in their Lord, and We increased them in the Knowledge of knowing their Lord.
We will relate to you O Muhammad in truth the facts, the circumstances and the incidents of their true story. They were a group of young Christian men who conformed their will to Allah's will and We strengthened their purpose by impressing their hearts with the image of religious and spiritual virtues
We will tell you their story exactly as it happened: they were young men who had faith in their Lord; We increased them in guidance,
We relate to you ˹O Prophet˺ their story in truth. They were youths who truly believed in their Lord, and We increased them in guidance.
We tell you their account in truth. They were youths who believed in their Lord and We increased them in guidance.
We recount to you their story in all truth. They were young men who had faith in their Lord, and on whom We had lavished Our guidance.
We narrate to you their history, truthfully. They were youths who believed in their Lord, and we increased their guidance.
We now relate to you their story in Truth. They were young people who believed in their Lord, and We deepened their understanding.
We will relate their story to you in Truth. They were young people who believed in their Lord, and We deepened their understanding.
We storified upon you their information with the right. They were guys who believed in their Lord, and We increased them in guidance.
We relate to you their story with the truth; verily they were youths who believed in their Lord and We increased them in guidance
We shall relate to you their story in all truth. They were young men who believed in their Lord, so We increased them in guidance.
And now (contrary to hearsay) We shall relate to you (O Prophet) their true history. Behold, they were young men who truly believed in their Lord and We increased them in guidance
We relate to you their story with the truth; surely they were youths who believed in their Lord and We increased them in guidance
WE will relate to thee the story with truth. They were young men who believed in their Lord and WE increased them in guidance
We recount their story unto thee in truth. Verily they were youths who believed in their Lord, and We increased them in guidance
We let you know their story in (all) truth: Truly, they were youths who believed in their Lord, and We forwarded them in guidance
We tell you their story with truth. They were young men who had faith in their Lord, and We augmented them in guidance.
We relate to you their story in truth. They were youths who believed in their Lord, and We increased them in guidance
It is We who relate to you, [O Muhammad], their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance
We narrate to you their story in truth. Indeed, they were youths who believed in their Lord, and We increased them in guidance.
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We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance
We relate to thee their story in truth: they were youths who believed in their Lord, and We advanced them in guidance
وَرَبَطۡنَا عَلَىٰ قُلُوبِهِمۡ إِذۡ قَامُوا۟ فَقَالُوا۟ رَبُّنَا رَبُّ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ لَن نَّدۡعُوَا۟ مِن دُونِهِۦۤ إِلَـٰهࣰاۖ لَّقَدۡ قُلۡنَاۤ إِذࣰا شَطَطًا ١٤
We gave strength to their hearts when they stood up and said, ‘Our Lord is the Lord of the heavens and earth. We shall never call upon any god other than Him, for that would be an outrageous thing to do
And We made their hearts firm and strong when they stood up and said: “Our Lord is the Lord of the heavens and the earth, we shall never call upon any deity other than Him; for if we do, then we shall utter something improper (in disbelief).
And We braced their hearts when they stood forth and said: our Lord is the Lord of the heavens and the earth; never we shall call upon a god beside him; for then we shall be saying an abomination
And strengthened their hearts when they stood up and said: "Our Lord is the Lord of the heavens and the earth. We shall invoke no god beside Him, for we shall have uttered a blasphemy then
We put a nexus in their hearts (fixed their consciousness upon a state of constant observation)! They (those youths) stood up and said, “Our Rabb (the dimension of Names comprising our essence) is the Rabb of the heavens and the earth (the One who forms everything in existence with His Names)! Never will we accept a god (an administrator in existence) besides Him (equivalent to Him)! For if we speak the contrary, we would have spoken an absurd thing that defies the mind and logic.”
We fortified their hearts when they stood up and said, ´Our Lord is the Lord of the heavens and the earth and We will not call on any god apart from Him. We would in that case have uttered an abomination.
and fortified their hearts, when they stood up and said, ‘Our Lord is the Lord of the heavens and the earth. We will never invoke any god besides Him, for then we shall certainly have said an atrocious lie
And We strengthened their hearts, (and a time came) when they rose up (against association of partners with God and other injustices in the society), and they proclaimed: "Our Lord is the Lord of the heavens and the earth, and we never invoke any deity apart from Him; if we did so, we would certainly have uttered an enormity (a monstrous unbelief)
And We strengthened their hearts when they stood up (in the cause of God) and (said), `Our Lord is the Lord of the heavens and the earth. Never shall we call upon any god apart from Him (for in that case) we would certainly be uttering a preposterous thing far from the truth
And We strengthened their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and earth; we will not call upon any god, apart from Him, or then we had spoken outrage
And We strengthened their hearts with patience when they stood up, and they said: “Our Lord is the Lord of the skies and the earth, we will never call on any god other than Him, (for if we did) then we have certainly said an outrageous (word).
I gave them the strength so that they stand up (against the pagans of Ephesus in Asia Minor, who were worshipping goddess Diana) and say: “We bear witness that God is the Lord of the heavens and the earth. We will never adopt another lord beside Him; It will be very indecent of us to do so.”
We gave strength to their hearts. Behold, they stood up and said, “Our Lord is the Lord of the heavens and of the earth. Never will we call upon any god other than Him. If we did, indeed we would have spoken an enormity
And We strengthened their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth; we will never call upon any god apart from Him; most surely then we would have spoken untruthfully.
and we braced up their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and the earth, we will not call upon any god beside Him, for then we should have said an extravagant thing
And We made their hearts steadfast when they stood up and said, "Our Lord is the Lord of the heavens and the earth - we shall not worship any other deity except Him - if it were, we have then said something excessive."
And We fastened their hearts when they stood forth [to bear witness] and they said, “Our Lord is He who is the Lord of the heavens and of the earth. We shall never invoke anyone besides Him as deity. If we did, we would have then professed a great transgression.
And We fortified their hearts with constancy when they stood before the tyrant; and they said, our Lord is the Lord of heaven and earth: We will by no means call on any god besides Him; for then should we surely utter an extravagance
And We strengthened their heart, when they stood up and said, "Our Lord is the Lord of the heavens and the earth, never will we call upon any god beside Him, for then we should have said an extravagant thing
We strengthened their hearts when they stood up and said: 'Our Lord is the Lord of the heavens and the earth. We will call on no other god except Him; (for if we did), we would have spoken outrageously (in disbelief)
And we had made them stout of heart, when they stood up and said, "Our Lord is Lord of the Heavens and of the Earth: we will call on no other God than Him; for in that case we had said a thing outrageous
And We strengthened their hearts when they stood up, then said: “Our Nourisher-Sustainer is the Nourisher-Sustainer of the heavens and the earth. Never shall we invoke, besides Him any ilah (god). Verily, indeed we said in such a case an enormity in disbelief
And We invigorated their hearts when they stood up and said: Our Lord is Lord of the heavens and the earth. We will never call to any god other than He. Certainly, we would have said an outrageous thing.
We gave courage to their hearts. They took a stand and said, “Our Lord is the Lord of Heaven and Earth. Never shall we call upon any god other than Him. If we did, we would indeed have uttered a big lie!
We put courage in their hearts when they stood up and declared: "Our Lord is the Lord of the heavens and the earth, we shall never appeal to any other deity except Him, for if we do, we shall be saying something improper
and strengthened their hearts when they stood up and proclaimed: "Our Lord is the Lord of the heavens and the earth. We shall call upon no other god beside Him; (for if we did so), we shall be uttering a blasphemy."
And We strengthened their hearts when they stood up and said: Our Lord is the Lord of the heavens and the earth; we call upon no god beside Him, for then indeed we should utter an enormity
and We strengthened their hearts when they stood up and said, “Our Fosterer is the Fosterer of the skies and the earth, we will never pray to any god besides Him, for then we would have indeed said something far away from truth.
And We strengthened their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. We pray not to any god besides Him; for, then, certainly, we would have uttered an abominable thing."
And We strengthened and stabilized their hearts (through Our communication and divine affinity). When they stood (before their king), they said: ‘Our Lord is the Lord of the heavens and the earth. We shall never worship any (false) god besides Him. (If we do that,) then we shall certainly say something profane
And We made firm their hearts when they stood and said: "Our Lord, the Lord of heavens and Earth, we will not call besides Him any god. If we have done so then it was in error."
And We made firm their hearts when they stood and said: "Our Lord, the Lord of the heavens and the earth, we will not call besides Him any god. If we have done so then it was in error."
And We made firm their hearts when they stood and said: "Our Lord, the Lord of the heavens and the earth, we will not call besides Him any god. If we have done so then it was in error."
And We strengthened/braced , on their hearts/minds , when they stood/kept up , so they said: "Our Lord, Lord (of) the skies/space and the earth/Planet Earth, we will never/not call from other than Him, a god, (what) we had then said (is) being unjust/excess of the limit ."
and endowed their hearts with strength, so that they stood up and said [to one another]: "Our Sustainer is the Sustainer of the heavens and the earth. Never shall we invoke any deity other than Him: [if we did,] we should indeed have uttered an enormity
And We braced (Literally: tied upon their hearts) their hearts as they rose up and said, "Our Lord is The Lord of the heavens and the earth; we will never invoke any god, apart from Him, for indeed, we had already spoken unjudiciously
And We made firm their hearts when they stood forth and said: Our Lord is the Lord of the heavens and the earth. We cry unto no Allah beside Him, for then should we utter an enormity
We strengthened their hearts when they stood up against the idols and said, "Our Lord is the Lord of the heavens and the earth. We shall never worship anyone other than Him lest we commit blasphemy
We made their hearts firm when they stood up and said, .Our Lord is the Lord of the heavens and the earth. We shall never invoke any god other than Him, otherwise we would be saying something far from the truth
We invigorated their hearts when they stood forth and said: "Our Lord is the Lord of the heavens and earth. Never will we implore or pray to anyone, beside Him, for then indeed we should have said an excessive transgression.
We fortified their hearts because they stood firm and said, "Our Lord is the Lord of the heavens and the earth! We shall call upon no god other than Him. Else, we shall have severely exceeded the bounds."
We invigorated their hearts when they stood forth and said: ‘Our Lord is the Lord of the heavens and the earth. Never shall we worship or invoke any god other than Him, (for if it should happen that we did), then we would surely have uttered a tremendous lie.
We confirmed their purpose and made them have the heart and We roused their spirits that they stood firm and declared themselves and revealed their true belief; they said: "Our Allah is the Ilah and Creator of the Heavens and the earth. Never will We invoke besides Him another god for then We will have uttered grievous error against Him"
and improved self-confidence. They stood up boldly before their people and proclaimed: “Our Lord is the Lord of the Heavens and the Earth. Never will we worship gods beside Him; that would be an outrageous lie.
And We strengthened their hearts when they stood up and declared, “Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him, or we would truly be uttering an outrageous lie.”
And We fortified their hearts when they rose and said: our Lord is the Lord of the heavens and the earth, we shall not call on any god besides Him or we would say something excessive.
We put courage in their hearts when they stood up and said: ‘Our Lord is the Lord of the heavens and the earth. We call on no other god besides Him: for if we did we should be blaspheming
We strengthened their hearts when they stood up and proclaimed: "Our only Lord is the Lord of the heavens and the earth. We will never worship any other god beside Him. Otherwise, we would be far astray.
We emboldened them when they stood up [to their people] and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke any deity other than Him, for that would be a deplorable thing to do.
We emboldened them when they stood up [to their people] and said, "Our Lord is the Lord of the heavens and the Earth. Never will we invoke any deity other than Him, for that would be a deplorable thing to do.
And We fastened upon their cores, when they stood up, so they said, “Our Lord is the skies Lord and the earth; we will not call without Him a god, then we already said then, an atrocious lie.”
And We strengthened their hearts, when they stood up and said: 'Our Lord is the Lord of the heavens and the earth; never will we call upon any god besides Him, for then we should have uttered extravagantly'.
We put courage in their hearts, so that they stood up and said: 'Our Lord is the Lord of the heavens and the earth. Never shall we call upon any deity other than Him. If we did, we should indeed have uttered an enormity!
We strengthened their hearts, and they took a firm stand. They said to one another, "Our only Lord is the Sustainer of the heavens and the earth. Never shall we submit to any 'authority' other than Him. If we did or even uttered such wrong, we would be splitting our own personalities."
And We strengthened their hearts with patience, when they stood up and said: Our Lord is the Lord of the heavens and the earth; we will by no means call upon any god besides Him, for then indeed we should have said an extravagant thing
And WE strengthened their hearts when they stood up and said, `Our Lord is the Lord of the heavens and the earth. Never shall we call on any god beside HIM; for if we did so, we would utter a preposterous thing
And We fortified their hearts. When they arose, they said, “Our Lord is the Lord of the heavens and the earth. We shall call upon no god apart from Him, for then we would have certainly uttered an outrage
And We affirmed (the courage in) their hearts: And they stood up and said: "Our Lord is the Lord of the heavens and of the earth: We shall never call upon any god other than Him: If we did, we would have truly said extreme wickedness
We strengthened their hearts when they stood up and said, “Our Lord is the Lord of the heavens and the earth. We will never call upon any deity other than Him, for then we would be uttering a colossal falsehood.”
And We strengthened their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and the earth; we will not call on any god besides Him, for then we would have spoken an outrage.'
And We made firm their hearts when they stood up and said, "Our Lord is the Lord of the heavens and the earth. Never will we invoke besides Him any deity. We would have certainly spoken, then, an excessive transgression
And We strengthened their hearts, when they stood up and said, 'Our Lord is the Lord of the heavens and the earth. We will not call upon a god besides Him. Surely, certainly then we would have spoken exceeding the due bounds.
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We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity
We gave strength to their hearts: Behold, they stood up and said: "Our Lord is the Lord of the heavens and of the earth: never shall we call upon any god other than Him: if we did, we should indeed have uttered an enormity
هَـٰۤؤُلَاۤءِ قَوۡمُنَا ٱتَّخَذُوا۟ مِن دُونِهِۦۤ ءَالِهَةࣰۖ لَّوۡلَا یَأۡتُونَ عَلَیۡهِم بِسُلۡطَـٰنِۭ بَیِّنࣲۖ فَمَنۡ أَظۡلَمُ مِمَّنِ ٱفۡتَرَىٰ عَلَى ٱللَّهِ كَذِبࣰا ١٥
These people of ours have taken gods other than Him. Why do they not produce clear evidence about them? Who could be more unjust than someone who makes up lies about God
These are our people who have taken for deities other than Him (Allah). Why do they not bring for them a clear authority? And who does more wrong than the one who invents a lie against Allah?”
These, our people, have taken for themselves gods beside Him - wherefore bring they not for them an authority manifest? --and who doth greater wrong than he who fabricateth against God a lie
As for these our people here, they have taken to other gods apart from Him. Then why do they not bring a clear authority for them? Who is more wicked than he who fabricates a lie against God?"
These, our people (who have deified the results of their baseless assumptions) have taken gods besides Him... If only they can show a clear proof of the power of these gods! So, who is more unjust than one who lies and slanders against Allah?
These people of ours have taken gods apart from Him. Why do they not produce a clear authority concerning them? Who could do greater wrong than someone who invents a lie against Allah?
These—our people— have taken gods besides Him. Why do they not bring any clear authority touching them? So who is a greater wrongdoer than he who fabricates a lie against Allah
"These people of ours have adopted deities other than Him: although they cannot bring any clear authority for them. And who is more in the wrong than he who fabricates falsehood against God?"
`These people of ours have taken to them (for worship) other gods apart from Him. Why do they not bring any clear proof and authority in support (of their belief). (Infact they have no such proof,) Who can be more unjust than the person who forges a lie against Allah?
These our people have taken to them other gods, apart from Him. Ah, if only they would bring some clear authority regarding them! But who does greater evil than he who forges against God a lie
These are our people who have taken gods besides Him. Why do they not bring a clear reason for them?” Who is more wrong than someone who makes up a lie and attributes it to God?
Then they consulted among themselves and said: “What a shame that our people worship others beside God. If only they could come up with any proof to justify their behavior. After all, who is more wicked than the one who fabricates lies and pretends that they are revealed by God?”
“Our people have taken for worship gods other than Him. Why do they not bring forward a clear authority for what they do? Who does more wrong than those who invent a lie against God
These, our people, have taken for themselves gods apart from Him. If only they would come forth with a clear manifestation of them. So who is more unjust than one who fabricated lies against Allah?”
These people of ours have taken to other gods beside Him. Though they do not bring any manifest authority for them. And who is more unjust than he who forges against God a lie
"These - the people of ours - have set up gods besides Allah; why do they not bring a clear proof regarding them? And who is more unjust than one who fabricates a lie against Allah?"
Lo! These people of ours have taken others besides Him as deities. If only they could bring a clear proof in support of them but who then does a greater wrong than one who contrives a lie against Allah.
These our fellow people have taken other gods, besides Him; although they bring no demonstrative argument for them: And who is more unjust than he who deviseth a lie concerning God
"These people of ours have taken to other gods beside Him. Though they do not bring any manifest authority for them. And who is more unjust than he who invents against Allah falsehoods
These, our nation have taken to themselves gods, other than Allah. Why do they not bring some clear authority regarding them! Who does greater evil than he who forges a lie against Allah?
These our people have taken other gods beside Him, though they bring no clear proof for them; but, who more iniquitous than he who forgeth a lie of God
These (people of) our nation have picked up besides Him gods. Why don’t they come, regarding these, with a clear authority (as proof of their partnership in Allah’s Dominion)? And who is more in transgression than that who has fabricated against Allah a lie?
These, our folk, took to themselves gods other than Him. Why bring they not a clear portent of authority with them? And who does greater wrong than he who devised a lie against God?
“Some among our people have acknowledged gods other than Him. Why do they not produce convincing evidence [of their gods]? Who sins greater than one who fabricates slander against Allah?
These people of ours have taken for worship other gods besides Him; if they are right, why do they not bring forth any convincing proof of their divinity? Who is more wicked than the one who invents a lie about Allah?"
(Then they conferred among themselves and said): "These men, our own people, have taken others as gods beside Him: why do they not bring any clear evidence that they indeed are gods? Who can be more unjust than he who foists a lie on Allah
These our people have taken gods beside Him. Why do they not bring clear authority for them? Who is then more unjust than he who forges a lie against Allah
These our people have taken gods besides Him, why do they do not bring clear authority (in support) for them? So who is more unjust than he who forges a lie against Allah?
"These, our people, have taken gods besides Him! Why do they not produce any clear evidence in their support? Is there, then, anyone committing a greater wrong than one who concocts a lie against Allah!?"
These are the people of our community who have made many gods apart from Him. Why do they not bring any clear proof (in support of their godhood)? So, who is a greater wrongdoer than he who fabricates a lie against Allah?
"Here are our people, they have taken gods besides Him, while they do not come with any clear authority. Who then is more wicked than one who invents lies about God"
"Here are our people, they have taken gods besides Him, while they do not come with any clear authority. Who then is more wicked than he who invents lies about God?"
Here are our people, they have taken gods besides Him, while they do not come with any clear authority. Who then is more wicked than he who invents lies about God?
Those (are) Our nation they took from other than Him gods, if only they come on them with a proof/authority , clear/shown/explained, so who (is) more unjust/oppressive than who fabricated/cut and split on (about) God lies/denials/falsifications
These people of ours have taken to worshipping [other] deities instead of Him, without being able to adduce any reasonable evidence in support of their beliefs; and who could be more wicked than he who invents a lie about God
These our people have taken to themselves (other) gods apart from Him. Had they come up with a most evident all-binding authority concerning their belief in them? So, who is more unjust than he who fabricates against Allah a lie
These, our people, have chosen (other) gods beside Him though they bring no clear warrant (vouchsafed) to them. And who doth greater wrong than he who inventeth a lie concerning Allah
Our people have considered other things equal to God. Why cannot they present clear proof in support of their claim. Who is more unjust than one who invents falsehood against God?"
These, our people, have adopted gods other than Him. Why do they not bring a clear proof in their favor? So, who is more unjust than the one who fabricates a lie against Allah
These our people have taken for worship (mythological) deities besides Him. Why do they not bring for them a clear authority? Who is more grossly unfair than one who invents a lie against Allâh?"
"This nation of ours accepts gods other than Him. Why do they not give a valid justification in support? Who then, is more evil than the one inventing lies about Allah?"
These our people have taken for worship (fabled) gods besides Him. Why do they not produce any irrefutable argument to support such a claim? Who then does greater evil than one who attributes falsehood to Allâh?’
"These are our people", they said, "who have pitifully taken other gods besides Him. If only they would present a divine and authoritative evidence in support of their assumption! In effect they presumed upon Providence and who is more wrongful of actions than he who intentionally asserts what is false and relates it to Allah
Our people have taken gods beside Him, without any clear evidence. Can anyone be more wrong than the one who makes up lies about Allah?”
˹Then they said to one another,˺ “These people of ours have taken gods besides Him. Why do they not produce a clear proof of them? Who then does more wrong than those who fabricate lies against Allah?
These our people have adopted gods besides Him. Why do they not bring a clear authority for them? So who is more wrong than he who invents a lie against Allah?
Our people serve other gods besides Him, though they have no convincing proof of their divinity. Who is more wicked than he who invents a falsehood against God
"Here are our people setting up gods beside Him. If only they could provide any proof to support their stand! Who is more evil than the one who fabricates lies and attributes them to GOD?
Our people have taken gods besides Him. Why, can they not produce any clear evidence for their beliefs? Who, then, could be more unjust than someone who makes up lies about God"?
Our people have taken gods besides Him. Why can they not produce any clear evidence for their beliefs? Who, then, could be more unjust than someone who makes up lies about God”?
“These, our kinfolk, have taken without Him, Gods. Why do they not bring upon them, by obvious Sultan? So, who was more oppressor than he who slandered lies against Allah?”
These our people have taken gods other than Him; why do they not bring any clear authority regarding them? Who is then more unjust than he who forges a lie against Allah?
These people of ours have taken for worship deities other than Him, without being able to show any convincing proof of their beliefs. Who does more wrong than he who invents a lie about God?
"The people of our nation are obeying false authorities instead of Him, without any clear evidence to support their behavior. And who does greater wrong than he who invents a lie about God?"
These our people have taken gods besides Him; why do they not produce any clear authority in their support? Who is then more unjust than he who forges a lie against Allah
`These, our people, have taken for worship other gods beside HIM. Wherefore do they not bring a clear authority regarding them? And who is more unjust than he who invents a lie concerning ALLAH
These, our people, have taken gods apart from Him. Why do they not bring a clear authority concerning them? For who does greater wrong than one who fabricates a lie against God
"These (people,) our people, they have taken gods other than Him for worship: Why do they not show an authority which is clear (and convincing) for what they do? And who do more wrong than those who invent a lie against Allah
“These, our people, have taken gods besides Him, without producing clear evidence for them. Who is more unjust than one who fabricates lies against God?”
'These people, our people, have taken to themselves gods other than Him. Why do they not bring a clear proof concerning them? Who, then, does greater wrong than he who invents lies and attributes them to God?'
These, our people, have taken besides Him deities. Why do they not bring for [worship of] them a clear authority? And who is more unjust than one who invents about Allah a lie?"
These, our people, have taken other gods besides Him though they do not bring a clear authority for them. And who is more wrong than he who forges a lie against God?'
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"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against God
"These our people have taken for worship gods other than Him: why do they not bring forward an authority clear (and convincing) for what they do? Who doth more wrong than such as invent a falsehood against Allah
وَإِذِ ٱعۡتَزَلۡتُمُوهُمۡ وَمَا یَعۡبُدُونَ إِلَّا ٱللَّهَ فَأۡوُۥۤا۟ إِلَى ٱلۡكَهۡفِ یَنشُرۡ لَكُمۡ رَبُّكُم مِّن رَّحۡمَتِهِۦ وَیُهَیِّئۡ لَكُم مِّنۡ أَمۡرِكُم مِّرۡفَقࣰا ١٦
Now that you have left such people, and what they worshipped instead of God, take refuge in the cave. God will shower His mercy on you and make you an easy way out of your ordeal.’
(They consulted with one another and said): “Now we have withdrawn from them and denounced those deities whom they worship except Allah, then seek refuge in the cave; our Lord will open a way for us from His Mercy and will make easy for us in our affair.”
And now when ye have withdrawn from them and that which they worship, except God, betake yourselves to the cave; your Lord will unfold for you some of His mercy, and will prepare for you of your affair an easy arrangement
(And they said to each other:) "Now that you have withdrawn from them and what they worship beside God, it is better to take refuge in the cave. Your Lord may bestow of His mercy on you, and facilitate your affair."
Since you have distanced yourselves from them and the things they worship besides Allah, retreat to the cave so your Rabb may spread His grace over you and form a benefit for you from what you do.
When you have separated yourselves from them and everything they worship except Allah, take refuge in the cave and your Lord will unfold His mercy to you and open the way to the best for you in your situation.´
When you have dissociated yourselves from them and from what they worship except Allah, then take refuge in the Cave. Your Lord will unfold His mercy for you, and He will help you on to ease in your affair.’
(Events developed to the point that they had to leave their society. They discussed what they should do and concluded:) "And now that you have withdrawn yourselves from them and all that they worship instead of God, then seek refuge in the Cave. Your Lord will lay out for you of His mercy, and He will arrange for you in your affair a comfort and support."
(They said one to another), `So (now) when you have left them and that which they worship apart from Allah, you should take shelter in the Place of Refuge. (If you do so) your Lord will extend to you His mercy and will provide some ease for you in (this) affair of yours.
So, when you have gone apart from them and that they serve, excepting God, take refuge in the Cave, and your Lord will unfold to you of His mercy, and will furnish -- you with a gentle issue of your affair.
And (they told each other:) “When you stay away from them and what they serve besides God, then take shelter in the cave, so your Lord opens up His mercy upon you and set up ease for you in your affair.”
“Now that we have denounced them (and have decided to worship none but the Lord,) let us hide ourselves in a cave. My our Lord have mercy on us (protect us from our persecutors) and make it easy for us.”
“When you turn away from them and the things they worship other than God, retreat to the cave. Your Lord will shower His mercies on you and manage your affair towards comfort and ease.
Now that youpl have withdrawn from them and from whatever they worship but Allah, take shelter in the cave, and your Lord will unfold His mercy for you and will set your affair towards ease.”
'So when ye have gone apart from them and what they serve other than God, then resort ye to the cave. Our Lord will unfold His mercy to you, and will dispose for you your affair advantageously.
"And when you have disassociated yourself from them and all what they worship besides Allah - so take refuge in the Cave - your Lord will spread His mercy for you and arrange ease for you in your affairs."
And since you have disassociated yourself from them and all that they worship other than Allah therefore retire yourself to the cave and your Lord will spread out for you from His mercy and will prepare for you ease out of your affair.”
And they said the one to the other, when ye shall separate yourselves from them, and from the deities which they worship, except God, fly into the cave: Your Lord will pour his mercy on you abundantly, and will dispose your business for you to advantage
"So when you have gone apart from them and what they serve other than Allah, then resort you to the cave. Our Lord will unfold His mercy to you, and will dispose for you your affair advantageously."
When you depart from them and from what they worship, other than Allah, seek refuge in the Cave. Allah will extend His Mercy to you and will furnish you with a gentle issue of your affair
So when ye shall have separated you from them and from that which they worship beside God, then betake you to the cave: Your Lord will unfold his mercy to you, and will order your affairs for you for the best."
(These youth discussed among themselves): “And when you have separated from them and what they worship except (of course) Allah, then move to the cave, your Nourisher-Sustainer will vastly expand for you out of His mercy and will bring out for you, out of your affair, a clear solution
And when you withdrew from them and from what they worship but God, then, take shelter in the cave. Your Lord will unfold for you from His mercy and will furnish you with a gentle issue in your affair.
“When you turn away from (the Roman persecutors) and the things they worship other than Allah, settle yourselves in the cave [to live in seclusion]. Your Lord will shower His mercies on you and accommodate you in your situation.” [Thus began the community.]
Then in their mutual consultation they said: Now that we have withdrawn from them and denounced those deities whom they worship beside Allah, let us take refuge in some cave; our Lord will extend to us His mercy and facilitate us in disposing of our affairs."
And now that you have dissociated yourselves from them and from whatever they worship beside Allah, go and seek refuge in the Cave. Your Lord will extend His mercy to you and will provide for you the means for the disposal of your affairs."
And when you withdraw from them and what they worship save Allah, take refuge in the Cave; your Lord will spread forth for you of His mercy, and provide for you a profitable course in your affair
And when you withdraw from them and that which they serve (worship) except Allah, then seek refuge in the cave, your Fosterer will shower His mercy upon you and shape an easy course for you in your affair.”
"And when you leave them and what they worship besides Allah, go to the cave for refuge. Your Lord will extend His mercy to you and facilitate ease in your affair."
And (those young men mutually discussed:) ‘When you have withdrawn yourselves from them, and those (false gods) which they worship other than Allah, take shelter in (this) cave. Your Lord will open up His mercy for you and will facilitate you in your affair.
So when you withdraw from them and what they serve besides God, seek refuge in the cave, and your Lord will distribute His mercy upon you and prepare for your problem a solution
"So when you withdraw from them and what they serve besides God, seek refuge in the cave, and your Lord will spread His mercy upon you and prepare for your problem a solution."
So when you withdraw from them and what they serve besides God, seek refuge in the cave, and your Lord will spread His mercy upon you and prepare for your problem a solution.
And when you separated/isolated/withdrew yourselves from them and what they worship, except God, so takeshelter/refuge to the cave , your Lord spreads/extends for you from His mercy, and He prepares/makes possible for you from your matter/affair convenience/benefit/help
Hence, now that you have withdrawn from them and from all that they worship instead of God, take refuge in that cave: God will spread His grace over you, and will endow you - whatever your [outward] condition - with all that your souls may need
And as you have kept apart from them and what they worship excepting Allah, so take (your) abode in the cave, (then) your Lord will spread for you of His mercy and will dispose for you a convenient (place) of your Command." (i.e., the command of Allah to you; or: your affair
And when ye withdraw from them and that which they worship except Allah, then seek refuge in the Cave; your Lord will spread for you of His mercy and will prepare for you a pillow in your plight
(They were told), "Now that you have abandoned them and what they worship instead of God, seek refuge in the cave. God will, certainly, grant you mercy and provide you with help to safely get out of this trouble."
When you have turned away from them, and those whom they worship, except Allah, then seek refuge in the cave, and your Lord will extend His mercy for you, and provide you ease in your matters
(The young men said to one another): “Since you (decide) to keep away (from) them, and from what they worship (& venerate) beside Allâh, then let us seek refuge in the Cave. May your Lord shower you with His mercy and simplify your matter for you.”
"Seek refuge in that cave, now that you have parted company with them, as well as those they worship other than Allah. Your Lord will shower His mercy upon you and will attend to your needs and comforts."
(The young men said to one another): ‘Since you (decide) to keep away (from) them and from what they worship beside Allâh, then let us seek refuge in the Cave. May your Lord shower you with His Mercy and simplify your matter for you’.
If you should remove yourselves, said one of them, from their society and do not participate in their system of faith and worship but not from the divine system, then go to the Cave where Allah, your Creator, will extend to you of His mercy what abounds in you and help you endure your tribulation and overcome your difficulties
It was said, “You have now separated yourselves from those people and what they worship beside Allah, so take refuge in the cave and your Lord will be kind to you, He will prepare suitable arrangements for you.
Since you have distanced yourselves from them and what they worship besides Allah, take refuge in the cave. Your Lord will extend His mercy to you and accommodate you in your ordeal.”
And when you part from them and what they serve besides Allah, seek refuge in the cave, your Lord will spread out His mercy for you and grant you ease in your affair.
And when you forsake them and those they worship besides God, go to the cave for shelter. Your Lord will extend to you His mercy and prepare for you a means of safety.‘
"Since you wish to avoid them, and their worshiping of other than GOD, let us take refuge in the cave. May your Lord shower you with His mercy and direct you to the right decision."
"Now that you have withdrawn from them and that which they worship instead of God, take refuge in that cave. Your Lord will spread out His mercy for you and will help you find the best way out of your predicament."
Now that you have withdrawn from them and that which they worship instead of God, take refuge in that cave. Your Lord will spread out His mercy for you and will help you find the best way out of your predicament.”
“And when you have been isolated from them, and from what they were worshiping, except Allah, so shelter toward the cave. And your Lord will propagate for you from His mercy and will accommodate for you from your matter a facility.”
And when you withdraw from them and what they worship save Allah, then seek refuge in the Cave, (and) your Lord will shower on you of His mercy, and furnish you with a gentle issue of your affair
Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.'
The young men conferred (with their friends, and among themselves), "Hence, now that you have withdrawn from them and all their submission instead of God, then seek refuge in the Cave. God will shower you with His Grace, and will set your affairs towards ease."
And when you forsake them and what they worship save Allah, betake yourselves for refuge to the cave; your Lord will extend to you largely of His mercy and provide for you a profitable course in your affair
`And now when you have withdrawn from them and from that which they worship beside ALLAH, then seek refuge in the cave; your Lord will unfold to you HIS mercy and will provide for you some easy and comfortable course in this affair of yours.
And when you have withdrawn from them and all that they worship save God, then take refuge in the cave. Your Lord will spread forth something of His Mercy for you, and make you incline to ease in your affair.
"And when you turn away from them (the people) and the things they worship other than Allah; Come up yourselves to the Cave: Your Lord will bless His mercy on you and take care of things (in your lives) towards comfort and ease."
“Now that you have withdrawn from them, and from what they worship other than God, retreat to the cave. Your Lord will extend His mercy upon you and arrange your affairs with ease.”
'Now that you have withdrawn from them, and from what they worship besides God, take shelter in the cave. And your Lord will unfold His mercy for you, and will set your affair towards ease.'
[The youths said to one another], "And when you have withdrawn from them and that which they worship other than Allah , retreat to the cave. Your Lord will spread out for you of His mercy and will prepare for you from your affair facility."
And when you have gone apart from them and what they serve except God, then take refuge in the cave, and your Lord will spread for you of His mercy and will facilitate for you ease from your affair.
Not available
"When ye turn away from them and the things they worship other than God, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."
"When ye turn away from them and the things they worship other than Allah, betake yourselves to the Cave: Your Lord will shower His mercies on you and disposes of your affair towards comfort and ease."
۞ وَتَرَى ٱلشَّمۡسَ إِذَا طَلَعَت تَّزَ ٰوَرُ عَن كَهۡفِهِمۡ ذَاتَ ٱلۡیَمِینِ وَإِذَا غَرَبَت تَّقۡرِضُهُمۡ ذَاتَ ٱلشِّمَالِ وَهُمۡ فِی فَجۡوَةࣲ مِّنۡهُۚ ذَ ٰلِكَ مِنۡ ءَایَـٰتِ ٱللَّهِۗ مَن یَهۡدِ ٱللَّهُ فَهُوَ ٱلۡمُهۡتَدِۖ وَمَن یُضۡلِلۡ فَلَن تَجِدَ لَهُۥ وَلِیࣰّا مُّرۡشِدࣰا ١٧
You could have seen the [light of the] sun as it rose, moving away to the right of their cave, and when it set, moving away to the left of them, while they lay in the wide space inside the cave. (This is one of God’s signs: those people God guides are rightly guided, but you will find no protector to lead to the right path those He leaves to stray.
And you might have seen the sun when it rose, it declines to the right from their cave; and when it set, it turns away from them towards the left while they lay in the middle of the cave. That is one of the signs of Allah. Whoever He guides is rightly guided; but whoever He sends astray, you will never find guiding friend (to lead to the Right Way) for him.
And thou Woudst behold the sun when it riseth veering away from their cave on the right, and when it setteth, passing them by on the left, while they were in the spacious part thereof: that is of the signs of Allah. Whomsoever Allah guideth, he indeed is the guided; and whomsoever He sendeth astray, for him thou wilt never find a directing friend
You may well have seen when the sun came up it moved away to the right of the cave, and when it went down it turned away to the left, and they stayed in its open space. This was among the signs of God. Whoever is guided by God follows the right path; and whosoever goes astray will not find a guide to show him the way
When the sun rises it turns from the right side of the cave... And when it sets it passes from their left side... They are within an open space thereof... This is a sign of Allah... Whoever Allah guides (to his essential reality) is enabled to reach the reality... And whoever He leads astray, never will you find for him a friend/guide to enlighten him.
You would have seen the sun, when it rose, inclining away from their cave towards the right, and, when it set, leaving them behind on the left, while they were lying in an open part of it. That was one of Allah´s Signs. Whoever Allah guides is truly guided. But if He misguides someone, you will find no protector for them to guide them rightly.
You may see the sun, when it rises, slanting toward the right of their cave, and, when it sets, cut across them towards the left, while they are in a cavern within it. That is one of Allah’s signs. Whomever Allah guides is rightly guided, and whomever He leads astray, you will never find for him any guardian or guide
(They entered the Cave and fell into a deep sleep.) You would have seen the sun, when it rose, moving away from their Cave to the right, and when it set, turning away from them to the left, while they lay in a spacious hollow in the Cave. That was one of God’s signs. Whoever God guides, he alone is rightly guided; and whoever He leads astray, you will never be able to find for him any guardian to guide him to the right way
And (O people!) you could see the sun when it rose, inclining to the right of their (spacious) Place of Refuge, and when it set declining to their left, while they were in the open space of this (refuge of theirs); this was one of the signs of Allah. He alone is rightly guided whom Allah guides. As for the person whom He forsakes, you will find no helper, no guide, for him
And thou mightest have seen the sun, when it rose, inclining from their Cave towards the right, and, when it set, passing them by on the left, while they were in a broad fissure of the Cave. That was one of God's signs; whomsoever God guides, he is rightly guided, and whomsoever He leads astray, thou wilt not find for him a protector to direct
And you would see the sun when it rose, it turned toward the right side of their cave, and when it set, it passed them from the left, while they were in the spacious part of it (in the middle of the cave). That is among God’s signs. Whomever God guides, he is guided, and whomever He misguides then you will never find any guardian for him guiding him to the right way.
While they fell asleep in the cave, you could not have seen them in the cave as the sun declined to the right from their cave in sunrise and to the left in the sunset. This was definitely a miracle of your Lord [which was meant to assist them in their hiding. This is mentioned so that you] Know that whoever the Lord guides, is truly guided, and whoever is deprived of His guidance, will never find a guiding teacher
You would have seen the Sun when it rose, setting to the right from their cave, and when it set, turning away from them to the left, while they lay in the open space in the middle of the cave. Such are among the signs of God. He whom God guides is rightly guided, but he whom God leaves to stray, for him will you find no protector to lead him to the right way
And yousg see the sun when it rises, veering away from their cave towards the right, and when it sets, moving away from them to the left as they lie in a hollow therein; that is of Allah’s signs. Whomever Allah guides is the (truly) guided one, but whomever He leads astray—for him yousg will find no guiding guardian.
And thou mightst have seen the sun when it rose decline from their cave towards the right hand, and when it set leave them on the left hand, while they were in the spacious part thereof. That is one of the signs of God. Whom God guides he is guided indeed, and whom He leads astray thou shalt surely find for him no patron to guide aright
And O dear Prophet (Mohammed - peace and blessings be upon him) you will see the sun that when it rises it shifts away to the right of their cave, and when it sets it shifts away to their left, and they are in the open ground of that cave; this is from among the signs of Allah; whomever Allah guides - only he is therefore guided; and whomever He sends astray - you will never find for him a friend who guides
And you see the sun when it rises, that it inclines away from their cave to the right and when it sets, it touches them slightly from the left while they are in the hollow space of it [the cave]. That is from the signs of Allah. Whosoever Allah guides, he is the rightly guided. And whosoever He causes to go astray, you shall never find for him an ally to guide him [to the right way].
And thou mightest have seen the sun, when it had risen, to decline from their cave towards the right hand; and when it went down, to leave them on the left hand: And they were in the spacious part of the cave. This was one of the signs of God. Whomsoever God shall direct, he shall be rightly directed; and whomsoever He shall cause to err, thou shalt not find any to defend or to direct
And you might have seen the sun, when it rose, decline from their cave towards the right hand, and when it set leave them on the left hand, while they were in the spacious part thereof. That is one of the Signs of Allah. Whom Allah guides he is guided in
You might have seen the rising sun incline towards the right of their Cave, and, as it set go past them on the left, while they stayed within an open space in the Cave. That was one of the signs of Allah. He whom Allah guides is rightly guided; but he whom He leads astray you shall not find for him a guardian to guide him
And thou mightest have seen the sun when it arose, pass on the right of their cave, and when it set, leave them on the left, while they were in its spacious chamber. This is one of the signs of God. Guided indeed is he whom God guideth; but for him whom He misleadeth, thou shalt by no means find a patron, director
And you see the sun when it rose, it passes avoiding their cave, to the right; and when it set, it leaves them (while passing), to the left; and they (were) in the spacious hollow thereof. This (scene) is among the signs of Allah. That whom Allah guides so he is rightly guided; and that whom He allows to go astray then you never find for him a wali, (or) murshid
Thou wouldst have seen the sun when it came up. It inclines from their cave towards the right and when it began to set, it passed them towards the left while they were in a fissure. That is of the signs of God. He whom God guides, he is one who is truly guided. And he whom He causes to go astray, thou wilt never find for him a protector or one who will show him the way.
[If you had been there] you could have watched the sun rise and climb from the right and the sun decline and set on the left [without your ever suspecting that the cave was inhabited] while they [the inhabitants] lay in the spacious midst of the cave. Such as this is among the signs of Allah. The one guided by Allah is properly guided, but the one Allah leaves astray will find no guardian to lead him/her to the proper way.
If you could look at them in the cave, it would appear to you that the rising sun declines to the right of their cavern, and as it sets, passes them on the left, while they lay in an open space in between. This is from the signs of Allah. He whom Allah guides is rightly guided; but he whom He lets go astray, you will find no guardian to lead him to the Right Way
Had you seen them in the Cave it would have appeared to you that when the sun rose, it moved away from their Cave to the right; and when it set, it turned away from them to the left, while they remained in a spacious hollow in the Cave. This is one of the Signs of Allah. Whomsoever Allah guides, he alone is led aright; and whomsoever Allah lets go astray, you will find for him no guardian to direct him
And thou mightest see the sun, when it rose, decline from their Cave to the right, and when it set leave them behind on the left, while they were in a wide space thereof. This is the signs of Allah. He whom Allah guides, he is on the right way; and whom He leaves in error, thou wilt not find for him a friend to guide aright
And you would have seen the sun when it rose, move away from their cave to the right and when it set, go past them on the left, and they were in a wide space thereof. That is of the signs of Allah. Whomsoever Allah guides, he (it is who) is (really) guided and whomsoever He leaves in error, then you will never find for him a guardian showing the right way.
And you would see the sun bypass their cave, as it rose in the morning on the right; and as it declined in the afternoon on the left, it would pass them by while they lay in the spacious space in the cave. This is one of the signs of Allah. The one whom Allah guides, is the one rightly guided, and the one whom He misleads, you shall not find for that one any wali to direct him to the right path
And you see that the sun, when it rises, moves to the right from their cave, and inclines obliquely from them to the left when it sets, whilst they are (lying) in the open chamber of the cave. This (change of the sun’s course) is one of the (great) signs of Allah’s (might). He whom Allah guides is the one who is rightly guided, but the one whom He holds strayed, you will not find for him any wali (friend to help) and murshid (guide to show the path)
And you see the sun when it rises, it visits their cave from the right, and when it sets, it touches them from the left, while they are in an enclosure from it. That is from God's signs. Whomever God guides is the guided one, and whomever He misguides, you will not find for him any ally to lead
And you see the sun when it rises, it visits their cave from the right, and when it sets, it touches them from the left, while they are in an enclosure from it. That is from the signs of God. Whoever God guides is the guided one, and whoever He misguides, you will not find for him any ally to give direction.
And you see the sun when it rises, it visits their cave from the right, and when it sets, it touches them from the left, while they are in an enclosure from it. That is from the signs of God. Whoever God guides is the guided one, and whoever He misguides, you will not find for him any ally to give direction.
And you see the sun when it rose/ascended/appeared, it bends and curves/visits on their cave that of the right, and when it departed/declined/set, it parallels/crosses/passes them that of the left, and they are in an opening from it; that (is) from God's verses/signs/evidences; whom God guides so he is the guided, and whom He misguides/who misguides (others) so you will never/not find for him a guardian/ally a correct/right guide
And [for many a year] thou might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn aside from them on the left, while they lived on in that spacious chamber, [bearing witness to] this of God's messages: He whom God guides, he alone has found the right way; whereas for him whom He lets go astray thou canst never find any protector who would point out the right way
And you might have seen the sun when it rose, declining from their cave towards the right; and when it set, it went past them towards the left while they were in a broad fissure of (the cave). That was one of the signs of Allah. Whomever Allah guides, then he is right-guided, and whomever He leads away into error, then you will never find for him a right-minded patron
And thou mightest have seen the sun when it rose move away from their cave to the right, and when it set go past them on the left, and they were in the cleft thereof. That was (one) of the portents of Allah. He whom Allah guideth, he indeed is led aright, and he whom He sendeth astray, for him thou wilt not find a guiding friend
No sunlight could reach them during their sleep in the cave. One could see the rising sun decline to the right of their cave and the setting sun move its way to the left whilst they were sleeping in an opening of the cave. This is one of the miracles of God. Whomever God guides receives the right guidance and you will never find a guardian or guide for those whom He causes to go astray
You would see the sun, when it rose, turning away from their Cave towards the right; and when it set, it bypassed them towards the left, and they were (lying) in the hollow thereof. That is one of the signs of Allah. Whomsoever Allah guides is the one who gets the right path and whomsoever He lets go astray, for him you will find no one to help, no one to lead
You could see the sun, when it rose, declining to the right from their Cave, and when it set, leaving them behind on the left , while they lay in the middle part of the Cave. That is (one) of the signs of Allâh's (power & glory). He whom Allâh guides, is rightly guided; and whom He leaves in error, for him you will find no friend to guide him (into the right way).
(Had you been there) you would see (the rays of) the sun _ as it rises and sets _ falling obliquely across the right of the cave and turning away past its left, while the men lay in the midst (of the cave). These are the signs of Allah. The rightly guided is the one whom Allah guides. You will not find any patron to guide the one who is led astray
You could see the sun when it rose, declining to the right from their Cave, and when it set, leaving them behind on the left, while they lay in the middle part of the Cave. That is (one) of the Signs of Allâh's (power & glory). And whomever Allâh enlightens his path, he is the one who seeks salvation. And whomever He lets go astray, for him you will find no guardian to lead him to the path of truth.
You could see the sun O Muhammad as it rose turning aside from their Cave to the right and as it set swerving to the left while they occupied a space within in a state of dead sleep; a divine wonderous sign indeed. He whom Allah guides to His path and Providence his guide is indeed guided into all truth, whereas he whom Allah sends astray, never shall you find for him a tutelary guide
Messenger, while they laid in the clear opening of the cave, you could see the sun rise then move away from them, and turned to their left as it set. This was from the signs of Allah. Anyone guided by Allah is truly guided, and anyone gone astray won’t find a guide or a protector.
And you would have seen the sun, as it rose, inclining away from their cave to the right, and as it set, declining away from them to the left, while they lay in its open space. That is one of the signs of Allah. Whoever Allah guides is truly guided. But whoever He leaves to stray, you will never find for them a guiding mentor.
And you see the sun pass to the right of their cave when it rises and avoid them on the left when it sets whilst they are in a gap between. This is from the signs of Allah. Whom Allah guides, he is guided, and whom He lets go astray, you will not find a guardian for him to lead him right.
You might have seen the rising sun decline to the right of their cavern and, as it set, go past them on the left, while they stayed within. That was one of God‘s signs. He whom God guides is rightly guided; but he whom He confounds shall find no friend to guide him
You could see the sun when it rose coming from the right side of their cave, and when it set, it shone on them from the left, as they slept in the hollow thereof. This is one of GOD's portents. Whomever GOD guides is the truly guided one, and whomever He sends astray, you will not find for him a guiding teacher.
And [had you been present], you would have seen the sun, when it rose, veering away from their cave towards the right, and, when it set, passing away from them to the left, while they lay within an opening of that cave. This is one of God's signs. He whom God guides is the rightly guided, but he whom God leaves to stray, you will not find for him a guiding protector.
And [had you been present], you would have seen the sun, when it rose, veering away from their cave towards the right, and, when it set, passing away from them to the left, while they lay within an opening of that cave. This is one of God’s signs. He whom God guides is the rightly guided, but he whom God leaves to stray, you will not find for him a guiding protector.
And you see the sun, when it rises, visit their cave sporadically towards the right, and if it sets, lend them to the left, and they are in a cavity among it. That was from Allah’s verses. And whoever Allah guides so he is the guided one; and whoever He strays him, so you will not find for him a conductor guardian.
And (had you been there) you might have seen the sun when it rose, declining from their Cave towards the right, and when it set, leaving them away unto the left, and they were in a wide space thereof. This is of the Signs of Allah, whomever Allah guides, he is rightly guided, and whomever He leaves to stray, you shall never find for him any guiding friend
You might have seen the sun, on its rising, incline away from their cave on the right, and, on its setting, turn away from them on the left, while they lay in a space within. That was one of God's signs. He whom God guides is indeed rightly guided, but for him whom He lets go astray you can never find any protector who would point out the right way.
And you might have seen the sun rising on the right side of the Cave, and set, aside from them, on the left while they lived on in that spacious chamber. (The Cave lay North South and while it was roomy from inside its entrance was small). It is a sign of Allah that (He arranged for them excellent camouflage and) whom Allah guides is the rightly guided, and whom He lets go astray for violating the Divine Laws of guidance, for such, you will find no protector who would point out the right way
And you might see the sun when it rose, decline from their cave towards the right hand, and when it set, leave them behind on the left while they were in a wide space thereof. This is of the signs of Allah; whomsoever Allah guides, he is the rightly guided one, and whomsoever He causes to err, you shall not find for him any friend to lead (him) aright
And thou couldst see the sun, as it rose, move away from their Cave on the right, and when it set, turn away from them on the left; and they were in a spacious hollow thereof. This is among the Signs of ALLAH. He whom ALLAH guides is alone rightly guided; but he whom HE leaves to go astray, for him thou wilt find no helper or guide
Thou wouldst have seen the sun when it rose, slanting away from their cave to the right; and when it set, turning away from them to the left, while they were in an open space within it. That is among the signs of God. Whomsoever God guides, he is rightly guided; and whomsoever He leads astray, thou wilt find no protector to lead him aright
And you would have seen the sun, when it rose, down below to the right (side) from their Cave, and when it set, turning away from them to the left while they lay in the open space in the middle of the Cave (thus keeping them cool). These are from the Signs of Allah: He whom Allah guides is rightly guided; But he whom Allah leaves to wander (aimlessly)— For him will you find no protector (to lead him to the Right Way)
You would have seen the sun, as it rose, veering away from their cave to the right, and as it set, bypassing them to the left, while they lay within the spacious area of the cave. This was one of God’s signs. Whomever God guides is guided, and whomever He leaves to stray, you will find no guiding mentor for him.
You would have seen the sun, when it rose, veering away from their cave towards the right, and when it sets, moving away from them to the left, as they lay in the midst of the cave. That was one of God's wonders. He whom God guides is truly guided; but he whom He misguides, for him you will find no directing friend
And [had you been present], you would see the sun when it rose, inclining away from their cave on the right, and when it set, passing away from them on the left, while they were [laying] within an open space thereof. That was from the signs of Allah . He whom Allah guides is the [rightly] guided, but he whom He leaves astray - never will you find for him a protecting guide
And you see the sun when it rises, inclining towards their cave, possessed of the right; and when it sets, across from them, possessed of the left; and they are in the opening of it. That is of the signs of God. Whoever God guides, then he is guided, and whoever He leads astray, then you will not find a rightly directed patron for him.
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Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of God: He whom God, guides is rightly guided; but he whom God leaves to stray,- for him wilt thou find no protector to lead him to the Right Way
Thou wouldst have seen the sun, when it rose, declining to the right from their Cave, and when it set, turning away from them to the left, while they lay in the open space in the midst of the Cave. Such are among the Signs of Allah: He whom Allah, guides is rightly guided; but he whom Allah leaves to stray,- for him wilt thou find no protector to lead him to the Right Way
3
Dwellers in the Cave
وَتَحۡسَبُهُمۡ أَیۡقَاظࣰا وَهُمۡ رُقُودࣱۚ وَنُقَلِّبُهُمۡ ذَاتَ ٱلۡیَمِینِ وَذَاتَ ٱلشِّمَالِۖ وَكَلۡبُهُم بَـٰسِطࣱ ذِرَاعَیۡهِ بِٱلۡوَصِیدِۚ لَوِ ٱطَّلَعۡتَ عَلَیۡهِمۡ لَوَلَّیۡتَ مِنۡهُمۡ فِرَارࣰا وَلَمُلِئۡتَ مِنۡهُمۡ رُعۡبࣰا ١٨
You would have thought they were awake, though they lay asleep. We turned them over, to the right and the left, with their dog stretching out its forelegs at the entrance. If you had seen them, you would have turned and run away, filled with fear of them
And you would have thought them awake, though they were asleep. And We turned them to the right and to the left sides, while their dog stretched out its 2 forelegs at the entrance (of the cave). Had you looked at them, you would have certainly turned back from them in flight and (their sight) certainly would have filled with awe of them.
And thou wouldst have deemed them awakes whereas they were asleep and We turned them over on the right side and on the left side, while their dog stretched forth his two forelegs on the threshold. If thou hadst observed them, thou wouldst have surely turned away from them in fright, and wouldst have surely been filled with awe of them
You may have thought that they were awake, yet they were asleep. We made them turn right and left, while their dog lay with his forelegs stretched across the threshold. If you had looked at them you would have surely turned away and fled with horror at the sight
You would have thought they were awake though they lay asleep (as though dead)... We turned them to the right and to the left... And their dog stretched his forelegs at the entrance (of the cave)! Had you seen them in that state, you would have turned away from them in flight; you would have been apprehensive and frightened!
You would have supposed them to be awake whereas in fact they were asleep. We turned them to the right and to the left, and, at the entrance, their dog stretched out its paws. If you had looked down and seen them, you would have turned from them and run and have been filled with terror at the sight of them.
You will suppose them to be awake, although they are asleep. We turn them to the right and to the left, and their dog [lies] stretching its forelegs at the threshold. If you come upon them, you will surely turn to flee from them, and you will surely be filled with a terror of them
You would have thought them awake though they were asleep. We caused them to turn over to the right and the left, and their dog lay outstretching its two forelegs on the threshold. Had you come upon them unprepared, you would certainly have turned away from them in flight, and would certainly have been filled with awe of them
You might think them wary while they are dormant and asleep. We shall make them turn over (now) to the right and (then) to the left while their dog is (present with them) stretching its paws forward on the threshold in the courtyard. If you had become aware of their (true) state you would have turned back from them in fright and you would have surely been filled with great awe of them
Thou wouldst have thought them awake, as they lay sleeping, while We turned them now to the right, now to the left,' and their dog 'stretching its paws on the threshold. Hadst thou observed them surely thou wouldst have .turned thy back on them in flight, and been filled with terror of them
And you would think of them as awake while they were sleeping, and We turned them to the right and to the left, and their dog stretched out its forelegs toward the entrance. Had you found out about them you would have turned away from them escaping and you would have been filled with fear of them.
If you had seen them, it would have appeared to you as if they were awake, when they were in fact asleep. I was making them to turn to their right sides and to their left sides. As to their dog, he was stretching forth his two forelegs at the entrance of the cave. If you (or anybody else) had seen them, you would have been frightened and run away
You would have thought them awake, as they slept, and We turned them on their right and on their left sides. Their dog stretching out his two forelegs at the entrance. If you had come up on them, you would have certainly turned back from them in flight, and would certainly have been filled with fear of them
And yousg think them awake, although they are asleep. And We turn them over to the right and to the left, with their dog stretching its paws across the threshold. Had you looked at them, you would surely have turned away from them in flight and been filled with fear of them.
Thou mightst have reckoned them waking though they were sleeping, as we turned them towards the right and towards the left; and their dog spreading out his fore-paws on the threshold. Hadst thou come suddenly upon them thou wouldst surely have turned and fled away from them, and wouldst surely have been filled by them with dread
And you may think they are awake, whereas they are asleep; and We turn them over to the right and the left - and their dog is on the threshold of the cave, with its paws outstretched; O listener, were you to look at them closely, you would turn back running away from them, and be filled with their dread
And you will consider them awake while they lay asleep and We turn them to the right and to the left while their guardian [dog] stood with both hands stretched at the threshold. If you were to take a look at them [in this state] you would have turned away from them in flight and you would have been filled with terror from them.
And thou wouldst have judged them to have been awake, while they were sleeping; and We caused them to turn themselves to the right hand, and to the left. And their dog stretched forth his fore-legs in the mouth of the cave: If thou hadst come suddenly upon them, verily thou wouldest have turned thy back and fled from them, and thou wouldest have been filled with fear at the sight of them
You would have deemed them waking though they were asleep, as We turned them towards the right and towards the left; and their dog spreading out his fore-paws on the threshold. Had you come suddenly upon them you would surely have turned and fled away f
You might have thought them awake, though they were sleeping. We turned them about to the right and to the left, while their dog stretched its paws at the entrance. Had you seen them you would surely have become filled with terror and turned your back on them in flight
And thou wouldst have deemed them awake, though they were sleeping: and we turned them to the right and to the left. And in the entry lay their dog with paws outstretched. Hadst thou come suddenly upon them, thou wouldst surely have turned thy back on them in flight, and have been filled with fear at them
And you will consider them awake although they are asleep. And We turn them to the right lateral position and to the left lateral position, and their dog is one who stretches forth his two fore-legs at the entrance-platform (of the Cave as if a watchful guard). Had you looked at them, you would have certainly turned back from them in flight (out of extreme effect), and you would certainly have been filled because of them, with terror in awe
Thou wouldst assume them to be awake while they are ones who are sleeping. We turn them around and around towards the right and towards the left and their dog, one who stretches out its paws at the threshold. And if thou wert to peruse them, thou wouldst have turned from them, running away, and wouldst, certainly, be filled with alarm of them.
You would have thought them aware, although they were in a deep sleep, and We turned them right and left on their sides. Their dog lay at the opening of the cave, with his forelegs stretched out. If you had happened upon them, you would have turned around and ran, out of fear.
If you could see them, you might have thought them awake, though they were asleep. We turned them about to their right and left sides, while their dog lay stretched out with his forepaws at the entrance. Had you looked at them you would have certainly turned your back and their sight would have made you flee in terror
On seeing them you would fancy them to be awake though they were asleep; and We caused them to turn their sides to their right and to their left, and their dog sat stretching out its forelegs on the threshold of the Cave. Had you looked upon them you would have certainly fled away from them, their sight filling you with terror
And thou mightest think them awake while they were asleep, and We turned them about to the right and to the left, with their dog outstretching its paws at the entrance. If thou didst look at them, thou wouldst turn back from them in flight, and thou wouldst be filled with awe because of them
And you might have thought them to be awake though they were asleep, and We turned them to their right and their left, and their dog lay at the entrance with its paws stretched out. Had you looked at them you would have surely turned away from them in flight, and you would have been filled with terror because of them.
And you might think them awake, but they were asleep. And We made them turn to the right side and to the left, and their dog squatted on its outstretched forelegs at the entrance. Had you come upon them you would certainly have run away from them, and you would certainly have been overwhelmed with fear of them
And, (O listener,) if you (look) at them, you will deem them awake, whereas they are asleep. And We keep changing their sides to the right and to the left (after regular intervals), and their dog is sitting on (their) threshold sprawling both its forelegs. Had you glanced at them (secretly), you would have run away, turning your back on them, and your heart would have been filled with their terror
And you would think they are awake while they are asleep. And We turn them on the right-side and on the left-side, and their dog has his legs outstretched in their midst. If you looked upon them you would have run away from them and you would have been filled with terror from them
And you would think they are awake while they are asleep. And We turn them on the right-side and on the left-side, and their dog has his arms outstretched at the threshold. If you looked upon them you would have run away from them and you would have been filled with terror from them!
And you would think they are awake while they are asleep. And We turn them on the right-side and on the left-side, and their dog has his arms outstretched at the threshold. If you looked upon them you would have run away from them and you would have been filled with terror from them!
And you think/suppose them (to be) awake/alert, and they are asleep/lying down, and We turn them/turn them around that of the right (side), and that of the left (side), and their dog (is) spreading/extending its two arms (paws) at the cave/doorstep/mountain , if you saw/looked on/over them you would have turned away from them escaping/fleeing/running away, and you would have been filled (by) terror/fright from them
And thou wouldst have thought that they were awake, whereas they lay asleep. And We caused them to turn over repeatedly, now to the right, now to the left; and their dog [lay] on the threshold, its forepaws outstretched. Hadst thou come upon them [unprepared], thou wouldst surely have turned away from them in flight, and wouldst surely have been filled with awe of them
And you would have reckoned that they were awake (as) they were lying down, and We turned them about towards the right and towards the left, and their dog stretching out his two fore-legs (Literally: his two arms) on the threshold. If you had viewed them, indeed you would have turned away from them in flight and indeed been filled with horror of them
And thou wouldst have deemed them waking though they were asleep, and We caused them to turn over to the right and the left, and their dog stretching out his paws on the threshold. If thou hadst observed them closely thou hadst assuredly turned away from them in flight, and hadst been filled with awe of them
One would think them (the youths) awake while, in fact, they were sleeping. We turned their bodies from right to left and their dog stretched its front legs on the ground. Had one looked them over, he would have run away from them in terror
And you would think they were awake while they were asleep. We turned them on their sides, right and left. And their dog had its forelegs stretched out to the doorstep. If you had a look at them, you would have fled away from them and would have been filled with awe of them
You would think that they were awake, but (actually) they were asleep. We turned them about to the right and to the left while their dog was stretching forth its paws at the doorway. If you had looked at them, you would definitely have turned back from them in flight, and you would definitely have been filled with awe of them.
You would think they were awake, although they were asleep. We rolled them on their sides _ right and left. With outstretched limbs, their dog lay close to the entrance (of the cave). Had you just caught a glimpse of them, you would be struck with terror and you would turn around and flee
You would think that they were awake, but (actually) they were asleep. We turned them about to the right and to the left while their dog was stretching forth its paws at the doorway. If you had looked at them, you would surely have turned back from them in flight, and you would surely have been filled with awe of them.
You would have thought they were awake -probably their eyes were open- though they were fast asleep. And We turned them over from one side to the other right and left while on the threshold lay their dog with his forelegs outstretched. If you had seen them you would have run away from them making your escape, filled with horror
You thought they were awake, but they were asleep. We kept turning them from right to left. At the entrance of the cave lay their dog with its forelegs stretched out. Were you to stumble across them, you would be filled with fear, turn your back on them, and flee
And you would have thought they were awake, though they were asleep. We turned them over, to the right and left, while their dog stretched his forelegs at the entrance. Had you looked at them, you would have certainly fled away from them, filled with horror.
And you consider them awake whilst they are asleep, and We turn them to the right and the left, and their dog stretches out its paws at the entrance. If you were to stumble across them, you would have run away and been filled with fear of them.
And you might have thought them awake, though they were sleeping. We turned them about to right and left, while their dog lay at the cave‘s entrance with legs outstretched. Had you looked upon them, you would have surely turned your back and fled in terror
You would think that they were awake, when they were in fact asleep. We turned them to the right side and the left side, while their dog stretched his arms in their midst. Had you looked at them, you would have fled from them, stricken with terror.
And you would have thought that they were awake, whereas they were really asleep. And We turned them to the right side and to the left side, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned and run away and been very afraid of them.
And you would have thought that they were awake, whereas they were really asleep. And We turned them to the right side and to the left side while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned and run away and been very afraid of them.
And you assume them awake, while they are asleep. And We flip them over to exactly the right, and to exactly the left, and their dog stretched its arms by the threshold. If you look at them, you will turn away from them in flight, and be filled with terror from them.
And you might think them awake while they were asleep, and We turned them unto the right and unto the left (sides), and their dog stretching out his paws on the threshold. If you looked at them you would certainly turn back from them in flight and you would certainly be filled with terror of them
You would have thought that they were awake, when they were certainly asleep. And We turned them over repeatedly, now to the right, now to the left; and their dog lay at the cave's entrance, with its forepaws outstretched. Had you come upon them, you would have certainly turned away from them in flight, and would surely have been filled with terror of them.
You would have deemed that they were awake, even when they slept. (They remained alert round the clock). We caused them to frequently change their positions right and left. They had a faithful dog to guard the entrance, with its four paws outstretched, ready to hunt for them. The whole environment was awe-inspiring. Had you come upon them suddenly, you would have turned away from them in flight in awe
And you might think them awake while they were asleep and We turned them about to the right and to the left, while their dog (lay) outstretching its paws at the entrance; if you looked at them you would certainly turn back from them in flight, and you would certainly be filled with awe because of them
Thou mightest deem them awake, whilst they are asleep; and WE shall cause them to turn over to the right and to the left; their dog stretching out its forelegs on the threshold. If thou hadst had a look at them, thou wouldst surely be filled with awe of them
Thou wouldst have thought them awake, though they were asleep. And We turned them to the right and to the left, with their dog stretching forth his paws at the threshold. Hadst thou come upon them, thou wouldst have turned away in flight and been filled with terror on their account
And you would have thought they were awake, while they were (actually) sleeping, and We turned them on their right and on their left sides: And their dog spreading out his two front legs at the entrance: If you had (just accidentally) found them, you would have truly turned back from them to run away (in flight), and (you) would truly have been filled with fear of them
You would think them awake, while they were asleep. We turned them over, to the right and to the left, with their dog stretching its forelegs at the entrance. If you had observed them, you would’ve turned away from them in fear, and terror-filled.
You would think them awake, although they were asleep. And We turned them over to the right, and to the left, with their dog stretching its paws across the threshold. Had you looked at them, you would have turned away from them in flight, and been filled with fear of them
And you would think them awake, while they were asleep. And We turned them to the right and to the left, while their dog stretched his forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled by them with terror
And you would think them awake, while they were asleep. And We turned them over, possessed of the right and possessed of the left, while their dog stretched its forelegs at the entrance. If you had looked at them, you would have turned from them in flight and been filled with terror of them.
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Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certain ly turned back from them in flight, and wouldst certainly have been filled with terror of them
Thou wouldst have deemed them awake, whilst they were asleep, and We turned them on their right and on their left sides: their dog stretching forth his two fore-legs on the threshold: if thou hadst come up on to them, thou wouldst have certainly turned back from them in flight, and wouldst certainly have been filled with terror of them
وَكَذَ ٰلِكَ بَعَثۡنَـٰهُمۡ لِیَتَسَاۤءَلُوا۟ بَیۡنَهُمۡۚ قَالَ قَاۤىِٕلࣱ مِّنۡهُمۡ كَمۡ لَبِثۡتُمۡۖ قَالُوا۟ لَبِثۡنَا یَوۡمًا أَوۡ بَعۡضَ یَوۡمࣲۚ قَالُوا۟ رَبُّكُمۡ أَعۡلَمُ بِمَا لَبِثۡتُمۡ فَٱبۡعَثُوۤا۟ أَحَدَكُم بِوَرِقِكُمۡ هَـٰذِهِۦۤ إِلَى ٱلۡمَدِینَةِ فَلۡیَنظُرۡ أَیُّهَاۤ أَزۡكَىٰ طَعَامࣰا فَلۡیَأۡتِكُم بِرِزۡقࣲ مِّنۡهُ وَلۡیَتَلَطَّفۡ وَلَا یُشۡعِرَنَّ بِكُمۡ أَحَدًا ١٩
In time We woke them, and they began to question one another. One of them asked, ‘How long have you been here?’ and [some] answered, ‘A day or part of a day,’ but then [others] said, ‘Your Lord knows best how long you have been here. One of you go to the city with your silver coins, find out where the best food is there, and bring some back. But be careful not to let anyone know about you
Thus, We awakened them (from long deep sleep) so that they could question among them. A speaker from them said: “How long have you stayed here?” They said: “Perhaps we have stayed here for a day or part of a day.” They said: “Our Lord knows best how long we have stayed here. So send one of us with our silver coin to the city, and let him find out which is the purest food, and let him bring us some of it. Let him be careful and don’t let anyone know our whereabouts.
And likewise we raised them up that they might question among themselves; there spake a speaker from amongst them: how long have ye tarried? They said we have tarried a day or part of a day. They said, your Lord knoweth best how long ye have tarried; now send one of you with this your money unto the city and let him see which food is purest there, and let him bring you a provision thereof, and let him be circumspect, and let him by no means discover you to anycne
Even so We roused them that they may question one another. One of them asked: "How long have you stayed here?" They said: "A day or less than a day." "Your Lord knows best," they said, "how long you have stayed. So send one of you to the town with this money of yours to look for wholesome food and bring it for you; but he should be careful not to let your presence known
Thus We revived (resurrected) them (a quality of the Name Baith manifested upon them) so that they may question one another about what they experienced... One of them said, “How long have you remained?” Some of them said, “We have remained a day or a part of a day”... The others said, “Your Rabb knows better how long you remained... So send one of you with this silver coin (money) to the city and let him see what food is clean and bring back some sustenance for you; let him be cautious and not let others be aware of you.”
That was the situation when we woke them up so they could question one another. One of them asked, ´How long have you been here?´ They replied, ´We have been here for a day or part of a day.´ They said, ´Your Lord knows best how long you have been here. Send one of your number into the city with this silver you have, so he can see which food is purest and bring you some of it to eat. But he should go about with caution so that no one is aware of you,
So it was that We aroused them [from sleep] so that they might question one another. One of them said, ‘How long have you stayed [here]?’ They said, ‘We have stayed a day, or part of a day.’ They said, ‘Your Lord knows best how long you have stayed. Send one of you to the city with this money. Let him observe which of them has the purest food, and bring you provisions from there. Let him be attentive, and let him not make anyone aware of you
Such being their state, We raised them up so they began to ask one another. One who spoke said: "How long have you stayed?" They (some among them) answered: "We have stayed a day, or part of a day." The others said: "Your Lord knows better how long you have stayed. Now (we must deal with our hunger. So) send one of you to the city with this coin of yours: let him see what food is most pure there (and so lawful), and bring a supply from it. But let him behave with utmost care and guarded courtesy and by no means make anyone aware of you
And (just as We made them dormant) We raised them (to life from the state of lethargy). So that they questioned one another. One of them asked, `How long have you remained (dormant)?' (Some of them) said, `We have remained (in this state of inactivity) a day or a part of a day.' (Others) said, `Only your Lord knows best (the time) you have remained so. Now send one of you with these silver coins of yours to the city, he should see which of its (inhabitants) has the best and purest food and let him bring for you provisions from it. And let him be courteous and let him not at all apprise anyone about you
And even so We raised them up again that they might question one another. One of them said, 'How long have you tarried?' They said, 'We have tarried a day, or part of a day.' They said, 'Your Lord knows very well how long you have tarried. Now send one of you forth with this silver to the city, and let him look for which of them has purest food, and bring you provision thereof; let him be courteous, and apprise no man of you
And that is how We woke them up, so that they may ask each other (how long they were sleeping). A spokesperson among them said: “How long did you stay (like this)?” They said: “We stayed a day or part of a day.” They said: “Your Lord knows better how long you stayed. So, send one of you with this money of yours to the city, then he should see which of them has the cleanest food, then he should bring you a supply of it, and he should be careful and let no one find out about you.
When I woke them up, one of them asked: “How long have we been sleeping?” The others replied: “Who knows, perhaps a day or so …
So we raised them up, that they might question each other. A voice said, “How long have you stayed here?” They said, “We have stayed a day or part of a day.” They said, “God knows best how long you have stayed here. Now send one of you with this money of yours to the town. Let him find out which is the best food and bring some to you, that you may satisfy your hunger, and let him behave with care and courtesy, and let him not inform anyone about you
And thus We made them rise again so that they may ask one another. A speaker among them said, “How long have youpl stayed?” They said, “We have stayed a day or part of a day.” They said, “Yourpl Lord knows better how long you have stayed. So send one of you to the city with this silver (coin) of yours and let him look for whichever of them has the purest food and let him bring you some provision thereof. And let him go with discretion so that no one becomes aware of you.
Thus did we raise them up that they might question each other. Spake a speaker amongst them, 'How long have ye tarried?' They said, 'We have tarried a day or part of a day.' They said, 'Your Lord knows best your tarrying; so send one of you with this coin of yours to the city, and let him look which of them has purest food, and let him bring you provision thereof; and let him be subtle and not let any one perceive you
And similarly We awakened them so that they may enquire about each other; a speaker among them said, "How long have you stayed here?" Some among them said, "We have stayed a day or part of a day"; the others said, "Your Lord well knows how long you have stayed; therefore send one of you to the city with this silver coin - he may then check which food available there is purer, in order to bring some of it for you to eat - and he must be courteous and not inform anyone about you."
And thus We raised them so that they wondered among themselves. A speaker among them said, “How long have you stayed?” They said, “We stayed a day or part of a day.” Some others said, “Your Lord knows best how long you stayed so therefore send one of you with this silver coin of yours to the town and let him find out which is the best of food and then let him bring for you a provision thereof and let him be discreet and must not make anyone be alerted about you.
And so We awaked them from their sleep, that they might ask questions of one another. One of them spake and said, how long have ye tarried here? They answered, we have tarried a day, or part of a day. The others said, your Lord, best knoweth the time ye have tarried: And now send one of you with this your money into the city, and let him see which of its inhabitants hath the best and cheapest food, and let him bring you provision from him; and let him behave circumspectly, and not discover you to any one
Thus did We raise them up that they might question each other. A speaker from amongst them said, "How long have you tarried?" They said, "We have tarried perhaps a day or part of a day." Others said, "Allah knows best how long yo
As such We revived them so that they might question one another. 'How long have you stayed here? ' asked one of them. 'We have been here a day, or part of it, ' they replied. They said: 'Your Lord knows best how long we have stayed here. Let one of you go to the city with this silver (coin) and let him search for one who has the purest food and bring provision from it. Let him be courteous, but let no one sense it is you
So we awaked them that they might question one another. Said one of them, "How long have ye tarried here?" They said, "We have tarried a day or part of day." They said, "Your Lord knoweth best how long ye have tarried: Send now one of you with this your coin into the city, and let him mark who therein hath purest food, and from him let him bring you a supply: and let him be courteous, and not discover you to any one
And likewise We raised them (from their long standing sleep) that they might question among themselves. A speaker among them said: “How long have you tarried?” They said: “We have tarried a day or part of a day.” (Others) said: “Your Nourisher-Sustainer knows better about how much you tarried. So send one of you with your this currency note to Al-Madinah (The City) and let him see which of its (inhabitant-shopkeepers) has the purer and more lawful food and let him bring you provision therefrom. And let him be careful, courteous and tender in behaviour and let him not inform about you people, any one (in the city)
And, thus, it was that We raised them up that they might demand of one another. Said one who speaks among them: How long lingered you in expectation? They said: We lingered in expectation a day or a part of a day. They said: Your Lord is greater in knowledge of how long you lingered in expectation. So raise up one of you and with this, your money, send him to the city and let him look on which is the purest food. Then, let him bring you provision from there. And let him be courteous and cause not anyone to realize.
Further, we aroused (the cave-dwellers) so they might question one another. One asked, “How long have you stayed?” Some said, “We have stayed a day or so.” They said, “Allah alone knows how long you have stayed.” Another said, “Have one of us go, with this money of yours, into town. Have him find the most suitable food and get some for you to satisfy your hunger. Tell him to behave cautiously and courteously and not to inform anyone about you.
In the same miraculous way We woke them up from sleep so that they could question one another. One of them asked: "How long have you been here?" The others answered: "Maybe we have been here for a day or part of a day." Finally they concluded: "Our Lord knows best how long we have stayed here. Anyhow let one of us go to the city with this silver coin, and let him find who has the purest food and bring us something to eat. Let him behave with caution and let him not disclose our whereabouts
Likewise, We roused them in a miraculous way that they might question one another. One of them asked: "How long did you remain (in this state)?" The others said: "We remained so for a day or part of a day." Then they said: "Your Lord knows better how long we remained in this state. Now send one of you to the city with this coin of yours and let him see who has the best food, and let him buy some provisions from there. Let him be cautious and not inform anyone of our whereabouts
And thus did We rouse them that they might question each other. A speaker from among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see what food is purest, and bring you provision from it, and let him behave with gentleness, and not make your case known to anyone
And thus We raised them up that they may ask each other. A speaker from among them said, “How long have you stayed (here)?” They said, “We stayed (here) a day or a part of a day.” (Others) said, “Your Fosterer knows best about how long you stayed (here). Now send one of you to the city with this silver coin of yours and let him see what food is pure, then let him come to you with (some) provision from it, and let him be courteous and let no one know about you,
And so We roused them to make enquiries among themselves. One of them asked, "How long have you been here?" They said, "We have been here for a day or less than a day." Some said, "Your Lord alone knows how long you have been. Now send one of you with this silver coin of yours to the city, and let him find and bring some good food for you. And let him ensure that none comes to know about you."
And likewise, We raised them up so that they could probe amongst themselves. (So) the vocal one amongst them said: ‘How long have you stayed (here)?’ They said: ‘We have tarried (here) for a day or (even) a part of that.’ (Winding it up, they) said: ‘Your Lord knows best how long you have stayed (here). So send someone of you to the city with this coin of yours. He should then find which food is more lawful and clean and bring you some of that. He should remain slow and polite (in going, buying and coming back), not leaving any clue about you (even) to a single person
And it was thus that We delivered them so they would ask themselves. A speaker from amongst them said: "How long have you stayed" They said: "We stayed a day or part of a day." He said: "Your Lord is surely aware how long you stayed, so send one of you with these stamped coins of yours to the city, and let him see which is the tastiest food, and let him come with a provision of it. And let him be careful and let no one take notice of you."
And it was thus that We delivered them so they would ask themselves. A speaker from among them said: "How long have you stayed?" They said: "We stayed a day or part of a day." He said: "Your Lord is surely aware how long you stayed, so send one of you with these stamped coins of yours to the city, and let him see which is the tastiest food, and let him come with a provision of it. And let him be careful and let no one notice you."
And it was thus that We delivered them so they would ask themselves. A speaker from among them said: "How long have you stayed?" They said: "We stayed a day or part of a day." He said: "Your Lord is surely aware how long you stayed, so send one of you with these stamped coins of yours to the city, and let him see which is the tastiest food, and let him come with a provision of it. And let him be careful and let no one notice you."
And as/like that We sent/resurrected/revived them to ask/question each other between them, a speaker from them said: "How much (have) you stayed/remained ?" They said: "We stayed/remained a day or part of a day." They said: "Your Lord (is) more knowledgeable with what you stayed/remained , so send one of you with this your paper/money to the city/town so he looks/watches/waits (E) which/what (is a) more pure/correct food, so he comes to you with a provision/means of livelihood from it, and (he) should be courteous/polite , and do not make anyone feel/know/sense with (about) you."
And so, [in the course of time,] We awakened them; and they began to ask one another [as to what had happened to them]. One of them asked: "How long have you remained thus?" [The others] answered: "We have remained thus a day, or part of a day." Said they [who were endowed with deeper insight]: "Your Sustainer knows best how long you have thus remained. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you thereof [some] provisions. But let him behave with great care and by no means make anyone aware of you
And thus We made them rise again that they might ask one another (Literally: among themselves). A speaker from among them said, "How long have you lingered?" They said, "We have lingered a day, or part (Literally: some "part" of a day) of a day." (Others) said, "Your Lord knows best how long you have lingered. So send one of you forth with this money to the city, then let him look for whichever of them has the purest (Literally: most cleansed) food, so let him come up to you with a provision thereof, and let him be courteous, and definitely let no man be aware of your (presence)
And in like manner We awakened them that they might question one another. A speaker from among them said: How long have ye tarried? They said: We have tarried a day or some part of a day, (Others) said: Your Lord best knoweth what ye have tarried. Now send one of you with this your silver coin unto the city, and let him see what food is purest there and bring you a supply thereof. Let him be courteous and let no man know of you
We roused them from their sleep so that they would question each other about their stay in the cave. One of them said, "How long do you think we have stayed here?" They replied, "A day or part of a day." They added, " Your Lord knows better how long we have stayed here. Let us send one of us with this money to the city to get some pure food so that we might eat. He should be careful so that no one will know about us. If they were to recognize us
In this way We raised them up until they asked each other. One of them said, .How long did you tarry?. They said, .A day, or part of a day. They said, .Your Lord knows best how long you tarried. So, send one of you with this silver (coin) of yours to the city and let him look around which of the eatables are the purest and let him bring you some food from there. And he must act in polite manner, and must not let anyone know about you
This is how We awakened them so that they might question each other. One of them said: “How long have you tarried?" They said: “We have tarried for a day or a part of a day." (Others) said: "Your Lord knows best how long you have tarried. Now send one of you with these silver coins of yours to the town, and let him find out which is the best of food, and bring you provision from it. He should be cautious so that none would know of you.
Thus We awakened them so they may question one another. One of them asked, "How long did we stay (here)?" Others responded, "A day! Perhaps less!" They all said, "Our Lord alone knows how long we stayed (in this cave). Let us send one of us to the town with this coin. With it, let him buy and bring to us the best, most wholesome food. And let him proceed with caution. Let no one know about you!"
This is how We awakened them so that they might question each other. One of them said: ‘How long have you tarried?’ They said: ‘Maybe a day, or part of a day’. (Others) said: ‘Your Lord knows best how long you have tarried. Now send one of you with these silver coins of yours to the town, and let him find which is the best food, and bring you provision from it. He should be cautious so that none would know of you.
So conditioned, We aroused them and stirred them into activity only to question each other as to the length of time they had laid themselves to rest. "How long do you think you have been in this place to repose your wearied virtues?" asked one of them. "Probably a day or less", they said. "Allah, your Creator, knows best how long. Meantime send one of you with this silver coin to town in quest of the best food and he brings back some of it to satisfy our hunger, but he must be gentle and courteous and not to attract attention or fix directly upon himself nor indirectly upon you the notice of others
Eventually We awakened them, and they questioned each other. One of them asked, “How long did we stay here?” They said, “We stayed a day or a part of a day.” Others said, “Your Lord knows best how long you stayed, now send someone with the silver coin to town to buy pure food so he may bring it for you. They told him, “Be polite and courteous, and don’t let anyone know who you are,
And so We awakened them so that they might question one another. One of them exclaimed, “How long have you remained ˹asleep˺?” Some replied, “Perhaps a day, or part of a day.” They said ˹to one another˺, “Your Lord knows best how long you have remained. So send one of you with these silver coins of yours to the city, and let him find which food is the purest, and then bring you provisions from it. Let him be ˹exceptionally˺ cautious, and do not let him give you away.
And likewise We raised them so that they would ask each other. One of them said: how long did you stay? They said: we stayed a day or part of a day. They said: your Lord knows best how long you stayed, so send one of you with these coins of yours to the town and let him see which food is purest and bring you provision from it, and let him be discrete, so nobody notices you.
Thus did We rouse them that they might question one another. One of them asked: ‘How long have you stayed here?‘ They said: ‘We have stayed one day, or part of a day.‘ They said: ‘Your Lord knows best how long you have stayed here. Let one of you go to the city with this silver coin and bring you back whatever food he finds most wholesome there. Let him conduct himself with caution and not disclose your whereabouts to anyone
When we resurrected them, they asked each other, "How long have you been here?" "We have been here one day or part of the day," they answered. "Your Lord knows best how long we stayed here, so let us send one of us with this money to the city. Let him fetch the cleanest food, and buy some for us. Let him keep a low profile, and attract no attention.
In time We awakened them, so they may ask one another. One of them said: "How long have you remained here?" They said, "We have been here a day or part of a day." They said, "Your Lord knows best how long You have been here. So send one of you with this silver coin of yours to the town and let him find the best food, and bring some back to you, but let him be cautious. And let no one be aware of you.
In time We awakened them, so they may ask one another. One of them said: How long have you remained here?"" They said, ""We have been here a day or part of a day."" They said, “Your Lord knows best how long you have been here. So send one of you with this silver coin of yours to the town and let him find the best food and bring some back to you, but let him be cautious. And let no one be aware of you.
And thus, We raised them, to let them ask between themselves. A speaker among them said, “How long did you tarried?” They said, “We have tarried a day, or some of a day.” They said, “Your Lord is a knower with what you have tarried.” “So, mission one of you with your papers (Silver coins), these, to the city, so let him observe which food is refined, so let him bring to you a livelihood from it. And let him be gentle and let no one feel you.”
And in like manner We did raise them that they might question among themselves.One of them said: 'How long have you tarried?' They said: 'We have tarried a day, or part of a day'.(Finally) they said: 'Your Lord knows best how long you have tarried.Therefore send one of you with this money of yours to the city and let him see which of them has purest food, and bring you provision from it, and let him behave with (care and) gentleness, and let him not inform any one about you.
Such being their state, We awakened them; and they began to question one another. One of them asked: 'How long have you remained thus?' They answered: 'We have remained thus a day, or part of a day.' They said: 'Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you some of it. But let him behave with great care and by no means make anyone aware of you.
And so, when We caused them to rise (out of the Cave), they began to ask one another (about the next step). One of them asked, "How long have you been here?" "We have been here a day or part of a day!" they answered. Finally they said, "Your Lord knows best how long. (They were so committed to their mission that they hardly noticed how the days and nights went by). Let one of you go with these silver coins to the town, and look for the best available food, and bring you some provisions. But let him exercise caution, and by no means make anyone aware of you."
And thus did We rouse them that they might question each other. A speaker among them said: How long have you tarried? They said: We have tarried for a day or a part of a day. (Others) said: Your Lord knows best how long you have tarried. Now send one of you with this silver (coin) of yours to the city, then let him see which of them has purest food, so let him bring you provision from it, and let him behave with gentleness, and by no means make your case known to any one
And so WE raised them up that they might question one another. One of them said, `How long have you tarried?' They said, `We have tarried a day or part of a day.' Others said, `Your Lord knows best the time you have tarried. Now send one of you with these silver coins of yours to the city; and let him see which of the inhabitants has the purest food, and let him bring you provisions thereof. And let him be courteous but let him not inform anyone about you
And in this way We raised them up again, that they might question one another. One of them said, “How long have you tarried?” They said, “We have tarried a day or part of a day.” They said, “Your Lord knows best how long you have tarried. So send one of you with this money of yours into the city, and let him observe which of them has the purest food and bring you some provision therefrom. Let him be discreet and make no one aware of you
* Such (being their condition), We woke them up (from their sleep), that they may question each other. One of them said, "How long have you stayed (here)?” They said, "We (might) have stayed a day, or part of a day." (At the end), they (all) said, "Allah (alone) knows best how long you have stayed here... Now then you send one of you with this silver coin of yours to the town: And let him find out which is the best food (to eat) and bring some of that (food) to you, so that (you may) satisfy your hunger with it: And let him act with care and courtesy, and let him not inform anyone about you. [* —Most scholars affirm that Nisf-ul-Quran (i.e., the middle of the Quran) is in this holy verse.]
We then awakened them, prompting them to question each other. One of them asked, “How long did you stay?” They answered, “We stayed a day or part of a day.” They concluded, “Only your Lord knows the duration of your stay.” “Send one of you with your money to the city, and let him find the best sustenance and bring it back to us. He must be discreet and not draw any attention to you.”
Even so, We awakened them, so that they may ask one another. A speaker among them said, 'How long have you stayed?' They said, 'We have stayed a day, or part of a day.' They said, 'Your Lord knows best how long you have stayed.' 'Send one of you to the city, with this money of yours, and let him see which food is most suitable, and let him bring you some provision thereof. And let him be gentle, and let no one become aware of you.'
And similarly, We awakened them that they might question one another. Said a speaker from among them, "How long have you remained [here]?" They said, "We have remained a day or part of a day." They said, "Your Lord is most knowing of how long you remained. So send one of you with this silver coin of yours to the city and let him look to which is the best of food and bring you provision from it and let him be cautious. And let no one be aware of you
And thus We raised them that they might question one another between them. A speaker among them said, 'How long have you tarried?' They said, 'We have tarried a day or part of a day.' They said, 'Your Lord knows best what you have tarried. So send one of you with this your silver to the city and let him see what food is purest and let him come to you with provision from it; let him be courteous and do not let anyone perceive you.
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Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "God (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him b ehave with care and courtesy, and let him not inform any one about you
Such (being their state), we raised them up (from sleep), that they might question each other. Said one of them, "How long have ye stayed (here)?" They said, "We have stayed (perhaps) a day, or part of a day." (At length) they (all) said, "Allah (alone) knows best how long ye have stayed here.... Now send ye then one of you with this money of yours to the town: let him find out which is the best food (to be had) and bring some to you, that (ye may) satisfy your hunger therewith: And let him behave with care and courtesy, and let him not inform any one about you
إِنَّهُمۡ إِن یَظۡهَرُوا۟ عَلَیۡكُمۡ یَرۡجُمُوكُمۡ أَوۡ یُعِیدُوكُمۡ فِی مِلَّتِهِمۡ وَلَن تُفۡلِحُوۤا۟ إِذًا أَبَدࣰا ٢٠
if they found you out, they would stone you or force you to return to their religion, where you would never come to any good.’
Surely if they learn about you, they will stone you (to death), or turn you back into their religion, and in that case you will never ever be successful.”
Verily they, if they come to know of you, would stone you or make you revert to their faith, and lo! then ye will never fare well
If they come to know of you they will stone you to death, or force you to go back to their creed; then you will never succeed."
“For if they become aware of you they will stone you to death or turn you to their belief... Then you will never have the opportunity to succeed!”
for if they find out about you they will stone you or make you revert to their religion and then you will never have success.´
Indeed should they prevail over you, they will [either] stone you [to death], or force you back into their creed, and then you will never be saved.’
"Indeed, if they should find you out, they will stone you to death or turn you back to their way of belief and life by force, then you will never attain prosperity ever hereafter."
`(For) if they come to know of you they will condemn you or make you revert to their faith (by force) and in that case (that you revert to their faith), you will never attain your goal and prosper ever.
If they should get knowledge of you they will stone you, or restore you to their creed, then you will not prosper ever
Indeed, if they learn about you, they stone you or make you return to their faith and you will never ever prosper.”
only God knows. Now someone should volunteer to go to the town and get a good food for this silver coin, while taking all precautionary measures so that none know about our hide-out place. If our persecutors find us, they will either stone us or force us to join them in disbelief, which, in that case, we will loose our chance to succeed.”
“Because if they find you, they would stone you or force you to return to their cult, then you will never succeed.
If they prevail over youpl, they will surely either stone you or force you back into their creed, and then you would never succeed, ever.”
Verily, they - should they perceive you - would stone you, or would force you back again unto their faith, and ye would never prosper then.
"Indeed if they come to know about you, they will stone you or turn you back to their religion - and if so, you will never prosper."
For if they do come upon you, they will stone you to death or force you back into their way and you will never prosper then ever after.”
Verily, if they come up against you, they will stone you, or force you to return to their religion; and then shall ye not prosper for ever
"For should they perceive you, they would stone you, or would force you back again unto their faith, and you would never prosper (or succeed)."
For, if they appear in front of you, they will stone you to death or restore you to their religion. Then you will never prosper.
For they, if they find you out, will stone you or turn you back to their faith, and in that case it will fare ill with you for ever."
Surely, they: if they (ever) prevailed over you they would extern you or make you turn back to their Millat, and you will never be successful in that situation — (even till) eternity.
Truly, if you become manifest to them, they will stone you, or they will cause you to return to their creed and you would not ever prosper.
“If they [the oppressors] discover you, they would stone you or force you to return to their [pagan] cult. In that case, you would never attain prosperity.” [The chosen member went in his old-fashioned clothes and presented coins of the then-fallen Roman Empire.]
For if they find you out, they will stone you to death, or force you back into their faith and in that case you will never attain felicity."
For if they should come upon us, they will stone us to death or force us to revert to their faith whereafter we shall never prosper."
For if they prevail against you, they would stone you to death or force you back to their religion, and then you would never succeed
for if they prevail over you, they will stone you or turn you back to their religious dictates and then you will not succeed for ever.”
"For indeed if they should find you out, they would stone you to death or force you back into their religion. And, then, you will never get salvation."
Surely, if they overpower you (after becoming aware of you), they will stone you to death, or force you (through oppression) to return to their faith. And, (if it so happens,) then you will not prosper at all
"If they discover you, they will stone you or return you to their creed. Then you will never be successful."
"If they discover you, they will stone you or return you to their creed. Then you will never be successful."
If they discover you, they will stone you or return you to their creed. Then you will never be successful.
That they truly if they see and know of/overcome on you, they stone you, or they return you in (to) their religion/faith, and you will never/not win/succeed then ever (E)
for, behold, if they should come to know of you, they might stone you to death or force you back to their faith-in which case you would never attain to any good!"
Surely in case they get the better of you, they will stone you or bring you back to their creed, and (then) you will never prosper at all."
For they, if they should come to know of you, will stone you or turn you back to their religion; then ye will never prosper
they would certainly stone us to death or force us to follow their religion. Then we shall never be able to have everlasting happiness."
If they (the habitants of the city) will know about you, they will force you to revert to their faith, and in that case, you will never find success
For if they come to know of you, they will stone you to death or force you to revert to their creed. Thus, you will never be able to achieve a blissful life or gain eternal salvation."
"If they overcome you they may stone you to death, or compel you to rejoin their faith. In the later case, you will never ever be successful."
For if they come to know of you, they will stone you to death or force you to revert to their creed, and in that case you will never be able to achieve a blissful life / or gain salvation’.
"For, should they discover your identity", he continued, "they will over power you, pelt you with stones or else turn you renegades and your purpose shall be defeated here and Hereafter"
if they find out who you are, they will torture you, or force you to revert to their religion. Then you will never be successful.”
For, indeed, if they find out about you, they will stone you ˹to death˺, or force you back into their faith, and then you will never succeed.”
For if they discover you, they will stone you or return you to their religion and you will never succeed.
For if they find you out they will stone you to death, or force you back into their faith; then will you surely never succeed, ever.‘
"If they discover you, they will stone you, or force you to revert to their religion, then you can never succeed."
If they come to know, about you, they will stone you or force you to return to their religion. And then you would never succeed, ever."
If they come to know about you, they will stone you or force you to return to their religion. And then you would never succeed, ever."
“If they are arising upon you, they will be stoning you, or returning you back into their creed; and you will not be gaining then, ever.”
For verily if they prevail against you, they will stone you, or turn you back to their religion, and then never will you succeed.
For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!'
"For, behold, if they discover you, they will stone you to death or force you to revert to their religion, then you will never succeed."
For surely if they prevail against you they would stone you to death or force you back to their religion, and then you will never succeed
`For, if they should prevail against you, they would stone you or force you to return to their religion and then you will never prosper.
Verily, if they come to know of you, they will stone you, or make you revert to their creed, and then you will never prosper.
"Because if they should find you, they would stone you to death (for believing in your Lord) and force you to return to their (ways of) worship; And then you will never gain prosperity."
“If they discover you, they may stone you or force you to revert to their religion, and then you will never succeed.”
'If they discover you, they will stone you, or force you back into their religion; then you will never be saved.'
Indeed, if they come to know of you, they will stone you or return you to their religion. And never would you succeed, then - ever."
Indeed they, if they come to know of you, they will stone you or turn you back to their religion. And you will not prosper then, ever.'
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"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."
"For if they should come upon you, they would stone you or force you to return to their cult, and in that case ye would never attain prosperity."
وَكَذَ ٰلِكَ أَعۡثَرۡنَا عَلَیۡهِمۡ لِیَعۡلَمُوۤا۟ أَنَّ وَعۡدَ ٱللَّهِ حَقࣱّ وَأَنَّ ٱلسَّاعَةَ لَا رَیۡبَ فِیهَاۤ إِذۡ یَتَنَـٰزَعُونَ بَیۡنَهُمۡ أَمۡرَهُمۡۖ فَقَالُوا۟ ٱبۡنُوا۟ عَلَیۡهِم بُنۡیَـٰنࣰاۖ رَّبُّهُمۡ أَعۡلَمُ بِهِمۡۚ قَالَ ٱلَّذِینَ غَلَبُوا۟ عَلَىٰۤ أَمۡرِهِمۡ لَنَتَّخِذَنَّ عَلَیۡهِم مَّسۡجِدࣰا ٢١
In this way We brought them to people’s attention so that they might know that God’s promise [of resurrection] is true and that there is no doubt about the Last Hour, [though] people argue among themselves. [Some] said, ‘Construct a building over them: their Lord knows best about them.’ Those who prevailed said, ‘We shall build a place of worship over them.’
And thus We made their case known so that people might know that the Promise of Allah is true and that there is no doubt about the Hour (of Judgment). (Remember) when they (the people of the city) disputed among themselves about their case, they said: “Construct a building over them, their Lord knows best about them.” Those who won on their point said: “Surely we shall build a place of worship over them.”
And likewise We caused their affair to be lit upon that they might know that the promise of Allah is true, and that the Hour- there is no doubt thereof, Recall what time they were disputing among themselves regarding their affair, and then they said: build over them a building--their Lord is the Best Knower about them-then those who prevailed in their affair said: surely we will raise over them a place of worship
Thus did We inform the people about them that they may know the promise of God is true, and there is no doubt that the Hour will come. As they were arguing among themselves as to what should be done with them, (some) said: "Erect a monument over them. Their Lord is best cognisant of them." Those who prevailed, said: "We shall build a place of worship over their (sepulchre)."
So We informed them about them, so that they know the word of Allah (resurrection) is Truth, and that of the hour (of death) there is no doubt! When they were arguing about the affair among themselves they said, “Construct over them a building. Their Rabb knows best about them (about what they are)” Those whose word prevailed over the matter said, “Surely, we will construct over them (the people of the cave) a masjid (a prayer house).”
Accordingly We made them chance upon them unexpectedly so they might know that Allah´s promise is true and that there is no doubt about the Hour. When they were arguing among themselves about the matter, they said, ´Wall up their cave, their Lord knows best about them.´ But those who got the better of the argument concerning them said, ´We will build a place of worship over them.´
So it was that We let them come upon them, that they might know that Allah’s promise is true, and that there is no doubt in the Hour. As they were disputing among themselves about their matter, they said, ‘Build a building over them. Their Lord knows them best.’ Those who had the say in their matter said, ‘We will set up a place of worship over them.’
And in this way We disclosed them to the people so that they might know that the promise of God is true, and that there can be no doubt about (the coming of) the Last Hour. When they (the people) disputed about their affair, they said: "Build a structure over them (to hide them and leave them to their rest). Their Lord knows best about them." Those who prevailed (in the long-disputed matter) said: "We will most certainly build a place of worship over them."
That is how We let (other people) know about them (- their intentions and the real state of their affairs), that people might know that the promise of Allah is true and that as to the (coming of the promised) hour there is no doubt about it. And (recall the time) when the people (that followed) argued among themselves about their affairs and they said, `Build a monument over them;' their Lord knows them best. Those (of them) who won their point said, `We will certainly build a mosque (- place of worship) over them.
And even so We made them stumble upon them, that they might know that God's promise is true, and that the Hour -- there is no doubt of it. When they were contending among themselves of their affair then they said, 'Build over them a building; their Lord knows of them very well.' Said those who prevailed over their affair, 'We will raise over them a place of worship.
And that is how We made (others) acquainted with them, so they know that God’s promise is true and that there is no doubt about the Hour. When they disputed about their affair among themselves, they said: “Build a structure over them, their Lord knows better about them.” Those who won (the argument) about their affair said: “We shall build a temple over them.”
Thus (when the man went to the city) I revealed their secret (which they, themselves, had not discovered yet) to every one in town (who had embraced Christianity while they were sleeping for some two hundred years) so that they know that the Lord’s promise (about the Resurrection) is nothing but the truth. Then people started to dispute about what they should do with their bodies (when they died shortly after.) Some (the true believers) said: “Let us construct a building over them (and leave them in peace) as this is the Lord’s business. The others (who succeeded in imposing their opinion) said: “Let us build a place of worship over them.”
Then We made their story known, that they would understand that the promise of God is true, and that there can be no doubt about the Hour of Accountability. Behold, they dispute among themselves as to their story. They said, “Construct a building over them.” Their Lord knows best concerning them. Those who would dispute over their affair said, “Let us at least build a place of worship over them.
And thus We caused them to be discovered, that they would know that the promise of Allah is true and that of the Hour there is no doubt. As they were disagreeing with each other about their affair, they said, “Build over them a structure.” Their Lord knows better about them. Those who prevailed over their affair said, “We will set up over them a mosque.”
Thus did we make their people acquainted with their story, that they might know that God's promise is true; and that the Hour, there is no doubt concerning it. When they disputed amongst themselves concerning their affair, and said, 'Build a building over them, their Lord knows best about them;' and those who prevailed in their affair said, 'We will surely make a mosque over them.
And this is how We made them known for people to know that the promise of Allah is true and that there is no doubt concerning the Last Day; when the people began disputing among themselves regarding them, they said, "Construct a building over their cave"; their Lord well knows them; those who dominated in this matter said, "We promise we will build a mosque over them."
And thus We caused them to be found [by the people of the city] so that they may know for certain that Allah’s promise is true and that there is no doubt in the hour. When they disputed among themselves regarding their affair and [some of them] said, “Build a building over them. Their Lord knows best about them.” Those who prevailed in their matter said, “We will most certainly make a place of worship over them.”
And so We made their people acquainted with what had happened to them; that they might know that the promise of God is true, and that there is no doubt of the last hour; when they disputed among themselves concerning their matter. And they said, erect a building over them: Their Lord best knoweth their condition. Those who prevailed in their affair answered, we will surely build a chapel over them
Thus did We make their people acquainted with their story, that they might know that Allah´s promise is true; and that the Hour, there is no doubt concerning it. When they (the people of the city) disputed amongst themselves concerning their affair
And so We made them (the unbelievers) stumble upon them, so that they might know that the promise of Allah is true and that there is no doubt about theHour. They argued among themselves over their affair, then (the unbelievers) said: 'Build a building over them (their remains). Their Lord knows best who they were. 'But those who prevailed over the matter said; 'We will build around them a Mosque.
And thus made we their adventure known to their fellow citizens, that they might learn that the promise of God is true, and that as to "the Hour" there is no doubt of its coming. When they disputed among themselves concerning what had befallen them, some said, "Build a building over them; their Lord knoweth best about them." Those who prevailed in the matter said, "A place of worship will we surely raise over them."
And thus We disclosed over them (the experiences of these people) that they may realise that the promise of Allah is true, and that, as to the Hour, there (is) no doubt in it. (And bring to mind) when people dispute amongst them their case, so they said: “Build as a mark of respect to them a monument." Their Nourisher-Sustainer knows more about them. Those who prevailed regarding their case said: “(As We are Believing Muslims) we must build a Mosque in their honour.”
And, thus, We made their case known that they know that the promise of God is true and that, as for the Hour, there is no doubt about it. Mention when they contend with one another about their affair. They said: Build over them a structure. Their Lord is greater in knowledge about them. Those who prevailed over their affair said: We, certainly, will take to ourselves over them a place of prostration.
In this way, We made their situation known to the people [the new generation for which monotheistic Christianity was then the state-sponsored religion]. This is so that they might know that the promise of Allah is true and that there can be no doubt about the Hour of Judgment. They [of the town’s Christian community] discussed among themselves concerning the account of (the cave-dwellers). Some said, “Let’s build a monument to them.” Their Lord knows best concerning them. Those who won the debate said, “Let us build a house of worship in honor of them.”
Thus did We reveal their secret to the people so that they might know that the promise of Allah is true and that there is no doubt about the coming of the Hour of Judgment. (But what a pity that instead of considering the Hour of Judgment) they started arguing among themselves about the companions of the cave. Some said: "Erect an edifice over their remains." Their Lord is quite aware of them. Those who finally prevailed over their matter said: "Let us erect a place of worship over them."
Thus did We make their case known to the people of the city so that they might know that Allah´s promise is true, and that there is absolutely no doubt that the Hour will come to pass. But instead of giving thought to this, they disputed with one another concerning the People of the Cave, some saying: "Build a wall over them. Their Lord alone knows best about them." But those who prevailed over their affairs said: "We shall build a place of worship over them."
And thus did We make (men) to get knowledge of them, that they might know that Allah’s promise is true and that the Hour -- there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them. Their Lord knows best about them. Those who prevailed in their affair said: We shall certainly build a place of worship over them
And thus did We make their case known (to people) that they might know that Allah’s promise is true and that (as for) the hour of doom, there is no doubt about it. When the (people of the city) disputed among themselves about their affair and said, “Construct a building over them,” their Fosterer knew best about them. Those who prevailed over their affair said, “We will definitely make a place of worship over them.”
And thus We made people to stumble upon them (the Men of the Cave) that they (people) might know — when they quarrelled among themselves in their affair — that Allah's promise is true and that there is no doubt about the Hour. And they (the people who came to know the story of the Men of the Cave) said, "Erect a monument over them." Their Lord is well aware of them. Those who had authority over people's affairs said, "We will certainly raise a place of worship over them."
And in this way, We unveiled their (state) to those (who succeeded them some centuries later) so that they might know that Allah’s promise is true, and (also) that there is no doubt about the coming of the Last Hour. (When these people of the cave died) and the people of the town disputed concerning their matter, they said: ‘Raise a building over their (cave as a monument). Their Lord knows best their state of (saintly) affairs.’ Those (believers) who had the upper hand in their matter said: ‘We shall certainly build a mosque (at their door so that the believers may pray therein, and acquire special bounty by obtaining spiritual nearness to the people of the cave).
And as such, We revealed their case so that they would know that God's promise is true and that there is no doubt regarding the Hour. They argued amongst themselves regarding them, so they said: "Erect a monument for them!" Their Lord is fully aware of them, those who managed to win the argument said: "We will construct a temple over them."
And as such, We revealed their case so that they would know that the promise of God is true and that there is no doubt regarding the Hour. They argued among themselves regarding them, so they said: "Erect a monument for them!" Their Lord is fully aware of them, those who managed to win the argument said: "We will construct a temple over them."
And it was thus that We let them be found, that they would know that the promise of God is true and that there is no doubt regarding the Hour. They argued among themselves regarding them, so they said: "Erect a monument upon them, for their Lord is most aware of them!" Those whose argument was lost said: "We should construct a temple over them."
And as/like that We made be stumbled upon on them (We made them be stumbled upon) to know that God's promise (is) truth , and that (E) the Hour/Resurrection (there is) no doubt/suspicion in it, when they dispute/argue their matter/affair between them, so they said: "Build/construct on them a building/structure, their Lord (is) more knowledgeable with (of) them." Those who defeated/overcame on their matter/affair said: "We will take (E) on them a mosque/place of worshipping God."
AND IN THIS way have We drawn [people's] attention to their story, so that they might know - whenever they debate among themselves as to what happened to those [Men of the Cave] that God's promise [of resurrection] is true, and that there can be no doubt as to [the coming of] the Last Hour. And so, some [people] said: "Erect a building in their memory; God knows best what happened to them." Said they whose opinion prevailed in the end: "Indeed, we must surely raise a house of worship in their memory!"
And thus We made the (people of the city) discover them that they might know that the promise of Allah is true and that the Hour, there is no suspicion about it. As they were contending among themselves their Command, (The Command of Allah concerning Resurrection; or: their affair) (then) they said, "Build over them a structure; their Lord knows them best." (But) the ones who prevailed over their Command (Literally: overcame them in their Command; or: in their affair) said, "Indeed we will definitely build (Literally: take to ourselves) over them a mosque."
And in like manner We disclosed them (to the people of the city) that they might know that the promise of Allah is true, and that, as for the Hour, there is no doubt concerning it. When (the people of the city) disputed of their case among themselves, they said: Build over them a building; their Lord knoweth best concerning them. Those who won their point said: We verily shall build a place of worship over them
We caused their story to become public so that people would know that God's promise was true and that there is no doubt about the coming of the Day of Judgment. They started to argue with each other about the matter (Resurrection) and some of them said, "Let us establish a building at the youths' sleeping place (to hide them). Their Lord knew best their intentions about them. The majority prevailed in their suggestion of the establishment of a mosque in that place
And in this way, We made them known to the people (of the city), so that they realize that Allah‘s promise is true, and that there is no doubt about the Hour (the Day of Resurrection). When they were disputing among themselves in their matter, they said, .Erect a building over them. Their Lord knows them best. Said those who prevailed in their matter, .We will certainly make a mosque over them
This is how We disclosed them to the people so that they might know that the promise of Allâh is absolutely true, and that the ‘Hour’ (of Reckoning) is undoubtedly inevitable. When the people started disputing among themselves regarding them, some said: "Construct a building over them; their Lord knows best about them." Those who won their point said: "We shall definitely build a place of worship over them."
In that miraculous manner, We made them (the people) stumble upon (that cave). So that they would know for sure that Allah´s promise is real, and that there is no doubt about the hour (of judgment). But instead, they carried on their dispute and said, "Let us build a monument over them. Only their Lord knows the truth about them!" Those who were in charge said, "We shall definitely turn the site into a place of worship."
This is how We disclosed them to the people so that they might know that the promise of Allâh is absolutely true, and that the Hour cannot be doubted. When the people started disputing among themselves regarding them, some said: ‘Construct a building over them; their Lord knows best about them." Those who won their point said: "We shall definitely build a place of worship over them."
To serve Our purpose We ordained that their identity be revealed so that they, as well as others, would realize that the promise of Allah is truth personified and that the Day of Judgement is a certainty. The aftermath of the event resolved itself in the manner that was inevitably expected. The people who by then had conformed to Allah's will –Christians- debated the number and the event and its significance, some concluding to construct a memorial on the site, others whose decision prevailed resolved to erect a house of worship thereon
In this way We brought them to people’s attention, so they may know that Allah’s promise is true, and there is no doubt about the Final Hour. The townspeople disputed about what to do with them. Some said, “Erect a building over the cave; their Lord knows best about them.” However, those who had an upperhand concerning their matter said, “We’ll build a Mosque over the cave.
That is how We caused them to be discovered so that their people might know that Allah’s promise ˹of resurrection˺ is true and that there is no doubt about the Hour. When the people disputed with each other about the case of the youth ˹after their death˺, some proposed, “Build a structure around them. Their Lord knows best about them.” Those who prevailed in the matter said, “We will surely build a place of worship over them.”
And like this We had them found out so that they would know that Allah´s promise is true and that there is no doubt about the hour when they argued amongst each other about their affair and said: construct a building over them. Your Lord knows best about them. Those who won the argument said: we will erect a prayer place over them.
Thus did We reveal their secret, so that they might know that God‘s promise was true and that the Hour was not to be doubted. People argued among themselves concerning them. Some said: ‘Build a monument over their remains. Their Lord knows best who they were.‘ Those who were to win said: ‘Let us build a place of worship over them.‘
We caused them to be discovered, to let everyone know that GOD's promise is true, and to remove all doubt concerning the end of the world. The people then disputed among themselves regarding them. Some said, "Let us build a building around them." Their Lord is the best knower about them. Those who prevailed said, "We will build a place of worship around them."
It is in this way that we caused them to be found, so that people would know that the promise of God is true and that there is no doubt about the Hour [of Resurrection]. As they were arguing among themselves about them, some said, "Build a structure over them. Their Lord knows best about them." But those who prevailed in the matter said: "We will build a place of worship over them."
It is in this way that we caused them to be found so that people would know that the promise of God is true and that there is no doubt about the Hour [of Resurrection]. As they were arguing among themselves about them, some said, “Build a structure over them. Their Lord knows best about them." But those who prevailed in the matter said: "We will build a place of worship over them."
And thus, We caused them to be discovered, to let them know that Allah’s promise is true, and that the Hour there is no doubt in it. When they were disputing their matter between them, So they said, “Build over them a building.” Their Lord is a knower with them. Those who overcame, upon their matter said, “We will take over them a Masjid.”
And in like manner We did make (the people) to get knowledge of them that they might know that the promise of Allah is true, and that, as for the Hour (of Judgment), there is no doubt about it. When they disputed among themselves of their affair then they said: 'Build a building (monument) over them; their Lord best knows of them.' Those who prevailed over their affair said: 'We will build over them a place of worship'.
In this way have We drawn people's attention to their case, so that they might know that God's promise is true and that there can be no doubt as to the Last Hour. The people disputed among themselves as to what happened to them. Some of them said: 'Erect a building in their memory. God knows their case best.' Those whose opinion prevailed in the end said: 'Indeed, we must surely raise a house of worship in their memory.'
And in this way We caused them to be discovered (their mission had succeeded), and everyone realized that Allah's Promise is always true. There remained no doubt about the Revolution. (The Dwellers of the Cave were revered by their nation as the Divine Order was restored. Time went by and they passed on. The reverence of the people took a turn). Some people said, "Erect a building in their memory. God knows best their true stature." Others, whose opinion prevailed, said, "Indeed, we must raise a house of worship in their memory." The building in which they would submit to the One True God, like a Masjid. (But they converted the building into a monastery and placed huge tombstones with superstitious inscriptions, another RAQEEM but man-made. The sanctuary became a haven for nuns and monks)
And thus did We make (men) to get knowledge of them that they might know that Allah's promise is true and that as for the hour there is no doubt about it. When they disputed among themselves about their affair and said: Erect an edifice over them-- their Lord best knows them. Those who prevailed in their affair said: We will certainly raise a masjid over them
And thus did WE disclose them to the people that they might know that the promise of ALLAH was true, and that, as to the promised Hour, there was no doubt about it. And call to mind the time when people disputed among themselves concerning them, and said to each other, `Build over them a building.' Their Lord knew them best. `We will, surely, build a place of worship over them.
And in this way We caused them to be discovered, that they might know that God’s Promise is true, and that there is no doubt about the Hour. When they were disputing among themselves about their affair, they said, “Erect a building over them; their Lord knows them best.” Those who prevailed over their affair said, “We shall build a place of worship over them.
Thus We made their story known to the people, that they might know that the Promise of Allah is true, and that there may be no doubt about the Hour of Judgment. (Remember) they argued within about their affair. (Some) said, "Construct a building over them:" Their Lord knows best about them: Then those who were in control over their affair said, "Surely, let us build a place of worship over them."
We made their story known to mankind, to demonstrate that God’s promise is true, and that there is no doubt about the Hour. When they disputed among themselves their affair, they proposed, “Let us build a structure over them.” Their Lord knows them best. Those who prevailed in the argument said, “We will erect a place of worship over them.”
So it was, that We caused them to be discovered, that they would know that the promise of God is true, and that of the Hour there is no doubt. As they were disputing their case among themselves, they said, 'Build over them a building.' Their Lord knows best about them. Those who prevailed over their case said, 'We will set up over them a place of worship.'
And similarly, We caused them to be found that they [who found them] would know that the promise of Allah is truth and that of the Hour there is no doubt. [That was] when they disputed among themselves about their affair and [then] said, "Construct over them a structure. Their Lord is most knowing about them." Said those who prevailed in the matter, "We will surely take [for ourselves] over them a masjid."
And in like manner We disclosed them that they might know that the promise of God is true, and that, the Hour, there is no doubt of it. When they disputed between them the affair, then they said, 'Build over them a building; their Lord knows them best.' Said those who prevailed over their affair, 'Surely We will raise over them a mosque.'
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Thus did We make their case known to the people, that they might know that the promise of God is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."
Thus did We make their case known to the people, that they might know that the promise of Allah is true, and that there can be no doubt about the Hour of Judgment. Behold, they dispute among themselves as to their affair. (Some) said, "Construct a building over them": Their Lord knows best about them: those who prevailed over their affair said, "Let us surely build a place of worship over them."
سَیَقُولُونَ ثَلَـٰثَةࣱ رَّابِعُهُمۡ كَلۡبُهُمۡ وَیَقُولُونَ خَمۡسَةࣱ سَادِسُهُمۡ كَلۡبُهُمۡ رَجۡمَۢا بِٱلۡغَیۡبِۖ وَیَقُولُونَ سَبۡعَةࣱ وَثَامِنُهُمۡ كَلۡبُهُمۡۚ قُل رَّبِّیۤ أَعۡلَمُ بِعِدَّتِهِم مَّا یَعۡلَمُهُمۡ إِلَّا قَلِیلࣱۗ فَلَا تُمَارِ فِیهِمۡ إِلَّا مِرَاۤءࣰ ظَـٰهِرࣰا وَلَا تَسۡتَفۡتِ فِیهِم مِّنۡهُمۡ أَحَدࣰا ٢٢
[Some] say, ‘The sleepers were three, and their dog made four,’ others say, ‘They were five, and the dog made six’- guessing in the dark- and some say, ‘They were seven, and their dog made eight.’ Say [Prophet], ‘My Lord knows best how many they were.’ Only a few have real knowledge about them, so do not argue, but stick to what is clear, and do not ask any of these people about them
Some say they were 3 and their dog was the 4th of them. Others say they were 5 and their dog was the 6th of them guessing at the unseen. Yet, others say they were 7 and their dog was the 8th of them. Say (O Muhammad): “My Lord knows best their number. None knows them but a few.” So don’t debate about them except with clear proof and don’t consult about them (people of Cave) with anyone.
Anon they will say: they were three the fourth of them their dog. And they will say: they were five, the sixth of them their dog- -guessing at the unknown --and they willl say: they were seven, the eighth of them their dog. Say thou: my Lord is the Best Knower of their number; there knew them only a few; so debate thou not regarding them except an cut ward debating, and ask not regarding them anyone of them
Some will say: "They were three, and their dog was the fourth;" and some will also say: "They were five and their dog was the sixth," -- guessing in the dark. And some will even say: "They were seven, and their dog the eighth." Say: "My Lord alone knows best their number; none but only a few know of them." So do not argue about it with them but lightly, and do not enquire about them from any one of them
They will say, “They were three, the fourth was a dog”... “They were five, the sixth was a dog”... This is merely guessing at the unknown (ranting and fabricating about things they do not know)! They will say, “They were seven, the eighth was a dog”... Say, “My Rabb knows better their number... None knows them except a few”... Do not argue about them other than exchanging ideas and do not ask them anything about them!
They will say, ´There were three of them, their dog being the fourth.´ They will say, ´There were five of them, their dog being the sixth,´ guessing at the Unseen. And they will say, ´There were seven of them, their dog being the eighth.´ Say: ´My Lord knows best their number. Those who know about them are very few.´ So do not enter into any argument concerning them, except in relation to what is clearly known. And do not seek the opinion of any of them regarding them.
They will say, ‘[They are] three; their dog is the fourth of them. They will say, ‘[They are] five, their dog is the sixth of them,’ taking a shot at the invisible. They will say, ‘[They are] seven, their dog is the eighth of them.’ Say, ‘My Lord knows best their number, and none knows them except a few.’ So do not dispute concerning them, except for a seeming dispute, and do not question about them any of them
(Instead of reflecting on the lesson to be learnt from the People of the Cave, people concentrate their interest on the details of the event.) Some will say they were three, the dog being the fourth among them; and some will say they were five, the dog being the sixth – all guessing at random at (something related to) the Unseen. Still others will say: "They were seven, the dog being the eighth." Say (O Messenger): "My Lord knows their number better; it is but few that know (the truth about) them." So do not argue about them, being content with what is obvious (to you through Revelation), nor ask any of them (who argue even among themselves) to give you an opinion about them
Guessing at random (- about them) some say, `(They were) three, their dog being the fourth,' while others say, `(They were) five and their dog being the sixth.' Yet there are others who say, `(They were) seven and their dog being the eighth.' Say, `My Lord knows best their real number. None knows them except a few.' So do not argue about them save with arguing on known premise (which is) overpowering and seek no legal order concerning them from anyone of them, (from those who make random guesses)
(They will say, 'Three; and 'their dog was the fourth of them.' They will say, 'Five; and their dog was the sixth of them, guessing at the Unseen. They will say, 'Seven; and their dog was the eighth of them.' Say: 'My Lord knows very well their number, and none knows them, except a few.' So do not dispute with them, except in outward disputation, and ask not any of them for a pronouncement on them
(Some) will say: “Three, their fourth being their dog.” While (others) will say: “Five, their sixth being their dog.” Throwing stone in the dark, and (others) will say: “Seven, their eighth being their dog.” Say: “My Lord knows their number better, as only a few know them (their number), so do not argue about them except in a superficial argument, and do not ask opinion of any of them about them.”
Some say they were three men with a dog. The others say they were five men with a dog. The others dare to guess (about what is a part of unknown) and say they were seven men with a dog. Let them know: “Apart a few, only God knows their number. Therefore do not west your time on debating (with the Jews and the Christians) about this subject (as the numbers of them is not irrelevant), unless they come up with an undeniable document.”
Some will say they were three, the dog being the fourth among them, others say they were five, the dog being the sixth, doubtfully guessing at the unknown, still others say they were seven, the dog being the eighth. Say, “My Lord knows best their number, it is only a few others who know.” Therefore, do not enter into controversies concerning them, except on a matter that is clear, nor consult any of them about the Sleepers
Some will say, “Three, their fourth being their dog.” And some will say, “Five, their sixth being their dog,” —guessing at the unknown. And some will say, “Seven, and their eighth being their dog.” Saysg, “My Lord knows better of their exact number”. None knows (the reality about) them except a few. So entersg not into controversies concerning them except on a matter that is clear, and do not consult any of them about them.
They will say, 'Three, and the fourth of them was their dog:' and they will say, 'Five, and the sixth of them was their dog:' guessing at the unseen: and they will say, 'Seven, and the eighth of them was their dog.' Say, 'My Lord knows best the number of them; none knows them but few.' Dispute not therefore concerning them save with a plain disputation, and ask not any one of them concerning them
So the people will now say, "They are three, their dog is the fourth"; and some will say, "They are five, their dog is the sixth" - just blind guesses; and some will say, "They are seven, and their dog is the eighth"; proclaim (O dear Prophet Mohammed - peace and blessings be upon him), "My Lord well knows their number - no one knows them except a few"; therefore do not debate concerning them except what has occurred, and do not ask any of the People of the Book(s) anything concerning them
Soon some would say, “[They were] three, their guardian [dog] was the fourth among them” and some would say, “[They were] five, their guardian [dog] was the sixth among them” guessing blindly and some would say, “Seven [they were] and their guardian [dog] was the eighth among them.” Say, “My Lord knows best their number and no one knows them except a few. Therefore do not dispute about them save for a plain dispute and do not seek answer from anyone among them about them.”
Some say, the sleepers were three; and their dog was the fourth: And others say, they were five; and their dog was the sixth; guessing at a secret matter: And others say, they were seven; and their dog was the eighth. Say, my Lord best knoweth their number: None shall know them, except a few. Wherefore dispute not concerning them, unless with a clear disputation, according to what hath been revealed unto thee: And ask not any of the Christians concerning them
Some say, "They were three, and the fourth of them was their dog:" and some say, "Five, and the sixth of them was their dog:" guessing at the unseen: and some say, "Seven, and the eighth of them was their dog." Say, "My
Some will say: 'They were three; their dog was the fourth. ' Others, guessing at the Unseen, will say: 'They were five and their dog was the sixth. ' And yet others: 'Seven; their dog was the eighth. ' Say: 'My Lord knows best their number. Except for a few none know their number. ' Therefore, do not dispute with them except in outward disputation, and do not ask any of them concerning them
Some say, "They were three; their dog the fourth:" others say, "Five; their dog the sixth," guessing at the secret: others say, "Seven; and their dog the eighth." SAY: My Lord best knoweth the number: none, save a few, shall know them
(Instead of tahead of state inspiration from the Message in this extra-ordinary incident, the people seek the unnecessary historical details which Allah has avoided to mention). Soon they will say: “(These were) three, the fourth of them being their dog;” and they will say: “(They were) five, the sixth of them (being) their dog;” — (it is totally) a guess-work at the unseen. And (yet others) will say: “(They were) seven and the eighth of them (being) their dog.” Say: “My Nourisher-Sustainer knows better about their number. People do not know them, except a small minority.” So discuss them not except a limited view, and do not seek information concerning them from any one of those (who confront you)
They will say: They were three, the fourth of them being their dog. And they will say: They were five, the sixth of them being their dog, guessing at the unseen. And they will say: They were seven, the eighth of them being their dog. Say: My Lord is greater in knowledge of their amount. No one knows them but a few, so altercate not about them but with a manifest argumentation and ask not for advice about them of anyone of them.
Some people say there were three [original youths], and that the dog made a fourth. Others say there were five and the dog made six, but they were only guessing. Still others say there were seven and the dog made eight. Say, “My Lord knows best their number. Only a few people know the whole story. Don’t argue about controversial matters unless there is a definitive end, and don’t bother investigating concerning (the sleepers).” [The details aren’t important; it’s the moral.]
Now some will soon say: "They were three and their dog was the fourth." The others will guess: "They were five and their dog was the sixth," and there are still others who will say: "They were seven and their dog was the eighth." Say: "My Lord Alone knows their number. None but a few really know their correct number." Therefore, do not enter into discussion with them about their number except in a cursory way, nor ask anyone about the companions of the cave
Some will say concerning them: "They were three and their dog, the fourth"; and some will say: "They were five, and their dog, the sixth" ? all this being merely guesswork; and still others will say: "They were seven, and their dog, the eighth." Say: "My Lord knows their number best. Only a few know their correct number. So do not dispute concerning their number, but stick to what is evident, and do not question anyone about them."
(Some) say: (They were) three, the fourth of them their dog; and (others) say: Five, the sixth of them their dog, making conjectures about the unseen. And (others) say: Seven, and the eighth of them their dog. Say: My Lord best knows their number -- none knows them but a few. So contend not in their matter but with an outward contention, and question not any of them concerning them
(Some) will say, “(They were) three, their dog being the fourth of them,” while (others) will say, “(They were) five, their dog being the sixth of them.” (They were) seven, their dog being eight of them.” Say, “My fosterer knows best, their number, no one knows them except a few.” So do not dispute about them except a with a superfluous disputation and do not ask any of them about the (companions of the cave).
Some of the people would later say, "They (the Men of the Cave) were three, the fourth being their dog." and some others would say, "Five, the sixth being their dog," making conjectures about what is unknown. And still others would say, "Seven, and the eighth was their dog." Say, "My Lord knows their number. None but a few know it. So argue not about them except for what you do know, and make no enquiries concerning them with any of the people."
(Now) some will say: ‘(The people of the cave) were three and the fourth was their dog,’ and still some will say: ‘(They) were five and the sixth was their dog.’ These are the estimations made without seeing. And others will say: ‘(They) were seven and the eighth was their dog.’ Say: ‘My Lord is the One Who exactly knows their number and none knows their (exact number) except a few.’ So do not discuss about them with anyone except the details that have been revealed. Nor seek any information from any of them (about the People of the Cave)
They will Say: "Three, the fourth is their dog." And they Say: "Five, the sixth is their dog," guessing at what they do not know. And they Say: "Seven, and the eighth is their dog." Say: "My Lord is fully aware of their number, none know them except for a few." So do not debate in them except with proof, and do not seek information regarding them from anyone
They will say: "Three, the fourth is their dog." And they say: "Five, the sixth is their dog," guessing at what they do not know. And they say: "Seven, and the eighth is their dog." Say: "My Lord is fully aware of their number, none know them except for a few." So do not argue regarding them except with proof, and do not seek information regarding them from anyone.
They will say: "Three, the fourth is their dog." And they say: "Five, the sixth is their dog," guessing at what they do not know. And they say: "Seven, and the eighth is their dog." Say: "My Lord is fully aware of their number, none know them except for a few." So do not argue regarding them except with proof, and do not seek information regarding them from anyone.
They will say: "Three, their fourth (is) their dog." And they say: "Five, their sixth (is) their dog." An unsubstantiated guess with the unseen/absent , and they say: "Seven and their eighth (is) their dog." Say: "My Lord (is) more knowledgeable with (of) their number, none knows them except few/little , so do not argue/discuss in (about) them, except apparent/visible argument/discussion, and do not take (an) opinion/a clarification (of)anyone from them in (about) them."
[And in times to come] some will say, "[They were] three, the fourth of them being their dog," while others will say, "Five, with their dog as the sixth of them" -idly guessing at something of which they can have no knowledge -and [so on, until] some will say, "[They were] seven, the eighth of them being their dog." Say: "My Sustainer knows best how many they were. None but a few have any [real] knowledge of them. Hence, do not argue about them otherwise than by way of an obvious argument, and do not ask any of those [story-tellers] to enlighten thee about them."
They will say, "Three, their dog (was) the fourth of them." And (others) will say, "Five, their dog (was) the sixth of them, " guessing at the Unseen. (Some others) will say, "Seven, and their dog (was) the eighth of them." Say, "My Lord knows best their right number; none knows them, except a few." So do not wrangle about them, except in outward wrangling, and do not ask any of them for a pronouncement on them
(Some) will say: They were three, their dog the fourth, and (some) say: Five, their dog the sixth, guessing at random; and (some) say: Seven, and their dog the eighth. Say (O Muhammad): My Lord is Best Aware of their number. None knoweth them save a few. So contend not concerning them except with an outward contending, and ask not any of them to pronounce concerning them
(With regard to the number of the youths) some say, "There were three and the dog was the fourth one," Others say, "There were five and the dog was the sixth one." In reality, they are just feeling around in the dark. Still some of them say, "There were seven and the dog was the eighth one." (Muhammad), say, "My Lord has the best knowledge of their number. You know very little about it." Do not insist on arguing with them, but merely tell them the story as it has been revealed to you and do not ask anyone about them
Some will say, .(They were) three, the fourth of them being their dog,. and some will say, .Five, the sixth of them being their dog, just making conjectures. And others will say, .Seven, the eighth of them is their dog. Say, .My Lord knows best about their number. No one knows them except a few, so do not argue about them except an apparent argumentation. And do not ask anyone of these about them
They will say there were three, the fourth of them being their dog; (others) say they were five, the dog being the sixth, making conjectures about the unseen; (yet others) say they were seven, the dog being the eighth. Say (O’ Muhammad): "My Lord knows best their number. None knows them except for a few. Thus, argue not about them except with an evident proof, and ask not any of them concerning them."
They will say, "(That they were) three, the fourth was their dog." Others also conjecture (and put the figure at) five, counting the dog six. Still others say, "Seven! Their dog was the eighth." Say, "My Lord knows their true number! Others know only very little." So, do not discuss that about them except cursorily, nor inquire anyone about them
Some say that they were three, their dog being the fourth. Some others say that they were five, their dog being the sixth, both making conjectures about the unseen. (Yet others) say that they were seven, their dog being the eighth. Say: ‘My Lord has the complete knowledge of them. Only a few know their exact number’. So don’t argue about them except with an evident proof. And don’t ask any of them concerning them."
Tossed with their unballasted wits in fathomless and unquiet deeps of controversies, Ahl AL-Kitab (the People of the Book) were divided in opinion relative to the number of the young men, and in the course of time, some will say: "They numbered three and their dog the fourth". Others will say: "Five, their dog the sixth", an exercise of divination, whereas others will say: "Seven, their dog the eighth". Say to them O Muhammad: "Allah, my Creator, knows best their number; it is only a few who have been given the knowledge of the number and the significance of the even". Therefore, do not involve yourself O Muhammad in the heat of their dispute but treat the subject from an objective standpoint only so as to exhibit the actual facts and never seek counsel from any of them upon the event
Some will say the People of the Cave were three, and their dog was the fourth; others will say they were five and the sixth their dog; these are mere guesses; some will say they were seven and the eighth their dog. Say: “My Lord knows best their number.” Only a few have real knowledge of them. So, don’t argue or ask anyone else about them, say what’s known clearly
Some will say, “They were three, their dog was the fourth,” while others will say, “They were five, their dog was the sixth,” ˹only˺ guessing blindly. And others will say, “They were seven and their dog was the eighth.” Say, ˹O Prophet,˺ “My Lord knows best their ˹exact˺ number. Only a few people know as well.” So do not argue about them except with sure knowledge, nor consult any of those ˹who debate˺ about them.
They will say (they were) three and their dog the fourth, and they say five and their dog the sixth, guessing the unseen, and they say seven and their dog the eighth. Say: my Lord knows their number best, only few know about them, so do not openly dispute about them regarding anything that is not apparent nor ask any of them their opinion about them.
Some will say: ‘They were three: their dog was the fourth.‘ Others, guessing at the unknown, will say: ‘They were five: their dog was the sixth.‘ And yet others: ‘Seven: their dog was the eighth.‘ Say: ‘My Lord best knows their number. Only a few know them.‘ Therefore, when you dispute about them, adhere only to that which is manifest and do not ask any of these concerning them.
Some would say, "They were three; their dog being the fourth," while others would say, "Five; the sixth being their dog," as they guessed. Others said, "Seven," and the eighth was their dog. Say, "My Lord is the best knower of their number." Only a few knew the correct number. Therefore, do not argue with them; just go along with them. You need not consult anyone about this.
Some will say there were three [sleepers], the fourth one being their dog; while others will say there were five, the sixth one being their dog - Just guessing at the unknown. Still others will say there were seven, and the eighth one was their dog. Say, "My Lord knows their number best. Very few know [the truth] about them, so do not argue about them except in relation to what is clearly known, and do not seek the opinion of any of these people about them."
Some will say there were three [sleepers], the fourth one being their dog, while others will say there were five, the sixth one being their dog - Just guessing at the unknown. Still, others will say there were seven, and the eighth one was their dog. Say, "My Lord knows their number best. Very few know [the truth] about them, so do not argue about them except in relation to what is clearly known, and do not seek the opinion of any of these people about them."
They will say, “Three, and their fourth is their dog.” And they will say, “Five, and their sixth is their dog,” throwing with the unseen. And they will say, “Seven, and their eighth is their dog.” Say, “My Lord is a knower with their number.” None knows them except a few. So do not skepticize in them except an obvious skeptic, and do not seek ruling within them, among anyone.
Soon they will say: '(They were) three, the fourth of them was their dog'; and (some) say: 'Five, the sixth of them was their dog', guessing at the unseen, and (yet the others) say: 'Seven, and the eighth of them was their dog'. Say: 'My Lord knows best their number, none knows them but a few'. So do not dispute with them, except in outward disputation, and do not ask any one for a pronouncement about them
Some will say, 'They were three, the fourth of them being their dog,' while others will say, 'Five, with their dog being the sixth of them,' idly guessing at the unknown. Yet others will say, 'They were seven, the eighth of them being their dog.' Say: 'My Lord knows best how many they were. None but a few have any real knowledge of them. Hence, do not enter into argument about them, except on a matter that is clear, nor ask anyone of these people to enlighten you about them.'
Then, some would say they were three, and their dog was the fourth, and some would say five, and their dog the sixth. They only made wild guesses, and some of them said that they were seven and their dog was the eighth. Say, "My Lord is best Aware of their number." There are some who know* their right number but, argue not about them but a passing comment. You need not consult anyone about them (to avoid undue controversies)
(Some) say: (They are) three, the fourth of them being their dog; and (others) say: Five, the sixth of them being their dog, making conjectures at what is unknown; and (others yet) say: Seven, and the eighth of them is their dog. Say: My Lord best knows their number, none knows them but a few; therefore contend not in the matter of them but with an outward contention, and do not question concerning them any of them
Some say, `They were three, the fourth of them was their dog;' and others say, `They were five, the sixth of them was their dog,' guessing at random. And yet others say, `They were seven, the eighth of them was their dog.' Say, `My Lord knows best their correct number. None knows them except a few.' So argue not concerning them except with unanswerable arguments, nor seek information concerning them from anyone of them
They say, “[They were] three, and the fourth was their dog.” And they say, “Five, and the sixth was their dog”—guessing at the unseen. And they say, “Seven, and the eighth was their dog.” Say, “My Lord knows best their number; none know them save a few.” So dispute not concerning them, save with clear argument, nor consult any of them about them
(Some) say they were three (youths), the dog being the fourth among them; And (others) say they were five, the dog being the sixth— Doubtfully guessing the unknown; And (yet others) say they were seven, the dog being the eighth. (O Prophet!) You say (to them): "My Lord knows best their number; It is only a few who know their (real number)." Therefore, do not enter into disputes about them, except about a matter that is clear, nor speak to any of them about (the affair of) the people of the Cave
Some say, “They were three, their dog being the fourth.” Others will say, “They were five, their dog being the sixth,” guessing at the unseen. Yet, others will say, “They were seven, their dog being the eighth.” Say, “My Lord knows their exact number; only a few truly know.” Therefore, don’t argue about them without solid evidence, and don’t seek anyone’s opinion about them.
They will say, 'Three, and their fourth being their dog.' And they will say, 'Five, and their sixth being their dog,' guessing at the unknown. And they will say, 'Seven, and their eighth being their dog.' Say, 'My Lord knows best their number.' None knows them except a few. So do not argue concerning them except with an obvious argument, and do not consult any of them about them
They will say there were three, the fourth of them being their dog; and they will say there were five, the sixth of them being their dog - guessing at the unseen; and they will say there were seven, and the eighth of them was their dog. Say, [O Muhammad], "My Lord is most knowing of their number. None knows them except a few. So do not argue about them except with an obvious argument and do not inquire about them among [the speculators] from anyone."
Soon they will say, 'Three, and the fourth of them was their dog.' And they will say, 'Five, and the sixth of them was their dog.' Guessing at the unseen. And they will say, 'Seven, and the eighth of them was their dog.' Say, 'My Lord knows best their number; none knows them but a few.' So do not argue about them except with an evident argument, and do not ask any one of them for a decision concerning them.
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(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers
(Some) say they were three, the dog being the fourth among them; (others) say they were five, the dog being the sixth,- doubtfully guessing at the unknown; (yet others) say they were seven, the dog being the eighth. Say thou: "My Lord knoweth best their number; It is but few that know their (real case)." Enter not, therefore, into controversies concerning them, except on a matter that is clear, nor consult any of them about (the affair of) the Sleepers
4
Qur'an as a guidance
وَلَا تَقُولَنَّ لِشَا۟یۡءٍ إِنِّی فَاعِلࣱ ذَ ٰلِكَ غَدًا ٢٣
do not say of anything, ‘I will do that tomorrow,’
And never say of anything: “Surely I shall do that tomorrow,”
And never say thou of a thing: verily I am going to do that on the morrow
Do not say of any thing: "I will do it tomorrow,"
Do not say “I will definitely do it tomorrow” about anything (for you do not know if Allah wills that thing or not)!
Never say about anything, ´I will do that tomorrow,´ -
Do not say about anything, ‘I will indeed do it tomorrow,’
And do not say about anything (you intend), "I will do it tomorrow,"
And never say of anything, `I am going to do it tomorrow,
And do not say, regarding anything, 'I am going to do that tomorrow,
And do not say about anything: “I will do that tomorrow.”
Never say that you will do such and such thing without mentioning: “God willing.” If you forget to do this, you must immediately apologize to your Lord and …
Nor say of anything, “I will be sure to do so and so tomorrow
And never say about anything, “I will do that tomorrow”
And never say of anything, 'Verily, I am going to do that to-morrow,
And never say about anything that, "I will do this tomorrow."
And you must never say for anything, “I am certainly going to do that tomorrow”
Say not of any matter, I will surely do this to morrow
And never say of anything, "Verily, I am going to do that to-morrow,"
Do not say of anything: 'I will do it tomorrow,
Therefore be clear in they discussions about them, and ask not any Christian concerning them
And never say of any thing, 'I am going to do such and such thing tomorrow’ —
And, surely, he will not say about something: Truly, I will be one who does that tomorrow,
Don’t say of anything, “I will do such-and-such tomorrow,”…
Never say of anything "I will certainly do it tomorrow"
And never say about anything: "I shall certainly do this tomorrow"
And say not of anything: I will do that to-morrow
And do not say about anything, “I will do that tomorrow,”
And never say about anything, "I will indeed do it tomorrow."
And never say about anything: ‘I shall do this tomorrow.
And do not say of anything: "I will do this tomorrow."
And do not simply say of something: "I will do this tomorrow."
And do not say of anything: "I will do this tomorrow,"
And do not say (E) to a thing: "That I am making/doing that tomorrow/(in the) future."
AND NEVER say about anything, "Behold, I shall do this tomorrow,"
And definitely do not say, regarding anything, "Surely I am performing that tomorrow, "
And say not of anything: Lo! I shall do that tomorrow
Never say of something, "I shall do it tomorrow,"
And never say about anything, .I will do this tomorrow,
Never say of anything: “I am going to do that tomorrow’
And regarding anything, do not say, "I will do that tomorrow."
And never say of something (that you plan to do), “I will definitely do it tomorrow,”
(It is not in mortals to command success). Therefore, do not resolve upon doing something the morrow without appending "Allah willing"
When you intend to do something don’t say, “I will do it tomorrow.”
And never say of anything, “I will definitely do this tomorrow,”
And do not say about anything that I will do this tomorrow,
Never say of anything: ‘I will do it tomorrow,‘
You shall not say that you will do anything in the future,
Never say of anything, "I will do that tomorrow,"
Never say of anything, "I will do that tomorrow"
And never say for a thing, “I will do that tomorrow.”
And do not say, regarding anything, 'I will do that tomorrow,'
Never say about anything, 'I shall do this tomorrow,'
(This is the news of the Unseen. Like, the next day is unseen for you.) Never say about anything, "Behold I will do it tomorrow." (Things may happen beyond one's control later)
And do not say of anything: Surely I will do it tomorrow
And say not of anything, `I shall do that tomorrow,
And say not of anything, “Surely, I shall do it tomorrow.
And do not say about anything, "I shall surely do this and this tomorrow"—
Never say about something, “I will do it tomorrow.”
And never say about anything, 'I will do that tomorrow.'
And never say of anything, "Indeed, I will do that tomorrow,"
And do not say, regarding anything, 'Indeed, I will do that tomorrow.'
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Nor say of anything, "I shall be sure to do so and so tomorrow"
Nor say of anything, "I shall be sure to do so and so tomorrow"
إِلَّاۤ أَن یَشَاۤءَ ٱللَّهُۚ وَٱذۡكُر رَّبَّكَ إِذَا نَسِیتَ وَقُلۡ عَسَىٰۤ أَن یَهۡدِیَنِ رَبِّی لِأَقۡرَبَ مِنۡ هَـٰذَا رَشَدࣰا ٢٤
without adding, ‘God willing,’ and, whenever you forget, remember your Lord and say, ‘May my Lord guide me closer to what is right.’
except that (say): “If Allah wills!” And remember your Lord when you forget and say: “I hope that my Lord will guide me to a closer way of guidance than this.”
Except with this reservation that Allah so will. And remember thy Lord when thou forgettest; and say thou belike my Lord will guide me to something nearer than this to right direction
Without (adding), "if God may please;" and think of your Lord in ease you forget, and say: "Perhaps my Lord will show me a nearer way to rectitude."
Except when adding, “Insha Allah – If Allah wills” (you cannot know how Allah’s new manifestation will be)! And remember (dhikr) your Rabb (the Names comprising your essence) when you forget! And say, “I hope my Rabb enables me to attain perfection in His closeness (the dimension of the Reflection of Attributes, in the experience of the unity of existence. [See the topic of the Reflection of Divine Attributes in The Perfect Man, by Abdulqadir al-Jili.])
Without adding ´If Allah wills.´ Remember your Lord when you forget, and say, ´Hopefully my Lord will guide me to something closer to right guidance than this.´
without [adding], ‘if Allah wishes.’ And when you forget, remember your Lord, and say, ‘Maybe my Lord will guide me to [something] more akin to rectitude than this.’
Without (adding) "If God wills." And remember and mention Him (straightaway) should you forget (to do so when expressing an intention for the future). And say: "I hope that my Lord will guide me to what is nearer to right conduct than this (forgetfulness of mine)."
Unless (you add to it) `God willing.' And remember your Lord whenever you forget (and make a mistake) and say, `I hope my Lord will guide me to a course even shorter than this to the right path (leading to success)
but only, 'If God will'; and mention thy Lord, when thou forgettest, and say, 'It may be that my Lord will guide me unto something nearer to rectitude than this.'
Unless (you say:) “If God wants.” And remember your Lord when you forget and say: “Perhaps my Lord will guide me to (a way) closer to the right way than this.”
say: “May my Lord help me not to forget to mention “God willing” next time.”
“Without adding, ‘God willing’. And call your Lord to mind when you forget and say, ‘I hope that my Lord will guide me even closer than this to the right way.’
without (saying), “God willing.” And remember your Lord if you forget (to say it) and say, “Hopefully my Lord will guide me to something nearer to prudence than this.”
except 'if God please;' and remember thy Lord when thou hast forgotten, and say,' It may be that my Lord will guide me to what is nearer to the right than this.
Except "If Allah wills"; and remember your Lord when you forget, and say, "It is likely that my Lord will guide me to a more accurate way of virtue than this."
except [by saying], “If Allah pleases” and remember your Lord whenever you forget and say, “Perhaps my Lord will guide me a right guidance to a way closer than this.”
unless thou add, if God please. And remember thy Lord, when thou forgettest, and say, my Lord is able to direct me with ease, that I may draw near unto the truth of this matter rightly
Except (by adding) "If Allah please;" and remember your Lord when you have forgotten, and say, "It may be that my Lord will guide me to what is nearer than this to the right way."
unless (you add) 'if Allah wills. ' And remember your Lord when you forget and say: 'It may be that my Lord will guide me to something nearer to rectitude than this.
Say not thou of a thing, " I will surely do it to-morrow;" without , "If God will." And when thou hast forgotten, call thy Lord to mind; and say, "Haply my Lord will guide me, that I may come near to the truth of this story with correctness."
except (adding the words), 'If Allah so wills!’ And bring to mind your Nourisher-Sustainer when you forget and say: “It is possible that my Nourisher-Sustainer tells me something nearer to factual position than this.”
but that you add: If God wills. And remember thy Lord when thou hadst forgotten. And say: Perhaps my Lord will guide me nearer to right mindedness than this.
…without adding, “if Allah so wills,” and call your Lord to mind if you do forget, and then say, “I hope that my Lord will guide me ever closer than this to the correct avenue.”
without adding: "If Allah wills!" And if you forget to say this, then call your Lord to mind and say: "I hope that my Lord shall guide me and bring me ever closer than this to the Right Way."
unless Allah should will it. And should you forget (and make such a statement), remember your Lord and say: "I expect my Lord to guide me to what is nearer to rectitude than this."
Unless Allah please. And remember thy Lord when thou forgettest and say: Maybe my Lord will guide me to a nearer course to the right than this
without (adding to it),“If Allah wills.” And remember your Fosterer when you forget, and say, “It may be that my Fosterer will guide me to (something) more closer to that which is right, than this.”
Without adding, "If Allah pleases." And remember your Lord when you forget and say, "Maybe my Lord will guide me to better conduct than this."
But that: ‘If Allah so wills (i.e., saying: In sha Allah).’ And remember your Lord when you forget and say: ‘I believe my Lord will show me the path of guidance which is (even) nearer than this one.
"Except if God wills." And remember your Lord if you forget and Say: "Perhaps my Lord will guide me to what is nearer to this in wisdom."
"Except if God wills." And remember your Lord if you forget and say: "Perhaps my Lord will guide me to what is nearer than this in wisdom."
Lest, "God willing." And remember your Lord if you forget and say: "Perhaps my Lord will guide me to what is nearer than this in wisdom."
Except that (E) God wills/wants, and mention/remember your Lord if you forgot, and say: "Maybe/perhaps that (E) my Lord guides me to nearer/closer than that (a) correct/right guidance."
without (adding), "if God so wills." And if thou shouldst forget [thyself at the time, and become aware of it later], call thy Sustainer to mind and say: "I pray that my Sustainer guide me, even closer than this, to a consciousness of what is right!"
Except (if you add), If Allah (so) decides." (i.e., say: insha'Allah) And remember your Lord when you forget, and say, "It may be that my Lord will guide me to something nearer to rectitude than this."
Except if Allah will. And remember thy Lord when thou forgettest, and say: It may be that my Lord guideth me unto a nearer way of truth than this
without adding, "if God wills." Recall your Lord if you forget to do something. Say, "I hope that my Lord will provide me better guidance."
unless (you say - ‘if) Allah wills.‘ And remember your Lord if you forget, and say (to those who asked you about the story of the People of the Cave), .May be, my Lord will lead me to something closer than this to guidance
Without saying: ‘If Allâh wills so.” Recall your Lord in case you forget to do something, and say: "Perhaps my Lord will guide me into a nearer way of truth than this."
(Rather add), "If Allah pleases!" (Insha Allah)! Should you forget this, then remember your Lord (when you recall) and say, "Perhaps, my Lord will lead me towards that which is more appropriate, and a sensible conduct."
Without saying: ‘If Allâh wills so.” And recall your Lord whenever you forget, and say: "I hope that my Lord will guide me (and show me) the nearest paths leading to rectitude."
That is "if it be the will of Allah". And should you forget this divine axiom, then call Allah to mind and invoke Him to guide you to a better choice than that which you had in mind "I pray and beseech You O Allah, my Creator, to guide me to a better choice than that which I had in mind"
Instead say, “Allah willing I will do it.” Remember your Lord whenever you forget Him, and say, “I hope my Lord will guide me to the right path closer, and closer.
without adding, “if Allah so wills!” But if you forget, then remember your Lord, and say, “I trust my Lord will guide me to what is more right than this.”
Except if Allah pleases. And remember your Lord if you forgot and say: maybe my Lord will guide me to greater righteousness than this.
without adding: ‘If God wills.‘ When you forget, remember your Lord and say: ‘May God guide me and bring me nearer to the Truth.‘
without saying, "GOD willing." If you forget to do this, you must immediately remember your Lord and say, "May my Lord guide me to do better next time."
without adding, "God willing." And whenever you forget, remember your Lord and say, "I pray that my Lord will guide me closer to what is right."
without adding, "God willing." And whenever you forget, remember your Lord and say, "I pray that my Lord will guide me closer to what is right."
Except that, “Allah wills.” And remember your Lord if you forget, and say, “Perhaps my Lord will guide me nearer from this, a righteous guidance.”
Save (say): 'If Allah pleases', and remember your Lord when you forget, and say: 'It may be that my Lord will guide me to a nearer way to the right than this'.
without adding, 'if God so wills.' Should you forget, then call your Lord to mind and say, 'I pray that my Lord will guide me even closer thanthis to what is right.'
Add to your statement, "If my promise is not contrary to the Divine Physical Laws." And remember your Lord if you forget your promise. Say, "I hope that my Lord will guide me even closer to the right course."
Unless Allah pleases; and remember your Lord when you forget and say: Maybe my Lord will guide me to a nearer course to the right than this
Unless ALLAH should will. And remember thy Lord when thou forgetest and say, `I hope my Lord will guide me to what is even nearer than this to the right path.
Save that God wills. And remember thy Lord when thou dost forget, and say, “It may be that my Lord will guide me nearer than this to rectitude.
Without (also saying), "If Allah so wills!" And call your Lord to mind when you forget, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
Without adding, “If God wills.” And remember your Lord if you forget, and say, “Perhaps my Lord will guide me closer than this to right conduct.”
Without saying, 'If God wills.' And remember your Lord if you forget, and say, 'Perhaps my Lord will guide me to nearer than this in integrity.'
Except [when adding], "If Allah wills." And remember your Lord when you forget [it] and say, "Perhaps my Lord will guide me to what is nearer than this to right conduct."
Except 'If God wills.' And remember your Lord when you forget, and say, 'Perhaps my Lord will guide me to nearer than this right direction.'
Not available
Without adding, "So please God!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
Without adding, "So please Allah!" and call thy Lord to mind when thou forgettest, and say, "I hope that my Lord will guide me ever closer (even) than this to the right road."
وَلَبِثُوا۟ فِی كَهۡفِهِمۡ ثَلَـٰثَ مِا۟ئَةࣲ سِنِینَ وَٱزۡدَادُوا۟ تِسۡعࣰا ٢٥
[Some say], ‘The sleepers stayed in their cave for three hundred years,’ some added nine more
And (some say) they stayed in their cave 300 years (solar) and add 9 (lunar years).
And they tarried in their cave three hundred years and added nine
(It is said) they stayed in the cave three hundred years and nine
(And some say) they remained in their cave for three hundred years and added nine to it.
They stayed in their Cave for three hundred years and added nine.
They remained in the Cave for three hundred years, and added nine more [to that number]
And they stayed in their Cave three hundred (solar) years, and added nine (for lunar years)
And they (- the early Christians) stayed in this Place of Refuge three hundred years and extended (their stay) another nine (years)
And they tarried in the Cave three hundred years, and to that they added nine more
And they stayed in their cave three hundred years, and add nine (if counting in lunar years).
Some say, The Refugees in the Cave spend (solar) years ([lunar] year and 9 months) in the cave
So they stayed in their cave three hundred years, plus nine
And they remained in their cave for three hundred years, adding nine.
They tarried in their cave three hundred years and nine more
And they stayed in their Cave for three hundred years * and nine more *. (* 300 according to the Solar calendar and 309 according to the Lunar calendar.
And they stayed in their cave three hundred years and nine [years] in addition.
And they remained in their cave three hundred years, and nine years over
So they stayed in their cave three hundred years and (some add) nine more
And they stayed in the Cave three hundred years and to that they added nine more
And they tarried in their cave 300 years, and 9 years over
And they stayed in their Cave three hundred (solar) years, and added nine (for lunar years)
And they lingered in expectation in their cave three hundred years, and they added nine.
They [the subsequent community] inhabited the cave three hundred and nine years.
Some say they stayed in their cave three hundred years and some add another nine
They remained in the Cave for three hundred years; and others added nine more years
And they remained in their cave three hundred years, and they add nine
And they stayed in their cave (for) three hundred years and add nine .
And they remained in their cave for three hundred years and some add nine to the number
And (the People of the Cave [Kahf]) stayed in their cave for three hundred years and they added another (nine) years (to that)
And they remained in their cave for three hundred years, and increased by nine
And they remained in their cave for three hundred years, and increased by nine.
And they remained in their cave for three hundred years, and increased nine.
And they stayed/remained in their cave three hundred years and they were increased (by) nine (years)
AND [some people assert], "They remained in their cave three hundred years"; and some have added nine [to that number]
And they lingered in their cave three hundred years, and to that they increased nine (more)
And (it is said) they tarried in their Cave three hundred years and add nine
They, in fact, stayed in the cave for three hundred plus nine further years
They stayed in their Cave for three hundred years and added nine
They tarried in their Cave three hundred years, and they add nine.
They stayed in that cave for three centuries, and nine more years
They tarried in their Cave three hundred and nine years.
They (Ahl AL- Kitab surmised that they -the young men-) remained dormant in the Cave for three hundred years -solar calendar- with an additional nine years -lunar calendar-
“People say they stayed in the cave for three hundred years, plus nine.”
They had remained in their cave for three hundred years, adding nine.
And they stayed in their cave for three hundred years, to which they add nine.
Some say they stayed in the cave three hundred years and nine
They stayed in their cave three hundred years, increased by nine.
And they remained in their cave for three hundred years plus an additional nine.
And they remained in their cave for three hundred years plus an additional nine.
And they tarried in their cave for three hundred lunar years and increased nine.
And they remained in their Cave three hundred years, and (to that also) they added nine more
So they stayed in their cave three hundred years, and [some] add nine years more.
And it is said they lived in the Cave for three hundred years. Others say, "Nay, add nine to that number."
And they remained in their cave three hundred years and (some) add (another) nine
And they stayed in their Cave three hundred years and to that they added nine
And they tarried in their cave three hundred years, plus nine more
And they (the Sleepers) stayed in their Cave three hundred years, adding nine (more)
They remained in their cave for three hundred years, and nine more.
And they stayed in their cave for three hundred years, adding nine
And they remained in their cave for three hundred years and exceeded by nine
And they tarried in their cave three hundred years and add nine.
Not available
So they stayed in their Cave three hundred years, and (some) add nine (more
So they stayed in their Cave three hundred years, and (some) add nine (more
قُلِ ٱللَّهُ أَعۡلَمُ بِمَا لَبِثُوا۟ۖ لَهُۥ غَیۡبُ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِۖ أَبۡصِرۡ بِهِۦ وَأَسۡمِعۡۚ مَا لَهُم مِّن دُونِهِۦ مِن وَلِیࣲّ وَلَا یُشۡرِكُ فِی حُكۡمِهِۦۤ أَحَدࣰا ٢٦
Say [Prophet], ‘God knows best how long they stayed.’ His is the knowledge of all that is hidden in the heavens and earth- How well He sees! How well He hears!- and they have no one to protect them other than Him; He does not allow anyone to share His rule
(O Muhammad) say: “Allah knows best how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. How clearly He sees with it and how clearly He hears! They did not have any helper other than Him, and He does not share in His Decision and rule with anyone.”
Say thou: Allah knoweth best how long they tarried; His alone is the hidden knowledge of the heavens and the earth. How well He seeth and heareth. They have no patron beside Him, nor in His rule He associateth anyone
You say: "God only knows how long they stayed. He alone knows the secrets of the heavens and the earth. How distinctly He sees and hears! They have no other guardian but Him, and He does not share His authority with any one."
Say, “Allah knows best how long they remained... To Him belongs the unknown (aspects) of the heavens and the earth! He is One whose sight and hearing cannot be comprehended with the mind! They have no friend or guardian besides Him! And there is none to share His verdict!”
Say: ´Allah knows best how long they stayed. The Unseen of the heavens and the earth belongs to Him. How perfectly He sees, how well He hears! They have no protector apart from Him. Nor does He share His rule with anyone.´
Say, ‘Allah knows best how long they remained. To Him belongs the Unseen of the heavens and the earth. How well does He see! How well does He hear! They have no guardian besides Him, and none shares with Him in His judgement.’
Say: "God knows better how long they stayed. To Him belongs (absolute dominion and full knowledge of) the unseen of the heavens and the earth. How perfect His seeing and how perfect His hearing! And they have apart from Him no guardian, and He allots to no one a share in His absolute authority
Say, `Allah knows best how long they stayed. To Him belong the hidden realities in the heavens and the earth. How clear He sees and how well He hears! They have no helper beside Him. He lets none associate with Him and share His judgment
Say: 'God knows very well how long they tarried. To Him belongs the Unseen in the heavens and in the earth. How well He sees! How well He hears! They have no protector, apart from Him, and He associates in His government no one.
Say: “God knows better how long they stayed, the unseen of the skies and the earth belongs to Him, and how well He sees and He hears! They do not have any protector other than Him, and He does not make anyone partner in His command (and statute).”
Say: “Only God knows exactly how many years they were in the cave. He knows every secret of the unseen, the heavens and the earth. He has the perfect sight and hearing capability. As a matter of fact, there is no guardian for the disbelievers besides Him as He does not let anyone to intervene in His passing the judgment
Say, “God knows best how long they stayed. With Him are the secrets of the heavens and the earth. How clearly He sees, how well He hears. They have no protector other than Him, nor does He share His command with anyone.
Saysg, “Allah knows better how long they remained; to Him belongs the hidden realm of the heavens and the earth. How clearly He sees and how finely He hears! They have no guardian apart from Him, and He does not associate anyone in His judgment.”
Say, 'God knows best of their tarrying. His are the unseen things of the heavens and the earth - He can see! and hear!' They have no patron beside Him, nor does He let any one share in His judgment
Say, "Allah well knows how long they stayed; for Him only are the hidden of the heavens and the earth; how well He sees and hears! They do not have any supporter besides Him; and He does not associate anyone in His command."
Say, “Allah knows best how long they stayed. For Him is the invisible kingdom of the heavens and the earth. How perfectly He sees and how perfectly He hears. There is no ally for them besides Him and He does not make anyone His associate in His authority.”
Say, God best knoweth how long they continued there: Unto Him are the secrets of heaven and earth known; do thou make him to see and to hear. The inhabitants thereof have no protector besides Him; neither doth He suffer any one to have a share in the establishment or knowledge of his decree
Say, "Allah knows best how long they stayed. His are the unseen things of the heavens and the earth. How clear of Sight is He, and how keen of Hearing!" They have no patron beside Him, nor does He let any one share in His Sovereignty (or Comman
Say: 'None but Allah knows how long they stayed. To Him belong the Unseen in the heavens and the earth. How well He sees, and how well He hears!They have no other guardian, other than Him, and He allows no one (to share) His rule.
SAY: God best knoweth how long they tarried: With Him are the secrets of the Heavens and of the Earth: Look thou and hearken unto Him alone. Man hath no guardian but Him, and none may bear part in his judgments:
Say: “Allah knows better how long they stayed. With Him is (the knowledge of) the unseen of the heavens and the earth. You should see and show through it and you should make people hear (through it, i.e., through the contents of the Book of Allah). There is not for them, besides Him, out of a wali. And He does not allow to share in His Decision (or Verdict), any one
Say: God is greater in knowledge of how long they lingered in expectation. And to Him belongs the unseen of the heavens and the earth. How well He perceives and how well He hears! Other than him, they have no protector and He ascribes no one partners in His determination.
Say, “Allah knows best how long they stayed. With Him are the secrets of the skies and Earth. How clearly He sees! How perfectly He hears! They have no protector other than Him. He does not share His command with any other.”
O Prophet, say: "Allah knows best how long they stayed; He is the One Who knows the secrets of the heavens and the earth; sharp is His sight and keen His hearing! They have no protector besides Him and He does not let anyone share in His command
Say: "Allah knows best how long they remained in it, for only He knows all that is hidden in the heavens and the earth. How well He sees; how well He hears! The creatures have no other guardian than Him; He allows none to share His authority."
Say: Allah knows best how long they remained. His is the unseen of the heavens and the earth. How clear His sight and His hearing! There is no guardian for them beside Him, and He associates none in His judgment
Say, “Allah knows best how long they stayed, His is the unseen of the skies and the earth, how clear His sight and how clear His hearing. They have no guardian besides Him and He makes none to share His commandment.”
Say, "Allah knows how long they remained. To Him belong secrets of the heavens and the earth. HE sees them and He hears! There is no walih for them besides Him, and He does not share His Sovereignty with any one."
Say: ‘Allah is the One Who knows best for how long they remained (there).’ He alone knows (all) the secrets of the heavens and the earth. How well He sees and how well He hears! They have no protector besides Him, nor does He share His sovereignty with anyone
Say: "God is fully aware how long they remained, to Him is the unseen of heavens and Earth, He sees and hears. They do not have besides Him any ally, nor does He share in His judgment with anyone."
Say: "God is fully aware how long they remained, to Him is the unseen of the heavens and the earth, He sees and hears. They do not have besides Him any ally, and He does not share in His judgment with anyone."
Say: "God is fully aware how long they remained, to Him is the unseen of the heavens and the earth, He sees and hears. They do not have besides Him any ally, and He does not share in His judgment with anyone."
Say: "God (is) more knowledgeable with what they stayed/remained , for Him (are) the skies'/space's and the earth's/Planet Earth's unseen/invisible , see/look/understand with Him, and make (to) hear/listen, (there is) none for them from other than Him (as a) guardian/ally , and He does not share/make partners in His judgment/rule anyone
Say: "God knows best how long they remained [there]. His [alone] is the knowledge of the hidden reality of the heavens and the earth: how well does He see and hear! No guardian have they apart from Him, since He allots to no one a share in His rule!"
Say, " Allah knows best how long they lingered. To Him (belongs) the Unseen of the heavens and the earth. How well He beholds, and how well He hears!" In no way do they have any patron apart from Him, and He does not associate in His judgment anyone
Say: Allah is Best Aware how long they tarried. His is the Invisible of the heavens and the earth. How clear of sight is He and keen of hearing! They have no protecting friend beside Him, and He maketh none to share in His government
(Muhammad), say, "God knows best how long they stayed there; to Him belongs the unseen of both the heavens and the earth. How clear is His sight and how keen His hearing! No one other than Him is their guardian and no one shares His Judgment
Say, .Allah knows best how long they stayed. To Him belongs the unseen of the heavens and the earth - how well He sees and how well He hears! They have no supporter other than Him and He lets no one share His authority
Say: "Allâh knows best how long they tarried. His is the unseen of the heavens and of the earth. How clear He sees! How clear He hears! They have no guardian for them beside Him, and He associates none in His resolution and judgment.
And say, "Allah knows exactly how long they stayed! To Him belong the secrets of the heavens and the earth! He hears (everything) clearly, and He sees (everything) plainly. They have no patrons besides Him, and He includes none in His decisions and domain."
Say: "Allâh knows best how long they tarried, for He is the One who has the complete knowledge of the unseen of Heavens and Earth. Lo! How perfectly He sees and hears (everything)! They have no guardian other than Him, and He associates none in His resolution and judgment.
Say to them O Muhammad: "Allah alone knows how long they stayed in the cave. Knowledge of the mysteries of the heavens and the earth is a divine prerogative attributed only to Allah. How infinite is His vision arid how unlimited is His audition. Besides Him. People have no tutelary guardian. His Authority, Sovereignty and Command are absolute and independent and no one does He permit to go shares with Him in any measure or degree
Say: “only Allah knows exactly how long they stayed. He has the knowledge of the unseen in the Heavens and the Earth. How wonderful is His Seeing and Hearing. They have no helper beside Him, and He does not allow anyone to share His rule.”
Say, ˹O Prophet,˺ “Allah knows best how long they stayed. With Him ˹alone˺ is ˹the knowledge of˺ the unseen of the heavens and the earth. How perfectly He hears and sees! They have no guardian besides Him, and He shares His command with none.”
Say: Allah knows best how long they stayed, His is the unseen of the heavens and the earth, He sees and hears all; they have no protector besides Him nor does He share His judgement with anyone.
Say: ‘God knows best how long they stayed. His are the secrets of the heavens and the earth. Clear is His sight, and keen His hearing. They have no other guardian besides Him. He allows none to share His sovereignty.‘
Say, "GOD is the best knower of how long they stayed there." He knows all secrets in the heavens and the earth. By His grace you can see; by His grace you can hear. There is none beside Him as Lord and Master, and He never permits any partners to share in His kingship.
Say, "God knows best how long they remained. All that is beyond our senses, in the heavens and on the earth belongs to Him. How perfectly He sees, and how perfectly He Hears! They have no protector besides Him, and He does not share His rule with anyone."
Say, "God knows best how long they remained. All that is beyond our senses, in the heavens, and on the Earth, belongs to Him. How perfectly He sees, and how perfectly He Hears! They have no protector besides Him, and He does not share His rule with anyone."
Say, “Allah is knower with what they tarried.” For Him the skies’ unseen and the earth. By Him see and hear. They have not without Him among a guardian, and He does not share in His judgment, a one.
Say: 'Allah knows best how long they remained. To Allah belongs the Unseen of the heavens and the earth. How clear of sight is He and keen of hearing! There is none to be a guardian for them besides Him; and He makes none to share in His Sovereignt
Say: 'God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and earth. How well does He see and hear! No guardian have they apart from Him; nor does He allot to anyone a share in His rule.'
Say, "Allah knows best how long they remained there." His alone is the knowledge of the hidden reality of the heavens and the earth. How well does He see and hear! They have no guardian apart from Him and He allots no one a share in His Rule
Say: Allah knows best how long they remained; to Him are (known) the unseen things of the heavens and the earth; how clear His sight and how clear His hearing! There is none to be a guardian for them besides Him, and He does not make any one His associate in His Judgment
Say, `ALLAH knows best how long they tarried.' To HIM belong the secrets of the heavens and the earth. How Seeing is HE, and how Hearing ! They have no helper beside HIM, and HE does not let anyone share in HIS judgment
Say, “God knows best how long they tarried. Unto Him belongs the Unseen of the heavens and the earth. How well He sees, how well He hears! They have no protector apart from Him, and He makes no one a partner unto Him in His Judgment.
(O Prophet!) say: "Allah knows best how long they stayed: With Him is (the knowledge of) the secrets of the heavens and of the earth: How clearly He sees, how finely He hears! They have no protector other than Him; And He does not share His command and His rule with anyone (whomsoever)."
Say, “God knows best how long they stayed.” His are the mysteries of the heavens and the earth. His sight is perfect, His hearing is perfect. They have no protector against Him, and He shares His rule with no one.
Say, 'God knows best how long they stayed.' His is the mystery of the heavens and the earth. By Him you see and hear. They have no guardian apart from Him, and He shares His Sovereignty with no one
Say, " Allah is most knowing of how long they remained. He has [knowledge of] the unseen [aspects] of the heavens and the earth. How Seeing is He and how Hearing! They have not besides Him any protector, and He shares not His legislation with anyone."
Say, 'God knows best what they tarried. His is the unseen of the heavens and the earth. See with Him and hear. They have no patron besides Him, and He makes none to share in His judgment.'
Not available
Say: "God knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command wit h any person whatsoever
Say: "Allah knows best how long they stayed: with Him is (the knowledge of) the secrets of the heavens and the earth: how clearly He sees, how finely He hears (everything)! They have no protector other than Him; nor does He share His Command with any person whatsoever
وَٱتۡلُ مَاۤ أُوحِیَ إِلَیۡكَ مِن كِتَابِ رَبِّكَۖ لَا مُبَدِّلَ لِكَلِمَـٰتِهِۦ وَلَن تَجِدَ مِن دُونِهِۦ مُلۡتَحَدࣰا ٢٧
[Prophet], follow what has been revealed to you of your Lord’s Scripture: there is no changing His words, nor can you find any refuge except with Him
And recite what has been revealed to you (O Muhammad) from the book (the Qur’an) of your Lord. None can change His Words and you will never find a refuge other than Him.
And rehearse thou that which hath been revealed unto thee of the Book of thy Lord; and none may alter His Words, and never wilt thou find beside Him a covert
Recite what has been revealed to you of the Book of your Lord. There is no one who can change the word of God; and you will not find refuge except in Him
Recite (decipher – understand) what has been revealed to you (to your consciousness) of the Book of your Rabb (the knowledge pertaining to the dimension of the Names comprising your essence)! There is none to change His words! And you will never find a refuge other than Him.
Recite what has been revealed to you of your Lord´s Book. No one can change His Words. You will never find any safe haven apart from Him.
Recite what has been revealed to you from your Lord’s Book. Nothing can change His words, and you will never find any refuge besides Him
Recite (and teach) that which has been revealed to you from the Book of your Lord. There is none who can change His words (whatever the unbelievers may say or desire), and you will never find, apart from Him, any refuge
And recite (to these people) what is revealed to you of the commandment of your Lord. There is none who can change His words, and you will find no refuge apart from Him
Recite what has been revealed to thee of the Book of thy Lord; no man can change His words. Apart from Him, thou wilt find no refuge
And read what has been revealed to you from your Lord’s book. No one can change His words, and you will never find any refuge besides Him.
You shall recite the words of God knowing that God has decreed that none can falsify Qur’an. Keep in mind that God is your only source of refuge
And recite what has been revealed to you from the Book of your Lord. None can change His words, and none will you find as a refuge other than Him
And readsg what was revealed to you from the Scripture of your Lord; none can change His words, and you will find no refuge apart from Him.
So, recite what thou art inspired with of the Book of thy Lord; there is no changing His words; nor shalt thou ever find a refuge beside Him
And recite the Book of your Lord which has been divinely revealed to you; there is none who can change His Words; and you will never find a refuge besides Him
And relate that which has been revealed unto you from the book of your Lord. There is no one to change His words and you will never find any refuge besides Him.
Read that which hath been revealed unto thee, of the book of thy Lord, without presuming to make any change therein: There is none who hath power to change his words; and thou shalt not find any to fly to, besides Him, if thou attempt it
So, recite that which has been revealed (or inspired) unto you of the Book from your Lord. There is no changing (or none can change) His words; nor shall you ever find a refuge beside Him
Recite what is revealed to you in the Book of your Lord. No one can change His Words. You shall find no refuge other than Him
And publish what hath been revealed to thee of the Book of thy Lord - none may change his words, - and thou shalt find no refuge beside Him
And rehearse what has been revealed to you from Kitab (Book) of your Nourisher-Sustainer. There is none ‘who has the power (or capacity) to change’ regarding His statements; and you never find besides Him a source of refuge
And recount what was revealed to thee from the Book of Thy Lord. There is no one who changes His Words. And thou wilt never find other than Him, that which is a haven.
Recite what has been revealed to you from the Book of the Lord. No one can change His words, and you will find no refuge other than Him.
O Prophet! Recite what has been revealed to you from the Book of your Lord: no one is authorized to change His Words and if you dare to make any change, you will find no refuge to protect you from Him
(O Prophet), recite to them from the Book of your Lord what has been revealed to you for none may change His words; (and were you to make any change in His words) you will find no refuge from Him
And recite that which has been revealed to thee of the Book of thy Lord. There is none who can alter His words. And thou wilt find no refuge beside Him
And read that which has been communicated to you from the book of your Fosterer, there is none who can change His statements and you will never find any refuge beside Him.
And recite what has been revealed to you of the Book of your Lord! There is none who can alter His words. And you shall find no provider of shelter besides Him
And recite that (Revelation) which has been revealed to you from the Book of your Lord. There is none who can change His Word, nor will you find any place of refuge except in Him
And recite what has been inspired to you from your Lord's Scripture, there is no changing His words, and you will not find besides Him any refuge
And recite what has been inspired to you from the Book of your Lord, there is no changing His words, and you will not find besides Him any refuge.
And recite what has been inspired to you from the Book of your Lord, there is no changing His words, and you will not find besides Him any refuge.
And read/recite what was inspired/transmitted to you from your Lord's Book , (there is) no exchanger/replacer/substitutor to His words/expressions, and you will never/not find from other than Him a shelter/refuge
AND CONVEY [to the world] whatever has been revealed to thee of thy Sustainer's writ. There is nothing that could alter His words; and thou canst find no refuge other than with Him
And recite what has been revealed to you of the Book of your Lord; none can alter (Literally: none can be an falterer) His Words; and apart from Him, you will never find any shielding
And recite that which hath been revealed unto thee of the Scripture of thy Lord. There is none who can change His words, and thou wilt find no refuge beside Him
Read whatever is revealed to you from the Book of your Lord. No one can change His words and you can never find any refuge other than Him
And recite what has been revealed to you of the Book of your Lord. There is no one to change His words, and you will never find a refuge beside Him
Recite what has been revealed unto you of the ‘Book of your Lord’. There is none has the power to alter his word. None will you find as a refuge beside Him.
And recite (without modification) the revelation from the book of your Lord. No one may change the words of your Lord! (If you did) you will not find any safe place from Him
(Be deeply engaged in) reciting what has been revealed to you of the Book of your Lord. There is none has the power to alter His Words- ( there is no authority to change what has been established and authorized by Allâh). And you shall find no refuge other than Him.
And recite O Muhammad what has been inspired to you of the Book -the Quran- of Allah, your Creator, Whose words no one nor any expedient or any power can alter nor will you find besides Him a tutelary protector to afford you shelter
And recite what is revealed to you from your Lord’s book; none can change His words, nor can you find beside Him a place of refuge
Recite what has been revealed to you from the Book of your Lord. None can change His Words, nor can you find any refuge besides Him.
And recite to them what has been revealed to you from the book of your Lord, there is no changing His words and you will not find a refuge besides Him.
Proclaim what has been revealed to you from the Book of your Lord. None can change His Words. And you shall find no refuge besides Him
You shall recite what is revealed to you of your Lord's scripture. Nothing shall abrogate His words, and you shall not find any other source beside it.
Recite what has been revealed to you from your Lord's Book. No one can change His words, and you will never find any refuge except with Him.
Recite what has been revealed to you from your Lord’s Book. No one can change His words, and you will never find any refuge except with Him.
And recite what was revealed to you from your Lord’s Book. There is no one to alter His words, and you will not find without Him a haven.
27 And recite that which has been revealed unto you of the Book of your Lord; none shall change His words, and you shall not find any refuge besides Him
Recite whatever has been revealed to you of your Lord's book. There is nothing that could alter His words. You can find no refuge other than with Him.
(O Messenger) Convey to the world whatever of this Book is revealed to you from your Lord. (6:19). There is none that can alter His Words. And His Laws in Theory (Kalimatillah), and His Laws in Practice as implemented in the Universe (Sunnatillah), never change (6:34), (6:116), (10:64), (17:77), (18:27), (33:38), (33:62), (40:85), (48:23). Tell them that you can find no refuge outside His Laws
And recite what has been revealed to you of the Book of your Lord, there is none who can alter His words; and you shall not find any refuge besides Him
And recite what has been revealed to thee of the Book of thy Lord. There is none who can change HIS words, and thou wilt find no refuge beside HIM
Recite that which has been revealed unto thee from the Book of thy Lord. None alters His Words. And thou wilt find no refuge apart from Him
And recite (and teach) what has been revealed to you (O Prophet,) from the Book of your Lord: None can change His Words, and you will find none as a protector except Him
Communicate what was revealed to you from your Lord’s Scripture. None can alter His words, and you won’t find any refuge besides Him.
And recite what was revealed to you from the Book of your Lord. There is no changing His words, and you will find no refuge except in Him
And recite, [O Muhammad], what has been revealed to you of the Book of your Lord. There is no changer of His words, and never will you find in other than Him a refuge
And recite what has been revealed to you of the Book of your Lord. None can change His words and you will not find a place of refuge besides Him.
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And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him
And recite (and teach) what has been revealed to thee of the Book of thy Lord: none can change His Words, and none wilt thou find as a refuge other than Him
وَٱصۡبِرۡ نَفۡسَكَ مَعَ ٱلَّذِینَ یَدۡعُونَ رَبَّهُم بِٱلۡغَدَوٰةِ وَٱلۡعَشِیِّ یُرِیدُونَ وَجۡهَهُۥۖ وَلَا تَعۡدُ عَیۡنَاكَ عَنۡهُمۡ تُرِیدُ زِینَةَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَلَا تُطِعۡ مَنۡ أَغۡفَلۡنَا قَلۡبَهُۥ عَن ذِكۡرِنَا وَٱتَّبَعَ هَوَىٰهُ وَكَانَ أَمۡرُهُۥ فُرُطࣰا ٢٨
Content yourself with those who pray to their Lord morning and evening, seeking His approval, and do not let your eyes turn away from them out of desire for the attractions of this worldly life: do not yield to those whose hearts We have made heedless of Our Quran, those who follow their own low desires, those whose ways are unbridled
Keep yourself (O Muhammad) patiently with those who call their Lord in the morning and the evening seeking His pleasure, and don’t let your eyes overlook them desiring the beauty of the life of the world; don’t obey the one whose heart We have made heedless of Our remembrance, who follows own lusts and whose affair has been lost.
And endure thy self in the company of those who call upon their Lord in the morning and evening seeking His and let not thine eyes countenance rove from them seeking the adornment of the life of this world, and obey thou not him whose heart We have made to neglect Our remembrance, and who followeth his lust, and whose affair is exceeding the bound
Persevere with those who call on their Lord morning and evening, seeking His magnificence. Do not turn your eyes away from them, seeking the splendours of this world, and do not follow him whose heart We have made oblivious to Our remembrance, who follows his own lust and exceeds the bound
Keep yourself (consciousness) patient with those who pray to their Rabb, in the morning and the evening, seeking His countenance! Do not turn away from them desiring the adornments of the worldly life! And do not obey the one whose perception has been confined in his cocoon, deprived of remembering Us, and who follows his baseless ideas, and whose case has gone beyond all bounds!
Restrain yourself patiently with those who call on their Lord morning and evening, desiring His face. Do not turn your eyes from them, desiring the attractions of this world. And do not obey someone whose heart We have made neglectful of Our remembrance and who follows his own whims and desires and whose life has transgressed all bounds.
Content yourself with the company of those who supplicate their Lord morning and evening, desiring His Face, and do not loose sight of them, desiring the glitter of the life of this world. And Do not obey him whose heart We have made oblivious to Our remembrance, and who follows his own desires, and whose conduct is [mere] profligacy
And keep yourself patient, along with those who invoke their Lord morning and evening, seeking His "Face" (His eternal, good pleasure and the meeting with Him in the Hereafter); and do not let your eyes pass beyond them, desiring the beauties of the life of this world (by the participation of those of leading positions among people in your assemblies). And pay no heed to (the desires of) him whose heart We have made unmindful of Our remembrance, who follows his lusts and fancies, and whose affair exceeds all bounds (of right and decency)
And keep yourself attached to those who call upon their Lord morning and evening, constantly seeking His pleasure, and do not let your eyes turn away from them to pursue the glamour of the present life and do not follow him whose heart We have declared unmindful of Our remembrance; who follows his evil inclinations, and whose affair exceeds all legitimate limits
And restrain thyself with those who call upon their Lord at morning and evening, desiring His countenance, and let not thine eyes turn away from them, desiring the adornment of the present life; and obey not him whose heart We have made neglectful of Our remembrance so that he follows his own lust, and his affair has become all excess
And be patient with those who call on their Lord in the morning and the evening, looking for His pleasure (and His attention), and do not overlook them wanting luxury of this world’s life, and do not obey anyone whom We made his heart neglect remembering Us, and follows his desires and he is excessive in his affairs.
Stay with those who worship their Lord day and night, seeking His closeness. Do not turn your eyes away from the worshippers, looking at those who seek the vanities of this world (as you may be attracted towards those vanities.) Do not follow those whom I have made neglecting My remembrance. After all, the one who follows his desires and is heavily involved with his own affairs is lost
And keep your soul content with those who call on their Lord morning and evening, seeking His Face, and do not let your eyes pass beyond them, seeking the glitter of this life, nor follow any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds
And keepsg yourself patient in the company of those who pray to their Lord morning and evening, seeking His Countenance, and do not turn your eyes away from them, seeking the adornment of the Earlier Life, and do not obey one whose heart We have made heedless of Our remembrance so that he has followed his own whim and his affairs have become confused.
and keep thyself patient, with those who call upon their Lord morning and evening, desiring His face; nor let thine eyes be turned from them, desiring the adornment of the life of this world; and obey not him whose heart we have made heedless of remembrance of us, and who follows his lusts, for his affair is ever in advance (of the truth)
And restrain yourself along with those who pray to their Lord morning and evening, seeking His pleasure; and may not your sight fall on anything besides them; would you desire the adornment of the life of this world? And do not follow him whose heart We have made neglectful of Our remembrance – the one who has followed his own desires and his matter has crossed the limits
And keep yourself patient along with those who call their Lord in the morning and in the evening and they seek His face and do not let your eyes look past them that you seek the adornment of the life of this world and do not obey one whose heart We have caused to be oblivious about Our remembrance and he follows his vain desires and his affair has gone beyond redemption.
Behave thy self with constancy towards those who call upon their Lord morning and evening, and who seek his favour; and let not thine eyes be turned away from them, seeking the pomp of this life; neither obey him whose heart We have caused to neglect the remembrance of us, and who followeth his lusts, and leaveth the truth behind him
Restrain thyself with those who call upon their Lord morning and evening, desiring His countenance (or nearness and intimacy), and let not your eyes be turned from them, desiring the adornment (and pomp) of the life of this world; and obey not him whose
And be patient with those who call to their Lord in the morning and evening, desiring His Face. And do not turn your eyes away from them desiring the good things of this life, nor obey he whose heart We have made neglectful of Our remembrance; so that he follows his own lust, and his affair has become excessive
Be patient with those who call upon their Lord at morn and even, seeking his face: and let not thine eyes be turned away from them in quest of the pomp of this life; neither obey him whose heart we have made careless of the remembrance of Us, and who followeth his own lusts, and whose ways are unbridled
And restrict yourself patiently among those who invoke their Nourisher-Sustainer by the morning and the evening (in Salat-ul-Fajr and Salat-ul-Asr). They desire His Face (i.e., attention in Mercy). And your two eyes must not overlook them. (Would) you desire the pomp and glitter of the life of the world? And obey not that whose heart We have made heedless of Our Message, and he has followed his vain desire, and his case exceeded all bounds
And have thou patience thyself with those who call to their Lord in the morning and the evening, wanting His Countenance. And let not thy eyes pass over them wanting the adornment of this present life. And obey not him whose heart We made neglectful of Our Remembrance and who followed his own desires and whose affair had been excess.
Let your soul be content with those who call on their Lord morning and evening, seeking His face. Do not let your eyes stray from (the true worshipers) in order to seek the splendor of this life. Do not obey anyone whose heart We have permitted to neglect Our remembrance and who follows his/her own desires and who has strayed from all boundaries [of righteousness].
Keep yourself content with those who call on their Lord morning and evening seeking His good pleasure; and let not your eyes turn away from them desiring the attraction of Worldly Life; nor obey the one whose heart We have permitted to neglect Our remembrance, who follows his own desires and goes to extremes in the conduct of his affairs
Keep yourself content with those who call upon their Lord, morning and evening, seeking His pleasure, and do not let your eyes pass beyond them. Do you seek the pomp and glitter of the world? Do not follow him whose heart We have caused to be heedless of Our remembrance, and who follows his desires, and whose attitude is of excess
And keep thyself with those who call on their Lord morning and evening desiring His goodwill, and let not thine eyes pass from them, desiring the beauties of this world’s life. And follow not him whose heart We have made unmindful of Our remembrance, and he follows his low desires and his case exceeds due bounds
And restrain yourself with those who pray to their Fosterer at morning and evening, intending (to seek) His Attention and do not let your eyes pass beyond them intending (to seek) the adornment of the life of this world and do not obey him whose heart We have made heedless of Our remembrance and who follows his desires and whose affair exceeds due bounds.
And be yourself patient with those who pray to their Lord, morning and evening, desiring His good pleasure. And let not your eyes stray away from them, desiring glamour of life in this world. And follow not him whose heart We have made neglectful to Our remembrance and who follows his carnal desires and is reckless in his deeds
(O My servant!) Stay tenaciously in the companionship of those who remember their Lord morning and evening, ardently seeking His pleasure, (keen on the glimpse of His sight, and eagerly aspiring to glance at His radiant Countenance). Your (affectionate and caring) looks must not but focus them. Do you seek the charisma of the worldly life (shifting your attention away from these self-denying devotees)? And (also) do not follow him whose heart We have made neglectful of Our remembrance, and who follows but the urge of his (ill-commanding self) and his case has exceeded all bounds
And have patience upon yourself regarding those who call their Lord in the morning and evening seeking His direction, and let not your eyes overlook them that you seek the beauty of this worldly life. And do not obey the one whom We have made his heart heedless of Our remembrance and he followed his desire, and his fate was lost
And have patience upon yourself regarding those who call on their Lord at dawn and dusk seeking His face, and let not your eyes overlook them that you seek the beauty of this worldly life. And do not obey he whom We have made his heart heedless of Our remembrance and he followed his desire, and his fate was lost.
And hold yourself with those who call on their Lord at dawn and dusk seeking His face, and let not your eyes overlook them that you seek the beauty of this worldly life. And do not obey he whom We have made his heart heedless of Our remembrance and he followed his desire, and his fate was lost.
And be patient your self with those who call their Lord at early mornings/between dawn and sunrise and (during) the evening/first darkness/dinnertime, they want His face/direction , and do not pass your two eyes from them, you want the life the present's/worldly life's decoration/beauty , and do not obey whom We ig nored/neglected/disregarded his heart/mind from mentioning/remembering Us , and he followed his self attraction for desire , and his matter/affair was wasteful/excessive of the limit
And contain thyself in patience by the side of all who at morn and at evening invoke their Sustainer, seeking His countenance, and let not thine eyes pass beyond them in quest of the beauties of this world's life; and pay no heed to any whose heart We have rendered heedless of all remembrance of Us because he had always followed [only] his own desires, abandoning all that is good and true
And (suffer) yourself to (endure) patiently with the ones who invoke their Lord in the early morning and nightfall, willing to seek His Face, and do not let your eyes go past them, (i.e., overlook them) willing (to gain) the adornment of the present life; (Literally: the lowly life, i.e., the life of this world) and do not obey him whose heart We have made heedless of Our Remembrance, and who closely follows his own prejudices, and to whom the Command (i.e., the Command of Allah to him, or: his affair) has been all excess (i.e., He has been most disbelieving)
Restrain thyself along with those who cry unto their Lord at morn and evening, seeking His Countenance; and let not thine eyes overlook them, desiring the pomp of the life of the world; and obey not him whose heart We have made heedless of Our remembrance, who followeth his own lust and whose case hath been abandoned
Be patient with those who worship their Lord in the mornings and evenings to seek His pleasure. Do not overlook them to seek the worldly pleasures. Do not obey those whom We have caused to neglect Us and instead follow their own desires beyond all limits
Keep yourself content with those who call their Lord morning and evening, seeking His pleasure, and let not your eyes overlook them, seeking the splendor of the worldly life. And do not obey the one whose heart We have made heedless of Our remembrance, and who has followed his desire and whose behavior has exceeded the limits
Take control of yourself along with those who implore and pray to their Lord at morn and evening, seeking His Countenance. And let not your eyes pass from them, hoping to get the beauties of the ‘worldly life’. Obey not the one whose heart We have made oblivious to our remembrance, and who takes in this self-deceived beliefs for the epistemic, and whose case is neglected.
Be contented with yourself and with those who pray to their Lord morning and evening, seeking His pleasure. Do not turn your eyes away from them, nor seek the allure of the life of this world. Do not follow anyone who slams his mind shut upon Our advice, follows his own whims and is immoderate in his affairs
And patiently cling to those who are fully occupied in worshiping or praying to their Lord at morn and evening, seeking His Countenance. And don’t let your eyes pass beyond them, desiring beauties of the worldly life. Don’t obey the one whose heart We have made heedless of our remembrance, who follows his own whims, and whose affair exceeds expectations.
Be patient O Muhammad and rest content with those who invoke Allah's mercy and conciliation morning and evening in quest of nothing but His acceptance and His countenance speaking good will. And let not your mind's eyes turn aside from them or vacillate between them and the worldly-minded, setting your thoughts upon the ephemeral and fleeting glories of the world. Nor should you obey the one neglecting his duty to Allah and by consequence We closed his heart's ears, the one who counsels deaf and lusts after his vain desires and carries his vanity to excess that he cannot be reclaimed from a life of vice nor will he be reclaimed by Allah's grace
Keep yourself with those who worship their Lord morning and evening, longing for His pleasure. Don’t turn your eyes away from them to seek the delights of worldly life. Neither follow him whose mind is forgetful of Our remembrance, and follows his whims; his case is beyond limits
And patiently stick with those who call upon their Lord morning and evening, seeking His pleasure. Do not let your eyes look beyond them, desiring the luxuries of this worldly life. And do not obey those whose hearts We have made heedless of Our remembrance, who follow ˹only˺ their desires and whose state is ˹total˺ loss.
And be yourself patient together with those who call their Lord in the mornings and evenings seeking His presence, and do not avert your eyes from them seeking the adornment of this world, and do not obey the one whose heart We have made careless about remembering Us and he follows his desire and his effort is wasted.
And restrain yourself, you and those who pray to their Lord morning and evening, seeking His pleasure. Do not turn your eyes away from them in quest of the allurements of this life, nor obey him whose heart We have made heedless of Our remembrance; who follows his appetite and gives a loose rein to his desires
You shall force yourself to be with those who worship their Lord day and night, seeking Him alone. Do not turn your eyes away from them, seeking the vanities of this world. Nor shall you obey one whose heart we rendered oblivious to our message; one who pursues his own desires, and whose priorities are confused.
And patiently stay with those who call upon their Lord morning and evening, seeking His approval. And let not your eyes turn away from them, desiring worldly attractions. Do not obey anyone whose heart We have made oblivious of Our remembrance, who follows his own whims and desires, and who abandons all that is good.
And patiently stay with those who call upon their Lord morning and evening, seeking His approval. And let not your eyes turn away from them, desiring worldly attractions. Do not obey anyone whose heart We have made oblivious of Our remembrance, who follows his own whims and desires, and who abandons all that is good.
And yourself be patient with those who are calling their Lord in the early morning and the evening, wanting His Face. And do not, put away your eyes about them, wanting the Dunya Life’s adornments. And do not obey who We set his core inattentive about Our reminder and he followed his desire, and his matter was wastage.
28 And keep yourself content with those who call unto their Lord morning and evening seeking His pleasure, and let not your eyes turn away from them desiring the adornment of the life of the world, and do not obey him whose heart We have made neglectful of Our remembrance and he follows his own low desires, and his affair has become all excess
And contain yourself in patience with those who call on their Lord morning and evening, seeking His countenance. Let not your eyes pass beyond them in quest of the beauties of the life of this world. Pay no heed to any whose heart We have left to be negligent of all remembrance of Us because he had always followed his own desires, and whose case has gone beyond all bounds.
(There is a lesson of perseverance for you in the history of the Dwellers of the Cave). Hold fast to the company of those who remember their Lord morning and evening seeking His Approval. (6:52), (8:52-54), (89:29:30). And let not your eyes overlook them in quest for the beauties of this world. And pay no heed to any whom Our Law has made to forget Us because he only follows his desires, and abandons all that is right
And withhold yourself with those who call on their Lord morning and evening desiring His goodwill, and let not your eyes pass from them, desiring the beauties of this world's life; and do not follow him whose heart We have made unmindful to Our remembrance, and he follows his low desires and his case is one in which due bounds are exceeded
And keep thyself attached to those who call on their Lord morning and evening, seeking HIS pleasure; and let not thine eyes pass beyond them, seeking the adornment of the life of the world; and obey not him whose heart WE have made heedless of OUR remembrance and who follows his low desires, and his case exceeds all legitimate bounds
Make thy soul patient with those who call upon their Lord morning and evening, desiring His Face. Turn not thine eyes away from them, desiring the adornment of the life of this world, nor obeying one whose heart We have made heedless of the remembrance of Us and who follows his caprice and whose affair exceeds the bounds
And keep your soul (O Prophet,) restful with those who call on (pray to) their Lord morning and afternoon, looking for His face; And do not let your eyes go beyond them, looking for the show and shine of this life; And do not listen to any whose heart We have permitted to neglect the remembrance of Us, and one who follows his own wishes, whose case has gone beyond all bounds
Be content with those who call upon their Lord morning and evening, seeking His countenance. Don’t turn your eyes away from them, desiring the allurements of worldly life. And don’t obey him whose heart We made heedless of Our remembrance, who follows his desires, and whose affairs are in disarray.
And content yourself with those who pray to their Lord morning and evening, desiring His Presence. And do not turn your eyes away from them, desiring the glitter of this world. And do not obey him whose heart We have made heedless of Our remembrance—so he follows his own desires—and his priorities are confused
And keep yourself patient [by being] with those who call upon their Lord in the morning and the evening, seeking His countenance. And let not your eyes pass beyond them, desiring adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his desire and whose affair is ever [in] neglect
And keep yourself patient with those who call upon their Lord in the morning (After sunrise to mid-morning) and the afternoon (Noon to mid-afternoon) seeking His face. And let not your eyes pass from them desiring the adornments of the worldly life, and do not obey one whose heart We have made heedless of Our remembrance and who follows his lust and whose affair exceeds just limits.
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And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the rem embrance of Us, one who follows his own desires, whose case has gone beyond all bounds
And keep thy soul content with those who call on their Lord morning and evening, seeking His Face; and let not thine eyes pass beyond them, seeking the pomp and glitter of this Life; no obey any whose heart We have permitted to neglect the remembrance of Us, one who follows his own desires, whose case has gone beyond all bounds
وَقُلِ ٱلۡحَقُّ مِن رَّبِّكُمۡۖ فَمَن شَاۤءَ فَلۡیُؤۡمِن وَمَن شَاۤءَ فَلۡیَكۡفُرۡۚ إِنَّاۤ أَعۡتَدۡنَا لِلظَّـٰلِمِینَ نَارًا أَحَاطَ بِهِمۡ سُرَادِقُهَاۚ وَإِن یَسۡتَغِیثُوا۟ یُغَاثُوا۟ بِمَاۤءࣲ كَٱلۡمُهۡلِ یَشۡوِی ٱلۡوُجُوهَۚ بِئۡسَ ٱلشَّرَابُ وَسَاۤءَتۡ مُرۡتَفَقًا ٢٩
Say, ‘Now the truth has come from your Lord: let those who wish to believe in it do so, and let those who wish to reject it do so.’ We have prepared a Fire for the wrongdoers that will envelop them from all sides. If they call for relief, they will be relieved with water like molten metal, scalding their faces. What a terrible drink! What a painful resting place
(O Muhammad) say: “The truth is from your Lord. Whoever wills let him believe, and whoever wills, let him disbelieve.” Surely, We have prepared a fire for the wrongdoers; its walls will surround them (disbelievers). If they ask for help, they will be granted water like boiling oil that will burn faces. Terrible is the drink and evil is the resting place!
And say thou: the truth is from your Lord; let him therefore who will, believe, and let him who will, disbelieve. Verily We have gotten ready for the wrong-doers a Fire the awnings whereof shall encompass them; and if they cry for relief they shall be relieved with water like the dregs of oil scalding their faces. 111 the drink, and vile the resting-place
Say: "The truth is from your Lord: So believe if you like, or do not believe if you will." We have prepared for the sinners a fire which will envelope them in its tent. If they ask for water they will be helped to liquid like molten brass that would scald their mouths. How evil the drink, and evil the resting-place
Say, “The Truth is from your Rabb! So, whoever wills – let him believe, and whoever wills – let him deny!” Indeed, We have prepared for the wrongdoers a fire whose enormous waves have surrounded them from all sides! If they call for relief, they will be relieved with water like molten lead, which scalds their faces! How wretched a drink; how wretched an abode!
Say: ´It is the truth from your Lord; so let whoever wishes have iman and whoever wishes be kafir.´ We have prepared for the wrongdoers a Fire whose billowing walls of smoke will hem them in. If they call for help, they will be helped with water like seething molten brass, frying their faces. What a noxious drink! What an evil repose!
And say, ‘[This is] the truth from your Lord: let anyone who wishes believe it, and let anyone who wishes disbelieve it.’ Indeed We have prepared for the wrongdoers a Fire whose curtains will surround them [on all sides]. If they cry out for help, they will be helped with a water like molten copper which will scald the faces. What an evil drink, and how ill a resting place
And say: "The truth from your Lord (has come in this Qur’an)." Then, whoever wills (to believe), let him believe; and whoever wills (to disbelieve), let him disbelieve. Surely, We have prepared for the wrongdoers a Fire, its billowing folds encompassing them. If they beg for water they will be given water like molten metal that scalds their faces. How dreadful a drink, and how evil a couch to rest on
And say, `It is the truth from your Lord, therefore let him who wishes (it) believe (in it) and let him who wishes (otherwise) disbelieve (in it).' (But let everyone remember,) We have prepared for the unjust a fire whose (flaming) enclosure will surround (and fumes envelope) them. If they cry for water, they shall be helped with water (boiling) like molten lead, which will scald their faces. How dreadful the drink and how dismal is (the Fire as) a resting place
Say: 'The truth is from your Lord; so let whosoever will believe, and let whosoever will disbelieve.' Surely We have prepared for the evildoers a fire, whose pavilion encompasses them; if they call for succour, they will be succoured with water like molten copper, that shall scald their faces -- how evil a potion, and how evil a resting-place
And say: “The truth is from your Lord, so anyone who wants (to believe) let him believe and anyone who wants (to disbelieve) let him disbelieve.” Indeed, We have prepared a fire for the wrongdoers that its canopy surrounds them. And if they ask for help, they will be helped with water like melted metal (or burning oil) that burns the faces. It is a miserable drink and a bad place to rest.
Say: “The truth is revealed to you by your Lord; let those who believe in Him follow it and those who disbelieve, disregard it. The disbelievers will be surrounded by the Fire that God has prepared for them. If these unjust people beg for relief, they will receive none but a boiling oil thrown at their faces. What a terrible thing to drink; what a terrible place to end up in.”
Say, “The truth is from your Lord.” Let them who want to believe, believe. And let them who want to reject it, reject it. For the wrongdoers, We have prepared a fire like the walls and roof of a tent, it will hem them in. If they ask for relief they will be granted water like melted brass which will scald their faces, how dreadful the drink, how miserable a destination
And saysg, “Truth comes from your Lord. So whoever wills—let him believe, and whoever wills—let him disbelieve”. We have indeed prepared for the unjust a fire whose curtains have hemmed them in, and when they cry for relief, they are relieved with water like molten brass which scalds the faces. What a miserable drink, and what a bad place of rest!
But say, 'The truth is from your Lord, so let him who will, believe; and let him who will, disbelieve.' Verily, we have prepared for the evildoers a fire, sheets of which shall encompass them; and if they cry for help, they shall be helped with water like molten brass, which shall roast their faces: - an ill drink and an evil couch
And proclaim, “The Truth is from your Lord”; so whoever wills may accept faith, and whoever wills may disbelieve - We have indeed prepared for the disbelievers a fire the walls of which will surround them; if they plead for water, their plea will be answered with water like molten metal which shall scald their faces; what an evil drink it is; and what an evil destination is hell
And say, “The truth is from your Lord so whoever pleases, let him believe and whoever pleases, let him disbelieve. We certainly have prepared for the wrongdoers a fire and its walls will encompass them. When they will seek water, they will be given a water which is like molten brass it scales the faces. What a woeful drink and what an evil resting place”
And say, the truth is from your Lord; wherefore let him who will, believe, and let him who will, be incredulous. We have surely prepared for the unjust hell fire, the flame and smoke whereof shall surround them like a pavilion: And if they beg relief, they shall be relieved with water like molten brass, which shall scald their faces; O how miserable a portion, and how unhappy a couch
But say, "The truth is from your Lord, so let him who will, believe; and let him who will, disbelieve." Verily, We have prepared for the evildoers a Fire, sheets of which shall encompass them; and if they cry for help, they shall be helped with
Say: 'This is the truth from your Lord. Let whosoever will, believe, and whosoever will, disbelieve it. ' For the harmdoers, We have prepared a Fire, the pavilion of which encompasses them. When they cry out for relief, they shall be showered with water as hot as molten copper, which will scald their faces; how evil a drink, and how evil a restingplace
And SAY: the truth is from your Lord: let him then who will, believe; and let him who will, be an infidel. But for the offenders we have got ready the fire whose smoke shall enwrap them: and if they implore help, helped shall they be with water like molten brass which shall scald their Wretched the drink! and an unhappy couch
And say: “(It is) Al-Haqq from your Nourisher-Sustainer”. Then whosoever desired, let him Believe; and whosoever desired, let him disbelieve. Verily, We have prepared for the transgressors a Fire — whose (flaming) limits have enclosed them. And if they will cry for water (out of thirst) they will be supplied with water (as hot) as molten lead which will burn the faces — an evil drink and it became dreadful as a presistent atmosphere
And say: The Truth is from your Lord. Then, let whoever willed, believe, and let whoever willed, disbelieve. Truly, We made ready a fire for the ones who are unjust. They will be enclosed by its large tent. And if they cry for help, they will be helped with rain, water like molten copper that will scald their faces. Miserable was the drink and how evil a place of rest!
Say, “The truth is from your Lord. May he/she who will believe, do so; and may he/she who will not believe, do so.” Indeed, for the wicked, We have prepared a fire, which will surround them like walls. If they beg for relief, they will be granted water like molten brass that will scald their faces. How dreadful the drink! How prickly a bed on which to recline!
O Prophet proclaim: "This is the Truth from your Lord. Now let him who will, believe in it, and him who will, deny it." As for those who reject it, for such wrongdoers We have prepared a Fire whose flames will hem them in like the walls of a tent. When they cry for help, they will be showered with water as hot as molten brass, which will scald their faces. What a dreadful drink and what a horrible residence
And proclaim: "This is the Truth from your Lord. Now let him who will, believe; and let him who will, disbelieve. We have prepared a Fire for the wrong-doers whose billowing folds encompass them. If they ask for water, they will be served with a drink like dregs of oil that will scald their faces. How dreadful a drink, and how evil an abode
And say: The Truth is from your Lord; so let him who please believe, and let him who please disbelieve. Surely We have prepared for the iniquitous a Fire, and enclosure of which will encompass them. And if they cry for water, they are given water like molten brass, scalding their faces. Evil the drink! And ill the resting-place
And say, “(This Quran is) the truth from your Fosterer, so whosoever wills, let him believe and whosoever wills, let him reject. ”We have prepared for those who are unjust, a fire, an enclosure of which will encompass them, and if they ask for water, they will be given water like molten brass which will burn their faces, evil the drink and ill the resting place.
And say, "This is the truth from your Lord. So he who wants to, let him believe, and he who wants to, let him suppress the Truth." We have indeed prepared for those who indulge in wrong-doing a fire, the flames of which shall encompass them. And if they cry for help, they shall be given water like molten brass which will scald their faces. What a miserable drink and what a miserable resting-place
And say: ‘(This) truth is from your Lord. So whoever desires may believe and whoever desires may deny.’ Indeed, We have prepared for the wrongdoers the Fire (of Hell) whose walls will surround them. And if (due to thirst and distress) they cry, they will be helped with water like molten copper which will scald their faces. How dreadful a drink and how terrible a resting place
And Say: "The truth is from your Lord, so let whomever desires believe, and whomever desires reject." We have prepared for the wicked a Fire whose walls will be surrounding them. And if they cry out, they are given a water like boiling oil which burns their faces. What a miserable place
And say: "The truth is from your Lord, so let whoever desires believe, and whoever desires reject." We have prepared for the wicked a Fire whose walls will be surrounding them. And if they cry out, they are given a water like boiling oil which burns their faces. What a dreadful drink and what a miserable place!
And say: "The truth is from your Lord, so let whoever desires believe, and whoever desires reject." We have prepared for the wicked a Fire whose walls will be surrounding them. And if they cry out, they are given a water like boiling oil which burns their faces. What a dreadful drink and what a miserable place!
And say: "The truth (is) from your Lord, so who willed/wanted, so he should believe, and who willed/wanted, so he should disbelieve, that We have prepared/made ready to the unjust/oppressive a fire, its elevated surrounding ash/smoke encircled/enveloped with them, and if they seek/ask for help (rain) they be helped/aided/rained upon with water as the dead's pus/refined oil , (it) roasts/grills the faces/fronts, how bad (is) the drink? And it was a bad/evil/harmful convenience/benefit ."
And say: "The truth [has now come] from your Sustainer: let, then, him who wills, believe in it, and let him who wills, reject it." Verily, for all who sin against themselves [by rejecting Our truth] We have readied a fire whose billowing folds will encompass them from all sides; and if they beg for water, they will be given water [hot] like molten lead, which will scald their faces: how dreadful a drink, and how evil a place to rest
And say, "The Truth is from your Lord; so whoever decides, then let him believe, and whoever decides, then let him disbelieve." Surely We have readied for the unjust a Fire whose canopy encompasses them; and in case they call for succor, they will be succored with water like molten metal that will scald their faces. Miserable is the drink, and odious is it (as) a resting place
Say: (It is) the truth from the Lord of you (all). Then whosoever will, let him believe, and whosoever will, let him disbelieve. Lo! We have prepared for disbelievers Fire. Its tent encloseth them. If they ask for showers, they will be showered with water like to molten lead which burneth the faces. Calamitous the drink and ill the resting-place
Say," Truth comes from your Lord. Let people have faith or disbelieve as they chose." For the unjust We have prepared a fire which will engulf them with its (flames). Whenever they cry for help they will be answered with water as hot as molted brass which will scald their faces. How terrible is such a drink and such a resting place
And say, .The truth is from your Lord. Now, whoever so wills may believe and whoever so wills may deny. Surely, We have prepared for the unjust a fire, whose tent will envelop them. And if they will beg for help, they shall be helped with water like oily dregs that will scald the faces. Vile is the drink, and evil is the Fire as a resting-place
Say: "The truth is from your Lord; so whosoever will, let him believe, and whosoever will, let him disbelieve." We have prepared for those who are grossly unfair and morally wrong a ‘Fire’, and enclosure of which will encircle them. If they cry for water, they will be given water like murky oil (or molten copper), that will scald their faces. Evil indeed is the drink! Evil indeed is the resting- place!
Say, "This is the truth! It is from your Lord! So, (now) whoever wants may believe it. If anyone wishes to disbelieve, let him." For the evildoers We have prepared a fire. Like a canopy of conflagration, it will surround them completely. They shall plead for help and shall be treated with water _ more like boiling oil _ which will scald their mouths. A miserable drink served in a wretched place
And Say: "This Qur’ān is the truth coming from your Lord.” Then whoever wills, let him be inclined to believe in It, and whoever wills, let him be tempted to reject It." And We have prepared for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims a (blazing) Fire whose walls will surround them from all sides. And If they earnestly beg for water, they will be given water like murky oil (or molten copper), that will scald their faces- What a dreadful drink! And what a horrible place to rest!
And say to them: "Allah's truth has come to guide us into all truth and he who wishes to acknowledge it with judgement and choice is free to do so and he who wishes to reject it is free to do so. We have prepared for the wrongful of actions a fire whose scorching and merciless flames beset them on all sides as if it were a bed having an arched canopy and covered sides. As often as they cry for help they are given a draught of boiling water like molten brass or molten lead scalding the faces; evil indeed is the drink and evil is the society
Say: “The truth is from Your Lord; so, whoever wants to believe, let him do so, and whoever wishes to deny, let him.” We have prepared for the evil doers a fire; its walls will surround them. When they plead for water, they will be relieved with boiling water hotter than molten brass that will burn their faces – a dreadful drink, and an unbearable place of rest.
And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them. When they cry for aid, they will be aided with water like molten metal, which will burn ˹their˺ faces. What a horrible drink! And what a terrible place to rest!
And say: the truth from your Lord, so whoever pleases, let him believe, and whoever pleases, let him reject, for We have prepared a fire for the wrongdoers which surrounds them completely, and when they ask for drink, they are given to drink water like lava which roasts their faces - what a bad drink and what a bad resting place.
Say: ‘This is the truth from your Lord. Let him who will, believe in it, and him who will, deny it.‘ For the wrongdoers We have prepared a fire which will encompass them like the walls of a pavilion. When they cry out for help they shall be showered with water as hot as molten brass, which will scald their faces; evil the drink, and evil the resting-place
Proclaim: "This is the truth from your Lord," then whoever wills let him believe, and whoever wills let him disbelieve. We have prepared for the transgressors a fire that will completely surround them. When they scream for help, they will be given a liquid like concentrated acid that scalds the faces. What a miserable drink! What a miserable destiny!
And say, "The Truth is from your Lord. Whoever wills - let him believe; and whoever wills - let him deny the truth." We have prepared a fire for the unjust whose walls will surround them. And if they call for relief, they will be relieved with water like molten brass, which scalds their faces. Terrible is that drink, and evil is that resting place.
And say, "The Truth is from your Lord. Whoever wills - let him believe, and whoever wills - let him deny the truth." We have prepared a fire for the unjust whose walls will surround them. And if they call for relief, they will be relieved with water like molten brass, which scalds their faces. Terrible is that drink, and evil is that resting place.
And say, “the right is from your Lord. So, whoever willed, so will believe. And whoever willed, so will disbelieve”. Surely, We have prepared for the oppressors, a Fire, surrounded with them, its marquee. And if they succor, they are succored with water like molten brass, roasting the faces. Wretched is the drink, and badness is accommodation.
29 And say: 'The truth is from your Lord; so whoever will, let him believe, and whoever will, let him disbelieve.' Verily We have prepared for the unjust a Fire, the curtains of which encompass them, and if they call for succour, they will be succoured with water like molten copper that shall scald the faces; (how) evil the drink and (how) ill the resting-place
Say: 'The truth [has now come] from your Lord. Let him who wills, believe in it, and let him who wills, reject it.' For the wrongdoers We have prepared a fire whose billowing folds will encompass them from all sides. If they beg for water, they will be given water [hot] like molten lead, which will scald their faces. Dreadful is the drink, and evil is the place to seek rest.
Proclaim, "This is the Truth from your Lord. Whoever accepts it, let him accept it, and whoever rejects it, let him reject it." Verily, for all those who wrong their own "Self" We have readied billowing folds of fire to surround them. When they beg for water, they will be given their burning hot deeds that backfire on their faces, a drink of distress they gave others. (9:34-35). How dreadful a drink, and how terrible a resting place
And say: The truth is from your Lord, so let him who please believe, and let him who please disbelieve; surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place
And say, `It is the truth from your Lord; wherefore let him who will, believe, and let him, who will, disbelieve.' Verily, WE have prepared for the wrongdoers a fire whose flaming canopy shall enclose them. And if they cry for help, they will be helped with water like molten lead which would scale their faces. How dreadful the drink and how evil the resting place
And say, “It is the truth from your Lord! So whosoever will, let him believe, and whosoever will, let him disbelieve.” Verily We have prepared for the wrongdoers a Fire whose canopies will encompass them. And if they plead for relief, they will be showered with water like molten lead that will scald faces—an evil drink indeed, and how evil a resting place
And say: "The Truth is from your Lord:" Then let him who will, believe (in it), and let him who will, reject (it): Verily, for the wrongdoers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will close them in: And if they beg for relief they will be given water like molten brass, that will burn their faces. How dreadful is the drink! And how uncomfortable a couch to lie on
Say, “The truth is from your Lord; let whoever wishes believe, and whoever wishes disbelieve.” We’ve prepared for the wrongdoers a fire, whose walls will enclose them. When they plead for help, they will be helped with water like molten brass, which scalds the faces. Wretched is the drink, and terrible is the resting place.
And say, 'The truth is from your Lord. Whoever wills—let him believe. And whoever wills—let him disbelieve'. We have prepared for the unjust a Fire, whose curtains will hem them in. And when they cry for relief, they will be relieved with water like molten brass, which scalds the faces. What a miserable drink, and what a terrible place
And say, "The truth is from your Lord, so whoever wills - let him believe; and whoever wills - let him disbelieve." Indeed, We have prepared for the wrongdoers a fire whose walls will surround them. And if they call for relief, they will be relieved with water like murky oil, which scalds [their] faces. Wretched is the drink, and evil is the resting place
And say, 'The truth is from your Lord, so whoever willed let him believe; and whoever willed let him disbelieve.' Indeed We, We have prepared a fire for the wrongdoers, its walls have surrounded them; and if they seek aid, they will be aided with water like molten brass, which burns the faces. Evil is the drink, and evil is the resting place.
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Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief t hey will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on
Say, "The truth is from your Lord": Let him who will believe, and let him who will, reject (it): for the wrong-doers We have prepared a Fire whose (smoke and flames), like the walls and roof of a tent, will hem them in: if they implore relief they will be granted water like melted brass, that will scald their faces, how dreadful the drink! How uncomfortable a couch to recline on
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ إِنَّا لَا نُضِیعُ أَجۡرَ مَنۡ أَحۡسَنَ عَمَلًا ٣٠
As for those who believe and do good deeds- We do not let the reward of anyone who does a good deed go to waste
Surely! Those who believe and do righteous deeds, We shall not lose the reward of him who does good deeds.
Verily those who believe and work the righteous works-- verily We waste not the hire of one who doth well in regard to his work
But surely We do not let the reward of those who believe and do the right to go waste
Indeed, those who have believed (that the One denoted by the name Allah is manifest with His Names, and that He is the Ahad and the Samad) and who fulfill the requirements of their faith, surely We will not allow to be lost the results of their righteous deeds!
But as for those who have iman and do right actions, We will not let the wage of good-doers go to waste.
As for those who have faith and do righteous deeds —indeed We do not waste the reward of those who are good in deeds
Surely, for those who believe and do good, righteous deeds – We do not leave to waste the reward of any who do good deeds, aware that God is seeing them
But those who believe and do deeds of righteousness (should know that) We surely do not suffer the reward of those who do good deeds to be lost
Surely those who believe, and do deeds of righteousness -- surely We leave not to waste the wage of him who does good works
Indeed, those who believe and do good, (know that) We would not waste the reward of anyone who does good.
As for those who believe and do nothing but good, I will not let go waste their reward
As for those who believe and work righteousness, indeed We will not cause to perish, the reward of any who does a righteous deed
Indeed, those who have attained faith and have done righteous deeds…—indeed, We do not waste the reward of whoever excels in work.
Verily, those who believe and act aright,- verily, we will not waste the hire of him who does good works
Indeed those who believed and did good deeds - We do not waste the reward of those whose deeds are good
Truly those who believe and do righteous deeds, We will certainly do not suffer the reward of one who acts in excellence, to go in vain.
As to those who believe, and do good works, we will not suffer the reward of him who shall work righteousness to perish
Verily, those who believe and act righteously - verily, We suffer not the reward of him whose work is goodly to be wasted
As for those who believe and do good works We do not waste the wage of whosoever does good works
But as to those who have believed and done the things that are right, - Verily we will not suffer the reward of him whose works were good, to perish
Verily, those who have Believed and did righteous deeds — surely, We do not allow to go waste the reward of that who acted in perfection
Truly, those who believed and did as the ones in accord with morality, truly, We will not waste the compensation of him who did good actions.
Truly, as for those who believe and live righteously, We certainly shall not allow the perishing of the reward of any soul who does a good deed.
As for those who believe and do good deeds, rest assured that We do not waste the reward of him who does a good work
As for those who believe and do good We shall not cause their reward to be lost
As for those who believe and do good, We waste not the reward of him who does a good work
Those who believe and do righteous works, (they will have their reward, because) We certainly do not waste the reward of him who does good work.
We shall indeed not let the reward, of those who believe and do good, go waste
Indeed, those who believe and do pious deeds, We certainly do not waste the reward of the one who does pious deeds
Those who believe and do good works, We do not waste the reward of those who have done well
Those who believe and do good works, We do not waste the reward of those who have done good work.
Those who believe and do good works, We do not waste the reward of those who have done good works.
That those who believed and made/did the correct/righteous deeds, we (E)do not loose/waste (the) reward (of) whom did good deed(s)
[But,] behold, as for those who attain to faith and do righteous deeds-verily, We do not fail to requite any who persevere in doing good
Surely the ones who have believed and done deeds of righteousness, surely We do not waste the reward of him who does fair deeds
Lo! as for those who believe and do good works - Lo! We suffer not the reward of one whose work is goodly to be lost
The righteously striving believers should know that We do not neglect the reward of those who do good deeds
As for those who believe and do righteous deeds,__of course, We do not waste the reward of those who are good in deeds
As for those who adhere firmly to Islamic monotheism, and do righteous acts (in this ‘worldly life’) , We will not let the reward of the one whose work is good, be lost.
And We will definitely not waste the rewards of the believers _ those who do good deeds
As for those who live by Faith and strive to do righteous acts, We will by no means let their acts of righteousness be in vain.
Indeed those whose hearts are impressed with the image of religious and spiritual virtues and their deeds with wisdom and piety are the recipients of Allah's mercy and divine reward. We never annul, cancel or render unprofitable the due return accruing from a good deed imprinted with wisdom and piety
On the other hand, those who believed and did righteous deeds, We will not waste the reward of those who did good work;
As for those who believe and do good, We certainly never deny the reward of those who are best in deeds.
Those who believe and do good work, We do not waste the reward of anyone with good deeds.
As for those that believe and do good works, We shall not deny the recompense of those whose deeds were good
As for those who believe and lead a righteous life, we never fail to recompense those who work righteousness.
As for those who have believed and done righteous deeds - We do not let the reward - of anyone who does a good deed go to waste.
As for those who have believed and done righteous deeds - We do not let the reward – of anyone who does a good deed go to waste.
Surely those who believed and worked the righteous deeds, surely, We are not wasting the wages of whoever excelled his work.
Verily those who believe and do righteous deeds, surely We do not waste the recompense of him who does a good work.
As for those who believe and do righteous deeds — We, for certain, do not fail to reward any who perseveres in doing good.
But, behold, as for those who attain belief and do works that help others, verily, We never fail to reward such benefactors of humanity
Surely (as for) those who believe and do good, We do not waste the reward of him who does a good work
Verily, those who believe and do good works - surely WE suffer not the reward of those who do good works to be lost
As for those who believe and perform righteous deeds, surely We neglect not the reward of one who is virtuous in deed
Surely, for those who believe and work righteousness, certainly, We shall not let the reward die for any who do (even) a (single) righteous deed
As for those who believe and perform righteous deeds—We never let the reward of any such person, who does good, be wasted.
As for those who believe and lead a righteous life—We will not waste the reward of those who work righteousness
Indeed, those who have believed and done righteous deeds - indeed, We will not allow to be lost the reward of any who did well in deeds
Indeed, We will not waste the reward of he who does good works.
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As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed
As to those who believe and work righteousness, verily We shall not suffer to perish the reward of any who do a (single) righteous deed
أُو۟لَـٰۤىِٕكَ لَهُمۡ جَنَّـٰتُ عَدۡنࣲ تَجۡرِی مِن تَحۡتِهِمُ ٱلۡأَنۡهَـٰرُ یُحَلَّوۡنَ فِیهَا مِنۡ أَسَاوِرَ مِن ذَهَبࣲ وَیَلۡبَسُونَ ثِیَابًا خُضۡرࣰا مِّن سُندُسࣲ وَإِسۡتَبۡرَقࣲ مُّتَّكِءِینَ فِیهَا عَلَى ٱلۡأَرَاۤىِٕكِۚ نِعۡمَ ٱلثَّوَابُ وَحَسُنَتۡ مُرۡتَفَقࣰا ٣١
they will have Gardens of lasting bliss graced with flowing streams. There they will be adorned with bracelets of gold. There they will wear green garments of fine silk and brocade. There they will be comfortably seated on soft chairs. What a blessed reward! What a pleasant resting place
Those are the ones for them there will be gardens of Eden; rivers flow beneath them; they will be decorated therein with bracelets of gold, and they will wear green garments of fine and thick silk. They will recline therein on raised thrones. How good is the reward, and how excellent is the resting place!
These! for them are Gardens Everlasting whereunder rivers flow; bedecked they shall be therein with bracelets of gold, and wear they shall green robes of satin and brocade, reclining therein on the couches; excellent the reward, and goodly the resting-place
There will be gardens of Eden for them, with rivers flowing by, where they will be decked in bracelets of gold, with silken robes of green and of brocades to wear, reclining on couches. How excellent the guerdon, and excellent the resting-place
For them there will be Paradises of Eden underneath which rivers flow, they will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, resting on couches... How excellent a return and how favorable an abode (a metaphoric narration of the heavenly state of life; please refer to 13:35 and 47:15).
They will have Gardens of Eden with rivers flowing under them. They will be adorned in them with bracelets made of gold and wear green garments made of the finest silk and rich brocade, reclining there on couches under canopies. What an excellent reward! What a wonderful repose!
For such there will be the Gardens of Eden with streams running in them. They will be adorned therein with bracelets of gold and wear green garments of silk and brocade, reclining therein on couches. How excellent a reward, and how good a resting place
Those are they for whom are Gardens of perpetual bliss through which rivers flow; adorned therein with armbands of gold and they will dress in green garments of fine silk and rich brocade; they recline there upon thrones. How excellent a reward, how lovely a couch to rest on
It is these for whom there await the Gardens of Eternity served with running streams (to keep them green and flourishing). There they shall be adorned with bracelets of gold and wear green robes of fine silk and rich brocade. They will be reclining in these (Gardens) upon raised couches. How excellent the reward! and how beautiful the resting place
those -- theirs shall be Gardens of Eden, underneath which rivers flow; therein they shall be adorned with bracelets of gold, and they shall be robed in green garments of silk and brocade, therein reclining upon couches -- O, how excellent a reward! And O, how fair a resting-place
They will have eternal gardens, which rivers flow through them, in there they are decorated with bracelets of gold, and they wear clothes of green fine silk and heavy silk (brocade), and they lean on sofas in there. What a good reward and a good resting place.
They will have their shares of the gardens of Eden wherein rivers flow underneath. They will be given the bracelets of gold and the garments made of thick fine silk. They will recline on comfortable furniture. What a wonderful reward and a wonderful place to live in
For them will be gardens of eternity, beneath them rivers will flow, they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade. They will recline therein on raised thrones. How good the reward, how comfortable a destination
For those, there are the Gardens of Eden, rivers flowing beneath them. In it, they are adorned with bracelets of gold and wear green garments of silk and brocade, reclining therein on couches. What a wonderful recompense, and what an excellent place of rest!
These, for them are gardens of Eden; beneath them rivers flow; they shall be adorned therein with bracelets of gold, and shall wear green robes of silk, and of brocade; reclining therein on thrones;- pleasant is the reward, and goodly the couch
For them are everlasting Gardens of Eden, beneath which rivers flow - in it they will be given bracelets of gold to adorn, and shall wear green clothes made of fine silk and gold embroidery, reclining upon thrones in it; what an excellent reward; and what an excellent abode is Paradise
It is they for whom will be gardens of everlasting felicity, beneath them the rivers flow and they will be adorned therein with bracelets of gold and they will wear green garments of fine silk and of brocade, reclining therein on couches. How goodly is the reward and how excellent is the resting place.
For them are prepared gardens of eternal abode, which shall be watered by rivers; they shall be adorned therein with bracelets of gold, and shall be clothed in green garments of fine silk and brocades; reposing themselves therein on thrones. O how happy a reward, and how easy a couch
For such are gardens of Eden; beneath them rivers flow; they shall be adorned therein with bracelets of gold, and shall wear green robes of finest silk, and of gold brocade; reclining therein on thrones - blessed is the reward, and goodly the couch
Those, they shall live in the Gardens of Eden, underneath which rivers flow. They shall be adorned with bracelets of gold and arrayed in green garments of silk, and brocade, reclining therein on couches; how excellent is their reward and how fine is their resting place
For them, the gardens of Eden, under whose shades shall rivers flow: decked shall they be therein with bracelets of gold, and green robes of silk and rich brocade shall they wear, reclining them therein on thrones. Blissful the reward! and a pleasant couch
These: for them (are) Jannaat-o-Adnin flow underneath them rivers. They will be adorned therein with bracelets of gold and they will wear green garments of fine silk and heavy brocade, reclining therein upon raised couches. How excellent (becomes) the reward and excellent became the presistent atmosphere
Those, for them are Gardens of Eden beneath which rivers run. They will be adorned in them with bracelets of gold and they will wear green garments of fine silk and brocade. They will be ones who are reclining in it on raised benches. Excellent is the reward for good deeds and how excellent a place of rest!
For them will be the Gardens of Eden, beneath which rivers flow. Therein, they will be adorned with bracelets of gold, and they will wear emerald garments of fine silk and elaborate brocade. They will recline therein on fancy couches. How wonderful the reward! How comfortable a bed on which to recline!
They are the ones for whom there will be the Gardens of Eden, beneath which rivers flow; they will be adorned therein with bracelets of gold; they will wear green garments of fine silk and rich brocade and they will recline on soft couches. What an excellent reward and what a beautiful residence
They shall dwell in the Gardens of Eternity, beneath which streams flow. There they will be adorned with bracelets of gold, will be arrayed in green garments of silk and rich brocade, and will recline on raised couches. How excellent is their reward, and how nice their resting-place!"
These it is for whom are Gardens of perpetuity wherein flow rivers; they are adorned therein with bracelets of gold, and they wear green robes of fine silk and thick brocade, reclining therein on raised couches. Excellent the recompense! And goodly the resting-place
Those are the persons for whom there are everlasting gardens beneath which rivers flow. They will be adorned therein with bracelets of gold and they will wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches, excellent the reward and good the resting place.
These it is for whom are gardens of perpetuity beneath which rivers flow. Reclined comfortably on decorated couches, they will be adorned therein with bracelets of gold, and they will wear green robes of fine silk and heavy brocade. What an excellent reward and how beautiful a resting place
For them there are (everlasting) Gardens with streams flowing under their (palaces). They will be adorned with bracelets of gold in these Gardens, and they will wear green attires of fine brocade and heavy silk. And there they will recline upon raised and richly adorned thrones. What an excellent reward and how beautiful a resting place
They will have the gardens of Eden with rivers flowing beneath them, and they will be adorned with bracelets of gold and they will wear green garments of fine silk. They will sit in it on raised thrones. Beautiful is the reward, and beautiful is the dwelling place
They will have gardens of delight with rivers flowing beneath them, and they will be adorned with bracelets of gold and they will wear green garments of fine silk. They will sit in it on raised thrones. Beautiful is the reward, and beautiful is the dwelling.
They will have gardens of delight with rivers flowing beneath them, and they will be adorned with bracelets of gold and they will wear green garments of fine silk. They will sit in it on raised thrones. Beautiful is the reward, and beautiful is the dwelling.
Those are for them treed gardens/paradises (as) eternal residence, the rivers/waterways flow from beneath/below them, they be bejeweled/decorated in it from bracelets from gold, and they dress/wear green clothes/garments from sarcenet (a certain type of silk or brocade), and brocade (silk and gold fabric), leaning/reclining/resting on the luxurious beds/couches in it, blessed/praised (is) the reward/compensation , and (it) became a good/beautiful companion/convenience
theirs shall be gardens of perpetual bliss - [gardens] through which running waters flow - wherein they will be adorned with bracelets of gold and will wear green garments of silk and brocade, [and] wherein upon couches they will recline:" how excellent a recompense, and how goodly a place to rest
Those will have (as their recompense) Gardens of Adn (Eden) (where) Rivers run from beneath them. They will be ornamented therein with bracelets of gold, and they will wear green clothes of sarcenet and brocade, reclining therein upon couches. How favorable is the requital, and how fair is (it as) a resting-place
As for such, theirs will be Gardens of Eden, wherein rivers flow beneath them; therein they will be given armlets of gold and will wear green robes of finest silk and gold embroidery, reclining upon throne therein. Blest the reward, and fair the resting-place
They will be admitted to the gardens of Eden wherein streams flow. They will rest on soft couches, decked with bracelets of gold and clothed in green silk garments and shining brocade. How blissful is such a reward and resting place
Those are the ones for whom there are eternal gardens, rivers flowing beneath them. They will be adorned therein with bracelets of gold, and they will be dressed in green garments, made of fine silk and thick silk, reclining therein on couches. Excellent is the reward and beautiful is the Paradise as a resting-place
As for such, theirs will be ‘Gardens of Eden’, wherein rivers flow beneath them, therein they will be adorned with bracelets of gold; and they will wear green garments of fine silk and thick brocade, reclining therein on raised thrones. Excellent is the reward! Pleasant is the resting-place!
These are the ones! There exists for them an eternal paradise with rivers flowing right through. As ornaments, they shall don bracelets made of gold, and their garments will be made of lush green silk and brocade. They shall rest poised on elevated thrones. What an excellent apparel in an exquisite place
As for such, theirs will be Gardens of Eden, wherein rivers flow underneath them, therein they will be adorned with bracelets of gold; and they will wear green garments of fine silk and rich brocade, reclining therein on raised thrones. What an awesome reward. And what a wonderful place to rest!
Such persons are promised the gardens of Eden beneath which rivers flow. They are adorned therein with golden bracelets and vested in green silken attire and rich brocade and reclining on dignified thrones, How excellent is the reward and how excellent is the society
they will have everlasting gardens with streams running beneath them. Here, they will be wearing golden bracelets, green dresses with silk embroidery, and rich patterns. They will be sitting on couches. What a wonderful reward, an amazing resting place
It is they who will have the Gardens of Eternity, with rivers flowing under their feet. There they will be adorned with bracelets of gold, and wear green garments of fine silk and rich brocade, reclining there on ˹canopied˺ couches. What a marvellous reward! And what a fabulous place to rest!
For them are the gardens of Eden through which rivers flow, they are adorned there with bracelets of gold and wear green clothes from silk and brocade, reclining there on couches - what a blessed reward and what a beautiful resting place.
The Gardens of Eden shall be theirs, wherein brooks will roll at their feet. Reclining there upon soft couches, they shall be adorned with bracelets of gold, and arrayed in garments of fine green silk and rich brocade: blissful the reward and happy the resting-place
They have deserved gardens of Eden wherein rivers flow. They will be adorned therein with bracelets of gold, and will wear clothes of green silk and velvet, and will rest on comfortable furnishings. What a wonderful reward; what a wonderful abode!
They will have Gardens of Eden; beneath them rivers will flow. They will be adorned with bracelets of gold, and will wear green garments of fine silk and brocade, and recline on couches. What an excellent reward, and what a wonderful resting place!
They will have Gardens of Eden; beneath them, rivers will flow. They will be adorned with bracelets of gold and will wear green garments of fine silk and brocade and recline on couches. What an excellent reward, and what a wonderful resting place!
Those for them are Eden Paradises, beneath which the rivers are running. Ornament therein with bracelets from gold and will wear green garments from fine silk and brocade. Reclining therein on adorned couches. Gracious is the reward and finest is accommodation.
These, for them are gardens of eternity beneath which rivers flow, they shall be adorned therein with bracelets of gold, and they shall wear green robes of fine silk, and thick brocade, reclining therein on raised coaches. O, how excellent a reward! and how fair a resting-place!
Theirs shall be gardens of perpetual bliss, with rivers rolling at their feet. There they will be adorned with bracelets of gold and will wear green garments of silk and brocade, and they will recline on couches. Excellent is the recompense, and comfortable is the place to rest.
Theirs shall be the Gardens of Eden with rivers flowing beneath. They will be adorned with bracelets of gold, and wear green robes of finest silk, brocade and velvet, reclining upon thrones of honor. What a wonderful reward, and how goodly a place to rest
These it is for whom are gardens of perpetuity beneath which rivers flow, ornaments shall be given to them therein of bracelets of gold, and they shall wear green robes of fine silk and thick silk brocade interwoven with gold, reclining therein on raised couches; excellent the recompense and goodly the resting place
It is these who will have Gardens of Eternity underneath which streams shall flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and heavy brocade, reclining therein upon raised couches. How good the reward and how excellent the place of rest
For such as these, theirs shall be the Gardens of Eden with rivers running below. Therein they shall be adorned with bracelets of gold, and shall wear green garments of fine silk and rich brocade, reclining upon couches. Blessed indeed is the reward, and how beautiful a resting place
(For) these! For them will be the Gardens of Eternity; Under which rivers will flow therein: They will be beautified in there with bracelets of gold, and they will wear green clothes of fine silk and heavily decorated cloth; They will lie in there on raised thrones. How good the reward and repayment! How beautiful a couch to lie on
They will have gardens of eternal bliss, through which rivers flow. They will be adorned with golden bracelets and wear green garments of fine silk and heavy brocade, reclining on plush couches. Excellent is the reward, and what a splendid resting place.
These will have the Gardens of Eden, beneath which rivers flow. Reclining on comfortable furnishings, they will be adorned with bracelets of gold, and will wear green garments of silk and brocade. What a wonderful reward, and what an excellent resting-place
Those will have gardens of perpetual residence; beneath them rivers will flow. They will be adorned therein with bracelets of gold and will wear green garments of fine silk and brocade, reclining therein on adorned couches. Excellent is the reward, and good is the resting place
Those, for them are gardens of Eden; beneath them the rivers flow; they shall be adorned therein with bracelets of gold, and they shall wear green robes of fine silk, and of brocade; reclining therein on the raised couches; excellent is the reward, and good is the resting place.
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For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good t he recompense! How beautiful a couch to recline on
For them will be Gardens of Eternity; beneath them rivers will flow; they will be adorned therein with bracelets of gold, and they will wear green garments of fine silk and heavy brocade: They will recline therein on raised thrones. How good the recompense! How beautiful a couch to recline on
5
A Parable
۞ وَٱضۡرِبۡ لَهُم مَّثَلࣰا رَّجُلَیۡنِ جَعَلۡنَا لِأَحَدِهِمَا جَنَّتَیۡنِ مِنۡ أَعۡنَـٰبࣲ وَحَفَفۡنَـٰهُمَا بِنَخۡلࣲ وَجَعَلۡنَا بَیۡنَهُمَا زَرۡعࣰا ٣٢
Tell them the parable of two men: for one of them We made two gardens of grape vines, surrounded them with date palms, and put corn fields in between
And (O Muhammad) put forward to them the example of 2 men: We had given 2 gardens of grapes to one of them, We had surrounded them with date-palms, and had made cultivated fields between them.
Propound thou unto them the similitude of two men. We appointed to one of them two gardens of vine and hedged both with date- palms, and We placed in-between the twain tillage
Tell them the parable of two men. We gave one two gardens of grapes surrounded by date-palm trees, with corn fields in between
(My Rasul) present to them the example of the two men: We gave two gardens of grapevines to one of them, and encircled them with date palms and placed crop fields between them.
Make an example for them of two men. To one of them We gave two gardens of grape-vines and surrounded them with date-palms, putting between them some cultivated land.
Draw for them the parable of two men for each of whom We had made two gardens of vines, and We had surrounded them with date palms, and placed crops between them
Set forth to them the parable of two men: for one of them We had made two vineyards and surrounded both with date-palms, and placed between them a field of grain
And relate to these (opponents of yours) the parable (and description of the conditions) of two men. We had provided to one of them two vine-gardens which We fenced with date-palms and We placed cornfields between the two
And strike for them a similitude: two men. To one of them We assigned two gardens of vines, and surrounded them with palm-trees, and between them We set a sown field
And give them an example of two men. We gave two gardens of grapes to one of them and We enclosed them with date palms, and We placed a plantation between them.
Tell them the story of two friends that I had blessed one with two gardens of grapes (and all kind of crops) surrounded by date palms
Set forth for them the parable of two people, for one of them We provided two gardens of grapevines, and surrounded them with date palms, in between the two We placed cornfields
And setsg forth for them a parable of two men. To one of them We gave two gardens of grapevines, and We bordered them with palm-trees and We placed between them vegetation.
Strike out for them a parable: Two men, for one of whom we made two gardens of grapes, and surrounded them with palms, and put corn between the two
And relate to them the account of the two men - to one We gave two gardens of grapes, and covered them with date-palms and kept farms between them
And set forth for them a parable of two men. For one of them We made two gardens of grapes and We surrounded both of them with date trees and between the two We made a field of crops.
And propound unto them as a parable two men: On the one of whom We had bestowed two vineyards, and had surrounded them with palm-trees, and had caused corn to grow between them
Strike out for them a Similitude: Two men, unto one of whom We have assigned two gardens of grapes, and surrounded them both with date-palms, and put corn-fields (or tilled fields) between the two
Give them the parable of two men. To one we gave two gardens of vines and surrounded them with palm trees and in between the two we placed a sownfield
And set forth to them as a parable two men; on one of whom we bestowed two gardens of grape vines, and surrounded both with palm trees, and placed corn fields between them
And put forward to them the example of two male-adults: We established for one of these two, a pair of gardens of grapes, and bounded them both with date-palms and We placed between the two, corn-fields
And propound to them the parable of two men: We assigned to one of them two gardens of grapevines and We encircled them with date palm trees and We made crops between them.
Give them a parable of two men. For one man, We provided two gardens of grape vines and surrounded them with date palms. Between the two, We placed a field of grain.
O Prophet! Give them this parable. Once there were two men. To one of them We had given two gardens of grapevines surrounded with palm-trees and put between them land for cultivation
(O Muhammad), propound a parable to them. There were two men of whom We bestowed upon one of the two vineyards, surrounding both of them with date-palms and putting a tillage in between
And set forth to them the parable of two men -- for one of them We made two gardens of grape-vines, and We surrounded them with date-palms, and between them We made corn-fields
And set forth to them the similitude of two men: We had assigned to one of them two gardens of grapes and We had surrounded them both with date palms and placed between them fields (of vegetation).
And tell them the parable of two men. For one of them We made two gardens of grape vines, and We bordered them both with date-palms. And between the two gardens We made cornfields
And relate to them the example of two men, one of whom We provided with two gardens of grapevines, and We hedged both from all sides with date-palms, and We grew between them (rich green) cultivated fields
And give them the example of two men. We made for one of them two gardens of grapes, and We surrounded them with palm trees, and We made between them a green field
And give them the example of two men: We made for one of them two gardens of grapes, and We surrounded them with palm trees, and We made crops in their midst.
And give them the example of two men: We made for one of them two gardens of grapes, and We surrounded them with palm trees, and We made crops in their midst.
And give for them an example/proverb (of) two men, We made/created to one of them two treed gardens from grapes, and We surrounded/encircled them (B) with palm trees, and We made/put between them (B) plants/crops
AND PROPOUND unto them the parable of two men, upon one of whom We had bestowed two vinyards, and surrounded them with date-palms, and placed a field of grain in-between
And strike for them a similitude: two men. To one of them We made two gardens of vineyards and encircled (both of) them with palm-trees, and between them We made a plantation
Coin for them a similitude: Two men, unto one of whom We had assigned two gardens of grapes, and We had surrounded both with date-palms and had put between them tillage
(Muhammad), tell them the parable of the two men. To one of them We had given two gardens of vines surrounded by the palm trees with a piece of farm land between the
Give them an example. There were two men; We gave one of them two gardens of grapes, and surrounded both of them with date-palms, and placed vegetation between them
Set forth to them the parable of two men: To one of them, We gave two gardens of grapes, surrounded both with date- palms and placed between them arable land.
And quote the parable of the two men. We gave one of them two gardens of grapes, each bordered with date trees. Between (these gardens) We placed cultivated fields of green crops
And set forth to them the parable of two men: to one of them, We had given two vineyards, which We surrounded with palm trees, and placed between them field crops.
Give them O Muhammad an example by which moral and spiritual relations are typically set forth, the example illustrating the two men; on one of them -the rich- We bestowed two orchards enclosing grape vines and surrounded by palm trees with plants in between
Tell them the parable of two men; to one We gave two vineyards, hedged by palm trees, with a cornfield lying in the middle.
Give them ˹O Prophet˺ an example of two men. To ˹the disbelieving˺ one We gave two gardens of grapevines, which We surrounded with palm trees and placed ˹various˺ crops in between.
And coin for them the likeness of two men: one of them We gave two gardens of grapes and surrounded them with palm trees and placed between them land for cultivation.
Coin for them a parable: Two men, to one of whom We gave two vineyards set about with palm-trees and watered by a running brook, with a cornfield lying in between
Cite for them the example of two men: we gave one of them two gardens of grapes, surrounded by date palms, and placed other crops between them.
And present to them the parable of two men. To one of them, We gave two gardens of grapevines, and surrounded them with palm trees, and placed fields of crops between them.
And present to them the parable of two men. To one of them, We gave two gardens of grapevines and surrounded them with palm trees, and placed fields of crops between them.
And cite for them an example of two men. We set up for one of them two paradises from vine, and We edged them with palm-trees, and We set up between them vegetation.
And (O' Prophet!) coin for them a parable: Two men, We made for one of them two gardens of vines and We surrounded them with date-palms and We placed between them tillage
Set forth to them the case of two men, to one of whom We gave two vineyards and surrounded them with date-palms, and placed a field of grain in between.
(The real success belongs to those who work for both lives.) Cite for them the example of two men. To one of them, We had given two vineyards, and surrounded them with date palms and placed a field of grain in between
And set forth to them a parable of two men; for one of them We made two gardens of grape vines, and We surrounded them both with palms, and in the midst of them We made cornfields
And set forth for them the parable of two men - one of them WE provided with two gardens of grapes and surrounded them with date-palms, and between the two WE placed cornfields
Set forth for them the parable of two men: For one of them We made two gardens of grapevines, and surrounded them with date palms, and placed crops between them
And present to them the example of two men: For one of them We gave two gardens of grape-vines and surrounded them with palm trees; In between the two We placed corn-fields
Give to them the example of two men: We blessed one with two vineyards, surrounded by date palms, with crops in the middle.
And cite for them the parable of two men. To one of them We gave two gardens of vine, and We surrounded them with palms-trees, and We placed between them crops
And present to them an example of two men: We granted to one of them two gardens of grapevines, and We bordered them with palm trees and placed between them [fields of] crops
And strike for them a similitude: two men, for one of them, We made two gardens of grapes, and surrounded them with palms, and put corn between the two.
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Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields
Set forth to them the parable of two men: for one of them We provided two gardens of grape-vines and surrounded them with date palms; in between the two We placed corn-fields
كِلۡتَا ٱلۡجَنَّتَیۡنِ ءَاتَتۡ أُكُلَهَا وَلَمۡ تَظۡلِم مِّنۡهُ شَیۡءࣰاۚ وَفَجَّرۡنَا خِلَـٰلَهُمَا نَهَرࣰا ٣٣
both gardens yielded fruit and did not fail in any way; We made a stream flow through them
Both the gardens brought forth their produce and did not fail in the least. We (even) caused a river to gush forth in the middle of them.
Each of the two gardens brought forth its produce and stinted not aught thereof; and We caused to gush forth in the midst of the twain a river
Each of the gardens yielded its fruit and did not withhold the least; and We made a stream flow in between them
Both the gardens produced their fruits and did not fall short in anything... And We caused a river to gush forth between the two gardens.
Both gardens yielded their crops and did not suffer any loss, and We made a river flow right through the middle of them.
Both gardens yielded their produce without stinting anything of it. And We had set a stream gushing through them
Each of the two vineyards yielded its produce, without failing in anything. We had also caused a stream to gush forth between the two
Each of the two gardens brought forth its fruit (in abundance); failing not the least in them. And We had made a stream to flow (as well) in between the two
each of the two gardens yielded its produce and failed naught in any wise; and We caused to gush amidst them a river
Both gardens yielded their produce, and did not fail in that at all, and We made a river flow through them.
A river was passing through his gardens which would insure the highest level of production
Each of those gardens brought out its produce, and did not fail in the least. In the middle of them We caused a river to flow
Each of the two gardens brought forth its crops in full and failed not in the least therein, and We caused a river to burst forth throughout them.
Each of the two gardens brought forth its food and did not fail in aught. And we caused a river to gush forth amidst them
Both the gardens gave yields and gave no shortfall in it - and We made a river to flow between the two
Each of the gardens brought forth its produce and did not hold back anything from it and We caused a river to gush forth through both of them.
Each of the gardens brought forth its fruit every season, and failed not at all; and we caused a river to flow in the midst thereof
Each of the two gardens brought forth its fruit and withheld naught thereof. And We caused a river to gush forth therein
Each of the two gardens yielded its produce and did not fail in the least and We made a river to gush through them
Each of the gardens did yield its fruit, and failed not thereof at all: And we caused a river to flow in their midst
Either of these two, the two gardens, brought forth its fruit, and failed not therein in the least. And We caused to flow, in the midst of these two, a river
Both the gardens gave their produce and fail nothing at all. We caused a river to gush forth in the midst of them.
Each garden brought forth its produce. They did not fail in the least bit. In their midst, We caused a river to flow.
Both of those gardens yielded abundant produce and did not fail to yield its best. We had even caused a river to flow between the two gardens
Both the vineyards yielded abundant produce without failure and We caused a stream to flow in their mids
Both these gardens yielded their fruits, and failed not in aught thereof, and We caused a river to gush forth in their midst
Each of the two gardens gave its food produce and nothing got reduced from it, and We caused a river to gush forth in the space in between them,
Each of the gardens yielded its fruits, and nothing went wrong therein. And We caused a spring to gush forth in their midst
Both these gardens yielded (abundant) fruits, and their (produce) did not fall short of the mark. And We (also) made one stream flow in the middle of (each of) the two
Both gardens brought forth their fruit, and none failed in the least. And We caused a river to pass through them
Each of the two gardens brought forth its produce, and none failed in the least. And We caused a river to gush through them.
Each of the two gardens brought forth its produce, and none failed in the least. And We caused a river to gush through them.
Each of them (B) the two treed gardens gave/brought its food/fruits and (it) did not cause injustice from it a thing, and We caused to flow/burst in between and around it a river/waterway
Each of the two gardens yielded its produce and never failed therein in any way, for We had caused a stream to gush forth in the midst of each of them
Both of these gardens brought forth their crop and did not fail (Literally: did not do injustice in any thing) in any of it, and amidst them both We caused a river to erupt forth
Each of the gardens gave its fruit and withheld naught thereof. And We caused a river to gush forth therein
and a stream flowing through the middle of the gardens
Both the gardens brought forth their fruit, and suppressed nothing from it, and We caused a stream to flow through them
Each of those two gardens yielded its fruits, and failed not in aught thereof, and We caused a river to flow through them.
The vine gardens held back nothing. Both of them bore their fruit to the maximum. We ran a stream between the two gardens
Each of the two gardens yielded its produce, and failed not in aught thereof. And We caused a river to flow through them.
Both orchards yielded their produce in due season and never failed to yield all that both will hold, and in their midst We caused a river to flow with a copious stream
Both vineyards had a stream running between them, so they produced an abundant crop throughout the year,
Each garden yielded ˹all˺ its produce, never falling short. And We caused a river to flow between them.
Each of the gardens produced its fruit without any reduction and We made a river emerge between them.
Each of the vineyards yielded an abundant crop
Both gardens produced their crops on time, and generously, for we caused a river to run through them.
Each of the two gardens produced its fruit and did not fall short in anything. And We made a gushing river flow right through them.
Each of the two gardens produced its fruit and did not fall short in anything. And We made a gushing river flow right through them.
Both paradises brought their food, and not oppressed among it, a thing. And We burst a river through them.
Both of the gardens gave their fruits and withheld naught thereof: and We caused a river to gush forth in their midst.
Each of the two gardens yielded its produce and never failed to do so in any way. In the midst of them We caused a stream to flow.
Both gardens produced plenty of fruit on time, as We caused a rivulet to flow through them
Both these gardens yielded their fruits, and failed not aught thereof, and We caused a river to gush forth in their midst
Each of the gardens yielded its fruits in abundance and failed not the least therein. And in between the two WE caused a stream to flow
Both gardens brought forth their produce and failed not in the least, and We made a stream gush forth in their midst
Each of the gardens grew its crops, and did not fail even a little in it (the crops) in the middle of them We caused a river to flow
Both gardens produced their full yield and never failed, and We caused a river to gush through them.
Both gardens produced their harvest in full, and suffered no loss. And We made a river flow through them
Each of the two gardens produced its fruit and did not fall short thereof in anything. And We caused to gush forth within them a river
Each of the two gardens brought forth its fruit and did not fail in anything of it. And We caused a river to flow forth in the midst of them.
Not available
Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow
Each of those gardens brought forth its produce, and failed not in the least therein: in the midst of them We caused a river to flow
وَكَانَ لَهُۥ ثَمَرࣱ فَقَالَ لِصَـٰحِبِهِۦ وَهُوَ یُحَاوِرُهُۥۤ أَنَا۠ أَكۡثَرُ مِنكَ مَالࣰا وَأَعَزُّ نَفَرࣰا ٣٤
and so he had abundant fruit. One day, while talking to his friend, he said, ‘I have more wealth and a larger following than you.’
And there was abundant produce for him and he said to his companion while he was talking to him: “I have more wealth than you and stronger (in respect of) men.”
And he had property. Then he Said unto his fellow while he spake with him: I am more than thou in substance and am mightier in respect of retinue
So he became rich. Arguing one day with his friend he said: "I have more wealth than you and more powerful kinsmen."
(This man) had other means of income as well... So, when he came across the other man, he said, “I am greater than you in wealth and mightier in number.”
He was a man of wealth and property and he said to his companion, debating with him, ´I have more wealth than you and more people under me.´
He had abundant fruits, so he said to his companion, as he conversed with him: ‘I have more wealth than you, and am stronger with respect to numbers.’
So the man had fruit (in abundance), and one day he said to his companion, while he was conversing with him: "I am more than you in wealth, and mightier in manpower (children and those working for me)."
Thus he (- the owner) had an abundance of fruit (and substance of diverse kinds). So he said to his companion (- the other man) while he was arguing (boastfully and vainly) with him, `I am richer than you in wealth and mightier in respect of man-power.
So he had fruit; and he said to his fellow, as he was conversing with him, 'I have more abundance of wealth than thou and am mightier in respect of men
And (their) produce was for him. Then he said to his friend while talking to him: “I am wealthier than you and I am more powerful in (number of) men.”
Being so proud of his “accomplishment”, he said to his friend: “See how much more respectful and wealthier I am compared to you.”
Abundant was the produce this man had. He said to his neighbor in the course of a discussion, “More wealth have I than you, and more honor, and powerful is my following.
And thus he had riches, so he said to his fellow as he conversed with him, “I am wealthier than you and greater in manpower.”
and he had fruit, and said unto his fellow, who was his next-door neighbour, 'I am more wealthy than thee, and mightier of household.
And he had fruit; he therefore said to his companion - and he used to debate with him - "I exceed you in wealth, and am more powerful in respect of men."
And he had fruits [of different kinds]. So he said to his companion while he conversed with him, “I am more than you in wealth and I am mightier than you in entourage.”
And he had great abundance. And he said unto his companion by way of debate, I am superior to thee in wealth, and have a more powerful family
And he had abundant fruit, and he said unto his neighbour (or companion) in the course of mutual discussion (or argument), "I am much wealthier than you, and mightier in men (with more honour and power)."
so he had fruit. As he spoke with his companion, as he was conversing with him, 'My wealth is more abundant than yours and men have a greater respect for me.
And this man received his fruit, and said, disputing with him, to his companion, "More have I than thou of wealth, and my family is mightier."
And there was for him fruit (in abundance) so he said to his companion, while he counsels him: “I am more than you in wealth and more honourable because of the number (of my children).
And there had been fruit for him. Then, he said to his companion while he converses with him: I have more wealth than thee and am mightier than a group of men or jinn.
So abundant was the produce that (the owner) argued with his companion and said, “I have more wealth than you and more power among men.”
He had abundant produce, he said to his companion while conversing with him: "I am richer than you and my clan is mightier than yours."
so the owner had fruit in abundance and he said to his neighbour, while conversing with him: "I have greater wealth than you and I am stronger than you in numbers."
And he had fruit. So he said to his companion, while he argued with him: I have greater wealth than thou, and am mightier in followers
and (its) fruit was (totally) his. So he said to his companion while he conversed with him, “I have more wealth than you and I am mightier in the party (of followers).
And he had good yield. So he said to his companion in a conversation with him, "I have more wealth than you, and I command greater respect among the people."
And this man had (also besides this) abundant fruits (i.e., resources). Whilst exchanging views with his companion, he said to him: ‘I am far more affluent than you and (also) more honourable with regard to family and tribal strength.
And he had abundant fruit, so he said to his friend while discussing with him: "I am better off than you financially, and of great influence."
And he had fruit, so he said to his friend while discussing with him: "I am better off than you financially, and of great influence."
And he had fruit, so he said to his friend while discussing with him: "I am better off than you financially, and of great influence."
And for him was fruit, so he said to his companion/friend and he, he is discussing/debating with him: "I am more than you (in) property/possession/wealth and more powerful (in) a group/family/tribe."
And so [the man] had fruit in abundance. And [one day] he said to his friend, bandying words with him, "More wealth have I than thou, and mightier am I as regards [the number and power of my] followers!"
And he had (all kinds of) produce. So he said to his companion, as he was conversing with him, "I am more than you in wealth, and mightier in man-power."
And he had fruit. And he said unto his comrade, when he spake with him: I am more than thee in wealth, and stronger in respect of men
Both gardens would yield fruits to their fullest capacity. Whatever was produced belonged to him. To his friend he exclaimed, "I have more wealth and greater man-power than you."
And he had wealth. So, he said to his companion while conversing with him, .I am greater than you in wealth and stronger in manpower
Thus, he had fruit in abundance. He said unto his companion while arguing with him: “I am greater than you in wealth, and mightier in followers.”
And thus he benefited a lot. While talking to his friend once, he said, "I am better than you in wealth as well as slaves, sons and other personnel."
The owner of the two gardens had plenty of fruit (from them), so he (boastfully) said to his companion, as he conversed with him: ‘I am greater than you in wealth and stronger in respect of man-power’.
Abundant was the produce that he -the rich- boasted his wit and said to his fellow -man- the poor: "I have more advantages than you have; I have abundant means at command and my family and my men far exceed yours in numerosity"
he had plenty of agricultural produce. One day he said to his friend, as they were talking among themselves, “I have more wealth and a larger family than you.”
And he had other resources ˹as well˺. So he boasted to a ˹poor˺ companion of his, while conversing with him, “I am greater than you in wealth and superior in manpower.”
And he had abundance, so he said to his companion, challenging him, I have more wealth than you and stronger numbers.
and when their owner had gathered in the harvest, he said to his companion while conversing with him: ‘I am richer than you, and my clan is mightier than yours.‘
Once, after harvesting, he boastfully told his friend: "I am far more prosperous than you, and I command more respect from the people."
And he had plenty of fruit, so he said to his neighbor while conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."
And he had plenty of fruit, so he said to his neighbor while conversing with him, "I am greater than you in wealth and greater in [numbers of] men."
And there was fruitage for him. So, he said to his friend, while he conversed with him, “I am greater than you in money, and mightier in persons.”
And he had fruits (in abundance), so he said to his companion, as he was conversing with him: 'I have greater wealth than you, and am mightier in respect of men'.
And so [the man] had fruit in abundance. This man said once to his friend, in the course of a discussion between them, 'More wealth have I than you, and more power and followers.'
And so the man had fruit in abundance. One day he boastfully said to his friend, "I am more than you in wealth and in honor among people."
And he possessed much wealth; so he said to his companion, while he disputed with him: I have greater wealth than you, and am mightier in followers
And he had fruit in abundance. And he said to his companion boastfully, arguing with him, `I am richer than thou in wealth and stronger in respect of men.
And he had [abundant] fruit and said unto his companion as he conversed with him, “I am greater than you in wealth and stronger in men.
The crops were (large enough) that this man had: He said to his companion (the other man), during a mutual argument: "I am more in wealth and sons (men to follow) than you,"
He had other resources as well. In a conversation with his friend, he boasted, “I have more wealth and have a larger following than you.”
And thus he had abundant fruits. He said to his friend, as he conversed with him, 'I am wealthier than you, and greater in manpower.'
And he had fruit, so he said to his companion while he was conversing with him, "I am greater than you in wealth and mightier in [numbers of] men."
And he had fruit, and he said to his fellow, as he was conversing with him, 'I am greater than you in wealth and mightier of household.'
Not available
(Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."
(Abundant) was the produce this man had : he said to his companion, in the course of a mutual argument: "more wealth have I than you, and more honour and power in (my following of) men."
وَدَخَلَ جَنَّتَهُۥ وَهُوَ ظَالِمࣱ لِّنَفۡسِهِۦ قَالَ مَاۤ أَظُنُّ أَن تَبِیدَ هَـٰذِهِۦۤ أَبَدࣰا ٣٥
He went into his garden and wronged himself by saying, ‘I do not think this will ever perish
And he entered his garden while he was unjust to himself. He said: “I don’t think that this garden will ever perish!
And he entered his garden, while he was a wrong-doer in respect of his own soul; he said: I imagine not that this shall ever perish
And he walked into his garden, and, (forgetting) his limit, said: "I cannot imagine that this will ever be ruined
And he entered his garden, wronging himself, he said, “I do not think this wealth will ever perish.”
He entered his garden and wronged himself by saying, ´I do not think that this will ever end.
He entered his garden while he wronged himself. He said, ‘I do not think that this will ever perish
He went into his vineyard while wronging himself (in his vain conceit). He said: "I do not think that this will ever perish
And (it so happened that) he entered his garden while he was unjust to his own soul. He said, (to his companion), `I do not think that this wealth will ever perish
And he entered his garden, wronging himself; he said, 'I do not think that this will ever perish
And he entered his garden while he was wrong to himself, he said: “I do not think that this (garden) will ever ruin,
While entering his gardens, being so unjust, he continued: “I have made it forever.”
He went into his garden in a state harmful to his soul. He said, “I think that this will never perish
And he entered his garden while unjust to himself. He said, “I do not think that this will ever perish,
And he went in unto his garden, having wronged himself: said he, 'I do not think that this will ever disappear
He went into his garden and wronging himself said, "I do not think that this will ever perish."
And he entered his garden while he was wrongful to his own soul. He said, “I do not think that this is going to perish ever
And he went into his garden, being guilty of injustice against his own soul, and said, I do not think that this garden will decay for ever
And he went in unto his garden, having thus wronged himself: said he, "I do not think that all this will ever perish
And when, having wronged himself, he entered his garden, he said: 'I do not think that this will ever perish
And he went into his garden - to his own soul unjust. He said, "I do not think that this will ever perish
And he entered his orchard while he is a transgressor to his self (due to pride and boastfulness emanating from disbelief in his Nourisher-Sustainer). He said: “I do not imagine that this one will ever perish
And he entered his garden while he is one who is unjust to himself. He said: I think that this will not be destroyed ever.
He went into his garden with an attitude unjust to his soul. He said, “I don’t think this will ever perish.
When, having thus wronged his soul, he entered his garden and said: "I do not think that this garden will ever perish
Then he entered his vine-yard and said, wronging himself: "Surely, I do not believe that all this will ever perish
And he went into his garden, while he was unjust to himself. He said: I think not that this will ever perish
And he entered his garden while he was unjust to himself. He said, “I do not think that this will ever perish,
And he entered his garden; and he was unfair to himself. He said, "I do not think that this will ever perish."
And (taking him along) he entered his garden. Doing wrong to his soul (by way of arrogance), he said: ‘I do not (even) imagine that this garden will perish
And he went back into his garden while he had wronged himself. He said: "I do not think that this will ever perish."
And he went back into his garden while he had wronged himself. He said: "I do not think that this will ever perish."
And he went back into his garden while he had wronged himself. He said: "I do not think that this will ever perish."
And he entered his treed garden and he is unjust/oppressive to himself, he said: "I do not think/suppose that this be destroyed/perished ever (E)."
And having [thus] sinned against himself, he entered his garden, saying, "I do not think that this will ever perish
And he entered his garden, (while) he (thus) was unjust to himself. He said, "In no way do I expect that this will decay at all
And he went into his garden, while he (thus) wronged himself. He said: I think not that all this will ever perish
He unjustly entered his garden and said, "I do not think this (property) will ever peris
And he entered his garden while he was doing wrong to himself. He said, .I do not think that this will ever perish
He entered his garden while he was grossly unfair towards himself. He said: "I don’t think that this will ever come to ruin.
While entering his garden he committed an outrage upon his own self (he was boastful and cynical). He said, "I do not think all this will ever perish!"
He entered his garden while he was unfair to himself. He said: "I don’t think that this will ever perish
In his wrongful state of mind which was prejudicial to his soul, he -the rich- entered his orchard exclaiming "I cannot imagine", he said, "that this orchard will ever perish in the wreck of time"
He walked into his garden with these wrong thoughts and said, “I don’t think that these vineyards will ever perish,
And he entered his property, while wronging his soul, saying, “I do not think this will ever perish,
And he entered his garden, doing wrong to himself, saying: I don´t think this will ever disappear.
And when, having thus wronged his soul, he entered his vineyard, he said: ‘I cannot think this will ever perish
When he entered his garden, he wronged his soul by saying, "I do not think that this will ever end.
He entered his garden and did himself harm by saying: "I do not think that this will ever perish.
He entered his garden and did himself harm by saying: "I do not think that this will ever perish.
And he entered his paradise, while he oppressed himself. He said, “I do not assume that this will ever be eradicated.”
And he entered his garden while he was unjustto himself. He said: 'I do not think that this will ever perish,
And having thus wronged his soul, he went into his garden, saying: 'I do not think that this will ever perish!
And having thus wronged himself, he entered his garden saying, "I don't think that this will ever perish!"
And he entered his garden while he was unjust to himself. He said: I do not think that this will ever peris
And he entered his garden while he was wronging his soul. He said, `I do not think that this will ever perish
And he entered his garden, wronging himself, and said, “I think not that this will ever perish
He went into his garden in a state (of mind) unfair to his soul: He said, "I do not think that this (garden) will ever wither away
And he entered his garden while being unjust to himself, saying, “I don’t think this will ever perish.”
And he entered his garden, wronging himself. He said, 'I do not think this will ever perish.'
And he entered his garden while he was unjust to himself. He said, "I do not think that this will perish - ever
And he entered his garden, wronging himself; he said, 'I do not think that this will ever perish;
Not available
He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish
He went into his garden in a state (of mind) unjust to his soul: He said, "I deem not that this will ever perish
وَمَاۤ أَظُنُّ ٱلسَّاعَةَ قَاۤىِٕمَةࣰ وَلَىِٕن رُّدِدتُّ إِلَىٰ رَبِّی لَأَجِدَنَّ خَیۡرࣰا مِّنۡهَا مُنقَلَبࣰا ٣٦
or that the Last Hour will ever come- even if I were to be taken back to my Lord, I would certainly find something even better there.’
And I don’t think the Hour will ever come. Even if I am brought back to my Lord, surely I shall find better than this at the end.”
Nor I imagine that the Hour is going to happen; and if am brought back to my Lord, surely I will find something better than this as a retreat
Nor can I think that the Hour (of Doom) will come, And even if I am brought back to my Lord, I will surely find a better place there than this."
“I do not think the Doomsday will occur! And, if I am indeed returned to my Rabb, I am sure I will find even a better life than this.”
I do not think the Hour will ever come. But if I should be sent back to my Lord, I will definitely get something better in return.´
and I do not think that the Hour will ever set in. And even if I am returned to my Lord I will surely find a resort better than this.’
"Nor do I think that the Last Hour will ever come. Even if (it should come, and) I am brought back to my Lord, I will surely find something even better than this as a resort."
`And I do not think that the (promised) Hour (of Resurrection) will ever come. But if I am ever made to return to my Lord I will certainly find (there) an even better resort than this.
I do not think that the Hour is coming; and if I am indeed returned to my Lord, I shall surely find a better resort than this.
and I do not think the Hour will establish, and even if I am returned to my Lord, I shall certainly find better than this in return.”
Then he continued: “To be honest with you, I do not think there is any Hereafter. But if, for the sake of argument, I ever return to my Lord, I will get even better than this.”
“Nor do I think that the Hour will ever come. Even if I am brought back to my Lord, I will surely find something better in exchange.
and I do not think that the Hour is ever coming. And even if I am taken back to my Lord, I will most surely find something better than it as a destination.”
and I do not think that the hour is imminent; and if even I be sent back unto my Lord, I shall find a better one than it in exchange.
"I do not think that the Last Day will ever be established - and even if I return to my Lord I will surely find a haven better than this garden."
Nor do I think that the hour is going to come and if ever I am brought back to my Lord, I will most certainly find a better place of return than it.
neither do I think that the last hour will come: And although I should return unto my Lord, verily I shall find a better garden than this in exchange
And I think not that the Hour (of Judgment) will ever come; and even if I be sent back unto my Lord, I shall surely find something even better in exchange."
Nor do I think that the Hour will come. Even if I returned to my Lord, I should surely find a better place than this.
And I do not think that 'the Hour' will come: and even if I be taken back to my Lord, I shall surely find a better than it in exchange."
And I think not the Hour as one that must come, and indeed if I am made to return to my Nourisher-Sustainer surely I shall find better than this, as a resort.
And I think that the Hour will not be one that arises. And if I would be returned to my Lord, I would, surely, find better than this as an overturning.
“Also, I do not think that the hour [of judgment] will come. Even if I am returned to my Lord, I will certainly find something better than this in exchange.”
Nor do I believe that the Hour of Judgment will ever come. Even if I am returned to my Lord, I will surely find even a better place than this."
Nor do I believe that the Hour of Resurrection will ever come to pass. And even if I am returned to my Lord, I shall find a better place than this."
And I think not the Hour will come; and even if I am returned to my Lord, I will certainly find a returning-place better than this
and I do not think that the hour of doom will be established and even if I am brought back to my Fosterer I will definitely find a place of return better than this."
"And I do not think the Hour will ever occur. And even if I am returned to my Lord I will certainly find there a better place than this."
Nor do I entertain the idea that the Last Hour will take place. And if (supposedly) I am returned to my Lord, even then I shall certainly get a place to return better than these gardens.
"And I do not think that the Hour is coming. And if I am indeed returned to my Lord, then I will surely find even better things for me."
"And I do not think that the Hour is coming. And if I am indeed returned to my Lord, then I will surely find even better things for me."
And I do not think that the Hour is coming. And if I am returned to my Lord, then I will surely find even better things for me.
And I do not think/suppose (that) the Hour/Resurrection (is) starting , and if (E) I returned to my Lord I will find (E) better than it a place of return
And neither do I think that the Last Hour will ever come. But even if [it should come, and] I am brought before my Sustainer, I will surely find something even better than this as [my last] resort!"
And in no way do I expect that the Hour is coming up; and indeed in case I am turned back to my Lord, indeed I will definitely find a more charitable (i.e., better) recourse than (this)."
I think not that the Hour will ever come, and if indeed I am brought back unto my Lord I surely shall find better than this as a resort
nor do I think that there will be a Day of Judgment. Even if I shall be brought before my Lord, I certainly deserve to have a better place than this."
and I do not think that the Hour (Day of Judgment) has to come. And even if I am sent back to my Lord, I will surely find a better place than this to resort to
I don’t think (also) that the ‘Hour’ (of Reckoning) will come to pass, and if it should happen that I am brought back to my Lord, I would definitely find better than this when I return to Him."
"The hour (of judgment) I think, will not occur. If at all I am sent back to my Lord, I shall find even better bounties reserved for me."
Nor do I think that the Hour will ever come to pass. And if it happens that I am brought back to my Lord, I will surely find better than this when I return to Him."
"Nor do I believe that the Final Hour of Judgement will materialize and even if it does and I am sent back to Allah, my Creator, I will surely find a better one in exchange"
nor do I think that Judgement Day will come. Even if I was returned to My Lord, I will certainly go to somewhere better than this.
nor do I think the Hour will ˹ever˺ come. And if in fact I am returned to my Lord, I will definitely get a far better outcome than ˹all˺ this.”
And I don´t think the hour will happen, and if I were to be brought back to my Lord, I would find even better than this in its place.
Nor do I believe that the Hour will ever come. Even if I returned to my Lord, I should surely find a better place than this to go back to.‘
"Moreover, I think this is it; I do not think that the Hour (the Hereafter) will ever come to pass. Even if I am returned to my Lord, I will (be clever enough to) possess an even better one over there."
And neither do I think that the Hour will come. But even if I should be brought back to my Lord, I will surely get something better in return."
And neither do I think that the Hour will come. But even if I should be brought back to my Lord, I will surely get something better in return."
“And I do not assume the Hour is established. And even if I returned to my Lord, I would find better than it, as resorts.”
And I do not think that the Hour (of Resurrection) will come, and even if I am returned unto my Lord, I shall surely find a better than this a resort'
Nor do I think that the Last Hour will ever come. But even if [it does and] I am brought before my Lord, I should surely find there something better than this in exchange.'
He said, "I don't think that the Hour will ever come. And, if indeed I am returned to my Lord, I will surely find something even better as my resort."
And I do not think the hour will come, and even if I am returned to my Lord I will most certainly find a returning place better than this
`And I do not think the promised Hour will ever come. And even if I am ever brought back to my Lord, I shall, surely, find a better resort than this.
Nor do I think that the Hour is imminent. And if I am brought back to my Lord, I shall surely find something better than this in the Hereafter.
"And I do not think that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange than this (what I have)."
“And I don’t think the Hour will come. And even if I’m returned to my Lord, I will surely find something better in return.”
'And I do not think the Hour is coming. And even if I am returned to my Lord, I will find something better than this in return.'
And I do not think the Hour will occur. And even if I should be brought back to my Lord, I will surely find better than this as a return."
I do not think that the Hour is coming; and if I am returned to my Lord, I will find a better one than it in exchange.'
Not available
"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
"Nor do I deem that the Hour (of Judgment) will (ever) come: Even if I am brought back to my Lord, I shall surely find (there) something better in exchange."
قَالَ لَهُۥ صَاحِبُهُۥ وَهُوَ یُحَاوِرُهُۥۤ أَكَفَرۡتَ بِٱلَّذِی خَلَقَكَ مِن تُرَابࣲ ثُمَّ مِن نُّطۡفَةࣲ ثُمَّ سَوَّىٰكَ رَجُلࣰا ٣٧
His companion retorted, ‘Have you no faith in Him who created you from dust, from a small drop of fluid, then shaped you into a man
His companion said to him while he was talking to him: “Do you disbelieve in Him Who created you out of dust, then out of semen, then fashioned you into a man?
His fellow said unto him, while he spake with him: hast thou disbelieved in Him Who created thee of dust, then of a sperm, and formed thee a man
Disputing with him, his companion said: "Do you disbelieve in Him who created you from dust, then a drop of semen, then formed you into a man
His friend said to him, “Are you denying your essence? He created you from dust, then created you from a sperm drop and then made you into a conscious man!”
His companion, with whom he was debating, said to him, ´Do you then disbelieve in Him who created you from dust, then from a drop of sperm, and then formed you as a man?
His companion said to him, as he conversed with him: ‘Do you disbelieve in Him who created you from dust, then from a drop of [seminal] fluid, then fashioned you as a man
His companion said to him, while he was arguing with him: "Do you (expressing such ingratitude) disbelieve in Him Who created you from earth, then out of a mere drop of seminal fluid, then fashioned you into a perfect man
His companion said to him, while he was arguing with him, `Do you disbelieve in Him Who created you (first) from dust and then from a sperm drop, then He fashioned you into a (perfect) man
Said his fellow, as he was conversing with him, 'What, disbelievest thou in Him who created thee of dust, then of a sperm-drop, then shaped thee as a man
His friend said to him while talking to him: “Do you disbelieve in the One Who created you from dust, then from fertilized egg (zygote), then He shaped you as a man?
His friend replied: “Shame on you; Do you disbelieve in Him Who originally created you from the earth, then raised you from a tiny embryo into a grown up man?”
His neighbor said to him in the course of the discussion, “Do you deny Him Who created you out of dust, then out of a zygote, then fashioned you into a human being
His fellow said to him as he conversed with him, “Have you denied the One who created you from dust, then from a sperm-drop, then formed you as a man?
Said unto him his fellow, who was his next-door neighbour, 'Thou hast disbelieved in Him who created thee from earth, and then from a clot, then fashioned thee a man
His companion debating with him answered, "What! You disbelieve in Him Who has created you from dust, then from a drop of liquid, and then created you as a complete man?"
And his companion said to him as he conversed with him, “Do you disbelieve in the One who created you from dust and then from liquid and then formed you into a complete man.
And his companion said unto him, by way of debate, dost thou not believe in Him who created thee of the dust, and afterwards of seed; and then fashioned thee into a perfect man
His neighbour, while he disputed with him, exclaimed, "Disbelieve you in Him who created you from dust, and then from a drop, then fashioned you into a man
His companion said, during his conversation with him: 'What, do you disbelieve in Him who created you from dust, then from a spermdrop, and then fashioned you into a man
His fellow said to him, disputing with him, "What ! hast thou no belief in him who created thee of the dust, then of the germs of life, then fashioned thee a perfect man
His companion said to him while he counsels him: “Have you bypassed That Who has created you from dust, (and) afterwards from Nutfah, then fashioned you into a male-adult
And his companion said to him while he converses with him: Wert thou ungrateful to Him Who created thee out of earth dust, again, out of seminal fluid and, again, shaped thee into a man?
His companion said to him during the argument, “Do you deny He who created you from the dust and then from a sperm, and then formed you into a man?
His companion replied while still conversing with him: "Do you disbelieve in Him Who created you from dust, from a drop of semen, and fashioned you into a perfect man
While conversing with him his neighbour exclaimed: "Do you deny Him Who created you out of dust, then out of a drop of sperm, and then fashioned you into a complete man
His companion said to him, while arguing with him: Disbelievest thou in Him Who created thee of dust, then of a small life-germ, then he made thee a perfect man
His companion said to him while he conversed with him, "Are you ungrateful to Him Who created you from the soil then from the sperm then granted equilibrium to you (in the form of) a man?
His companion answered, "Do you deny Him Who created you from dust, then from a tiny seed of fertilized ovum and then shaped you into a man?"
His companion, whilst exchanging views with him, said to him: ‘Have you denied (the Lord) Who has created you (first) from clay, and then from a drop of vital fluid, and then accomplished you (physically) into a full-grown man
His friend said to him while discussing with him: "Have you disbelieved in the One who created you from dirt, then from a seed, then He evolved you into a man"
His friend said to him while discussing with him: "Have you disbelieved in the One who has created you from dust, then from a seed, then He evolved you into a man?"
His friend said to him while discussing with him: "Have you disbelieved in the One who has created you from dust, then from a seed, then He evolved you into a man?"
His companion/friend said to him and he is discussing/debating with him: "Did you disbelieve with Who created you from dust/earth then from a drop/male's or females' secretion , then He straightened you (into) a man?"
And his friend answered him in the course of their argument: "Wilt thou blaspheme against Him who has created thee out of dust, and then out of a drop of sperm, and in the end has fashioned thee into a [complete] man
His companion said to him, as he was conversing with him, "Do you disbelieve in Him Who created you of dust, thereafter of a sperm (drop), thereafter molded you as a man
His comrade, when he (thus) spake with him, exclaimed: Disbelievest thou in Him Who created thee of dust, then of a drop (of seed), and then fashioned thee a man
His friend said to him, "How can you disbelieve in the One who turned clay into sperm out of which He created you
Said his companion, as he was conversing with him, .Do you deny Him who created you from dust, then from a drop (of semen), then He made you a perfect man
His companion said unto him, while arguing with him: “Do you refuse to acknowledge the truth of the One Who created you out of dust, then out of a minute quantity of semen, then fashioned you into a man?
His companion conversed with him and said, "Aren´t you being ungrateful to the One Who created you; first from dust then from a drop of semen, and then shaped you into a man?"
His companion said to him, as he conversed with him: “Have you failed to acknowledge and worship the One Who created you out of dust, then out of a minute quantity of semen, then fashioned you into a man?
Discoursing him on this point, his fellow the poor man said to him: "Do you not think you have presumed upon Providence and transgressed His authority" "He created you from dust then from a constituent part of fluid emitted, then He fashioned you and imparted to you the shape of a man!"
His friend said to him as they argued, “How can you deny the One who created you from dust and then from a drop of sperm?
His ˹believing˺ companion replied, while conversing with him, “Do you disbelieve in the One Who created you from dust, then ˹developed you˺ from a sperm-drop, then formed you into a man?
His companion said to him, challenging him, do you reject the One who created you from soil, then from a sperm, then shaped you into a man?
His companion replied, while still conversing with him: ‘Have you no faith in Him who created you from dust, then from a little germ, and then fashioned you into a man
His friend said to him, as he debated with him, "Have you disbelieved in the One who created you from dust, then from a tiny drop, then perfected you into a man?
His neighbor said to him in the course of the conversation: "Have you no faith in Him who created you from dust, and then from a fertilized ovum and then shaped you into a man?
His neighbor said to him in the course of the conversation: "Have you no faith in Him who created you from dust, and then from a fertilized ovum and then shaped you into a man?
His friend said for him, while he conversed with him, “Have you disbelieved with the one who created you from dust, then from a sperm-drop, then He normalized you, a man?
His companion said to him, as he was conversing with him; 'Do you disbelieve in Him Who created you from dust then from a sperm-drop, then He fashioned you a (complete) man?
His friend replied in the course of their discussion: 'Do you deny Him who has created you out of dust, and then out of a drop of sperm, and in the end fashioned you into a man?
His friend differed with him, "Do you disbelieve in the One Who created you from dust, and then from gametes, and then shaped you into the current human form?"
His companion said to him while disputing with him: Do you disbelieve in Him Who created you from dust, then from a small seed, then He made you a perfect man
His companion said to him while he was arguing with him, `Dost thou not believe in HIM who created thee first from dust, then fashioned thee into a perfect man
His companion said unto him as he conversed with him, “Do you disbelieve in the One Who created you from dust, then from a drop, then fashioned you as a man
His companion said to him, during the argument with him: "Do you reject Him Who created you from dust, then out of a sperm-drop, then made you into a man
His companion said to him while conversing with him, “Do you deny the One who created you from dust, then from a drop, and then formed you into a man?
His friend said to him, as he conversed with him, 'Are you being ungrateful to Him who created you from dust, then from a sperm-drop, then evolved you into a man
His companion said to him while he was conversing with him, "Have you disbelieved in He who created you from dust and then from a sperm-drop and then proportioned you [as] a man
Said his fellow, as he was conversing with him, 'Have you disbelieved in He who created you from dust, then from a sperm, then shaped you as a man?
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His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man
His companion said to him, in the course of the argument with him: "Dost thou deny Him Who created thee out of dust, then out of a sperm-drop, then fashioned thee into a man
لَّـٰكِنَّا۠ هُوَ ٱللَّهُ رَبِّی وَلَاۤ أُشۡرِكُ بِرَبِّیۤ أَحَدࣰا ٣٨
But, for me, He is God, my Lord, and I will never set up any partner with Him
He is my Lord and I shall not associate anyone with my Lord.
But he is Allah, my Lord; and with my Lord associate not anyone
And He is God, my Lord, and I do not associate any one with my Lord
“Thus HU is Allah, my Rabb! I do not associate anything with my Rabb (the Names comprising my essence)!”
He is, however, Allah, my Lord, and I will not associate anyone with my Lord.
But I [say], ‘‘He is Allah, my Lord,’’ and I do not ascribe any partner to my Lord
"But (for my part I believe that) He is God, my Lord, and I do not associate with my Lord any partner
`But as for myself (I believe that) He, Allah alone is my Lord, and I will associate none with my Lord
But lo, He is God, my Lord, and I will not associate with my Lord any one
But as for me, (I say:) “God is my Lord and I do not associate anyone (as partner) with my Lord.”
“I bear witness that God is my Lord and that I will never set up any other god beside Him.”
“I think for my part that He is God, my Lord, and none will I associate with my Lord
But as for me, He is Allah, my Lord, and I never associate anyone with my Lord.
but, God, He is my Lord; nor will I associate any one with my Lord
"But I just say that only Allah is my Lord, and I do not ascribe anyone as a partner to my Lord."
Nay! As for me He is Allah my Lord and I do not ascribe to my Lord any else as a partner
But as for me, God is my Lord; and I will not associate any other deity with my Lord
But He is Allah, my Lord; and I associate no partner with my Lord
He is Allah, my Lord, and I will not associate anyone with My Lord
But God is my Lord; and no other being will I associate with my Lord
But as for me, I do Believe that He is Allah, my Nourisher-Sustainer, and I do not associate as partner to my Nourisher-Sustainer — any one
Certainly, He is God, my Lord, and I will not ascribe partners with my Lord anyone.
“As for me, He is Allah my Lord. I shall associate none with my Lord.
As for myself, Allah is the One Who is my Lord and I do not associate anyone with Him
As for myself, Allah alone is my Lord, and I associate none with my Lord in His Divinity
But as for me, He, Allah, is my Lord, and I associate none with my Lord
But as for me, Allah is my Fosterer and I do not associate anything as a partner with my Fosterer.
"But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord."
But (this is what) I say: Allah alone is my Lord, and I do not associate any partner with my Lord
"But He is God, my Lord, and I do not place any partners at all with my Lord."
"But He is God, my Lord, and I do not set up any partners at all with my Lord."
But He is God, my Lord, and I do not set up any partners at all with my Lord.
But/however I, (to me) He is God my Lord, and I do not share/make partners with my Lord anyone
But as for myself, [I. know that] He is God, my Sustainer; and I cannot attribute divine powers to any but my Sustainer."
But He is Allah, my Lord, and I do not associate with my Lord any one
But He is Allah, my Lord, and I ascribe unto my Lord no partner
I believe that He is God my Lord and I do not consider anything equal to Him."
As for me, I believe that Allah is my Lord, and I do not associate anyone with my Lord
But as for me, He is Allâh, my Lord. I associate none with my Lord.
"As far as I am concerned, Allah is my Lord. I will never associate anyone with my Lord."
As for myself, I affirm that He is Allâh, my Lord, and I do Worship my Lord in the way He wants us to worship Him.
"As for me", he continued, "He is Allah my Creator, and I do not incorporate with Him other deities"
For me, He is Allah, my Lord, and I do not associate anyone with my Lord
But as for me: He is Allah, my Lord, and I will never associate anyone with my Lord ˹in worship˺.
But He is Allah, my Lord, and I do not associate anyone with my Lord.
As for myself, God is my Lord, and I will associate none with my Lord
"As for me, GOD is my Lord, and I will never set up any other god besides my Lord.
As for me, He is my Lord, and I don't associate anyone with my Lord.
As for me, He is my Lord, and I don’t associate anyone with my Lord.
But as for me, He is Allah, my Lord, and I never associate with my Lord anyone.
But, as for me He, Allah, is my Lord, and none do I associate with my Lord
But for my part, I believe that He is God, my Lord, and none shall I associate with my Lord.
"As for me, God is my Lord and I will never accept any other god besides my Lord."
But as for me, He, Allah, is my Lord, and I do not associate anyone with my Lord
`But as for me, I believe that ALLAH alone is my Lord, and I will not associate anyone with my Lord
But He is God, my Lord, and I ascribe none as partner unto my Lord
"But on for my part, (I believe) that He is Allah, my Lord, and I shall not associate (anyone or anything as a ‘partner’) with my Lord
But He, God, is my Lord, and I don’t associate anyone with my Lord.
But as for me, He is God, my Lord, and I never associate with my Lord anyone
But as for me, He is Allah , my Lord, and I do not associate with my Lord anyone
But as for me, He is God, my Lord, and I will not associate with my Lord anyone.
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"But (I think) for my part that He is God, My Lord, and none shall I associate with my Lord
"But (I think) for my part that He is Allah, My Lord, and none shall I associate with my Lord
وَلَوۡلَاۤ إِذۡ دَخَلۡتَ جَنَّتَكَ قُلۡتَ مَا شَاۤءَ ٱللَّهُ لَا قُوَّةَ إِلَّا بِٱللَّهِۚ إِن تَرَنِ أَنَا۠ أَقَلَّ مِنكَ مَالࣰا وَوَلَدࣰا ٣٩
If only, when you entered your garden, you had said, “This is God’s will. There is no power not [given] by God.” Although you see I have less wealth and offspring than you
When you entered your garden, why did you not say: ‘It is as Allah wills! There is no power but with Allah!’ If you see me, I have less wealth than you and children,
Wherefore saidst thou not, when thou enteredest thy garden: whatsoever Allah may will! there is no power save in Allah! If thou beholdest I am inferior to thee in substance and offspring
When you entered your garden, why did you not say: 'As God may please;' for no one has power except given by God? Though you see me poorer in wealth and children than you
“If only you had said, when you entered your garden, “MashaAllah (this formation is by the will of Allah) la kuwwata illa Billah – power (which appears to manifest on me) belongs only to Allah”... Although you see me less in wealth and children.”
Why, when you entered your garden, did you not say, "It is as Allah wills, there is no strength but in Allah"? Though you see me with less wealth and children than you possess,
Why did you not say, when you entered your garden, ‘‘[This is] as Allah has wished! There is no power except by Allah!’’ If you see that I have lesser wealth than you and children
"If only you had said, on entering your vineyard, ‘Whatever God wills (surely has and surely will come to pass); there is no strength (to achieve anything) save with God.’ Though you see me with less wealth and offspring than you (I have no complaint at all, for it is God Who does as He wills, and He is All-Compassionate toward His servants)
`And why did you not say when you entered your garden, "(Only) that which Allah wills (comes to pass)", for power belongs only to Allah; though you see me inferior to yourself in riches and children
Why, when thou wentest into thy garden, didst thou not say, "As God will; there is no power except in God"? If thou seest me, that I am less than thou in wealth and children
And when you entered your garden, why did you not say: “Whatever God wants, there is no power except by God”? If you see me (having) less than you in wealth and children,
“When you entered your garden (instead of saying those words of pride), you should have said: “What a blessing from the Lord. Indeed there is no power beside the power of the Lord.” You are right; I do not have as much wealth and as many children as you have. But my Lord may shower me with better than your gardens. …
“Why did you not, as you went into your garden say by God, ‘There is no power but with God,’ if you see me with less than you in wealth and children
Now, if only when you had entered your garden you had said, 'As Allah wills; there is no power except through Allah,' although you see me inferior to you in wealth and children.
Why couldst thou not have said, when thou didst go into thy garden, "What God pleases! there is no power save in God," - to look at, I am less than thee in wealth and children
“And why was it not that you would have said when you entered your garden, ‘Whatever Allah wills - we do not have any strength except with the help of Allah’ - if you had observed me lesser than you in wealth and children?”
If only when you entered your garden you had said, ’let it be as Allah pleases. There is no power except through Allah’. If you do see that I am less than you in wealth and in children
And when thou enterest thy garden, wilt thou not say, what God pleaseth shall come to pass; there is no power but in God alone? Although thou seest me to be inferior to thee in wealth and number of children
"Why could you not have said when you did enter into your garden, ´As Allah pleases! (Or It is Allah´s will or Allah´s will always comes to pass). There is no power save in Allah!´. Though you see me as less than you in wealt
When you entered your garden why did you not say: "If Allah wills; there is no power except by Allah." Though you see me lesser than yourself in wealth and children
And why didst thou not say when thou enteredst thy garden, 'What God willeth! There is no power but in God.' Though thou seest that I have less than thou of wealth and children
And why didn’t you when you entered your orchard, say: 'whatever Allah thought proper, there is no authority except with Allah?' If you see me that I am lesser than you in wealth and children —
Would that when thou hadst entered thy garden thou hadst said: What God willed! There is no strength but with God! If thou hast seen I am less than you in wealth and children.
“Why did you not go into your garden and say, ‘Allah’s will be done; no power is there without Allah’? If you consider me less than you in wealth and children,…
When you entered your garden why did you not say: 'It is as Allah pleased; no one has power except Allah!' Though you see me poorer than yourself in wealth and children
When you entered your vineyard, why did you not say: ´Whatever Allah wills shall come to pass, for there is no power save with Allah!´ If you find me less than yourself in wealth and childre
And wherefore didst thou not say, when thou enteredst thy garden: It is as Allah has pleased -- there is no power save in Allah? If thou consider me as less than thee in wealth and children -
And when you entered your garden why did you not say: That which Allah willed (is in my possession), there is no power except (that) of Allah? If you see me that I am lesser than you in wealth and children,
"And why did you not say when you entered your garden that it is as Allah has willed and that there is no power but with Allah? If you see me inferior to you in wealth and children,"
And why did you not say when you entered your garden: It happens exactly as Allah wills. No one owns any power but with the help of Allah (Ma sha Allah, la quwwata illa bi-llah)? If (today) you find me inferior to you in wealth and riches (then what!
"And if you enter your garden, you should have said: "This is what God has given, there is no power except by God." You see me as being less than you in wealth and in children"
"And if you enter your garden, you should say: 'Thisis what God has given, there is no power except by God.' You see me as being less than you in wealth and in children?"
And if you enter your garden, you should say: 'This is what God has given, there is no power except by God.' You see me as being less than you in wealth and in children?
And if only when you entered your treed garden, you said: 'What God willed/wanted! No strength/power except by God,' if you see me, I am less/fewer than you (in) property/possession/wealth and children
And [he continued:] "Alas, if thou hadst but said, on entering thy garden, `Whatever God wills [shall come to pass, for] there is no power save with God!' Although, as thou seest, I have less wealth and offspring than thou
And if you had said as you entered your garden, cWhatever Allah decides (will be); there is no power except with Allah, (i.e., say: ma sha " " Allah La hawla wala quwwata illa billah) (it would have been better for you.) In case you see me that I am less than you in wealth and children
If only, when thou enteredst thy garden, thou hadst said: That which Allah willeth (will come to pass)! There is no strength save in Allah! Though thou seest me as less than thee in wealth and children
When entering your garden, you should have said, "This is what God willed; All Power belongs to Him. Even if you consider me inferior to yourself in wealth and offspring
Why, when you entered your garden, did you not say, ‘(Everything is) as Allah wills. There is no power except with Allah‘? If you see me inferior to you in wealth and children
Entering your own garden, you should have said: Whatever Allâh wills, it will definitely be. There is no power but with Allâh’. As you see that I do posses less wealth and children than you,
"So, upon entering your garden, why did you not say, ´If Allah wills! (Insha Allah)´. There is no power except that of Allah! (At present) you find me possessing fewer children and riches than you do."
It is better to say whenever you enter into your garden: ‘Whatever Allâh wills, it will definitely be. There is no power but with Allâh. Even though you see me inferior to you in wealth and children.
"If only", the poor man added, "when you entered your orchard you had exclaimed:" " Praise be to Allah, whatever He wills shall be; no one can command success but He". "If you do see me in comparison less than you in affluence and in progeny"
When you entered your vineyard why didn’t you say, “There is no power except that of Allah. Even if you saw that I was less than you in wealth and number of children,
If only you had said, upon entering your property, ‘This is what Allah has willed! There is no power except with Allah!’ Even though you see me inferior to you in wealth and offspring,
Why did you not say, when you entered your garden, whatever pleases Allah! There is no power except in Allah, if you look at me, I have less wealth and children than you.
When You entered your garden, why did you not say: "What God has ordained must surely come to pass: there is no strength except in God"
"When you entered your garden, you should have said, `This is what GOD has given me (Maa Shaa Allah). No one possesses power except GOD (La Quwwata Ellaa Bellaah).' You may see that I possess less money and less children than you.
if only, you had said, when you entered your garden, 'It is all God's will; there is no power except in God'? Although you see me possessing less than you in wealth and children,
if only, you had said, when you entered your garden, 'It is all God’s will; there is no power except in God’? Although you see me possessing less than you in wealth and children,
And why not when you enter your paradise, you say, “As what Allah willed (Masha Allah); there is no power except with Allah”? If you see me, I have less than you, money and progeny.
And why did you not say when you entered your garden: 'As Allah will, there is no power except in Allah'? If you see me less than you in wealth and children.
If only you said as you entered your garden, “Whatever God wills [shall come to pass, for] there is no power except with God!†Although, as you see, I have less wealth and offspring than you,
And he continued, "Alas, when you entered your garden, you should have said, 'This is what Allah has given me according to His Laws for no one has Power but Allah.' You see that I have less wealth and fewer children than you." (Still I associate no one with Him)
And wherefore did you not say when you entered your garden: It is as Allah has pleased, there is no power save in Allah? If you consider me to be inferior to you in wealth and children
`And why didst thou not say when thou didst enter thy garden, `Only that which ALLAH wills comes to pass. There is no power save in ALLAH,' if thou seest me as less than thyself in riches and offspring
When you entered your garden, why did you not say, ‘[This is] as God wills. There is no strength save in God.’ If you see that I am less than you in wealth and children
"It was better for you to say, as you went into your garden: ‘Allah’s Will (will be done)! There is no power except with Allah!’ If you do see me less than you in wealth and sons
Why didn’t you, when you entered into your garden, say, ‘As God wills, there is no might and no power except by God, although you see me less than you in wealth and offspring.’
When you entered your garden, why did you not say, 'As God wills; there is no power except through God'? Although you see me inferior to you in wealth and children
And why did you, when you entered your garden, not say, 'What Allah willed [has occurred]; there is no power except in Allah '? Although you see me less than you in wealth and children
Why could you not have said, when you went into your garden, "What God willed. There is no strength except with God." To look at, I am less than you in wealth and children,
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"Why didst thou not, as thou wentest into thy garden, say: 'God's will (be done)! There is no power but with God!' If thou dost see me less than thee in wealth and sons
"Why didst thou not, as thou wentest into thy garden, say: 'Allah's will (be done)! There is no power but with Allah!' If thou dost see me less than thee in wealth and sons
فَعَسَىٰ رَبِّیۤ أَن یُؤۡتِیَنِ خَیۡرࣰا مِّن جَنَّتِكَ وَیُرۡسِلَ عَلَیۡهَا حُسۡبَانࣰا مِّنَ ٱلسَّمَاۤءِ فَتُصۡبِحَ صَعِیدࣰا زَلَقًا ٤٠
my Lord may well give me something better than your garden, and send thunderbolts on your garden from the sky, so that it becomes a heap of barren dust
it may be that my Lord will give me something better than your garden, and may send a punishment from the sky on it, then turn it into a slippery earth.
Then belike my Lord will vouchsafe unto me something better than thy garden and send thereon a belt from the heaven that it become a plane slippery
Yet, my Lord may haply give me a garden better than yours, and He may send a thunder-bolt, from the skies and in the morning it will be a barren plain
“It may be that my Rabb will give me a better Paradise (garden) than yours and will send upon your garden a calamity from the sky and it will become a dry, dusty ground.”
it may well be that my Lord will give me something better than your garden and send down on it a fireball from the sky so that morning finds it a shifting heap of dust,
maybe my Lord will give me [something] better than your garden, and He will unleash upon it bolts from the sky, so that it becomes a bare plain
"It may well be that my Lord will give me something better than your vineyard, and send on it (your vineyard) a calamity from heaven so that it becomes a barren waste
`There is every hope that my Lord will give me a garden better than yours and He may visit this (garden of yours) with thunderbolts from above, so that it is turned into a barren waste
yet it may be that my Lord will give me better than thy garden, and loose on it a thunderbolt out of heaven, so that in the morning it will be a slope of dust
then perhaps my Lord gives me better than your garden and sends a thunderbolt from the sky on it, so it becomes a slippery wasteland,
Do not forget that He may send a storm to destroy your gardens, turning them into a useless land.”
“It may be that my Lord will give me something better than your garden, and that He will send on your garden thunderbolts from the sky, making it as quick sand
Hopefully my Lord will give me better than your garden and send upon it thunderbolts from the sky so that it becomes slippery soil,
but haply my Lord will give me something better than thy garden, and will send upon it thunder-claps from the sky, and it shall be on the morrow bare slippery soil
"So it is likely that my Lord will give me a garden better than yours, and send bolts of lightning from the skies on your garden - it therefore turns into a barren plain."
Thus it may well be that perhaps my Lord will give me something better than your garden and may send against it fire-bolts from the heaven and thus it turns into a slippery tract of sand
my Lord is well able to bestow on me a better gift than thy garden, and to shoot his arrows against the same from heaven, so that it shall become barren dust
"It may be that my Lord will give me something better than your garden, and will send upon it a bolt from heaven, and it shall be but bare slippery mud on the morrow
maybe my Lord will give me a garden better than yours, and send down a thunderbolt from heaven, so that in the morning it will be a slope of dust
Yet haply my Lord may bestow on me better than thy garden, and may send his bolts upon it out of Heaven, so that the next dawn shall find it barren dust
so perhaps my Nourisher-Sustainer, that He may provide me better than your orchard and may direct over it Husban (a thunderbolt) from towards the sky so it becomes a bare slippery ground
Then, perhaps my Lord will give me better than thy garden and will send on it a thunderclap from heaven. And it will come to be in the morning a place of slippery earth.
“…it may be that my Lord will give me something better than your garden. He may send upon (your garden) a disaster from the sky and cause it to become slippery dirt.
yet my Lord may give me a garden better than yours, and may send down thunderbolts from sky upon your garden, turning it into a barren wasteland
it may well be that my Lord will give me something better than your vineyard, and send a calamity upon your vineyard from the heavens and it will be reduced to a barren waste
Then maybe my Lord will give me better than thy garden, and will send on (thine) a reckoning from heaven so that it is dust without plant
then it may be that my Fosterer will give me (something)better than your garden and will send on it thunderbolts from the sky so that it will become a smooth ground,
"Then maybe my Lord will give me something better than your garden, and send a thunderbolt from heaven on your garden so that it shall become just a barren land."
It is not far from possible that my Lord may give me a garden better than yours, and send from heaven some torment upon this (garden) turning it into a barren, slippery piece of land
"Perhaps my Lord will give me better than your garden, and He should send upon it a violent storm from the sky, so it becomes completely barren."
"Perhaps my Lord will give me better than your garden, and He will send upon it a tornado from the sky, so it becomes completely barren."
Perhaps my Lord will give me better than your garden, and He will send upon it a tornado from the sky, so it becomes completely barren.
So maybe/perhaps my Lord that He gives/brings me better than your treed garden, and He sends on it thunder storms/small arrows from the sky/space, so it becomes/becomes in the morning slippery/slithery dust
yet it may well be that my Sustainer will give me something better than thy garden -just as He may let loose a calamity out of heaven upon this [thy garden], so that it becomes a heap of barren dus
Yet, it may be that my Lord will bring me a more charitable (thing) than your garden and send on it a reckoned (bolt) from the heaven so that in the morning it will be a slippery dry soil
Yet it may be that my Lord will give me better than thy garden, and will send on it a bolt from heaven, and some morning it will be a smooth hillside
perhaps my Lord will give me a garden better than yours and strike your garden with a thunderbolt from the sky to turn it into a barren ground
then, it is likely that my Lord will give me (what is) better than your garden, and will send to it a punishment from the heavens, and it will become a barren land
Then maybe my Lord will give me something better than your garden. It would be possible that He might bring calamity on it. Thus, it will become rough and slippery ground.
"It is possible that my Lord may yet grant me a better garden, while he may strike yours (with a bolt) from the blue, leaving it slippery and barren."
It is possible that my Lord will give me something better than your garden, or he sends on it a thunderbolt from the sky, then it will be rough and slippery ground,
"Perhaps Allah, my Creator, will bestow on me what is better than your orchard and He may send against it from heaven a thunder-bolt reducing it into a smooth and unproductive piece of land"
I am hopeful that my Lord will give me better than your vineyards; He could send a thunderbolt from the sky on them and turn the land barren,
perhaps my Lord will grant me ˹something˺ better than your garden, and send down upon your garden a thunderbolt from the sky, turning it into a barren waste.
But maybe my Lord will give me better than your garden and send against it a torrent from the sky so that it becomes washed away soil.
Though you see me poorer than yourself and blessed with fewer children, yet my Lord may give me a garden better than yours, and send down thunderbolts from heaven upon your vineyard, turning it into a barren waste
"My Lord may grant me better than your garden. He may send a violent storm from the sky that wipes out your garden, leaving it completely barren.
it may well be that my Lord will give me something better than your garden and send down on it thunderbolts from the sky so that it becomes a heap of barren dust,
it may well be that my Lord will give me something better than your garden and send down on it thunderbolts from the sky so that it becomes a heap of barren dust,
So, perhaps my Lord will give me better than your paradise, and send upon it thunderbolts from the sky, so it becomes slippery barren.
Yet it may be that my Lord will give me better than your garden, and will send on it (your garden) a thunderbolt from heaven so that it becomes an even slippery ground without plant
yet it may well be that my Lord will give me something better than your garden, just as He may let loose a calamity out of heaven upon this [your garden], so that it becomes a heap of barren dust
He said, "So my Lord may grant me something better than your garden. (The luxuries of this life are vulnerable). He may send a calamity from the height to wipe out this garden, leaving it a heap of barren dust."
Then maybe my Lord will give me what is better than your garden, and send on it a thunderbolt from heaven so that it shall become even ground without plant
`It may be, my Lord will grant me something better than thy garden, and will send on thy garden a thunderbolt from heaven so that it will become bare slippery ground
it may be that my Lord will give me something better than your garden, and unleash against it a reckoning from the sky, so that it becomes a flattened plain
"It may be that my Lord will give me something better than your garden, and that He will send thunderbolts onto your garden from the sky, (by the way of warning) from heaven, making it slippery sand
However, my Lord may give me something better than your garden, and He may send a calamity from the sky upon it, reducing it to a barren, dusty wasteland.
Perhaps my Lord will give me something better than your garden, and release upon it thunderbolts from the sky, so it becomes barren waste
It may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, dusty ground
Perhaps my Lord will give me better than your garden, and will send upon it thunderbolts from the sky, then it will become bare slippery soil;
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"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!
"It may be that my Lord will give me something better than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand!
أَوۡ یُصۡبِحَ مَاۤؤُهَا غَوۡرࣰا فَلَن تَسۡتَطِیعَ لَهُۥ طَلَبࣰا ٤١
or its water may sink so deep into the ground that you will never be able to reach it again.’
Or its water will become deep-sunken (dry underground) so that you will never be able to find it.”
Or the water thereof become deep sunken so that therefor thou canst not make a search
Or else of a morning its water may sink underground, and you will not find a trace of it."
“Or the water (of your garden) will be sunken down (into the earth) and you will not be able to find it again.”
or morning finds its water drained into the earth so that you cannot get at it.´
Or its water will sink down, so that you cannot obtain it.’
"Or its water comes to sink (so deep) into the ground, that you will never be able to seek it out."
`Or its water may be drained (into the earth) so that you will not be able to find it.
or in the morning the water of it will be sunk into the earth, so that thou wilt not be able to seek it out.
or its water dries up, and you can never reclaim it.”
“He may also order your water to sink deep, out of your reach.”
“Or the water of the garden will run off underground so that you will never be able to find it.
or its water sinks into the ground so that you become unable to draw it.”
or on the morrow its water may be deeply sunk, so that thou canst not get thereat!
"Or its water may sink into the earth, so you may never be able to find it."
Or that its water may become sunken into the earth and you will never be able to retrieve it again.”
or its water may sink deep into the earth, that thou canst not draw thereof
"Or some morning the water thereof will be deeply sunk in the earth so that you can not get thereat."
or, in the morning its water will be drained into the earth so that you will not have a means to reach it.
Or its water become deep sunk, so that thou art unable to find it."
Or becomes its (underground) water abnormally deep, so you will never be able to seek it.”
Or it will come to be in the morning that its water will be sinking into the ground so that thou wilt never be able to seek it out.
“Perhaps the water (of the garden) will run underground so that you will never be able to find it.”
Or its water may dry out and you may never be able to find it."
or the water of your vineyard will be drained deep into the ground so that you will not be able to seek it out."
Or its water will sink down into the ground, so that thou art unable to find it
or He will make its water go deep so that you will never be able to obtain it (again)."
"Or its waters should sink deep into the ground so that you are unable to find it."
Or its water may sink so deep into the earth that it gets beyond your means to fetch.
"Or that its water becomes deep under-ground, so you will not be able to seek it."
"Or that its water becomes deep under-ground, so you will not be capable of seeking it."
Or that its water becomes deep underground, so you will not be capable of seeking it.
Or its water becomes/becomes in the morning deep/deeply sunk/bottomed, so you will never/not be able for it seeking/wanting (be unable to retrieve water)
or its water sinks deep into the ground, so that thou wilt never be able to find it again!"
Or that in the morning its water will be deep-sunken so that you will never be able to seek it out."
Or some morning the water thereof will be lost in the earth so that thou canst not make search for it
or cause the streams in your garden to disappear under the ground such that you will never be able to find them
Or, its water will sink deep in the earth, so that you will never be able to search it out
Or its water will become sunken into the earth's mantle, thus, you will never be able to seek it out.’ ”
"Or its water may sink deep underground, and you will be unable to retrieve it."
Or its water thereof will become sunken into the earth's mantle, thus, you will never be able to seek it out.”
"or He may cause its water source sink below a reachable level that by trying to reach what is beyond your reach you reach nothing at all"
or make its water sink deep into the ground so that you wouldn’t be able to reach it.
Or its water may sink ˹into the earth˺, and then you will never be able to seek it out.”
Or its water recedes, so you will not be able to find it.
or drain its water deep into the earth so that you will find none of it.‘
"Or, its water may sink deeper, out of your reach."
or its water sinks deep into the ground, so that you will never be able to attain it."
or its water sinks deep into the ground, so that you will never be able to attain it."
Or its water becomes deep-well, so you are unable to request it.”
Or its water will be sunk (into the earth), so that you will never be able to seek it out.
or its water sinks deep into the ground, so that you will never be able to find it.'
"Or, it may happen that the water level recedes low, out of your reach." (Therefore we must invest for the Eternity as well)
Or its waters should sink down into the ground so that you are unable to find it
`Or its water will dry up so that thou wilt not be able to find it.
Or its water may sink deep, so that you cannot seek after it.
"Or the water of the garden will run off underground so that you will never be able to find it."
Or its water might sink so deep into the ground—that you won’t be able to seek it.”
Or its water will sink into the ground, and you will be unable to draw it.'
Or its water will become sunken [into the earth], so you would never be able to seek it."
Or its water will become sunk, so you will not be able to seek it.'
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"Or the water of the garden will run off underground so that thou wilt never be able to find it."
"Or the water of the garden will run off underground so that thou wilt never be able to find it."
وَأُحِیطَ بِثَمَرِهِۦ فَأَصۡبَحَ یُقَلِّبُ كَفَّیۡهِ عَلَىٰ مَاۤ أَنفَقَ فِیهَا وَهِیَ خَاوِیَةٌ عَلَىٰ عُرُوشِهَا وَیَقُولُ یَـٰلَیۡتَنِی لَمۡ أُشۡرِكۡ بِرَبِّیۤ أَحَدࣰا ٤٢
And so it was: his fruit was completely destroyed, and there he was, wringing his hands over what he had invested in it, as it drooped on its trellises, and saying, ‘I wish I had not set up any partner to my Lord.’
(It so happened that) his fruits were surrounded (with ruin). He began twisting his hands (with sorrow) over what he had spent on it while all (fruits) were destroyed on their nets, and he said: “I wish I had not associated anyone with my Lord!”
And his property was encompassed; and lo! he was wringing the palms of his hands over that which he had expended thereon, while itlay fallen down on its trellises, and saying: Oh, would that had not associated with my Lord anyone
And his vines were overtaken (with disaster), and he began to wring his hands (at the loss) of what he had spent on them, for the vines had fallen upon their trellises; and he said: "Would to God that I had not associated any one with my Lord."
And his wealth was encompassed and ruined! In the end he was rubbing his hands about (in loss) over what he had spent on his garden, which had collapsed upon its trellises, saying, “I wish I had not associated anything with my Rabb.”
The fruits of his labour were completely destroyed and he woke up wringing his hands in grief, rueing everything that he had spent on it. It was a ruin with all its trellises fallen in. He said, ´Oh, if only I had not associated anyone with my Lord!´
And ruin closed in on his produce, and he began to wring his hands for what he had spent on it, as it lay fallen on its trellises. He was saying, ‘I wish I had not ascribed any partner to my Lord.’
And (as it happened) his produce was encompassed by ruin, and he set to wringing his hands with grief over all that he had spent on it, when it was now all ruined on its trellises, and he was saying: "Oh, would that I had never associated anyone with my Lord as partner!"
Now (it came to pass that) his fruit (and substance) was utterly destroyed and while it (- the vine garden) lay toppled over on its trellises, he began to wring his hands on account of what he had spent on it and said, `Would that I had associated none with my Lord.
And his fruit was all encompassed, and in the morning he was wringing his hands for that he had expended upon it, and it was fallen down upon its trellises, and he was saying, 'Would I had not associated with my Lord any one!
And his produce was surrounded (by destruction), then he began to twirl his hands (in regret) over what he had spent in it, and now it had fallen down on its trellises, and he said: “I wish I had not associated anyone with my Lord.”
Eventually, when he saw the result of his efforts being turned into a useless land, he was overwhelmed with sadness and sorrow and said: “I wish I had never worshipped another god (referring to himself) beside the Lord.”
Then his fruits were ruined, and he went on grabbing and raking his hands through what he had spent on his property which had tumbled to pieces to its very foundations, and he could only say, “Oh my God, I wish I had never ascribed partners to my Lord.
And ruin closed in on his riches and he began wringing his hands over what he had spent therein, as it lay fallen upon its trellises, saying, “I wish I had never associated anyone with my Lord.”
And his fruits were encompassed, and on the morrow he turned down the palms of his hands for what he had spent thereon, for it was fallen down upon its trellises. And he said, 'Would that I had never associated any one with my Lord!
And his fruits were surrounded - he therefore remained helplessly wringing his hands upon all that he had spent on it - and it lay fallen on its canopy - and he says, "If only I had not ascribed any partner to my Lord!"
And his fruit was encompassed with destruction therefore he began to turn his hands upside and down [in remorse] over that which he had spent in it as it lay thrown head down and he says, “Woe unto me! [I wish] I had never ascribed any else as a partner with my Lord.”
And his possessions were encompassed with destruction, as his companion had forewarned him: Wherefore he began to turn down the palms of his hands out of sorrow and regret for that which he had expended thereon; for the vines thereof were fallen down on their trails: And he said, would to God that I had not associated any other deity with my Lord
And his fruits were beset (with ruin). Then began he to wring his hands for all that he had spent thereon, for now it had crumbled down to its foundations. And he said, "Would that I had ascribed no partner with my Lord!"
And all his fruit were destroyed, and in the morning he wrung his hands with grief at all he had spent on it, for it had collapsed upon its trellises, and he said: 'Would that I had not associated anyone with my Lord!
And his fruits were encompassed by destruction. Then began he to turn down the palms of his hands at what he had spent on it; for its vines were falling down on their trellises, and he said, "Oh that I had not joined any other god to my Lord!"
And (the orchard of the proud and boastful) was completely enveloped, together with its fruit (in a destruction coming as punishment), and when he (i.e., the owner) saw the morning (as an early visitor), he rubs his two palms (as an spontaneous act in lamentation and sorrow) over what he spent therein, while it lay destroyed on its trellises; and he utters: “Would that I had not associated as partner with my Nourisher-Sustainer — any one!
And its fruit was enclosed. It came to be in the morning he turns around and around the palms of his hands in wretchedness for what he spent on it while it was one that has fallen down in ruins. And he says: Would that I not ascribe partners with my Lord anyone!
The man’s fruits were encompassed [with disaster]. He remained, wringing his hands over what he had spent on his property, which crumbled to pieces to its very foundations. He could only say, “Oh, how I wish I had never associated partners with my Lord!”
It so happened that all his fruit produce was destroyed and the vines tumbled down upon their trellises, so he wrung his hands with grief for all that he had spent on it. He cried: "I wish I had not associated anyone with my Lord!"
Eventually all his produce was destroyed and he began to wring his hands in sorrow at the loss of what he had spent on it, and on seeing it fallen down upon its trellises, saying: "Would I had not associated anyone with my Lord in His Divinity."
And his fruit was destroyed; so he began to wring his hands for what he had spent on it, while it lay waste, its roofs fallen down, and he said: Ah me! would that I had ascribed no partners to my Lord
And his fruits were encompassed (with destruction), and it fell down on its roofs (trellises) so he began to wring his hands (in regret) on what he had spent on it, and said, "I wish I had not associated anything as a partner with my Fosterer."
And the yield of his gardens was caught in a disastrous wave of destruction. And he started wringing his hands for his investments therein, which had turned upside down. And he said, "Alas! I should not have associated anyone with my Lord."
And (because of his arrogance) all his fruits were besieged (with destruction), and in the morning he was but wringing his hands with grief bewailing all that wealth, which he had invested (in raising this garden). And the garden had fallen down on its trellises, and he (the embodiment of despair and despondence) said: ‘Would that I had not attributed peers to Allah (and had not employed self-conceit)!
So his fruits were ruined, and he began turning his hands at that which he has spent on it while it remained destroyed upon its foundations. And he said: "I wish I did not make any partner with my Lord!"
So his fruits were ruined, and he began turning his hands at that which he had spent on it while it remained destroyed upon its branches. And he said: "I wish I had not set up any partner with my Lord!"
So his fruits were ruined, and he began turning his hands at that which he had spent on it while it remained destroyed upon its branches. And he said: "I wish I had not set up any partner with my Lord!"
And (he) was surrounded/encircled with his fruit, so he became/became in the morning, he turns/turns around/turns over his two palms, on (about) what he spent in it, and it is fallen/destroyed/empty on its branches/grape vines and he says: "Oh I wish I would have not shared/made partners with my Lord anyone."
And [thus it happened:] his fruitful gardens were encompassed [by ruin], and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could but say, "Oh, would that I had not attributed divine powers to any but my Sustainer!"
And his produce was (all) encompassed; so (in the morning) he became (remorseful), wringing his hands (Literally: turning his two palms about) for what he had expended upon it-and it was devastated upon its trellises- and saying, "Oh would that I had not associated with my Lord any one!"
And his fruit was beset (with destruction). Then began he to wring his hands for all that he had spent upon it, when (now) it was all ruined on its trellises, and to say: Would that I had ascribed no partner to my Lord
(Sure enough the rich person's) fruits were all destroyed and he began to wring his hands in grief for all that he had invested in his garden. He found his garden tumbled to its trellises and said, "Would that I had not considered anything equal to my Lord"
And its produce was overwhelmed by calamities and he stood wringing his hands (in anguish) over what he had invested in it, while it was fallen down on its trellises and he was saying, .I wish I had not ascribed any partner to my Lord!
His fruits were encircled and destroyed and he began to wring his hands for all that which he had spent upon it since it was completely devastated. He could only say: "Oh, I wish I had not ascribed any partners to my Lord!"
(Destruction) closed in on his fruit all around. He wrung his hands in remorse and lamented over what he had spent (and lost) on the garden. It lay in ruin, dreary and desolate. He said, "If only I hadn´t committed a ´shirk´ (ascribed associates) with my Lord."
So His fruits were encircled and destroyed. He began to wring his hands for all that which he had spent upon it since it was completely devastated. He could only say: ‘Oh, I wish I had not ascribed any partners to my Lord’.
Suddenly were his fruits not reaped but suffered to rot, rotting to nothing. There, he kept striking the palms of his hands reciprocally in token of violent grief caused by the loss of what he spent on it; there stood the orchard so desolate empty but of dilapidated trellises over hills of ruin. There and then he said: "I wish I had not incorporated with Allah, my Creator, other deities"
So his fruits were destroyed. There he was, wringing his hands, regretting what he had spent on it. The trellises had fallen; he sobbed, “I wish I had never associated anyone with my Lord.”
And so all his produce was ˹totally˺ ruined, so he started to wring his hands for all he had spent on it, while it had collapsed on its trellises. He cried, “Alas! I wish I had never associated anyone with my Lord ˹in worship˺!”
And his abundance was rounded up and he wrung his hands regarding what he had spent on it whilst it was abandoned in ruins and said: if only I did not associate anyone with my Lord.
And his fruits were destroyed, and he wrung his hands with grief at all that he had spent on the garden: for the vines had tumbled down upon their trellises. ‘Would that I had served no other gods besides my Lord!‘ he said
Indeed, his crops were wiped out, and he ended up sorrowful, lamenting what he had spent on it in vain, as his property lay barren. He finally said, "I wish I never set up my property as a god beside my Lord."
And [thus it happened]: his fruitful garden was surrounded [by ruin], and there he was, wringing his hands in grief over what he had spent on it, while it had collapsed upon its trellises. He said, "Oh, I wish I had not associated anyone with my Lord,"
And [thus it happened]: his fruitful garden was surrounded [by ruin], and there he was, wringing his hands in grief over what he had spent on it while it had collapsed upon its trellises. He said, "Oh, I wish I had not associated anyone with my Lord"
And ruin was encompassed by his fruitage, and so he became overturning his hands for what he had spent in it, while it was empty upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone.”
And his fruits were enwrapped (into destruction), so he began wringing his hands for what he had expended in it, and it was fallen down upon its trellises, and he was saying: 'Alas me! Would I had not associated with my Lord any one!'
So his fruitful gardens were encompassed with ruin, and there he was, wringing his hands over all that he had spent on that which now lay waste, with its trellises caved in; and he could only say: 'Would that I had not associated partners with my Lord!'
And thus it happened. One day, the arrogant man's fruitful gardens were indeed wiped out. And there he was, twisting and turning his hands in sorrow. He lost his property which was now tumbled to pieces in complete ruin. And he could only say, "Oh, I wish I never worshiped anyone (even my property) instead of my Lord!"
And his wealth was destroyed; so he began to wring his hands for what he had spent on it, while it lay, having fallen down upon its roofs, and he said: Ah me! would that I had not associated anyone with my Lord
And his fruit was totally destroyed, and he began to wring his hands bewailing all that he had spent on it, and it had fallen down on its trellises. And he said, `Would that I had not associated anyone with my Lord
And his fruit was encompassed. So he began to wring his hands on account of what he had spent on it while it lay in waste upon its trellises, saying, “Would that I had not ascribed anyone as partner unto my Lord!
So his fruit (and joy) were surrounded (by ruin) and he remained twisting and turning his hands over what he had spent for his property, which had (now) fallen to pieces to its very foundations, and he could only say, "Shame upon me! If I had never given partners to my Lord and Cherisher!"
And his fruits were encircled, and he started wringing his hands in regret over all that he had invested in it, while it lay in ruins on their trellises. He said, “I wish I had not associated anyone with my Lord.”
And ruin closed in on his crops, and so he began wringing his hands over what he had invested in it, as it lays fallen upon its trellises. And he was saying, 'I wish I never associated anyone with my Lord.'
And his fruits were encompassed [by ruin], so he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and said, "Oh, I wish I had not associated with my Lord anyone."
And his fruits were encompassed, and he began to wring his hands over what he spent on it, and it had fallen down on its trellises, and he said, 'O would that I had not associated anyone with my Lord.'
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So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Wo uld I had never ascribed partners to my Lord and Cherisher!"
So his fruits (and enjoyment) were encompassed (with ruin), and he remained twisting and turning his hands over what he had spent on his property, which had (now) tumbled to pieces to its very foundations, and he could only say, "Woe is me! Would I had never ascribed partners to my Lord and Cherisher!"
وَلَمۡ تَكُن لَّهُۥ فِئَةࣱ یَنصُرُونَهُۥ مِن دُونِ ٱللَّهِ وَمَا كَانَ مُنتَصِرًا ٤٣
He had no forces to help him other than God- he could not even help himself
And he could neither find anyone to help him other than Allah, nor could he defend himself.
And there could be no party suceouring him as against Allah, nor could he himself be an avenger
He had no body to help him other than God, nor was he able to save himself
He had neither a helper besides Allah, nor the strength to fend for himself!
There was no group to come to his aid, besides Allah, and he was not given any help.
He had no party to help him, besides Allah, nor could he help himself
And he had, apart from God, none, no troop of men, to help Him, nor could he be of any help to himself
But (then) there was no party left to defend him against Allah, nor could he defend himself, (for it was Allah alone Who could help him)
But there was no host to help him, apart from God, and he was helpless
And there was not any group to help him besides God, and he could not help himself.
There was none to help him against the Lord, nor could he save himself
Nor had he any to help him other than God, nor was he able to support himself
And he had no battalion to support him apart from Allah, and he was unable to help himself.
And he had not any party to help him beside God, nor was he helped
And he had no group to help him against Allah, nor was he capable of taking revenge
And there was no group of people to help him besides Allah nor was he able to help himself.
And he had no party to assist him, besides God, neither was he able to defend himself against his vengeance
And he had no troop of men to help him against Allah, nor could he save himself
He had no host to help him besides Allah, and he was helples
And he had no host to help him instead of God, neither was he able to help himself
And there did not appear for him any group who may help him besides Allah. And he was not one who is able to gain strength and take revenge
And there is no faction to help him other than God. And he had been one who is helpless.
He had no forces to help him against Allah, and he was unable to deliver himself.
He was so helpless that he could neither find anyone to help him besides Allah, nor could he himself avert that catastroph
And there was no host, beside Allah, to help him, nor could he be of any help to himself
And he had no host to help him against Allah, nor could he defend himself
And he had no group (of his followers) to help him, besides Allah, nor could he defend himself.
And he had no manpower to help him besides Allah, nor could he help himself
And there was (also) no party for him to come to his help against Allah, nor was he himself able to avenge (this destruction)
And he had no group which could help against God, and he would not have had victory
And he had no group which could help against God, and he would not have had victory.
And he had no group which could help against God, and he would not have had victory.
And (there) was not for him a group they give him victory from other than God, and he was not a victorious
-for now he had nought to succour him in God's stead, nor could he succour himself
And he had no community to vindicate him, apart from All'ah, and in no way could he vindicate (himself)
And he had no troop of men to help him as against Allah, nor could he save himself
He had no one besides God to help him, nor could he himself achieve any success
There were no supporters for him beside Allah, who could come to his help, nor was he able to defend himself
He had no allies to help him against the (retribution) of Allâh, neither could he help himself.
Except Allah nobody could help him, nor could he help himself
And he had no host to help him against (the chastisement) of Allâh, neither could he save himself .
Nor did he have a co-operative group to afford him help besides Allah nor could he help himself
There was no army that could help him against Allah, nor could he defend himself.
And he had no manpower to help him against Allah, nor could he ˹even˺ help himself.
And he had no party to help him besides Allah and was not going to be helped.
He had none to help him besides God, nor was he able to defend himself
No force on earth could have helped him against GOD, nor was it possible for him to receive any help.
for now there was no one other than God to help him, nor could he help himself.
for now there was no one other than God to help him, nor could he help himself.
And it was not for him a group victorying him without Allah, and he was not victorious.
And he had no troop to help him as against (the wrath of) Allah, nor could he help himself
He had none to support him against God, nor was he able to save himself.
Now he had none to help him against the Divine Laws, nor could he help himself
And he had no host to help him besides Allah nor could he defend himself
And he had no party to help him against ALLAH, nor was he able to defend himself
And he had no party to help him apart from God; nor could he help himself
And he did not have number (of his men) to help him against Allah, and he was not able to save himself
There was no party to assist him against God, nor was he capable of helping himself.
He had no faction to help him besides God, and he was helpless
And there was for him no company to aid him other than Allah , nor could he defend himself
And there was no host to help him besides God and he was not one who helps himself.
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Nor had he numbers to help him against God, nor was he able to deliver himself
Nor had he numbers to help him against Allah, nor was he able to deliver himself
هُنَالِكَ ٱلۡوَلَـٰیَةُ لِلَّهِ ٱلۡحَقِّۚ هُوَ خَیۡرࣱ ثَوَابࣰا وَخَیۡرٌ عُقۡبࣰا ٤٤
In that situation, the only protection is that of God, the True God: He gives the best rewards and the best outcome
The real power (protection) comes from Allah, the true one worthy of worship. He (Allah) is the best for reward and the best for the final end
Herein is all protection from Allah the True: He is excellent in respect of reward and excellent in respect of the final end
The jurisdiction in this province belongs to God. His is the best reward, and His the best requital
Thus, as can be seen, the manifestation of the Name Waliyy belongs only to Allah, the Truth (Allah is the One who enables the state of wilayah)! He is better in giving reward and better in enabling the experience of an outcome.
In that situation the only protection is from Allah, the Real. He gives the best reward and the best outcome.
There, all authority belongs to Allah, the Real. He is best in rewarding, and best in requiting
For thus it is: all power to protect belongs to God, the True. He is the best for reward, and the best for the outcome
At such a time (it is thus established that) protection belongs only to Allah (and help comes from Him alone), the true (God), He is the Best in respect of rewarding and the Best in respect of bringing about good results
Thereover protection belongs only to God the True; He is best rewarding, best in the issue
There (he realized that) the protection belongs to the true God, He is the best (in reward) and is the best (in) outcome.
Know that the only protection comes from God, the True One. His reward is the best and the best destiny is He Himself
There, the protection comes from God, the True One. He is the Best to reward, and the Best to give success
In that situation, protection belongs to Allah, the Truth; He is better in rewarding and better in requiting.
In such a case the patronage is God's, the true; He is best at rewarding and best at bringing to an issue
Here brought to light is that the authority is only for Allah, the True; the reward He bestows is the best, and believing in Him has the best outcome
Thereupon [he realized] that the commandment belongs to Allah the Truth. He is the best as a reward and best as a place of ending.
In such case protection belongeth of right unto God alone; He is the best rewarder, and the best giver of success
In such a case the patronage is Allah´s alone, the True; He is best at rewarding and best for consequences (or success)
that Day. Supremacy belongs only to Allah, the True. He is the best to reward and the best ending
Protection in such a case is of God - the Truth: He is the best rewarder, and He bringeth to the best issue
Then and there (it was proved that) Al-Walayah is with Allah, the True (God). He is Better in reward, and Better in respect of consequence
All protection there belongs to God, The Truth. He is Best in rewarding for good deeds and Best in consequence.
The only protection comes from Allah, the True One. He is the best to reward and the best to give success.
- it was then that he realized that the real protection comes only from Allah. His is the best reward and His is the best requital
(Then he knew) that all power of protection rests with Allah, the True One. He is the best to reward, the best to determine the end of things
Thus protection is only Allah’s, the true One. He is Best to reward and Best in requiting
There : Protection is the right (only) of Allah, He is the Best Rewarder and the Best Requiter.
There! Allah is the only True Wali. He is best in giving rewards and the best to go to in the end
(Here it becomes evident) that all authority belongs to Allah alone (Who is) the truth. He is the best to reward and the best to end
Such is the true authority of God. He is best to reward, and best to punish
Such is the true authority of God. He is best to reward, and best to end.
Such is the true authority of God. He is best to reward, and best to end.
At that place and time the ownership/might (is) to God, the truth , He is (the) best (in) reward/replacement/compensation and best (in) an end
For thus it is: all protective power belongs to God alone, the True One. He is the best to grant recompense, and the best to determine what is to be
There over patronage belongs (only) to Allah, The Truth; He is The Most Charitable for requital, and The Most Charitable for consequence
In this case is protection only from Allah, the True, He is Best for reward, and best for consequence
In such helplessness, the human being realizes that it is God who is the true Guardian and His rewards and recompense are the best
That is where the power of protection rests with Allah, the True God. He is the best in rewarding and best in requiting
In such cases, protection can only be obtained from Allâh, the true One. He is the Best to reward, and the Best for the final end.
At that time (he knew that) the actual authority belongs only to Allah, the real and true (God). The rewards and consequences He bestows are far better
In such cases, Dominion belongs only unto Allâh, the true One. He gives (those who live by Faith) best reward and the best outcome.
There, it becomes evident that the only indisputable help and the only indisputable protection come only from Allah, the Omnipotent Who is truth personified, and the best Purveyor of divine rewards and the only Power that commands a successful end
This shows, all power belongs to Allah, the Truth. The belief in Him produces the best reward and the best outcome
At this time, support comes ˹only˺ from Allah—the True ˹Lord˺. He is best in reward and best in outcome.
There the only true protection is with Allah, with Him is the best reward and the best outcome.
In such ordeals protection comes only from God, the true God. His is the best recompense, and His the best requital
That is because the only true Lord and master is GOD; He provides the best recompense, and with Him is the best destiny.
Thus it is, all protection there belongs to God, the Truth. He gives the best reward and the best outcome.
Thus it is, all protection there belongs to God, the Truth. He gives the best reward and the best outcome.
There the guardianship is for Allah, Al-Haq (The Right). He is the best in reward and best consequence.
Thereover protection belongs only to Allah, the True; He is best rewarding, and best for consequence
For thus it is: all protection comes from God, the True One. He is the best to grant reward and the best to [determine] outcome.
Thus it is. The only invincible protection comes from Allah alone. He is the Best to grant recompense, and the Best to determine what must be
Here is protection only Allah's, the True One; He is best in (the giving of) reward and best in requiting
In such a case protection comes only from ALLAH, the True. He is Best in rewarding and Best in respect of the final outcome
There, protection belongs to God, the Real. He is best in reward and best in requital
There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success
All sovereignty belongs only to God, the Truth. He is the best at rewarding and the best at determining outcomes.
That is because authority belongs to God, the True. He is Best in rewarding, and Best in requiting
There the authority is [completely] for Allah , the Truth. He is best in reward and best in outcome
There, the patronage is for God, the Truth. He is best for reward, and best for consequence.
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There, the (only) protection comes from God, the True One. He is the Best to reward, and the Best to give success
There, the (only) protection comes from Allah, the True One. He is the Best to reward, and the Best to give success
6
Guilty are judged
وَٱضۡرِبۡ لَهُم مَّثَلَ ٱلۡحَیَوٰةِ ٱلدُّنۡیَا كَمَاۤءٍ أَنزَلۡنَـٰهُ مِنَ ٱلسَّمَاۤءِ فَٱخۡتَلَطَ بِهِۦ نَبَاتُ ٱلۡأَرۡضِ فَأَصۡبَحَ هَشِیمࣰا تَذۡرُوهُ ٱلرِّیَـٰحُۗ وَكَانَ ٱللَّهُ عَلَىٰ كُلِّ شَیۡءࣲ مُّقۡتَدِرًا ٤٥
Tell them, too, what the life of this world is like: We send water down from the skies and the earth’s vegetation absorbs it, but soon the plants turn to dry stubble scattered about by the wind: God has power over everything
And (O Muhammad) put forward for them the example of the worldly life. It is like water (rain) which We send down from the sky and the vegetation of the earth mingles with it. (But later it) becomes dry stalks which the winds scatter. And Allah has power over everything.
And propound thou unto them the similitude of the life of the World. It is as water which We send down from the heaven, then there mingleth therewith the vegetation of the earth, and lo! it becometh dry stubble which the winds scatter and Allah is over everything potent
Present to them the example of the life of this world so like the water We send down from the skies that mingles with the earth to nourish its vegetation, which then on the morrow turns to stubble and is blown away by the wind. God has power over everything
Present to them the example of the worldly life... (The life of this world) is like water We bring down from the sky, which mixes with the vegetation of the earth... then (the vegetation) becomes dry remnants scattered by the winds... Allah is Muqtadir over all things.
Make a metaphor for them of the life of this world. It is like water which We send down from the sky and the plants of the earth combine with it but then become dry chaff scattered by the winds. Allah has absolute power over everything.
Draw for them the parable of the life of this world: [It is] like the water We send down from the sky. Then the earth’s vegetation mingles with it. Then it becomes chaff, scattered by the wind. And Allah is omnipotent over all things
And strike to them a parable of the present, worldly life: (it is) like water that We send down from the sky, and the vegetation of the earth mingles with it (flourishing abundantly). Then it turns into dry stubble which the winds scatter about. God is absolutely able to do all things
And give them the similitude of the life of this world. It is like water which We send down from the clouds, so the vegetation and plants of the earth flourish with it. And then it turns into chaff which the winds scatter about. Behold! Allah is the Holder of all power over what He will
And strike for them the similitude of the present life: it is as water that We send down out of heaven, and the plants of the earth mingle with it; and in the morning it is straw the winds scatter; and God is omnipotent over everything
And give them the example of this world’s life: “It is like rain that We send down from the sky, then the plants of the earth mix with it (and grow), then it becomes dry fragments of plants scattered by the wind. And God is able to do everything.”
Let them know that the man’s life in this world is similar to the (short) life of the plants. When I send the rain, the plants grow up. After a while, however, they dry up and are blown away by the wind. See how God is capable of doing everything (meaning: God can take what He has blessed you with, the same way that He turns the plants into hay.
Set forth to them the simile of the life of the present. It is like the rain which we send down from the skies. The earth’s vegetation absorbs it, but soon it becomes dry stubble which the winds scatter. It is God who prevails over all things
And setsg forth for them a parable for the Earlier Life: (it is) like water that We sent down from the sky, then the plants of the earth were mixed with it, so it became debris scattered by the winds. And Allah has always had absolute power over everything.
Strike out for them, too, a parable of the life of this world; like water which we send down from the sky, and the vegetation of the earth is mingled therewith; - and on the morrow it is dried up, and the winds scatter it; for God is powerful over all
And relate to them the example of the life of this world - like water which We sent down from the sky, therefore vegetation of the earth grew forth in abundance with it to become dry hay which the winds scatter; and Allah is the Controller of all things
And set forth for them the parable of the life of this world which is like a water that We send down from the heaven and then the vegetation of the earth mingles with it and then it turns dry and the winds scatter it. Truly Allah is the One who has enforcing power over everything.
And propound to them a similitude of the present life. It is like water which We send down from heaven; and the herb of the earth is mixed therewith, and after it hath been green and flourishing, in the morning it becometh dry stubble, which the winds scatter abroad: And God is able to do all things
Strike out for them, also, a similitude of the life of this world; like water, which We send down from the sky, and the vegetation of the earth absorbs it; but on the morrow (or soon) it is dried up, and the winds scatter it; for Allah is powerful over a
Give to them a parable about this present life. It is like water We have sent down from the sky with which the plants of the earth mingle, and in the morning it is straw the wind scatters. Allah is Powerful over all things
And set before them a similitude of the present life. It is as water which we send down from Heaven, and the herb of the Earth is mingled with it, and on the morrow it becometh dry stubble which the winds scatter: for God hath power over all things
And put forward to them the example of the life of this world: like the (rain-) water which We sent down from towards the sky, then mingled with it the vegetation of the earth (to become fresh and green). But later on it became dry and broken into pieces which the winds scatter. And Allah is Possessor of Power and Authority regarding all things
And propound for them the parable of this present life: It is like water that We caused to descend from heaven. Then, plants of the earth mingled with it and it becomes straw in the morning that winnows in the winds. And God had been over everything One Who is Omnipotent.
Present them the simile of the life of this world: It is like the rain which We send down from the skies. The earth’s vegetation absorbs it, but soon the plants become dry stubble, which the winds scatter. Allah prevails over all things.
O Prophet! Give them the similitude of the life of this world. It is like the vegetation of the earth that flourishes with the rain from the sky, but afterwards the same vegetation turns into dry stubble which is blown away by the winds. Allah is the One Who has power over everything
(O Prophet), propound to them the parable of the present life: it is like the vegetation of the earth which flourished luxuriantly when it mingled with the water that We sent down from the sky, but after that the same vegetation turned into stubble which the winds blew about. Allah alone has the power over all things
And set forth to them the parable of the life of this world as water which We send down from the cloud, so the herbage of the earth becomes luxuriant thereby, then it becomes dry, broken into pieces which the winds scatter. And Allah is the Holder of power over all things
And set forth to them the similitude of the life of this world: (It is) like water which We send down from the sky, then the vegetation of the earth mixes up with it then it becomes dry broken pieces which the winds scatter, and Allah is the Holder of power over everything.
And tell them that the life of this world is like water which We send down from the sky. Spring forth therewith all kinds of vegetation on the earth. Then it (vegetation) becomes dry and brittle and the winds scatter it. And Allah has the ability to do all things
And explain to them the example of the worldly life (as well): it is like water that We pour from the sky. With this the vegetation of the earth grows thick, but then it becomes dry stubble which the winds blow about, and Allah has perfect control over everything
And give them the parable of this worldly life is like a water which We have sent down from the sky, so that the plants of the Earth mix with it and it becomes murky being moved by the wind. And God is capable of all things
And give them the example of this worldly life is like a water which We have sent down from the sky, so that the plants of the earth mix with it and it becomes murky being moved by the wind. And God is capable of all things.
And give them the example of this worldly life is like a water which We have sent down from the sky, so that the plants of the earth mix with it and it becomes murky being moved by the wind. And God is capable of all things.
And give to them the life the present's/worldly life's example/proverb as water, We descended it from the sky , so the land's/Earth's plant mixed/mingled with it, so it became/became in the morning dried and broken plants/trees, the winds/breezes scatter/spread/winnow it (the water) and God was/is on every thing capable/able/powerful
AND PROPOUND unto them the parable of the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth: but [in time] they turn into dry. stubble which the winds blow freely about. And it is God [alone] who determines all things
And srike for them the similitude of the present life: (Literally: the lowly life, the life of this world) (it is) as Water that We send down from the heaven, (and) so the growth of the earth mixes up with it, and then it becomes chaff that the winds winnow. And Allah has (always) been Supreme Determiner over everything
And coin for them the similitude of the life of the world as water which We send down from the sky, and the vegetation of the earth mingleth with it and then becometh dry twigs that the winds scatter. Allah is able to do all things
(Muhammad), tell them, "The worldly life resembles the (seasonal) plants that blossom by the help of the water which God sends from the sky. After a short time all of them fade away and the winds scatter them (and turns them into dust). God has power over all things
Give them the example of the worldly life; it is like water We sent down from the sky, then the vegetation of the earth was mingled with it, and then it turned into chaff that is blown by the winds, and Allah is powerful over everything
Set forth to them the parable of this ‘worldly life’. It is like the water which We send down from the sky and the plants of the earth mingle with it, (bursting into leaf, fresh and green). But later on they turn into straw which the winds scatter. Allâh is ever capable of doing whatever He wills.
And explain to them by quoting this example: the life of this world is like water We sent down from the sky. The plants assimilate it and become fresh and green. Later they turn into chaff, which the wind scatters around. Indeed, Allah has mastery over all things
And set forth to them the parable of this worldly life: It is like the water which We send down from the sky and the plants of the earth mingle with it, (and burst into leaf, fresh and green). But later they turn into dry stalks which the winds scatter. And Allâh is Most Capable of doing all things.
Express to them O Muhammad the likeness of life here, it stands similitude exact of a cycle in which a certain round of events or phenomena is completed, thus: We send down rain water from the floor of the vault of heaven; it mingles with the product of the soil which absorbs it and thrives thereby, then it eventually withers and dries up and gets dispersed with the wind, and Allah has always been Qadirun (Omnipotent) capable of doing all things
Tell them a parable of worldly life; it’s like the rain We send down from the sky, the soil soaks it, plants grow, then turn into dry straw that is scattered by the winds. Allah has power over all things.
And give them a parable of this worldly life. ˹It is˺ like the plants of the earth, thriving when sustained by the rain We send down from the sky. Then they ˹soon˺ turn into chaff scattered by the wind. And Allah is fully capable of ˹doing˺ all things.
And coin for them the likeness of the worldly life as water which We send down from the sky and the plants of the earth absorb it, then they become dry stalks which the winds carry off, and Allah has power over all things.
And coin for them a simile about the life of this world. It is like the vegetation of the earth that thrives when watered by the rain We send down from the sky, soon turning into stubble which the wind scatters abroad. God has power over all things
Cite for them the example of this life as water that we send down from the sky to produce plants of the earth, then they turn into hay that is blown away by the wind. GOD is able to do all things.
Cite for them the parable of the life of this world, it is like water that We send down from the sky and is absorbed by the plants of the earth. But in time it becomes dry chaff, scattered by the winds. And it is God who has absolute power over all things.
Cite for them the parable of the life of this world. It is like water that We send down from the sky and is absorbed by the plants of the Earth. But in time, it becomes dry chaff, scattered by the winds. And it is God who has absolute power over all things.
And cite for them an example of the Dunya (present) life: as like water that We send down from the sky; so was mixed with it the earth’s plant; so, it becomes broken, the winds scatter it. And Allah is ever, over everything competent.
And coin for them the similitude of the life of the world as water which We send down from the sky, and the plants of the earth mingle with it, and then becomes dry twigs that the winds scatter; and Allah is omnipotent over everything
Set forth to them a simile about the life of this world: [it is] like the water which We send down from the skies, and which is absorbed by the plants of the earth. In time they turn into dry stubble which the winds blow freely about. It is God alone who has power over all things.
Cite for them the example of the materialistic life of this world. It is like the water We send down from the sky, and which is absorbed by plants of the earth. But in time they turn into dry stubble or hay which the winds blow freely about. Allah is Competent and all events take place according to His Laws over which He has full control. (Total preoccupation with the material aspects of life deprives people from growing in humanity)
And set forth to them parable of the life of this world: like water which We send down from the cloud so the herbage of the earth becomes tangled on account of it, then it becomes dry broken into pieces which the winds scatter; and Allah is the holder of power over all things
And set forth for them the similitude of the life of this world. It is like water which WE send down from the sky, and the vegetation of the earth is mingled with it, and then it becomes dry grass broken into pieces which the winds scatter, and ALLAH has full power over everything
Set forth for them a parable of the life of this world: [It is] like water We send down from the sky. Then it mixes with the vegetation of the earth. Then it becomes chaff, scattered by the winds. And God is capable of all things
Present to them the similitude of the life of this world: It is like the rain which We send down from the sky: And the earth's vegetation absorbs it, but soon it becomes fresh and green (but) later it becomes dry and short sticks, which the winds spread about: And it is (only) Allah, Who has the Power and Ability (Muqhtadir) to do all things
And give them an example of the life of this world: it’s like water that We send down from the sky, absorbed by the earth’s plants, and it becomes chaff that winds scatter. God has the power over all things.
And cite for them the parable of the present life: it is like water that We send down from the sky; the plants of the earth absorb it; but then it becomes debris, scattered by the wind. God has absolute power over everything
And present to them the example of the life of this world, [its being] like rain which We send down from the sky, and the vegetation of the earth mingles with it and [then] it becomes dry remnants, scattered by the winds. And Allah is ever, over all things, Perfect in Ability
And strike for them a similitude of the worldly life; like water which We send down from the sky, and the plants of the earth mingle with it; then it becomes dry plants scattered by the winds; and God is powerful over everything.
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Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) God who prevails ove r all things
Set forth to them the similitude of the life of this world: It is like the rain which we send down from the skies: the earth's vegetation absorbs it, but soon it becomes dry stubble, which the winds do scatter: it is (only) Allah who prevails over all things
ٱلۡمَالُ وَٱلۡبَنُونَ زِینَةُ ٱلۡحَیَوٰةِ ٱلدُّنۡیَاۖ وَٱلۡبَـٰقِیَـٰتُ ٱلصَّـٰلِحَـٰتُ خَیۡرٌ عِندَ رَبِّكَ ثَوَابࣰا وَخَیۡرٌ أَمَلࣰا ٤٦
Wealth and children are the attractions of this worldly life, but lasting good works have a better reward with your Lord and give better grounds for hope
Wealth and children are the adornment of the worldly life. But the lasting righteous deeds are better with your Lord for rewards and better hope.
Substance and sons are the adornment of the life of the World, and the righteous works that last are excellent with thy Lord in respect of reward, and excellent in respect of hope
Wealth and children are only the gloss of this world, but good deeds that abide are better with your Lord for recompense, and better for expectation
Wealth and children are but the adornments of the worldly life (they are transient and temporary – bound to perish)! But the enduring deeds done as the requirements of faith are better both as reward in the sight of your Rabb, and as expectation.
Wealth and sons are the embellishment of the life of this world. But, in your Lord´s sight, right actions which are lasting bring a better reward and are a better basis for hope.
Wealth and children are an adornment of the life of the world, but lasting righteous deeds are better with your Lord in reward and better in hope
Wealth and children are an adornment of the present, worldly life, but the good, righteous deeds (based on faith and) which endure are better in the sight of your Lord in bringing reward and better to aspire for
Wealth and children are an adornment of the life of this world. But with regard to (immediate) reward, ever-abiding righteous deeds are the best in the sight of your Lord, they (also) promise the best hope (in respect of the future)
Wealth and sons are the adornment of the present world; but the abiding things, the deeds of righteousness, are better with God in reward, and better in hope
Wealth and children are decoration (and luxuries) of this world’s life while the lasting good (works) are better as a reward from your Lord and better to hope for.
Your wealth and children are nothing but the vanities of this world. What really counts is your good deeds which raises you expectations for the Lord’s reward
Wealth and children are the adornments of the life of the present, but the things that endure are good deeds, and are best in the sight of your Lord as rewards, and best as hopes
Wealth and children are the adornments of the Earlier Life, while abiding deeds of righteousness are more rewardable by yoursg Lord and worthier of being hoped for.
Wealth and children are an adornment of the life of this world; but enduring good works are better with thy Lord, as a recompense, and better as a hope
Wealth and sons are ornaments of the life of this world; and good deeds that last - their reward is better before your Lord, and are better in respect of hope
The wealth and the children are adornment of the life of this world. But the things that are righteous and sustaining are better in reward in the sight of your Lord and are better in hope.
Wealth and children are the ornaments of this present life: But good works, which are permanent, are better in the sight of thy Lord, with respect to the reward, and better with respect to hope
Wealth and children are an ornament of the life of this world; but good works which endure are better with your Lord, for recompense, and better for hope
Wealth and children are the ornament of this present life. But the things that last and good deeds, are better with your Lord in reward and hope
Wealth and children are the adornment of this present life: but good works, which are lasting, are better in the sight of thy Lord as to recompense, and better as to hope
The wealth and the sons are the adornment of the life of this world; and the righteous deeds of a lasting character are better in the sight of your Nourisher-Sustainer for rewards, and better as a hope for the future
Wealth and children are the adornment of this present life. But that which endures are ones in accord with morality. These are better with thy Lord in reward for good deeds and better for hopefulness.
Wealth and children are fascinations of the life of this world, but the things that endure, good deeds, are best in the sight of your Lord in terms of reward and hope.
Likewise, wealth and children are an attraction of this worldly life; yet honorable deeds that last forever are better rewarded by your Lord and hold for you a better hope of salvation
Wealth and children are an adornment of the life of the world. But the deeds of lasting righteousness are the best in the sight of your Lord in reward, and far better a source of hope
Wealth and children are an adornment of the life of this world; but the ever-abiding, the good works, are better with thy Lord in reward and better in hope
Wealth and sons are an adornment of the life of this world, but the righteous works that remain are better in the sight of your Fosterer in reward and better in respect of hope.
Wealth and children are but an adornment of the life of this world. And the abiding good deeds are better, for reward and hope, with your Lord
Wealth and children are (mere) adornment of the worldly life, but the things that (actually) endure (are) the good deeds (which) are best in the sight of your Lord as for reward and (also) most valuable as regards hope
Wealth and buildings are the beauty of this life. But the good deeds that remain behind are better with your Lord for a reward, and better for hope
Wealth and sons are a beauty of this worldly life. But the good deeds that remain behind are better with your Lord for a reward, and better for hope.
Money and children are the beauty of this worldly life. But the good deeds that remain behind are better with your Lord for a reward, and better for hope.
The property/possession/wealth and the sons/sons and daughters (are) the life the present's/worldly life's decoration/beauty , and the remainders the correct/righteous deeds (are) better at your Lord (in) a reward/replacement , and better hope
Wealth and children are an adornment of this, world's life: but good deeds, the fruit whereof endures forever, are of far greater merit in thy Sustainer's sight, and a far better source of hope
Wealth and sons are the adornment of the present life; and the enduring deeds of righteousness are more charitable in the Providence of your Lord for requital, and more charitable in aspiration
Wealth and children are an ornament of the life of the world. But the good deeds which endure are better in thy Lord's sight for reward, and better in respect of hope
Children and property are the ornaments of the worldly life, but for deeds which continually produce virtue one can obtain better rewards from God and have greater hope in Him
Wealth and children are the embellishment of the worldly life, and the everlasting virtues are better with your Lord, both in rewards and in creating good hope
Wealth and children are the ornament of this ‘worldly life’. The righteous acts of everlasting merit are better in the Sight of your Lord for reward, and better in respect of expectancy.
The wealth and children are mere adornments for the life of this world. In the eyes of Allah, the good deeds one leaves behind are better in terms of expectations and outcome
Wealth and children are the ornament of this worldly life. The righteous acts of everlasting merit are far better with your Lord in reward and better in expectancy.
Wealth and progeny feature the attraction and allurement exciting the pleasurable emotion of people in life here below, but what is infinite in future duration considered by Allah to have eternal consequences and hopeful reward are the deeds imprinted with wisdom and piety
Wealth and children are beautiful decorations of this life. However, the fruit of good deeds will remain with your Lord, an excellent reward and hope
Wealth and children are the adornment of this worldly life, but the everlasting good deeds are far better with your Lord in reward and in hope.
Wealth and children are the adornment of the worldly life, and the lasting good deeds have a better reward with your Lord and give better rise to hope.
Wealth and children are the ornament of this life. But deeds of lasting merit are better rewarded by your Lord and hold for you a greater hope of salvation
Money and children are the joys of this life, but the righteous works provide an eternal recompense from your Lord, and a far better hope.
Wealth and children are adornments of this worldly life, but the enduring good deeds produce a greater reward from your Lord and a better hope.
Wealth and children are adornments of this worldly life, but the enduring good deeds produce a greater reward from your Lord and a better hope.
The money and the progeny are the adornments of the Dunya (present) life. And the righteous remaining deeds are more goodness with your Lord in rewards, and more goodness in hope.
Wealth and children are an ornament of the life of the world, and the everlasting good works are better with your Lord in reward and better in expectation.
Wealth and children are the adornment of the life of this world: but the things that endure, good deeds, are of far greater merit in your Lord's sight, and a far better source of hope.
(Our Bounties and Blessings are for you to enjoy, but they are a means to a higher end (7:32)). Wealth and children are the joys of the life of this world. But good deeds that fulfill the needs of others, their fruit endures forever. Such actions are of far greater merit in the Sight of your Lord, and the best foundation of hope. (19:76)
Wealth and children are an adornment of the life of this world; and the ever-abiding, the good works, are better with your Lord in reward and better in expectation
Wealth and children are ornaments of the life of this world. But enduring good works are better in the sight of thy Lord in respect of immediate reward, and better in respect of future hope
Wealth and children are the adornment of the life of this world, but that which endures—righteous deeds—are better in reward with thy Lord, and better [as a source of] hope
Wealth and sons are (only) desires and temptations in the life of this world: But the things that last, good deeds with your Lord, are the best as (the basis for all) reward and hopes
Wealth and children are the embellishments of worldly life. But the enduring righteous deeds hold more outstanding merit with your Lord, both in reward and hope.
Wealth and children are the adornments of the present life. But the things that last, the virtuous deeds, are better with your Lord for reward, and better for hope
Wealth and children are [but] adornment of the worldly life. But the enduring good deeds are better to your Lord for reward and better for [one's] hope
Wealth and children are an adornment of the worldly life; but enduring good works are better with your Lord, as a reward, and better as a hope.
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Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes
Wealth and sons are allurements of the life of this world: But the things that endure, good deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes
وَیَوۡمَ نُسَیِّرُ ٱلۡجِبَالَ وَتَرَى ٱلۡأَرۡضَ بَارِزَةࣰ وَحَشَرۡنَـٰهُمۡ فَلَمۡ نُغَادِرۡ مِنۡهُمۡ أَحَدࣰا ٤٧
One day We shall make the mountains move, and you will see the earth as an open plain. We shall gather all people together, leaving no one
And (remember) the Day when We shall cause the mountains to move, you will see the earth as a leveled plain (of waste), We shall gather them, and will not leave anyone of them behind.
And beware a Day whereon we will make the mountains to pass, and thou wilt see the earth away plain, and We shall gather them, and We shall leave of them not one
The day We shall move the mountains, and you see the earth an open plain, We shall gather them together, leaving none behind
The day We make the mountains walk (render dysfunctional the organs) you will see the earth naked! We will gather all of them, such that none will be disregarded!
On the Day We make the mountains move and you see the earth laid bare and We gather them together, not leaving out a single one of them,
The day We shall set the mountains moving and you will see the earth in full view, We shall muster them, and We will not leave out anyone of them
(Bear in mind) the Day when We set the mountains in motion, and you see the earth denuded, and We raise to life and gather them together (all those who are content with themselves, deluded by the charms of the world), leaving out none of them
And beware of the day when We shall set the mountains in motion and make them vanish and you shall find (the nations of) the earth march forth (against one another), and We shall gather all peoples together and We shall leave none of them behind
And on the day We shall set the mountains in motion, and thou seest the earth coming forth, and We muster them so that We leave not so much as one of them behind
And on the day We set the mountains in motion, and you see the earth appears as a flatland, and We gather them, and We do not leave any one of them out,
The Day will come that I will wipe out the mountains flatten the earth. Then I will summon them (disbelievers as well as the believers) without any exception
One day We will remove the mountains, and you will see the earth flattened, and We will gather them all together, and We will not leave out any one of them
And on the day when We set the mountains in motion and yousg see the earth emerging; and We herded them together and left none of them behind.
And the day when we will move the mountains, and thou shalt see the (whole) earth stalking forth; and we will gather them, and will not leave one of them behind
And the Day when We move the hills and you see the earth flattened plain, and We shall raise all of them together - so not leaving out any one of them
On the day when We will cause the mountains to move away and then you will see the earth level and We will gather them and We will not leave a single one of them.
On a certain day We will cause the mountains to pass away, and thou shalt see the earth appearing plain and even; and We will gather mankind together, and We will not leave any one of them behind
And (think about) the Day when We will remove the mountains, and you shall see the whole earth emerging (or laid level); and We will gather them all, leaving out none
And on the Day when We shall set the mountains in motion and you shall see the earth a leveled plain; when We gather them together, and would not leave even one behind
And call to mind the day when we will cause the mountains to pass away, and thou shalt see the earth a levelled plain, and we will gather mankind together, and not leave of them any one
And (bring to mind) the Day when We cause the mountains to move (to non-existence becoming clouds of dust) and you watch the earth as a levelled ground, and We gathered them (all), then We did not leave anyone of them (behind)
And on a Day We will set in motion the mountains and thou wilt see the earth as that which will depart. And We will assemble them and not leave out anyone of them.
One day, We shall remove the mountains, and you will see the earth barren, and We will assemble them, and We will not leave out a single person.
You should prepare for that Day when We will set the mountains in motion and you will see the earth as a barren waste; when We shall assemble mankind all together, leaving not even a single soul behind
Bear in mind the Day when We shall set the mountains in motion and you will find the earth void and bare. On that Day We shall muster all men together, leaving none of them behind
And the day when We cause the mountains to pass away, and thou seest the earth a levelled plain and We gather them together and leave none of them behind
And one day We will cause the mountains to move away and you will see the earth appearing plain and We will gather them so that We will not leave anyone of them,
And on the Day when We will cause the mountains to move away and you will see the barren earth, We will gather them and leave none of them behind
And that will be the Day (of Resurrection) when We shall move the mountains (in the atmosphere, broken to dust particles,) and you will see the earth as a clear plain (void of plantation, stones, animals and vegetation). And We shall gather together the whole of mankind, and shall not leave out any of them
And the Day We move the mountains, and you see the Earth barren, and We gather them. We did not forget anyone of them
And the Day We move the mountains, and you see the earth level, and We gather them; so We will not leave out anyone of them.
And the Day We move the mountains, and you see the earth level, and We gather them; so We will not leave out anyone of them.
And a day We move/manipulate the mountains and you see the earth/Planet Earth emerging/appearing, and We gathered them, so We did not leave out from them anyone
Hence, [bear in mind] the Day, on which We shall cause the mountains to disappear and thou shalt behold the earth void and bare: for [on that Day] We will [resurrect the dead and] gather them all together, leaving out none of them
And on the Day We will make the mountains to travel, and you see the earth coming forth, and We muster them so that We do not leave out any one of them
And (bethink you of) the Day when we remove the hills and ye see the earth emerging, and We gather them together so as to leave not one of them behind
On the day when We will cause the mountains to travel around and the earth to turn into a levelled plain, We will also bring all human beings together. No one will be left behind
And (visualize) the Day when We will make mountains move, and you will see the earth fully exposed, and We shall gather them together, so as not to leave a single one of them
(Recall) the day when We will cause the mountains to move, and you will see the earth conspicuously flat. Then We shall gather them all together, leaving none of them behind.
You will see the earth turned into an even field when We cause the mountains to become pulverized (into clouds of dust). We will gather all of them together. None shall be absent
And (mention) the day when We will cause the mountains to move, and you will see the earth conspicuously flat. Then, We shall gather them all together, leaving none of them behind.
The Day shall come when We put or set the mountains in motion and you see the earth bare of the natural objects it once had, and We will have thronged them -all people- to judgement, leaving not one behind
The day when We clear away the mountains, you will see the Earth spread out as a vast plain, and We shall gather the dead; no one will be left out.
˹Beware of˺ the Day We will blow the mountains away, and you will see the earth laid bare. And We will gather all ˹humankind˺, leaving none behind.
And on the day We move the mountains and you see the earth exposed, and We gather them and leave not any of them out.
Tell of the day when We shall blot out the mountains and make the earth a barren waste; when We shall herd them all together, leaving not a soul behind
The day will come when we wipe out the mountains, and you will see the earth barren. We will summon them all, not leaving out a single one of them.
On the Day We will set the mountains in motion, and you see the earth emerging, and We will gather them all, leaving not a single one behind.
On the Day, We will set the mountains in motion, and you see the Earth emerging, and We will gather them all, leaving not a single one behind.
And on a Day when We move the mountains; and you see the earth prominent; and We mustered them, so We do not depart from among them anyone.
And (remember)the day We shall set the mountains in motion, and you will see the earth a leveled plain and We muster them nor shall We leave out any one of them
One day We shall cause the mountains to move and you will see the earth void and bare. We will gather them all together, leaving out not a single one of them.
Hence, know the Day when the tycoons of wealth and power will be shaken by Our Law, and the poor downtrodden will come at par with them. All humanity will stand equal. No person will stay behind in his or her birth right of dignity. (20:105)
And the day on which We will cause the mountains to pass away and you will see the earth a levelled plain and We will gather them and leave not any one of them behind
And bethink of the day when WE shall remove the mountains and thou wilt see the nations of the earth march forth against one another and WE shall gather them all together and shall not leave any one of them behind
On the Day We will set the mountains in motion, and you will see the earth an open plain. And We will gather them, and leave not one of them behind
And (remember), the Day We shall remove the mountains, and you will see the earth as a level field, and We shall gather them, all together, and We shall not leave out even one of them
On the Day when We set the mountains in motion, and you see the earth laid bare, We will gather them all, not leaving a single one of them behind.
On the Day when We set the mountains in motion; and you see the earth emerging; and We gather them together, and leave none of them behind
And [warn of] the Day when We will remove the mountains and you will see the earth prominent, and We will gather them and not leave behind from them anyone
And on the day We will make the mountains pass away and you see the earth apparent, and We will gather them, and will not leave one of them behind;
Not available
One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them
One Day We shall remove the mountains, and thou wilt see the earth as a level stretch, and We shall gather them, all together, nor shall We leave out any one of them
وَعُرِضُوا۟ عَلَىٰ رَبِّكَ صَفࣰّا لَّقَدۡ جِئۡتُمُونَا كَمَا خَلَقۡنَـٰكُمۡ أَوَّلَ مَرَّةِۭۚ بَلۡ زَعَمۡتُمۡ أَلَّن نَّجۡعَلَ لَكُم مَّوۡعِدࣰا ٤٨
They will be lined up before your Lord: ‘Now you have come to Us as We first created you, although you claimed We had not made any such appointment for you.’
And they will be set before your Lord in rows (and Allah will say): “Now indeed you have come to Us as We created you the first time. Nay, but you thought that We had never appointed a meeting for you.”
And they shall be sent before thy lord in ranks! now are ye come to Us even as We had created you the first time; aye ye fancied that We had appointed for you no tryst
They will be arraigned before their Lord row on row, (and He will say): "Well, you have come to Us as We had first created you, even though you imagined We had fixed no time for this meeting."
They will be presented to their Rabb in rows (according to the level of their faith)! Indeed, you have come to Us as We created you the first time (cleansed from the identity, as pure consciousness)... Perhaps you did not think We will form this phase for you!
they will be paraded before your Lord in ranks: ´You have come to Us just as We created you at first. Yes indeed! Even though you claimed that We would not fix a time with you.´
They will be presented before your Lord in ranks: ‘Certainly you have come to Us just as We created you the first time. Rather you maintained that We shall not appoint a tryst for you.’
They are arrayed before your Lord (Whom they disregarded in the world), all lined up (without discrimination of wealth or status as in the world, and they are told): "Now, indeed, you have come to Us (divested of all worldly things) as We created you in the first instance – though you used to suppose that We had not appointed for you a meeting with Us."
And they shall be presented before your Lord ranged in rows, (and it will be said to them,) `Now certainly you have come to Us (no better than) We created you the first time. But you had thought that We would appoint for you no time for the fulfillment of (Our) promise.
and they shall be presented before their Lord in ranks -- 'You have come to Us, as We created you upon the first time; nay, you asserted We should not appoint for you a tryst.
and they are presented to your Lord in rows (and they will be told:) “You have certainly come to Us as We created you the first time, but you claimed that We would never make an appointment time for you.”
They will stand in front of your lords in a row. Then I will say: “Now back to when I created you. This is what you claimed will never take place
And they will be marshaled before your Lord in ranks, “Now you come to Us as We created you initially. Yes, you thought We would not fulfill the appointment made to you to meet Us.
And they were presented, lining up before yoursg Lord. “Very truly, youpl have come to Us as We created you the first time. No indeed, you claimed We would never set an appointment for you.”
Then shall they be presented to thy Lord in ranks. - Now have ye come to us as we created you at first! nay, but ye thought that we would never make our promise good
And everyone shall be presented before your Lord in rows; "Indeed you have come to Us exactly as We had created you for the first time - in fact you thought that We shall never appoint a promised time for you!"
And they will be presented to your Lord in ranks [and it will be said to them] “Truly you have come to Us in the manner in which We created you the first time. Nay! You had claimed that We will never appoint for you a time and place of meeting with Us”.
And they shall be set before thy Lord in distinct order, and He shall say unto them, now are ye come unto us naked, as We created you the first time: But ye thought that We should not perform our promise unto you
Then shall they be presented to your Lord in ranks - Now have you come to Us (bare) as We created you at first! Aye, but you thought that We would never fulfil Our appointment (with you)
and they shall be presented in ranks before your Lord (who will say to them:) 'You have returned to Us as We created you the first time. No, you claimed We would not appoint a meeting for you
And they shall be set before thy Lord in ranks: - "Now are ye come unto us as we created you at first: but ye thought that we should not make good to you the promise."
And they have been brought before your Nourisher-Sustainer in rows (and there He said to them): “Surely, indeed you have come to Us as We created you the first time. Nay! You boasted that We have never made for you a Promise (for Resurrection and Accountability).
And they were presented before thy Lord ranged in rows. Certainly, you drew near Us as We created you the first time. Nay! You claimed that We never assign for you something that is promised.
They will be marshaled before your Lord in ranks. “Now you have come before Us as We first created you. You thought We would never fulfill this appointment made for you.”
They all will be brought before your Lord standing in rows and Allah will say: "Well! You see that you have returned to Us as We created you at first: even though you claimed that We had not fixed any time for the fulfillment of this promise of meeting with Us!"
They shall be brought before your Lord, all lined up, and shall be told: "Now, indeed, you have come before Us in the manner We created you in the first instance, although you thought that We shall not appoint a tryst (with Us)."
And they are brought before thy Lord in ranks. Now certainly you have come to Us as We created you at first. Nay, you thought that We had not made an appointment for you
and they will be presented before your Fosterer in ranks. (It will be said), "You have come to Us as We had created you the first time. No ! you thought that We had not appointed for you a time/place for the fulfilment of the promise,"
And they shall be lined up before your Lord. "Verily, you have come to Us in the state We created you at first. But you had thought that We had not fixed any appointment for you."
And (all) mankind will be presented to your Lord standing in rows. (It will be said to them:) ‘Indeed, you have come to Us (Today the way) We created you for the first time. In fact, you thought that We would never appoint for you the Hour of Promise.
And they are displayed before your Lord as a column: "You have come to Us as We had created you the first time. No, you claimed We would not make for you an appointed time!"
And they are displayed before your Lord as a column: "You have come to Us as We had created you the first time. No, you claimed We would not makefor you an appointed time!"
And they are displayed before your Lord as a column: "You have come to Us as We had created you the first time. No, you claimed We would not make for you an appointed time!"
And they were displayed/exhibited on (to) your Lord (in) a row/line/arranged (and told): "You had come to Us as We created you (on the) first/beginning time , but you claimed/alleged that We not make for you an appointment."
And they will be lined up before thy Sustainer, [and He will say:] "Now, indeed, you have come unto Us [in a lonely state], even as We created you in the first instances - although you were wont to assert that We would never 'appoint for you a meeting [with Us]!"
And they are set before your Lord in ranks, "Indeed you have readily come to Us as We created you the first time; no indeed, you asserted that We would never make for you an appointment."
And they are set before thy Lord in ranks (and it is said unto them): Now verily have ye come unto Us as We created you at the first. But ye thought that We had set no tryst for you
They will all be lined up in the presence of your Lord who will tell them, "Despite your belief that there would never be a Day of Judgment, all of you are brought in Our presence just as though We had created you for the first time. You believed that our promise could never come true."
And they shall be presented lined-up before your Lord. (It will be said to them,) .Lo! You have come to Us just as We had created you for the first time, while you claimed that We would not make any appointed time for you
They will be brought before your Lord in rows, and (He will say): "Verily, you have come to Us just as We created you the first time. Nay, you alleged that We would never made for you an appointment.”
They shall be made to line up before their Lord in rows. (Allah will say), "Now! You have arrived before Us just as We created you the first time! And you thought We would not appoint a time (of reckoning) for you!"
They will be brought before your Lord in rows, and (He will say): "Now you have come to Us just as We created you the first time. Nay, but you thought that We would never appoint for you a meeting.
They shall be ranked before Allah in rows and be told: "Now you have come back to Us as bare, open to view and unprotected as We created you in the beginning, yet you presumed earlier upon Providence and took for granted that We would not predetermine for you a point of time"
They will be presented before your Lord in rows, it will be said, “You have come to Us as We created you the first time; you thought We wouldn’t fulfil Our promise.”
They will be presented before your Lord in rows, ˹and the deniers will be told,˺ “You have surely returned to Us ˹all alone˺ as We created you the first time, although you ˹always˺ claimed that We would never appoint a time for your return.”
And they will be presented before your Lord in ranks; you have come to Us as We created you the first time, but you claimed We would not have an appointment for you.
They shall be ranged before your Lord: ‘You have returned to Us as We created you at first. Yet you supposed We had not set for you a predestined time
They will be presented before your Lord in a row. You have come to us as individuals, just as we created you initially. Indeed, this is what you claimed will never happen.
They will be lined up before your Lord, [and He will say] "You have come to Us just as We created you in the first instance. Even though you claimed that We will not make such an appointment for you."
They will be lined up before your Lord, [and He will say] "You have come to Us just as We created you in the first instance. Even though you claimed that We would not make such an appointment for you."
And they presented upon your Lord in a row. “You have already come to Us as We created you for the first time. Nay, but you claimed that We will not set up an appointment for you.”
And they shall be presented before your Lord in ranks, (and Allah says:) 'You have come to Us, as We created you upon the first time. But you thought that We should not appoint a tryst for you'
They will be lined up before your Lord, [and He will say]: 'Now you have come to Us as We created you in the first instance, although you claimed that We would never appoint for you a time [for your resurrection]!'
All mankind will be one, as they were in the beginning (2:213). Before their Lord total equity will prevail as if all were lined up before Him (10:19). "Now, indeed, you have come to Us just as the initial state after We created you. This is so, although you thought that We had not set it to happen."
And they shall be brought before your Lord, standing in ranks: Now certainly you have come to Us as We created you at first. Nay, you thought that We had not appointed to you a time of the fulfillment of the promise
And they will be presented to thy Lord standing in rows; and it will be said to them, `Now have you come to US as WE created you at first. But you thought that WE would not appoint a time for the fulfillment of OUR promise to you.
They shall be arrayed before thy Lord in ranks. “Indeed, you have come unto Us as We created you the first time. Nay, but you claimed that We would never appoint a tryst for you.
And they will be brought up before your Lord in ranks (Allah will say): "Now you have come to Us as We had created you the first time: Yes, you thought We shall not fulfill the appointment made for you to meet (Us)!"
They will be presented before your Lord: “You’ve come to Us as We first created you. Yet you assumed We wouldn’t set a date for you.”
They will be presented before your Lord in a row. 'You have come to Us as We created you the first time. Although you claimed We would not set a meeting for you.'
And they will be presented before your Lord in rows, [and He will say], "You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment."
And they will be presented before your Lord in ranks. Surely, certainly you have come to Us as We created you the first time. Nay, you claimed that We would not make for you an appointment.
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And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!"
And they will be marshalled before thy Lord in ranks, (with the announcement), "Now have ye come to Us (bare) as We created you first: aye, ye thought We shall not fulfil the appointment made to you to meet (Us)!"
وَوُضِعَ ٱلۡكِتَـٰبُ فَتَرَى ٱلۡمُجۡرِمِینَ مُشۡفِقِینَ مِمَّا فِیهِ وَیَقُولُونَ یَـٰوَیۡلَتَنَا مَالِ هَـٰذَا ٱلۡكِتَـٰبِ لَا یُغَادِرُ صَغِیرَةࣰ وَلَا كَبِیرَةً إِلَّاۤ أَحۡصَىٰهَاۚ وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرࣰاۗ وَلَا یَظۡلِمُ رَبُّكَ أَحَدࣰا ٤٩
The record of their deeds will be laid open and you will see the guilty, dismayed at what they contain, saying, ‘Woe to us! What a record this is! It does not leave any deed, small or large, unaccounted for!’ They will find everything they ever did laid in front of them: your Lord will not be unjust to anyone
And the book (one’s record) will be placed (before them), and you will see the sinners fearful of what is (recorded) in it. They will say: “Woe to us! What is the matter with this book? Neither it leaves out a small thing nor a big thing but has recorded it with numbers!” They will find all that they did and placed before them. Your Lord will not treat anyone with injustice.
And the Book shall be placed, and thou wilt see the culprits alarmed at that which is therein, and they will say: Ah! woe unto us! what aileth this book that it leaveth not any sin small or great but it hath computed it! And they shall find all that they had wrought present; and thy Lord wrongeth not any one
The ledger (of their deeds) would be placed before them. Then you will see the sinners terrified at its contents, and say: "Alas, what a written revelation this, which has not left unaccounted the smallest or the greatest thing!" They will find in it whatsoever they had done. Your Lord does not wrong any one
“The book (the full record of an individual’s life) will be laid open, and those who are guilty will be filled with dread at the information they see and will exclaim: ‘Oh, woe unto us! What kind of a book (recorded information) is this! It leaves out nothing, small or great, but takes all our thoughts and deeds into account!’ They will find in their presence all that they have done! Your Rabb does not wrong anyone.”
The Book will be set in place and you will see the evildoers fearful of what is in it. They will say, ´Alas for us! What is this Book which does not pass over any action, small or great, without recording it?´ They will find there everything they did and your Lord will not wrong anyone at all.
The Book will be set up. Then you will see the guilty apprehensive of what is in it. They will say, ‘Woe to us! What a book is this! It omits nothing, big or small, without enumerating it.’ They will find present whatever they had done, and your Lord does not wrong anyone
And the Record (of everyone’s deeds) is set in place; and you will see the disbelieving criminals filled with dread because of what is in it, and they will say: "Alas, woe is ours! What is this Record? It leaves out nothing, be it small or great, but it is accounted!" They have found all that they did confronting them (in the forms thereof particular to the Hereafter). And Your Lord wrongs no one
And (on that day) the record (of their deeds) will be exhibited (before them), and you will see those who cut off their ties (with Allah) fearful as to that which is (recorded) in it. They will say, `Woe to us! what sort of record is this! It leaves out neither a small thing nor a great one but has recounted everything.' And they will find all they did confronting (them) and your Lord does injustice to no one ever
And the Book shall be set in place; and thou wilt see the sinners fearful at what is in it, and saying, 'Alas for us! How is it with this Book, that it leaves nothing behind, small or great, but it has numbered it?' And they shall find all they wrought present, and thy Lord shall not wrong anyone
And the book (of records) is placed, then you see the guilty ones afraid of what is in it, and they say: “Woe to us, what is with this book that does not leave out any small or any large (deed) without taking it into account?” And they will find whatever they did present (in the book), and your Lord does not wrong anyone.
When their recorded life is presented, you will see how the criminals dread its content. They will say: “Pity on us. What kind of recording device is this that does not leave even the least deeds of ours left out? When they face their deeds in person, they will realize that your Lord wrongs no one the least
And the book will be placed before you, and you will see the sinful full of fear because of what is in it. They will say, “Woe to us, what a book this is. It leaves out nothing small or large, and explains it.” They will find all that they did placed before them, and not one will your Lord treat with injustice
And the record was placed, and yousg see the criminals fearful of whatever is in it, and they say, “Woe to us! What is with this record that leaves nothing, small or big, but it has enumerated it?” And they found whatever they had done present (before them), for yoursg Lord is never unjust to anyone.
And the Book shall be placed, and thou shalt see the sinners in fear of what is in it; and they will say, ' Alas, for us! what ails this Book, it leaves neither small nor great things alone, without numbering them?' and they shall find present what they have done; and thy Lord will not wrong any one
And the Book shall be placed - and you will see the guilty dreading what is written in it and saying, "Woe to us - what sort of a Book is this that it has not left out any small sin nor a great one, which it has not included!" And they found all that they did confronting them; and your Lord does not wrong any one
And the book will be set forth and then you will see the evildoers apprehensive of that which is in it and they will say, “Woe unto us! What is the matter with this book it leaves nothing small or big but makes a full record of it.” And they will find what they had done all brought forth and your Lord does not wrong a single one of them.
And the book wherein every one's actions are recorded shall be put into his hand; and thou shalt see the wicked in great terror, because of that which is written therein, and they shall say, Alas for us! What meaneth this book? It omitteth neither a small action nor a great one, but it compriseth the same; and they shall find that which they have wrought, present before their eyes: And thy Lord will not deal unjustly with any one
And the Book (of Deeds) shall be placed, and you shall see the sinners in fear of what is recorded therein; and they will say, "Alas, for us! What a Book is this, it leaves out neither small nor great things, without numbering them?" And they s
And the Book shall be set in place, and you will see the sinners fearful of what is in it. ' They shall say: 'Woe to us! How is it, this book omits nothing small or great, all are counted! ' And they shall find what they did is present, and Your Lord will wrong no one
And each shall have his book put into his hand: and thou shalt see the wicked in alarm at that which is therein: and they shall say, "O woe to us! what meaneth this Book? It leaveth neither small nor great unnoted down!" And they shall find all that they have wrought present to them, and thy Lord will not deal unjustly with any one
And was brought forth the Record (of man’s deeds) then you mark the Mujrimun fearful of what is (recorded) therein. And they will comment: “Oh, woe to us! What sort of Record is this that leaves neither a minor thing nor a major thing but it has fully recorded it." And they found what they did — placed before (them). And your Nourisher-Sustainer does not treat anyone with injustice
And the Book was set in place and thou wilt see the ones who sin being ones who are apprehensive as to what is in it. And they will say: Woe to us! What is this Book? It neither leaves out anything small or great, but counted everything. They will find present what their hands had done. And thy Lord does not wrong anyone.
The Book will be placed, and you will see the sinful in great terror because of what is therein. They will say, “Woe to us! What manner of book this is! It leaves out nothing, small or great, but takes account thereof.” They will find all their deeds presented, and your Lord will not cause injustice to anyone.
Then the book of their deeds will be placed before them. At that time you will see the sinners in great terror because of what is recorded therein. They will say: "Woe to us! What kind of a book is this? It leaves out nothing small or large: all is noted down!" They will find all that they did recorded therein. Your Lord will not be unjust to anyone in the least
And then the Record of their deeds shall be placed before them and you will see the guilty full of fear for what it contains, and will say: "Woe to us! What a Record this is! It leaves nothing, big or small, but encompasses it." They will find their deeds confronting them. Your Lord wrongs no one
And the book is placed, and thou seest the guilty fearing for what is in it, and they say: O woe to us! what a book is this! It leaves out neither a small thing nor a great one, but numbers them (all), and they find what they did confronting them. And thy Lord wrongs not any one
and the records (of deeds) will be placed, then you will see the criminals fearful of that which is in it and they will say, Ah! sorrowful is our state! what a record (of deeds) is this, it has not left (anything) small or great but has computed it." And they will find (all) that they did, present (in it), and your Fosterer does not deal unjustly with anyone.
And the Book shall be produced. And you will see the sinners scared of its contents. And they will say, "Oh, woe to us! What a book is this! It omits nothing, small or big, but mentions them all." And whatever they had done, they shall find it there. And your Lord causes no wrong to anyone
And the record of deeds will be placed (before everyone). So, you will see the evildoers terrified at the (sins, wrongs and offences) registered (in the record). And they will say: ‘Oh, woe to us! What is the matter with this record that it has left out neither any insignificant (wrong) nor any big (blunder)? It has rather taken into account (each and every act).’ And they will find (before them) whatever they used to do, and your Lord will not do injustice to anyone
And the record was displayed, so you see the criminals fearful of what is in it. And they Say: "Woe to us!, what is wrong with this record that it does not leave out anything small or large except that it has counted it." And they found what they had done present. And your Lord does not wrong anyone
And the record was displayed, so you see the criminals fearful of what is in it. And they say: "Woe to us! What is with this record that it does not leave out anything small or large but has counted it." And they found what they had done present. And your Lord does not wrong anyone.
And the record was displayed, so you see the criminals fearful of what is in it. And they say: "Woe to us! What is with this record that it does not leave out anything small or large but has counted it." And they found what they had done present. And your Lord does not wrong anyone.
And The Book was put/laid/raised , so you see the criminals/sinners afraid/cautious from what (is) in it, and they say: "Oh our calamity/scandal , what to that The Book , (it) does not leave out small/little and nor big/great except it counted/computed it ?" And they found what they made/did present, and your Lord does not cause injustice/oppression (to) anyone
And the record [of everyone's deeds] will be laid open; and thou wilt behold the guilty filled with dread at what [they see] therein; and they will exclaim: "Oh, woe unto us! What a record is this! It leaves out nothing, be it small or great, but takes everything into account!" For they will find all that they ever wrought [now] facing them, and [will know that] thy Sustainer does not wrong anyone
And the Book will be laid down (i.e. placed in one's hand). So you will see the criminals (feeling) timorous about what is in it, and they say, "oh woe to us! How is it with this Book, that it leaves out (nothing), small or great, except that it has enumerated it?" And they will find whatever they did present, and your Lord does no injustice to any one
And the Book is placed, and thou seest the guilty fearful of that which is therein, and they say: What kind of a Book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and thy Lord wrongeth no-one
When the record of every one's deeds is placed before him, you will see the criminals terrified from what the record contains. They will say, "Woe to us! What kind of record is this that has missed nothing small or great?" They will find whatever they have done right before their very eyes. Your Lord is not unjust to any one
And the book (of deeds) will be placed (before them), then you will see the guilty people scared of its contents and saying, .Woe to us! What a book is this! It has missed nothing, minor or major, but has taken it into account. Thus they will find whatever they did present before them, and your Lord will not wrong anyone
The Book (of deeds) will be placed, and you will see the ungodly sinners being frightened of that which is therein, and they will say: "Woe unto us! What kind of Book is this that leaves nothing, small or big, but recorded it with numbers!" They will find all what they did, present before them, and your Lord treats no one with unfairness.
The book (of deeds) shall be placed. And you will find the criminals panicky, afraid of what it might contain. They will say, "Oh, pity on us! What a book! Nothing is missing in it! Every single thing _ minor as well as major _ has been listed!" They will find everything they ever did, described (in the book in detail). Your Lord will be unfair to no one
The Book (of deeds) will be placed, and you will see the Ungodly Sinners in fear of what is (recorded) therein, and they will say: ‘Woe betide us!! What kind of Book is this that leaves nothing, small or large, but recorded it with numbers!’ They will find whatever they did present before them. And your lord treats no one with injustice.
Now the Book of personal records is laid open to view and you shall see the sinful alarmed at its contents and excited with sudden fear and apprehension of danger. They express their thoughts in words, thus: "Woe betide us. This book", they say, "does not leave out a minor or a major offense unrecorded", and they shall find that every single deed, good or back is being presented and then they shall realize that Allah, your Creator, wrongs no one
When the record will be laid out before them, the sinners will be frightened of what they see in it, and they will say, “Woe to us, what kind of record is this that doesn’t leave out anything small or big, it records everything.” They will find everything they had ever done in front of them. And your Lord is not unjust to anyone
And the record ˹of deeds˺ will be laid ˹open˺, and you will see the wicked in fear of what is ˹written˺ in it. They will cry, “Woe to us! What kind of record is this that does not leave any sin, small or large, unlisted?” They will find whatever they did present ˹before them˺. And your Lord will never wrong anyone.
And the book will be placed and you see the sinners anxious about what it contains and they say: woe to us, this book does not leave anything small or big without counting it. And they find present what they had done and your Lord does not wrong anyone.
The book will be laid down, and you shall see the sinners dismayed at the content. They will say: ‘Woe betide us! What can this Book mean? It omits nothing small or great: all is noted down!‘ and they shall find their deeds recorded there. Your Lord will wrong none
The record will be shown, and you will see the guilty fearful of its contents. They will say, "Woe to us. How come this book leaves nothing, small or large, without counting it?" They will find everything they had done brought forth. Your Lord is never unjust towards anyone.
And the Book [of deeds] will be laid [open], and you will see those who forced others to reject God's messages filled with dread at what is in it, and they will say, "Alas for us! What a record is this! It leaves out no deeds, small or great, but accounts for it!" They will find everything they ever did present [before them]. Your Lord will not be unjust to anyone.
And the Book [of deeds] will be laid [open], and you will see those who forced others to reject God’s messages filled with dread at what is in it, and they will say, "Alas for us! What a record is this! It leaves out no deeds, small or great, but accounts for it!" They will find everything they ever did present [before them]. Your Lord will not be unjust to anyone.
And the Book was positioned, and you will see the criminals are apprehensive from what was in it. And they are saying, “Woe to us! What is the matter of this book, it does not leave a small or a big, except it has enumerated it?” And they found what they had worked for was present. And Your Lord has not oppressed anyone.
And the Book (of deeds) is placed, and you see the guilty fearful at what is in it, and saying: 'Alas for us! What a Book is this, that it leaves out nothing, small or great, but it has numbered it?' And they will find all that they did confronting them; and your Lord does not treat anyone with injustice
The record [of everyone's deeds] will be laid open; and you will see the guilty filled with dread at what it contains. They will say: 'Woe to us! What a record is this! It leaves out nothing, small or great, but takes everything into account.' They will find all that they ever wrought now facing them. Your Lord does not wrong anyone.
The Book (Qur'an) will be laid open before all humanity and you will behold the guilty filled with fear what they see therein. Legislation at that time will be based on the Book. Those who were used to stealing the fruit of others' labor will be scared. They will say, "Oh, woe unto us! What kind of a Book is this! It leaves out nothing, be it small or great, but takes everything into account!" In the Divine System every deed, small or big will come forth (53:39-40). Universal Justice will prevail since your Lord does not wrong anyone. (This verse applies to the Hereafter as well in the form of the Divine Record Book, just as Hell and Paradise are frequently mentioned in the Qur'an applying to both lives)
And the Book shall be placed, then you will see the guilty fearing from what is in it, and they will say: Ah! woe to us! what a book is this! it does not omit a small one nor a great one, but numbers them (all); and what they had done they shall find present (there); and your Lord does not deal unjustly with anyone
And the Book of their deeds will be placed before them, and thou wilt see the guilty ones fearful at what is therein; and they will say, `O woe to us ! What kind of Book is this ! It leaves out nothing small or great but has recorded it.' And they will find all that they did confronting them, and thy Lord does not wrong anyone
And the Book will be set down. Then thou wilt see the guilty fearful of what is in it. And they will say, “Oh, woe unto us! What a book this is! It leaves out nothing, small or great, save that it has taken account thereof.” And they find present [therein] whatsoever they did. And thy Lord wrongs no one
And the Book (of deeds) will be placed (before you); And you will see the criminals in great fear because of what is (written) in there; They will say, "Woe (sorrow) to us! What a book this is! It does not leave out anything small or big, but takes account of it (in there)!" And they will find all that they did, present and placed (in writing) before them: And your Lord will not treat even one with injustice
The document will be placed, and you’ll see the guilty fearful of its contents. They will lament, “Woe to us! What kind of document is this that omits nothing, small or large, but takes it into account?” They will find everything they did present. Your Lord doesn’t wrong anyone.
And the book will be placed, and you will see the sinners fearful of its contents. And they will say, 'Woe to us! What is with this book that leaves nothing, small or big, but it has enumerated it?' They will find everything they had done present. Your Lord does not wrong anyone.
And the record [of deeds] will be placed [open], and you will see the criminals fearful of that within it, and they will say, "Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?" And they will find what they did present [before them]. And your Lord does injustice to no one
And the Book shall be placed, and you will see the sinners in fear of what is in it; and they will say, 'O woe to us! What is this Book, it leaves not a small thing nor a great thing but has counted it.' And they will find what they did present, and your Lord will not wrong anyone.
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And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice
And the Book (of Deeds) will be placed (before you); and thou wilt see the sinful in great terror because of what is (recorded) therein; they will say, "Ah! woe to us! what a Book is this! It leaves out nothing small or great, but takes account thereof!" They will find all that they did, placed before them: And not one will thy Lord treat with injustice
7
Their Helplessness
وَإِذۡ قُلۡنَا لِلۡمَلَـٰۤىِٕكَةِ ٱسۡجُدُوا۟ لِءَادَمَ فَسَجَدُوۤا۟ إِلَّاۤ إِبۡلِیسَ كَانَ مِنَ ٱلۡجِنِّ فَفَسَقَ عَنۡ أَمۡرِ رَبِّهِۦۤۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّیَّتَهُۥۤ أَوۡلِیَاۤءَ مِن دُونِی وَهُمۡ لَكُمۡ عَدُوُّۢۚ بِئۡسَ لِلظَّـٰلِمِینَ بَدَلࣰا ٥٠
We said to the angels, ‘Bow down before Adam,’ and they all bowed down, but not Iblis: he was one of the jinn and he disobeyed his Lord’s command. Are you [people] going to take him and his offspring as your masters instead of Me, even though they are your enemies? What a bad bargain for the evildoers
And (remember) when We said to the angels: “Prostrate to Adam,” all prostrated except Satan. He was one of the jinns; he disobeyed the command of its Lord. Will you then take him (Satan) and its progeny as your protectors rather than Me while they are enemies to you? What an evil is the exchange for the wrongdoers!
And recall what time we said unto the angels: prostrate yourselves before Adam, and they prostrated themselves, but Iblis did not; he was of the genii; so he trespassed the commandment of his Lord. Would ye then take him and his progeny as patrons instead of Me, whereas they are unto you an enemy III is for the wrong-doers an exchange
When We said to the angels: "Bow before Adam in adoration," they all bowed but Iblis. He was one of the jinni and rebelled against his Lord's command. And yet you take him and his offspring as your friends instead of Me, even though they are your enemies. How sad a substitute for the evil-doers
“And [mention] when We said to the angels, ‘Prostrate to Adam,’ and all but Iblis prostrated. He was of the jinn... (thus, in favor of his ego) he disobeyed the command of his Rabb (he did not have the knowledge of the reality [the jinni have no apprehension of the knowledge of the reality], they live purely by the ego. A.H.). So do you take him (Iblis) and his offspring as friends in My stead despite their enmity towards you? How bad a choice of friends for the wrongdoers!
When We said to the angels, ´Prostrate yourselves to Adam,´ they prostrated with the exception of Iblis. He was one of the jinn and wantonly deviated from his Lord´s command. Do you take him and his offspring as protectors apart from Me when they are your enemy? How evil is the exchange the wrongdoers make!
When We said to the angels, ‘Prostrate before Adam,’ they prostrated, but not Iblis. He was one of the jinn, so he transgressed against his Lord’s command. Will you then take him and his offspring for guardians in My stead, though they are your enemies? How evil a substitute for the wrongdoers
And (recall) when We said to the angels, "Prostrate before Adam!" and they all prostrated, but Iblis did not; he was of the jinn (created before humankind, from smokeless, scorching fire), and transgressed against his Lord’s command. Will you, then, take him and his offspring for guardians (to rely on and refer your affairs to) rather than Me, when they are an enemy to you? How evil an exchange for the wrongdoers
And (recall the time) when We said to the angels, `Submit to Adam.' So they all submitted (bowing), but Iblis (did not); he was one of the jinn, he disobeyed the command of his Lord. (Mankind!) would you (then) take him and his progeny (and cohorts) for friends rather than Me while they are your enemies? How evil is the substitute (of God) the unjust have chosen
And when We said to the angels, 'Bow yourselves to Adam'; so they bowed themselves, save Iblis; he was one of the jinn, and committed ungodliness against his Lord's command. What, and do you take him and his seed to be your friends, apart from Me, and they an enemy to you? How evil is that exchange for the evildoers
And (remember) when We said to the angels to be humble to Adam, then they (all) humbled except Iblis (Satan) who was of the Jinn, so He disobeyed his Lord’s order. Do you take him and his descendants as your supporters instead of Me while they are your enemies? What a miserable exchange for the wrongdoers.
Recall when I asked the angels to prostrate to Adam. They all obeyed. Satan, however, who was a Jinn (not a human nor an angel) disregarded his Lord’s Command. Do you then take him and his off springs as your lords rather than Me while knowing that they are your enemies? How unjust of you to treat yourselves like this
Behold, We said to the angels, “Bow down to Adam,” They bowed down, except Lucifer. He was one of the jinn, and he ignored the command of his Lord. Will you then take him and his dupes as protectors rather than Me? They are enemies to you. Miserable will be the reward for the wrongdoers
And recall when We said to the angels, “Prostrate to Adam.” So they prostrated—but not Iblis. He was one of the unseen beings, so he defied the command of his Lord. Will you take him and his offspring as guardians apart from Me when they are an enemy to you? What a miserable bargain for the unjust!
And when we said to the angels, ' Adore Adam,' they adored him, save only Iblis, who was of the ginn, who revolted from the bidding of his Lord. 'What! will ye then take him and his seed as patrons, rather than me, when they are foes of yours? bad for the wrong-doers is the exchange!
And recall when We commanded the angels that, "Prostrate before Adam" - so they all prostrated, except Iblis; he was of the jinn, he therefore rebelled against his Lord’s command; "What! You choose him and his offspring as your friends instead of Me, whereas they are your enemies?" And what an evil alternative did the unjust get
And when We said to the angels, “Bow down for Adam” forthright they all bowed down except Iblis who was from the Jinn folk so He renegaded against the commandment of his Lord. Will you then take him and his progeny as allies instead of Me even though they are your enemy? What a woeful substitute for the wrongdoers.
Remember when We said unto the angels, worship ye Adam: And they all worshipped him, except Eblis, who was one of the genii, and departed from the command of his Lord. Will ye therefore take him and his offspring for your patrons besides Me, notwithstanding they are your enemies? Miserable shall such a change be to the ungodly
And (remember) when We said to the angels, "Fall prostrate in obeisance before Adam," they fell prostrate in obeisance, save only Iblis, who was of the Jinn, and who revolted against the command of his Lord. What! Will you then take him and his
When We said to the angels: 'Prostrate yourselves before Adam, ' all prostrated themselves except iblis, who was one of the jinn, disobedient to the command of his Lord. Would you then take him and his descendants to be your guardians, other than Me, when they are your clear enemy? How evil is the exchange for the harmdoers
When we said to the angels, "Prostrate yourselves before Adam," they all prostrated them save Eblis, who was of the Djinn, and revolted from his Lord's behest. behest. - What! will ye then take him and his offspring as patrons rather than Me? and they your enemies? Sad exchange for the ungodly
And (bring to mind) when We said to the angels: "prostrate (to Me) for Adam." So they prostrated except Iblis. He was out of the jinns, that is why he disobeyed against the Command of his Nourisher-Sustainer. Will you (O mankind!) then take him (Iblis) and his followings as auliya apart from Me, while they are enemies to you? Evil is the bartering for the transgressors
And mention when We said to the angels: Prostrate yourselves to Adam! So they prostrated themselves but Iblis. He had been among the jinn and he disobeyed the command of His Lord. Will you, then, take him to yourselves and his offspring to be protectors other than Me while they are an enemy to you? Miserable was it to give in place ones who are unjust!
We said to the angels, “Bow to Adam.” They bowed, except Iblis. He was one of the spirit-beings. He broke the command of his Lord. Will you then accept him and his posterity as supporters rather than Me? They are enemies to you. The exchange would be disaster for the sinners.
When We said to the angels: "Prostrate yourself before Adam," all prostrated themselves except Iblees (Satan), who was one of the Jinns and chose to disobey the command of his Lord. Would you then take him and his children as your protectors rather than Me, even though they are your enemies? What a bad substitute the wrongdoers have chosen
And recall when We said to the angels: "Prostrate yourselves before Adam"; all of them fell prostrate, except Iblis. He was of the jinn and so disobeyed the command of his Lord. Will you, then, take him and his progeny as your guardians rather than Me although they are your open enemies? What an evil substitute are these wrong-doers taking
And when We said to the angels: Make submission to Adam, they submitted except Iblis. He was of the jinn, so he transgressed the commandment of his Lord. Will you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is the exchange for the unjust
And when We said to the angels, "Bow down before Adam," so they (all) bowed down except Iblis, he was of the jinn so he went beyond the limits of the commandment of his Fosterer. What ! would you then take him and his descendants as friends besides Me while they are your enemies ? (The friendship of Iblis, compared to the friendship of Allah, is) an evil exchange for those who are unjust.
And when We asked the angels to prostrate to Adam, they all did prostrate, but Iblees did not! e was a jinni, and he swerved from the commandment of his Lord. Would you then take him and his progeny, rather than Me, as awliya, and they are your enemies? What a miserable exchange for the wrongdoers
And (recall) when We said to the angels: ‘Prostrate yourselves before Adam (in veneration).’ So they all prostrated themselves except Iblis. He (Iblis) was of the jinn, and he walked out of the obedience to his Lord. Are you taking him and his offspring for friends leaving Me, whereas, in truth, they are your enemies? How evil a substitute the evildoers (have opted in My place)
And We said to the Angels: "Submit to Adam." So they all submitted except for Satan, he was of the Jinn, so he disobeyed the order of his Lord. "Will you take him and his progeny as allies besides Me, while they are your enemy" Miserable for the wicked is the substitute
And We said to the angels: "Yield to Adam." So they all yielded except for Satan. He was of the Jinn, he disobeyed the order of his Lord. Will you take him and his progeny as allies besides Me, while they are your enemy? Miserable for the transgressors is the substitute!
And We said to the angels: "Yield to Adam." So they all yielded except for Satan. He was of the Jinn, he disobeyed the order of his Lord. Will you take him and his progeny as allies besides Me, while they are your enemy? Miserable for the transgressors is the substitute!
And when We said to the angels: "Prostrate to Adam, so they prostrated except Satan/Iblis (he) was from the Jinns/an intelligent free willing creature created before man , so he debauched from his Lord's order/command , do you take him and his descendants (as) guardians/allies from other than Me? And they are for you an enemy, and how bad to the unjust/oppressive an exchange/replacement/substitution
AND [remember that] when We told the angels, "Prostrate yourselves before Adam," they all prostrated themselves, save Iblis: he [too] was one of those invisible beings, but then he turned away from his Sustainer's command. Will you, then, take him and his cohorts for (your], masters instead of Me, although they are your foe? How vile an exchange on the evildoers' part
And as We said to the Angels, "Prostrate (yourselves) to Adam." So they prostrated themselves, except Iblas. He was one of the jinn, so he (was immoral and) rebelled against his Lord's Command. Do you then take him to yourselves and his offspring to be (your) patrons, apart from Me, and they are an enemy to you? Miserable is it (as) an exchange for the unjust (ones)
And (remember) when We said unto the angels: Fall prostrate before Adam, and they fell prostrate, all save Iblis. He was of the jinn, so he rebelled against his Lord's command. Will ye choose him and his seed for your protecting friends instead of Me, when they are an enemy unto you? Calamitous is the exchange for evil-doers
When We told the angels to prostrate before Adam they all obeyed except Iblis. He was a jinn and he sinned against the command of his Lord. Why do you (people) obey him and his offspring instead of Me, even though they are your enemies? How terrible will be the recompense that the wrong doers will receive
(Recall) when We said to the angels, .Prostrate yourselves before ‘Adam. So, they prostrated themselves, all of them but Iblis (Satan). He was of the Jinn, so he rebelled against the command of your Lord. Do you still take him and his progeny as friends instead of Me, while they are enemy to you? Evil is he as substitute (of obedience to Allah) for wrongdoers
(Mention) when We said unto the ‘Angels’: "Prostrate yourselves to ‘Adam’." Thus. they prostrated themselves, except for ‘Iblīs’ (-’Satan’ -). He was one of the jinn. He disobeyed the command of his Lord. Will you then take him and his offspring as guardians rather than Me while they are your enemies? Ruinous is the exchange for the iniquitous!
When We ordered the Angels to prostrate themselves before Adam, they all did _ except Iblees (Shaitan). He is a jinn and he defied the command of your Lord. Yet, instead of Me (Allah) you accept him (Shaitan) and his descendants, as friends _ even though they are the enemies. Evil is the final end of the evil doers
And (mention) when We said unto the Angels: ‘Prostrate yourselves to Adam’, so they prostrated except for Iblīs- (Satan). He was one of the jinn, He rebelled against the command of his Lord. Will you then take him and his progeny as guardians rather than Me when they are your enemies? what a miserable alternative for those who have voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims!
For once We said to the angels: "Prostrate yourselves to Adam in adoration, and the angels prostrated to Adam in comely order praise and admiration except Iblis, AL-Shaytan-to-be, who was a Jinn juxtaposed* to the angels and by consequence he disobeyed Allah, his Creator. So conditioned, do you people take him and his progeny as tutelary guardians besides Allah when they are your avowed enemy! Evil indeed is the substitute adopted by the wrongful of actions
And remember when We said to the Angels, “Prostrate to Adam,” they prostrated except Satan. He was from the Jinns. He disobeyed his Lord’s order. So, are you going to take him and his followers as your friends beside Me, yet they are your enemies? What a wretched alternative have the wrongdoers chosen!
And ˹remember˺ when We said to the angels, “Prostrate before Adam,” so they all did—but not Iblîs, who was one of the jinn, but he rebelled against the command of his Lord. Would you then take him and his descendants as patrons instead of Me, although they are your enemy? What an evil alternative for the wrongdoers ˹to choose˺!
And when We said to the angels: prostrate before Adam, they prostrated except Iblis (the devil) who was from among the Jinn and deviated from the command of his Lord - are you then going to take him and his descendants as protecting friends besides Me when they are an enemy to you? A bad swap for the wrongdoers.
And when We said to the angels: ‘Prostrate yourselves before Adam,‘ all prostrated themselves except Satan, who was a jinnee disobedient to his Lord. Would you then serve him and his offspring as your masters rather than Myself, despite their enmity towards you? A sad substitute the wrongdoers have chosen
We said to the angels, "Fall prostrate before Adam." They fell prostrate, except Satan. He became a jinn, for he disobeyed the order of His Lord. Will you choose him and his descendants as lords instead of Me, even though they are your enemies? What a miserable substitute!
And [mention] when We told the angels, "Prostrate yourselves before Adam," and they all prostrated themselves, except for Iblis. He was of the jinn, but he disobeyed his Lord's command. Do you [seriously consider] choosing him and his descendants as allies instead of Me, when they are your enemies? How despicable a bargain this is for the unjust?
And [mention] when We told the angels, "Prostrate yourselves before Adam," and they all prostrated themselves, except for Iblīs. He was of the jinn, but he disobeyed his Lord’s command. Do you [seriously consider] choosing him and his descendants as allies instead of Me when they are your enemies? How despicable a bargain this is for the unjust?
And when We said to the angels, “prostrate for Adam.” So, they prostrated, except for Iblis. He was from the jinn, so he debauched about his Lord’s command. So, are you taking him and his offspring as guardians without Me, while they are an enemy for you? Wretched it is for the oppressors as an exchange.
And (remember) when We said to the angels: 'Prostrate to Adam,' So they (all) prostrated except Iblis; he was of the jinn, and he rebelled against his Lord's command. Will you then choose him and his seed as your protecting friends instead of Me, when they are enemies to you? Evil would be the exchange for the unjust
When We said to the angels: 'Prostrate yourselves before Adam,' they all prostrated themselves. Not so Iblīs, who belonged to the jinn and he disobeyed his Lord's command. Will you, then, take him and his progeny for your masters instead of Me, when they are enemies to you? Vile is the substitute for the wrongdoers!
Recall when We told the angels, "Bow yourselves before Adam!" They all bowed except Iblis. He was of the hidden selfish desires that drifted away from his Lord's Command. Will you still befriend him and his comrades? What a miserable exchange do the wrongdoers make for the right guidance! (2:30-38)
And when We said to the angels: Make obeisance to Adam; they made obeisance but Iblis (did it not). He was of the jinn, so he transgressed the commandment of his Lord. What! would you then take him and his offspring for friends rather than Me, and they are your enemies? Evil is (this) change for the unjust
And call to mind the time when WE said to the angels, `Submit to Adam,' and they all submitted but Iblis did not. HE was one of the jinn; and he disobeyed the command of his Lord. Will you than take him and his offspring for friends instead of ME while they are your enemies? Evil is the exchange for the wrongdoers
When We said unto the angels, “Prostrate before Adam,” they prostrated, save Iblis. He was of the jinn and he deviated from the command of his Lord. Will you then take him and his progeny as protectors apart from Me, though they are an enemy unto you? How evil an exchange for the wrongdoers
And (remember) when We said to the angels: "Bow down to Adam:" So they (all) bowed except Iblis (Satan). He was one of the (chief) jinns', and he (willfully) disobeyed the command of his Lord. Will you then take him and his progeny (and his klan) as (your) protectors rather than Me? While they (the klan of Satans) are enemies to you! Evil will be the exchange for the evildoers
When We commanded the angels to prostrate themselves before Adam, they all did, except for Iblis. He belonged to jinn and deviated from his Lord’s command. Will you then take him and his offspring as allies, even though they are your enemies? What a terrible substitute for the wrongdoers!
We said to the angels, 'Bow down to Adam.' So they bowed down, except for Satan. He was of the jinn, and he defied the command of his Lord. Will you take him and his offspring as lords instead of Me, when they are an enemy to you? Evil is the exchange for the wrongdoers
And [mention] when We said to the angels, "Prostrate to Adam," and they prostrated, except for Iblees. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are enemies to you? Wretched it is for the wrongdoers as an exchange
And when We said to the angels, 'Prostrate to Adam,' So they prostrated except Iblis. He was of the jinn, and he disobeyed the command of his Lord. Will you then take him and his offspring as patrons besides Me, while they are an enemy to you? Evil is the exchange for wrongdoers.
Not available
Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Ev il would be the exchange for the wrong-doers
Behold! We said to the angels, "Bow down to Adam": They bowed down except Iblis. He was one of the Jinns, and he broke the Command of his Lord. Will ye then take him and his progeny as protectors rather than Me? And they are enemies to you! Evil would be the exchange for the wrong-doers
۞ مَّاۤ أَشۡهَدتُّهُمۡ خَلۡقَ ٱلسَّمَـٰوَ ٰتِ وَٱلۡأَرۡضِ وَلَا خَلۡقَ أَنفُسِهِمۡ وَمَا كُنتُ مُتَّخِذَ ٱلۡمُضِلِّینَ عَضُدࣰا ٥١
I did not make them witnesses to the creation of the heavens and earth, nor to their own creation; I do not take as My supporters those who lead others astray
(Allah) did not make them (Satan and its offspring) to witness the creation of the heavens and the earth, nor their own creation, nor I (Allah) took the misleaders (of mankind) as helpers.
I Made them not present at the creation of the heavens and the earth nor at the creation of themselves; nor was I one to take the seducers as supporters
I did not call them to witness the creation of the heavens and the earth, nor their own creation. I would not take as helpers those who lead (men) astray
I did not hold them (the jinni) witness to the creation of the heavens and the earth, or to the creation of themselves! Never can those who lead the people astray be in servitude to Me!
I did not make them witnesses of the creation of the heavens and the earth nor of their own creation. I would not take as assistants those who lead astray!
I did not make them a witness to the creation of the heavens and the earth, nor to their own creation, nor do I take those who mislead as assistants
I did not make them (Iblis and his offspring) witnesses to the creation of the heavens and the earth, nor of the creation of their own selves, nor did I (being absolutely beyond need) ever take as helpers those that lead (humankind) astray
I did not call them (- Iblis and his cohorts) to make them witness and to help at (the time of) the creation of the heavens and the earth nor at (the time of) their own creation. I would never take those who lead (others) astray for (My) helpers
I made them not witnesses of the creation of the heavens and earth, neither of the creation of themselves; I would not ever take those who lead others astray to be My supporters
I did not make them witness the creation of the skies and the earth or creation of themselves, and I did not take those who misguide as an assistant.
They (Satan and his companions) were not present when I created the heavens and the earth; they were not present when I created themselves either. I do not take those who mislead the others as My helper
I did not call them to witness the creation of the heavens and the earth, nor their own creation, nor do I take helpers who lead the people astray
I did not make them witness the creation of the heavens and the earth, nor their own creation, and never was I to take the misguiding people for assistants.
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves, nor did I take those who lead astray for my supporters
Neither did I make them witness the creations of the heavens and the earth, nor witness their own creation; nor does it befit My Majesty to choose misleaders as aides
I did not make them witness the creation of the heavens and of the earth nor the creation of their own souls and I am not going to take those that misguide others as helpers.
I called not them to be present at the creation of the heavens and of the earth, nor at the creation of themselves, neither did I take those seducers for my assistants
I made them not witnesses of the creation of the heavens and the earth, nor of the creation of themselves, nor did I take for My helpers those who lead astray
Neither did I make them witnesses at the creation of the heavens and the earth, nor at their own creation. I would never take those who lead others astray to be My supporters
I made them not witnesses of the creation of the Heavens and of the Earth, nor of their own creation, neither did I take seducers as my helpers
I did not make them witness to the creation of the heavens and the earth, nor their own creation. And I am never to be One Who picks up as helpers those who lead people astray
I called them not to witness the creation of the heavens and the earth nor to their own creation of themselves nor took I to myself the ones who are led astray as assistants.
I did not call them to witness the creation of the skies and the earth or their own creation. It is not for Me to take such helpers as those who lead astray.
I did not call them to witness the creation of the heavens and the earth, nor their own creation, nor do I take those who lead mankind astray as My supporters
I did not call them to witness the creation of the heavens and the earth, nor in their own creation. I do not seek the aid of those who lead people astray
I made them not to witness the creation of the heavens and the earth, nor their own creation. Nor could I take those who mislead for aiders
I did not make them witness the creation of the skies and the earth nor their own creation and I am not One to take misleaders as helpers.
I did not make them witness the creation of the heavens and the earth, nor of the creation of their own selves. And there was no question of my taking those who mislead as helping hands
I called them neither (for assistance or witness) on the creation of the heavens and the earth, nor (at the time of) their own creation. Nor was it My Glory to take the inciters of misguidance as (My) supporters
I did not make them witness the creation of heavens and Earth, nor the creation of themselves. Nor do I take the misleaders as helpers
I did not make them witness the creation of the heavens and the earth, nor the creation of themselves. Nor do I take the misleaders as helpers.
I did not make them witness the creation of the heavens and the earth, nor the creation of themselves. Nor do I take the misleaders as helpers.
I did not make them witness/testify the skies'/space's and the earth's/Planet Earth's creation, and nor creation (of) themselves, and I was not taking the misguiders (as) support/help/assistance
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own selves; and neither do I [have any need to] take as My helpers those [beings] that lead [men] astray
In no way did I make them to witness the creation of the heavens and the earth, neither the creation of themselves; and in no way would I take to Me the leaders into error (i.e., misleaders) as supporters
I made them not to witness the creation of the heavens and the earth, nor their own creation; nor choose I misleaders for (My) helpers
I did not call (the unjust) to witness the creation of the heavens and earth nor to witness their own creation nor did I want to be helped by those who lead people astray
I did not make them witnesses of the creation of the heavens and the earth, nor of their own creation. I was not such that I should take the misleaders as helpers
I made them not to witness the creation of the heavens and earth or to the creation of their own selves. I would never take those who lead others astray to be My Assistants.
I did not let them witness the creation of the heavens and the earth, nor the creation of their own selves. I wouldn´t accept as aides those who lead men astray
I did not call them to witness the creation of the heavens and the earth, nor of the creation of their own selves, nor would I ever take the deceivers as helpers.
Never did I invite them -neither these nor those nor any creature- to be present, to spectate or to be associated with the event of the creation of the heavens and the earth nor of themselves -in reference to Adam- nor did I need help nor is it befitting. It is not Allah Who would use the help of others not to mention the wicked who mislead people
I didn’t make them witnesses at the time of creation of the Heavens and Earth, nor in their own creation. I don’t take as helpers those who misguide others.
I never called them to witness the creation of the heavens and the earth or ˹even˺ their own creation, nor would I take the misleaders as helpers.
I did not let them witness the creation of the heavens and the earth nor the creation of themselves and I did not take the support of those who lead astray.
I did not call them to witness at the creation of the heavens and the earth, nor at their own creation; nor was I to seek the aid of those who were to lead mankind astray
I never permitted them to witness the creation of the heavens and the earth, nor the creation of themselves. Nor do I permit the wicked to work in My kingdom.
I did not make them witness to the creation of the heavens and earth, nor to their own creation, and neither do I have any need to take those who lead others astray as my helpers.
I did not make them witness to the creation of the heavens and Earth, nor to their own creation, and neither do I have any need to take those who lead others astray as my helpers.
I did not let them witness the skies creation and the earth, nor creation of themselves; and I was not taking the misleaders as assistants.
I did not make them to witness the creation of the heavens and the earth, nor of the creation of their selves, nor choose I misleaders for (My) helpers
I did not call them to witness at the creation of the heavens and the earth, nor at their own creation; nor do I seek aid from those who lead people astray.
I never permitted any creatures to witness the creation of the heavens and the earth, nor their own creation. And neither do I need to take as My helpers those beings (religious leaders) who lead people astray
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of their own souls; nor could I take those who lead (others) astray for aiders
I did not make them witness the creation of the heavens and the earth, nor their own creation; nor could I take as helpers those who lead people astray
I did not make them witnesses to the creation of the heavens and the earth, nor to their own creation. And I take not those who lead astray as a support
I did not call them to see the creation of the heavens and the earth, nor (even) their own creation: And it is not for Me to take as helpers those who lead (men) astray
I didn’t make them witness the creation of the heavens and the earth, nor their own creation. I don’t take misleaders as helpers.
I did not call them to witness the creation of the heavens and the earth, nor their own creation; and I do not take the misleaders for assistants
I did not make them witness to the creation of the heavens and the earth or to the creation of themselves, and I would not have taken the misguiders as assistants
I did not make them witnesses of the creation of the heavens and the earth, nor of the creation of themselves, and I am not one who takes the misleaders as assistants.
Not available
I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray
I called them not to witness the creation of the heavens and the earth, nor (even) their own creation: nor is it for helpers such as Me to take as lead (men) astray
وَیَوۡمَ یَقُولُ نَادُوا۟ شُرَكَاۤءِیَ ٱلَّذِینَ زَعَمۡتُمۡ فَدَعَوۡهُمۡ فَلَمۡ یَسۡتَجِیبُوا۟ لَهُمۡ وَجَعَلۡنَا بَیۡنَهُم مَّوۡبِقࣰا ٥٢
On the Day God will say, ‘Call on those you claimed were My partners,’ they will call them but they will not answer; We shall set a deadly gulf between them
And (remember) the Day when He will say: “Call those partners of Mine whom you claimed.” They will cry to them but they will not answer them and We shall put a barrier between them.
And beware a Day whereon He will say: cry unto my associates say cry unto whom ye fancied. So they will call unto them, and they will answer them not, and We shall place between them a partition
The day He will say: "Call those you had called My compeers," they will call them, but will get no response, and We shall place a gulf between them
During that time when it is said, “Call My partners whom you assumed existed”, and they will call upon them, but they will not respond to them... We have put an unsurpassable barrier between them.
On the Day He says, ´Call My partner-gods, those for whom you made such claims,´ they will call on them but they will not respond to them. We will place between them an unbridgeable gulf.
The day He will say, ‘Call those whom you maintained to be My partners,’ they will call them, but they will not respond to them, for We shall place an abyss between them
The Day (will come when) He will say, "Now call upon all those whom you alleged to be My partners." Thereupon they will invoke them, but they will not respond to them, and We will place between them an unbridgeable gulf
And (beware of) the day when He will say, `Call on My (so called) partners about whom you had many pretensions.' Thereupon they will call on them but they will give them no answer, and We shall make their association with them a (cause of their) perdition
And on the day He shall say, 'Call on My associates whom you asserted'; and then they shall call on them, but they will not answer them, and We shall set a gulf between them
And on a day when He says: “Call out those whom you claimed to be My partners,” then they call on them, but they would not answer them, and We put a place of destruction between them.
On the Day of Judgment, I will ask the disbelievers to call upon those whom they assumed to be My partners . They will do so but there will be no response. They will find a thick barrier separating them from each other
One day He will say, “Call on those whom you thought to be My partners,” And they will call on them, but they will not listen to them, and We will make for them a place of common perdition
And on the day when He says, “Call on My associates whom you have claimed.” So they called on them, but they did not respond to them. And We placed between them a barrier.
On the day when He shall say, 'Call ye my partners whom ye pretend:' and they shall call on them, but they shall not answer them; and we will set the vale of perdition between them
And the Day when He will proclaim, "Call those partners of Mine whom you had assumed" - so they will call out to them - they will not answer them, and We shall create a field of destruction between them
On the day when He would say, “Call My partners which you have claimed, then they call them but they will not respond to them and We placed between them an abyss of destruction.”
On a certain day, God shall say unto the idolaters, call those whom ye imagined to be my companions, to protect you: And they shall call them, but they shall not answer them; and We will place a valley of destruction between them
(Be mindful) Of the day when He shall say, "Call you upon My pretend partners" and they shall call on them, but they shall not answer them; and We will set the vale of perdition between them
And the Day He will say: 'Call on those whom you claimed to be My associates. ' They will invoke them, but they will receive no answer, for We shall place a gulf between them
On a certain day, God shall say, "Call ye on the companions ye joined with me, deeming them to be gods:" and they shall call on them, but they shall not answer them: then will we place a valley of perdition between them
And (bring to mind) the Day, He says: “Call those (so-called) partners of Mine whom you boasted.” Then they cried to them but they did not respond to them and We placed a barrier between them
And on a Day when He will say: Cry out to My associates, those who you claimed. Then, they will call out to them, but they will not respond to them and We will make a gulf of doom between them.
One day He will say, “Call on those you thought to be My partners.” They will call on them, but they will not hear them because We will have placed between them a separation.
On the Day of Judgment Allah will say to them: "Call on those whom you thought to be My partners." They will call them but will receive no answer; and We shall cause animosity between them
What will such people do on the Day when the Lord will say: "Now call upon all those whom you believed to be My partners?" Thereupon they will call upon them, but they will not respond to their call; and We shall make them a common pit of doom
And one day He will say: Call on those whom you considered to be My partners. So they will call on them, but they will not answer them, and We shall cause a separation between them
And the day (when) He will say, "Call those whom you claimed to be My partners." So they will call them but they will not respond to them and We will make a partition between them.
And on the Day when He shall say, "Call those whom you considered to be My associates!" So they shall call them, but they shall not respond to them. And We shall place a destructive barrier between them
And (remember) the Day (when) Allah will say: ‘Call those that you deemed to be My peers.’ So they will call them, but they will not give them any answer, and We shall place between them (a valley of Hell), the site of destruction
The Day when He says: "Call on your partners that you had claimed." So they called them, but they did not respond to them. And We made between them a barrier
The Day when He says: "Call on your partners that you had claimed." So they called them, but they did not respond to them. And We made between them a barrier.
The Day when He says: "Call on your partners that you had claimed." So they called them, but they did not respond to them. And We made between them a place of annihilation.
And a day , He says: "Call my partners those whom you claimed/alleged ." So they called them, so they did not answer/reply to them, and We made/put between them a barrier/shut off
Hence, [bear in mind] the Day on which He will say, "Call [now] unto those beings whom you imagined to have a share in My divinity!" - whereupon they will invoke them, but those [beings] will not respond to them: for We shall have placed between them an unbridgeable gulf
And on the Day He will say, "Call out My associates whom you asserted." So they will call on them, yet they will not respond to them; and We will make a chasm between them
And (be mindful of) the Day when He will say: Call those partners of Mine whom ye pretended. Then they will cry unto them, but they will not hear their prayer, and We shall set a gulf of doom between them
On the day when God asks the idolators to seek help from their idols, they will call their idols for help. But the idols will not answer them; We shall separate the two parties from each other by a destructive gulf
(Recall) the Day when He will say, .Call My ‘partners‘ whom you claimed as such. So, they will call them, but they will not respond to them, and We will put a destructive barrier between them
(Mention) the day when He will say: "Call those (so-called) partners of Mine whom you alleged." So they will call on them, but they will not respond to them, and We will set up barrier ( valley of doom ) between them.
That day He will say, "Go on! Scream and call (for help) all those you claimed were My partners". And call they would, indeed! But they shall receive no response! We shall place a barrier between them
And (mention) the day when He will say: ‘Call on those whom you claimed to be my partners’. So they will invoke them, but they won’t respond to them. And We will set up a barrier- (valley of doom) between them.
The Day shall come when Allah says to the infidels: "Call forth My partners whom you presumed to share My divine nature and Omnipotence", and they shall do so, but their gods shall give back no answer, and We established between them - they and their gods- in life below the relationship leading to their final damnation
On the Day He will say, “Call upon those who you thought were My partners,” they will not answer them. We will place between them an unbridgeable gulf.
And ˹beware of˺ the Day He will say, “Call upon those you claimed were My associate-gods.” So they will call them, but will receive no response. And We will make them ˹all˺ share in the same doom.
And on the day He says: call whom you claim to be My associates, then they call them but they do not respond to them and We place a barrier between them.
On that day He will say: ‘Call on those you claimed to be My partners.‘ They will invoke them, but they will make no answer; for We shall place a deadly gulf between them.
The day will come when He says, "Call upon My partners, whom you claimed to be gods beside Me," they will call on them, but they will not respond to them. An insurmountable barrier will separate them from each other.
And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they [the unjust] will call on them, but they [the partners] will not respond to them, for we shall place an unbridgeable divide between them.
And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they [the unjust] will call on them, but they [the partners] will not respond to them, for we shall place an unbridgeable divide between them.
And on a Day when He will say, “Call on My associates whom you have claimed.” Then they will call on them, so they do not respond to them. And We set up wrecking barriers between them.
And (remember) the Day (of Judgment) when He will say (to the polytheists): 'Call on those whom you considered to be My partners.' So they shall call on them, but they will not answer them, and We will cause between them a valley of perdition
Once day He will say, 'Call now on those beings whom you alleged to be My partners!' They will invoke them, but those [beings] will not respond to them; for We shall have placed an unbridgeable gulf between them.
Be mindful of the Day when He will say, "Call those whom you assigned as My partners." Then they will call upon them, but they will not hear their call. We shall set a gulf of doom between them
And on the day when He shall say: Call on those whom you considered to be My associates. So they shall call on them, but they shall not answer them, and We will cause a separation between them
And remember the day when HE will say to them, `Call those whom you deemed to be MY partners.' Then will they call on them, but they will not answer them; and WE shall place a barrier between them
On the Day when He says, “Call those whom you claimed as My partners,” they will call upon them, but they will not respond to them, and We will place a gulf between them
And (remember) the Day, when He will say, "Call on those whom you thought to be My 'partners', " and (when) they will call on them, but they will not listen, and We shall make for them a (common) place of endless sorrow
On that Day, He will say, “Call upon those you claimed were My partners.” They will call upon them, but they won’t answer them. We put a gap between them.
On the Day when He will say, 'Call on My partners whom you have claimed.' They will call on them, but they will not answer them. And We will place between them a barrier
And [warn of] the Day when He will say, "Call 'My partners' whom you claimed," and they will invoke them, but they will not respond to them. And We will put between them [a valley of] destruction
And on the day He will say, 'Call My partners, those who you claimed.' Then they will call them but they will not answer them. And We will make a barrier between them.
Not available
One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition
One Day He will say, "Call on those whom ye thought to be My partners," and they will call on them, but they will not listen to them; and We shall make for them a place of common perdition
وَرَءَا ٱلۡمُجۡرِمُونَ ٱلنَّارَ فَظَنُّوۤا۟ أَنَّهُم مُّوَاقِعُوهَا وَلَمۡ یَجِدُوا۟ عَنۡهَا مَصۡرِفࣰا ٥٣
The evildoers will see the Fire and they will realize that they are about to fall into it: they will find no escape from it
And the sinners will see the fire and realize that they have to fall therein. And they will not find a way of escape from it.
And the culprits will behold the Fire and imagine that they are about to fall therein, and they shall not find therefrom a way of escape
The sinners will see the Fire and know that they will be thrown into it and will not find a way of escape from it
When the guilty ones saw the fire, they were certain they were going to fall in... There was no other destination for them but the fire!
The evildoers will see the Fire and realise they are going to fall into it and find no way of escaping from it.
The guilty will sight the Fire and know that they will fall into it, for they will find no means to circumvent it
And the disbelieving criminals will see the Fire and know certainly that they are bound to fall into it, and they will find no way of escape from it
And those who cut off their ties (with Allah) will see the fire and realize that they are going to fall into it, and they shall find no way of escape from it
Then the evildoers will see the Fire, and think that they are about to fall into it, and will find no escape from it
And the guilty ones see the fire and they think indeed they are to fall into it, and they do not find any escape from it.
The guilty ones will see the Fire and understand that soon they will fall into it, yet they cannot escape the inescapable
And the sinful will see the fire and realize that they must fall therein. No way will they find to get away from it
Then the criminals saw the Fire, so they realized that they were bound to tumble into it and they found no escape from it.
and the sinners shall see the fire, and shall think that they are going to fall therein, and shall find no escape therefrom
And when the guilty see hell, they will be certain of falling into it, and will find no place to escape from it
And the evildoers will see the fire and will think that they are going to fall in it and they will find no place of escape from it.
And the wicked shall see hell fire; and they shall know that they shall be thrown into the same, and they shall find no way to avoid it
And the guilty shall see the Fire, and shall know that they are about to fall therein, and shall find no escape there from
And when the evildoers see the Fire of Hell they will reckon it is there they shall fall. They shall find no escape from it
And the wicked shall see the fire, and shall have a foreboding that they shall be flung into it, and they shall find no escape from it
And the criminals saw the Fire, and they became certain that they are to fall down onto it and they did not find a place of escape therefrom
And the unjust will see the ones who sin in the fire. They thought that they are ones who are about to fall in it and they will not find a place to turn from it.
The sinful will see the fire and realize that they have to fall into it. They will not find a way out.
The criminals will see the fire and realize that they are going to fall into it; but will find no place to escape
and the guilty shall behold the Fire and know that they are bound to fall into it, and will find no escape from it
And the guilty will see the Fire, and know that they are about to fall into it, and they will find no escape from it
And (when) the criminals will see the fire, then they will guess that they have to fall into it, and they will not find (any way) of turning away from it.
And the sinners shall see the Fire, and they shall know that they are going to fall into it. And they shall find no way out therefrom
And the evildoers will see the Fire of Hell, and realize that certainly they are about to fall into it. And they will not be able to find any means to escape from it
And the criminals saw the Fire, and they realized they will be placed in it, and they did not find any way to avert it
And the criminals saw the Fire, and they realized they will be placed in it, and they did not find any way to avert it.
And the criminals saw the Fire, and they realized they will be placed in it, and they did not find any way to avert it.
And the criminals/sinners saw/understood the fire, so they thought/assumed that they (are) falling/landing/expecting in it, and they did not find from it a diversion/return
And those who were lost in sin will behold the fire, and will know that they are bound to fall into it, and will find no way of escape therefrom
And the criminals will see the Fire; so they expect that they are falling into it and will find no turning (of refuge) from it
And the guilty behold the Fire and know that they are about to fall therein, and they find no way of escape thence
When the criminals see hell fire, they will have no doubt about falling (headlong) therein, nor of finding anyone to save them
And the sinners will see the Fire; so they will know that they will have to fall into it, and they will find no way to bypass it
The ungodly sinners will see the ‘Fire’ and realize they have to fall therein. They will find no way of escape from it.
The criminals (that day) will witness the hellfire, fearing that they will (inevitably) fall into it. They will find no way to escape
The Ungodly Sinners will see the Fire and will realize that they will be thrown into it . And they find no means left to avert it.
And the wicked shall see Hell open to view and realize that they shall have to cast themselves head-long therein and that there is no escape
When the sinners see the Fire they will be convinced they are falling into it, and they will find no other place to turn to
The wicked will see the Fire and realize that they are bound to fall into it, and will find no way to avoid it.
And the sinners see the fire and think that they will be thrown in it and will not find an escape from it.
And when the sinners behold the Fire they will realize that therein they shall be flung. Nor shall they ever escape from it
The guilty will see Hell, and will realize that they will fall into it. They will have no escape therefrom.
And those who forced others to reject Our messages will see the Fire, and they will know that they are bound to fall into it, and they will not find any escape from it.
And those who forced others to reject Our messages will see the Fire, and they will know that they are bound to fall into it, and they will not find any escape from it.
And the criminals saw the Fire, so they assumed that they would be fallen into it. And they did not find a diversion from it.
And the evildoers will see the Fire, then apprehend that they are falling into it, and will find no escape from it
And when those who were lost in sin will see the fire, they will realize that they are bound to fall in it, and will find no way to escape from it.
Those who thrived on the fruit of others' toil will gaze at the Fire, and will realize that they are bound to fall into it, and will find no way to escape
And the guilty shall see the fire, then they shall know that they are going to fall into it, and they shall not find a place to which to turn away from it
And the guilty shall see the fire and realize that they are going to fall therein; and they shall find no escape therefrom
The guilty will see the Fire, and know they shall fall into it, but they will find no means of escape therefrom
And the criminals shall see the Fire and know that they have to fall in there: And they will not find any way to turn away from it
The wrongdoers will see the Fire, and realize they are about to fall into it. They will find no deliverance from it.
And the sinners will see the Fire, and will realize that they will tumble into it. They will find no deliverance from it
And the criminals will see the Fire and will be certain that they are to fall therein. And they will not find from it a way elsewhere
And the sinners will see the fire, and will think that they are going to fall into it, and will find no escape from it.
Not available
And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom
And the Sinful shall see the fire and apprehend that they have to fall therein: no means will they find to turn away therefrom
8
Warning is disregarded
وَلَقَدۡ صَرَّفۡنَا فِی هَـٰذَا ٱلۡقُرۡءَانِ لِلنَّاسِ مِن كُلِّ مَثَلࣲۚ وَكَانَ ٱلۡإِنسَـٰنُ أَكۡثَرَ شَیۡءࣲ جَدَلࣰا ٥٤
In this Quran We have presented every kind of description for people but man is more contentious than any other creature
And indeed We explained every example in this Qur’an for mankind (to understand). But human is quarrelsome of most things.
And assuredly We have variously propounded in this Qur'an for mankind every kind of similitude; and man is of all things the most disputing
We have explained in various ways all things to men in this Qur'an; but of all things man is most contentious
Indeed, in this Quran We have presented the truths with every kind of example for the people! But man has ever been most keen on arguing against the reality.
We have variegated throughout this Qur´an all kinds of examples for people, but, more than anything else, man is argumentative!
Certainly We have made this Qur’an interspersed with every kind of parable for mankind. But man is the most disputatious of creatures
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); but human is, above all else, given to contention
And We have explained in various ways in this Qur'an every kind of excellent thing for the good of the people; but of all things human being is the most contentious
We have indeed turned about for men in this Koran every manner of similitude; man is the most disputatious of things
And in this Quran, We have certainly explained all kinds of examples in various ways for people. And human being, more than anything, is argumentative.
In this Qur’an, I have used so many examples to warn the human beings, yet man is such an argumentative creature
We have explained in detail in this Quran, for the benefit of humanity, every kind of example, but the human being is in most things contentious
And We have elaborated in this Recital for mankind every kind of parable, but man has always been the most argumentative being.
We have turned about in this Qur'an for men every parable; but man is ever at most things a caviller
And We have indeed illustrated all kinds of examples for mankind in this Qur’an; and man is the most quarrelsome of all
And We have presented in this Quran of every kind of similitude in various ways for the mankind but yet the human being of all things is the most contentious.
And now have We variously propounded unto men, in this Koran, a parable of every kind; but man cavilleth at most things therein
Verily, We have displayed in this Quran for men all kinds of similitudes (parables); but man is ever contentious
We have set forth for people in this Koran all manner of parables; the human is the most disputatious of things
And now in this Koran we have presented to man similitudes of every kind: but, at most things is man a caviller
And surely indeed, We have scattered in this Al-Quran for mankind from all kinds of examples. And a human is more prone to indulge in arguments than any (other creation)
And, certainly, We diversified in this, the Quran, every kind of example for humanity. And the human being had been more than anything argumentative.
We have explained in detail in this Qur’an, for the benefit of people, every kind of simile; however, in most cases, people are contentious.
We have given all kinds of examples in this Qur’an to make the people understand this Message, but man is exceedingly contentious
And surely We have explained matters to people in the Qur´an in diverse ways, using all manner of parables. But man is exceedingly contentious
And certainly We have made distinct in this Qur’an for mankind every kind of description; and man is in most things contentious
And We have indeed repeated in this Quran, every kind of similitude for mankind, but man is disputing in most of the things.
And We have certainly explained in this Quran, for the benefit of mankind, examples of every kind. And man is, in most things, quarrelsome
And We have indeed put forth in the Qur’an repeatedly for mankind every kind of example (alternating the styles), but man is far ahead in contention than anything else
And We have cited in this Quran every example for the people. But man was always most argumentative
And We have dispatched in this Qur'an for the people from every example; but man has always been most argumentative.
And We have dispatched in this Qur'an for the people from every example; but the human being has always been most argumentative.
And We had laid out/detailed linguistically in this the Koran to the people from every example/proverb, and the human/mankind was (the) most arguing/disputing thing
THUS, INDEED, have We given in this Qur'an many facets to every kind of lesson [designed] for [the benefit of] mankind. However, man is, above all else, always given to contention
And indeed We have already propounded for mankind in this Qur'an all manner of similitude, and man has (always) been in most (things) (interested) in disputes (Literally: the most disputing of things)
And verily We have displayed for mankind in this Qur'an all manner of similitudes, but man is more than anything contentious
We have given various examples in this Quran for people to learn a lesson, but the human being is the most contentious creature
Indeed We have explained in this Qur‘an every subject in various ways for the benefit of the people, but out of all creation, man is most disputing
We have set forth (all kinds of parables) in this ‘Qur'ân’ for the people. But, man is ever more pugnacious than anything.
Surely, We have mentioned in this Qur´an all sorts of examples for the people. But man happens to be more bickersome than anything
We have set forth (all kinds of parables) in this Qur'ân for the people, but man is the most disputatious of all beings.
And We have expounded and oriented Our revelations in this Quran to circumstances and requirements and We expressed many parables to bring the infidels to their senses but man has always been known to raise captions and frivolous objections about most things and tries to find fault unfairly and without good reason
We have explained all sorts of lessons for people’s benefit in this Quran, but humans are quarrelsome creatures.
We have surely set forth in this Quran every ˹kind of˺ lesson for people, but humankind is the most argumentative of all beings.
We have explained to people in this Qur´an all kind of examples but man argues about most things.
In this Koran We have coined for mankind all manner of parables. But man is exceedingly contentious
We have cited in this Quran every kind of example, but the human being is the most argumentative creature.
We have mentioned in this Qur'an all kind of examples for the benefit of people, but, more than anything else, man is argumentative!
We have mentioned in this Qur’an all kinds of examples for the benefit of people, but, more than anything else, man is argumentative!
And We have already diversified in this Qur'an for the people from every example, and the human was the most argumentative of anything.
And indeed We have explained in this Qur'an every kind of similitude for mankind, but man, of most things, is contentious
We have indeed given in this Qur'Än many facets to every kind of lesson for mankind. But man is, above all else, always given to contention.
Indeed, for the benefit of mankind We use TASREEF to explain the Qur'an from various vantage points. However, man, above all other imperfections, is given to contention
And certainly We have explained in this Quran every kind of example, and man is most of all given to contention
And, surely, WE have explained in various ways in this Qur'an for the good of mankind all manner of similitudes, but of all things man is most contentious
And indeed We have employed every kind of parable for mankind in this Quran. And man is the most contentious of beings
And indeed, We have explained in detail in this Quran, for the benefit of mankind, every kind of similarity: But in most things, man is opposing
In this Quran, We present various parables for people, yet man is the most argumentative being.
We have elaborated in this Quran for the people every kind of example, but the human being is a most argumentative being
And We have certainly diversified in this Qur'an for the people from every [kind of] example; but man has ever been, most of anything, [prone to] dispute
And surely, certainly We have turned about for mankind in this, the Quran, of every similitude; and man is in most things, disputatious.
Not available
We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious
We have explained in detail in this Qur'an, for the benefit of mankind, every kind of similitude: but man is, in most things, contentious
وَمَا مَنَعَ ٱلنَّاسَ أَن یُؤۡمِنُوۤا۟ إِذۡ جَاۤءَهُمُ ٱلۡهُدَىٰ وَیَسۡتَغۡفِرُوا۟ رَبَّهُمۡ إِلَّاۤ أَن تَأۡتِیَهُمۡ سُنَّةُ ٱلۡأَوَّلِینَ أَوۡ یَأۡتِیَهُمُ ٱلۡعَذَابُ قُبُلࣰا ٥٥
Now that guidance has come to them, what stops these people believing and asking forgiveness from their Lord before the fate of earlier peoples annihilates them or their torment confronts them
And nothing prevents mankind from believing and asking forgiveness of their Lord when the guidance (the Qur’an) has come to them, except that the way of the ancients come upon them or the punishment come upon them face to face.
And naught preventeth mankind from believing when the guidance hath come unto them, and from asking foregiveness of their Lord, but that there may come unto them the dispensation of the ancients, or that the torment may come Unto them face to face
There is nothing to prevent men from believing when the guidance has come to them, and asking for their Lord's forgiveness, unless they want the example of earlier people visited upon them, or the punishment to appear right before their eyes
What can prevent the people from believing and asking for forgiveness of their Rabb when there has come to them a guide (Rasul) leading them to the path of the reality, other than waiting for the precedent of the former people to befall them, or for the punishment to appear directly in front of them!
When guidance came to the people nothing prevented them from having iman and asking for forgiveness from their Lord but the fact that the pattern of previous peoples did not happen to them or that the punishment did not appear before their eyes.
People do not refuse to have faith when guidance comes to them and to plead to their Lord for forgiveness, without being overtaken by the precedent of the ancients, or confronting the punishment
What is there to keep people from believing when guidance has come to them, and from imploring their Lord for forgiveness – unless it be that they follow the way of the (sinful) people of olden times (as if wishing for their fate to come upon them) or the punishment (which they did not believe in but asked their Prophet, in derision, to bring down upon them) come and confront them? (Then indeed they would have no opportunity to implore forgiveness and hope for relief.
Unless the precedence of the ancients should be repeated in their case or the punishment should stare them in the face, there is nothing to hinder people from believing in the guidance when it comes to them and from seeking protection and pardon of their Lord
And naught prevented men from believing when the guidance came unto them, and seeking their Lord's forgiveness, but that the wont of the ancients should come upon them, or that the chastisement should come upon them face to face
And nothing prevents people from believing when the guidance comes to them and asking forgiveness from their Lord except that (they expect) the ways of the earlier ones come to them, or the punishment comes to them face to face.
The only thing that prevented man from believing and asking for forgiveness (when the guidance was presented to them) was their insistence upon the miracles (which did not change the disbelievers’ attitude in the past) or seeing the Lord’s punishment beforehand (which naturally would have been the end.
And what is there to keep back the people from believing, now that guidance has come to them, or from praying for forgiveness from their Lord, but they asked that the ways of those who came before be repeated, or the punishment be brought to them face to face
And what prevented mankind from attaining faith when guidance came to them and from seeking their Lord’s forgiveness? Unless they are waiting for the rule of (God regarding) the ancients to come upon them or to have the punishment come upon them in many types.
Naught prevented men from believing when the guidance came to them, or from asking pardon of their Lord, except the coming on them of the course of those of yore, or the coming of the torment before their eyes
And what prevented men from accepting faith when guidance came to them, and from asking forgiveness from their Lord except that the tradition of the former nations come upon them or that they confront various kinds of punishments
What else prevents human beings from believing after the guidance has come to them and from seeking the forgiveness of their Lord except that may come to them the fate of the past nations or that the punishment may come to them face to face.
Yet nothing hindreth men from believing, now a direction is come unto them, and from asking pardon of their Lord, excepting that they wait until the punishment of their predecessors come to be inflicted on them, or that the chastisement of the next life come upon them publicly
Naught prevented men from believing when the guidance came to them, or from asking pardon of their Lord, except the coming on them of the judgment of the people of olden days, or the coming of the doom before their own eyes
Nothing prevented people from believing and seeking the forgiveness of their Lord when guidance came to them, unless they are waiting for the fate of the ancients to overtake them, or that the punishment should come upon them face to face
And what, now that guidance is come to them, letteth men from believing and from asking forgiveness of their Lord - unless they wait till that the doom of the ancients overtake them, or the chastisement come upon them in the sight of the universe
And nothing prevented men that they may Believe, now when has come to them Al-Hudah and that they may ask forgiveness from their Nourisher-Sustainer, except that the ways of the earlier ones be repeated with them, or the punishment be brought to them face to face
Nothing prevented humanity from believing when the guidance drew near to them or from asking forgiveness of their Lord, but that approaches them a custom of the ancient ones or approaches them the punishment face to face.
What holds people back from believing now that guidance has come to them? What keeps them from praying for forgiveness from their Lord? Maybe what happened before [to evil people] should be repeated with them. Should the wrath be brought before them?
Nothing can prevent men from believing and seeking the forgiveness of their Lord now that Guidance has come to them, unless they are waiting for the fate of former peoples to overtake them or the scourge to be brought to them face to face
What is it that prevented mankind from believing when the guidance came to them, and from asking forgiveness of their Lord, except that they would like to be treated as the nations of yore, or that they would like to see the scourge come upon them face to face
And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, but that (they wait) for the way of the ancients to overtake them, or that the chastisement should confront them
And nothing holds back mankind from believing when the guidance comes to them, and from asking protective forgiveness from their Fosterer, except that (they wait) that the procedure (adopted) for the ancients should be adopted for them (too), or (that) the punishment should come face to face (with them).
And nothing prevents people from believing and asking forgiveness of their Lord — when the guidance has already come to them — except that what happened to the ancient peoples should overtake them or that the punishment should confront them
And nothing prevented the people from embracing faith and imploring forgiveness from their Lord, whilst guidance had reached them, except (waiting for) the pattern of the ancients’ (destruction) occurring to them, or that the torment should come in front of them
And what prevented the people from believing when the guidance came to them, and to seek forgiveness from their Lord Are they waiting for what happened to the people of old to come to them, or that the retribution be brought to them face to fac
And what prevented the people from believing when the guidance came to them, and to seek forgiveness from their Lord? Are they waiting for what happened to the people of old to come to them, or that the retribution be brought to them face to face?
And what prevented the people from believing when the guidance came to them, and to seek forgiveness from their Lord? Are they waiting for what happened to the people of old to come to them, or that the retribution be brought to them face to face?
And what prevented/forbid the people that (E) they believe when the guidance came to them? And they ask for forgiveness (from) their Lord? Except that the first's/beginner's law/manner comes to them or the punishment comes to them in front/facing front
for, what is there to keep people from attaining to faith now that guidance has come unto them, and from asking their Sustainer to forgive them their sins - unless it be [their wish] that the fate of the [sinful] people of ancient times should befall them [as well], or that the [ultimate] suffering should befall them in the hereafter
And in no way did anything prevent mankind from believing (Literally: made them not to believe) as the guidance came to them and asking their Lord to forgive them, except that the enactment (for) the earliest (people) should come up to them, or that the torment should come up to them face to face
And naught hindereth mankind from believing when the guidance cometh unto them, and from asking forgiveness of their Lord unless (it be that they wish) that the judgment of the men of old should come upon them or (that) they should be confronted with the Doom
What prevents people from having faith when guidance comes to them or from asking for forgiveness from their Lord before they face the kind of torment that the ancient people experienced or a new form of torment
The only thing that prevented people from believing, even after the guidance had come to them, and from seeking forgiveness from their Lord, is (their demand) that what used to come to the earlier people should come to them as well, or that the punishment should visit them face to face
Nothing should prevent the people from attaining faith, since the Glorious ‘Qur'ân’ has come to them, and from asking forgiveness of their Lord, except what happened to the ancients should come upon them, or that the divine retribution should come face to face with them.
Now that the guidance is here, nothing must keep people from believing and seeking forgiveness from their Lord. Else, the tradition of the earlier folks would be repeated, and they would come face to face with a severe torment
And what is there to prevent people from living by Faith and asking for forgiveness of their Lord after receiving the full knowledge of truth- (the Qur'ân)- except that (they wait for) the Fate of the ancients to seize them or that the punishment would confront them face to face?
What kept people back from acknowledging and accepting the spirit of truth presented to them to guide them into all truth and inspire them to invoke their Creator's mercy and forgiveness but to rest content until they are wedded to the same calamities wedding those of old or to perceive through sense of sight the torment destined to be laid upon the damned
What stops people from believing and seeking the forgiveness of their Lord when the guidance has come to them? Are they waiting for the same fate as the earlier generations? Or for the punishment to be brought right in front of them?
And nothing prevents people from believing when guidance comes to them and from seeking their Lord’s forgiveness except ˹their demand˺ to meet the same fate of earlier deniers or that the torment would confront them face to face.
And nothing prevented people from believing when the guidance came to them and to seek forgiveness from their Lord except (that they waited) for the example of the earliest communities to reach them or the punishment to face them.
Nothing prevents people from having faith when guidance has been revealed to them, and from seeking their Lord‘s forgiveness: unless they are waiting for the fate of the ancients to overtake them or to behold the scourge with their own eyes
Nothing prevented the people from believing, when the guidance came to them, and from seeking the forgiveness of their Lord, except that they demanded to see the same (kind of miracles) as the previous generations, or challenged to see the retribution beforehand.
Now that guidance has come to them, What could it be that is preventing people from believing or from asking their Lord for forgiveness, other than that the fate of earlier generations has not yet befallen them, or the punishment has not yet come upon them.
Now that guidance has come to them, What could it be that is preventing people from believing or from asking their Lord for forgiveness, other than that the fate of earlier generations has not yet befallen them, or the punishment has not yet come upon them.
And what prevented the people from believing when the guidance has come to them, and seek their Lord’s forgiveness? Except that the former’s route (Sunnah) should come to them, or the torment should come opposite them.
And naught prevented men from believing when the guidance came unto them, and seeking their Lord's forgiveness, except that the wont of the ancients should come upon them, or that the chastisement should come face to face with them
What is there to keep people from accepting the faith now that guidance has come to them, and from seeking forgiveness from their Lord, unless it be that they are waiting for the fate of the [sinful] people of ancient times to befall them as well, or for the suffering to be brought before their eyes?
For, what is there to keep people from attaining belief now that Guidance has come to them, and from asking the protecting forgiveness of their Lord? Unless they choose the fate of the ancient people to befall them or that the doom reaches them even faster
And nothing prevents men from believing when the guidance comes to them, and from asking forgiveness of their Lord, except that what happened to the ancients should overtake them, or that the chastisement should come face to face with them
And nothing hinders people from believing when the guidance comes to them, and from asking forgiveness of their Lord, but that they wait for the fate of the ancients to overtake them or that punishment should come upon them face to face
And naught prevents men from believing when guidance comes unto them, and from seeking forgiveness of their Lord, save that [they await] the wont of those of old to come upon them, or the punishment to come upon them face-to-face
And what is there to keep back men from believing, now that (Allah’s) Guidance has come to them, and from praying for forgiveness from their Lord, except that (they like) the ways of the old be repeated with them, or the punishment (of Allah) be brought to them face to face
What prevents people from believing and seeking their Lord’s forgiveness when the guidance comes to them? Unless the precedent of the ancients comes to them, or the torment comes to them face to face?
What prevented people from accepting faith, when guidance has come to them, and from seeking their Lord's forgiveness? Unless they are waiting for the precedent of the ancients to befall them, or to have the punishment come upon them face to face
And nothing has prevented the people from believing when guidance came to them and from asking forgiveness of their Lord except that there [must] befall them the [accustomed] precedent of the former peoples or that the punishment should come [directly] before them
And nothing prevented mankind from believing when the guidance came to them, and from seeking forgiveness of their Lord, except the course of the former people comes upon them, or the punishment comes upon them face to face.
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And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them f ace to face
And what is there to keep back men from believing, now that Guidance has come to them, nor from praying for forgiveness from their Lord, but that (they ask that) the ways of the ancients be repeated with them, or the Wrath be brought to them face to face
وَمَا نُرۡسِلُ ٱلۡمُرۡسَلِینَ إِلَّا مُبَشِّرِینَ وَمُنذِرِینَۚ وَیُجَـٰدِلُ ٱلَّذِینَ كَفَرُوا۟ بِٱلۡبَـٰطِلِ لِیُدۡحِضُوا۟ بِهِ ٱلۡحَقَّۖ وَٱتَّخَذُوۤا۟ ءَایَـٰتِی وَمَاۤ أُنذِرُوا۟ هُزُوࣰا ٥٦
We only send messengers to bring good news and to deliver warning, yet the disbelievers seek to refute the truth with false arguments and make fun of My messages and warnings
We sent the Messengers except as bearers of glad tidings and warners. But the disbelievers disputed with false argument in order to refute the truth. They took My Verses with which they were warned, as a joke!
And We send not apostles save as bringers of glad tidings and warners; and those who disbelieve dispute with falsehood that they rebut thereby the truth; and they take My signs and that whereof they are warned as a mockery
We never send apostles but to convey happy tidings, and to warn. But those who disbelieve contend with false arguments to nullify the truth. They make a mockery of My revelations and of what they had been warned
We disclose the Rasuls only as givers of good tidings and as warners... Those who deny the knowledge of the reality strive to cover the Truth with baseless ideas! They took My signs and the things of which they are warned as amusement (they did not take it seriously enough to evaluate it)!
We only send the Messengers to bring good news and to give warning. Those who are kafir use fallacious arguments to deny the truth. They make a mockery of My Signs and also of the warning they were given.
We do not send the apostles except as bearers of good news and as warners, but those who are faithless dispute fallaciously to refute thereby the truth, having taken My signs and what they are warned of in derision
We send the Messengers (not as bearers of punishment) but as bearers of glad tidings (of prosperity in return for faith and righteousness) and warners (against the evil consequences of misguidance). Whereas those who disbelieve contend on the basis of falsehood in order to refute the truth thereby; and they take My Revelations and that (the punishment) of which they are warned in mockery
And We send no Apostles but as Bearers of good tidings (to the obedient on the one hand) and as Warners (to the disobedient on the other). And those who disbelieve contend by means of falsehood that they may refute the truth thereby. And they scoff at My commandments and (the punishment) of which they had been warned
And We send not the Envoys, but good tidings to bear, and warning. Yet do the unbelievers dispute with falsehood, that they may rebut thereby the truth. They have taken My signs, and what they are warned of, in mockery
We did not send the messengers except as givers of good news and warners. And those who disbelieve argue with falsehood to disprove the truth with it, and they take My signs and what they were warned as a joke.
I sent the messengers to simply deliver the good news (about the existence of Paradise) and to warn the people (about the Hell.) The disbelievers, in response have recourse to the most irrational arguments in order to reject the truth and to treat My Revelations as a joke
We only send the messengers to give hope and to give warnings, but the unbelievers dispute with vain argument in order to weaken the truth, and they treat My signs without regard, although they are warned
And We do not send emissaries except as bearers of glad tidings and as forewarners. But those who have denied argue using falsehood in order to defeat the truth thereby, and they took My signs and what they were warned of for a joke.
We sent not prophets save as heralds of glad tidings and as warners; but those who misbelieve wrangle with vain speech to make void the truth therewith; and they take my signs and the warnings given them as a jest
And We do not send the Noble Messengers except as Heralds of glad tidings and warnings; and the disbelievers debate by means of falsehood to drive away the Truth with it, and they took My signs and warnings they were given, as a mockery
And We do not send the messengers except as bringers of glad tidings and as warners but those who disbelieve argue with the falsehood with a view of refuting the truth by it and they take My signs [of glad tidings] and that of which they are warned as a matter of jest.
We send not our messengers, but to bear good tidings, and to denounce threats. Those who believe not, dispute with vain arguments, that they may thereby render the truth of no effect: And they hold my signs, and the admonitions which have been made them, in derision
We sent not prophets save as heralds of glad tidings and as Warners; but those who disbelieve wrangle with vain speech to make void the truth therewith; and they take My revelations and warnings as a jest
We send Our Messengers only to proclaim glad tidings and to give warning. But the unbelievers dispute with false arguments so that they may belie the truth. They have taken My verses and warnings in mockery
We send not our Sent Ones but to announce and to warn: but the infidels cavil with vain words in order to refute the truth; and they treat my signs and their own warnings with scorn
And We send not the Messengers except as giver of glad tidings and warners. And those who disbelieve dispute with false argument in order that they may refute Al-Haqq thereby. And they have regarded Ayaati (‘My statements’.) and that with which they are warned as a jest and mockery
We send not the ones who are sent, but as ones who give good tidings and as ones who warn. And those who were ungrateful dispute with falsehood in order to refute The Truth by it. And they took My signs to themselves—and what they were warned of—in mockery.
We only send the messengers to give glad tidings and to give warnings. However, the unbelievers dispute with vain arguments to contradict the truth. They treat My signs and warnings as a joke.
We send the Messengers only to proclaim good news and to give warnings but with false arguments the unbelievers seek to defeat the Truth, through mocking at My revelations and My warnings
We raise Messengers only to give good news and to warn. But the unbelievers resort to falsehood in order to rebut the truth with it, and scoff at My revelations and My warnings
And We send not messengers but as givers of good news and warning, and those who disbelieve contend with falsehood to weaken thereby the Truth, and they take My messages and the warning for a mockery
And We do not send the messengers but as conveyers of good news and warners. And those who are infidels dispute, (basing their argument) on falsehood, in order to weaken thereby the truth, and they take My signs and that with which they are warned, as mockery.
And We do not send Messengers but as givers of good news and of warnings. And those who suppress the Truth resort to falsehoods that they may extinguish the truth thereby. And they hold My Verses/signs and warnings in ridicule
And We do not send Messengers but as Bearers of glad tidings (to the people) and as Warners. And the disbelievers dispute with (these Messengers) taking leverage of false arguments so as to eliminate the truth with (falsehood). And they scoff at My Revelations, and the (torment) of which they are warned
And We do not send the messengers except as bearers of good news and warners. But those who reject will argue using falsehood to overshadow the truth with it. And they took My revelations and what they have been warned by as a joke
And We do not send the messengers except as bearers of good news and warners. But those who reject will argue using falsehood to overshadow the truth with it. And they took My revelations and what they have been warned by for mockery!
And We do not send the messengers except as bearers of good news and warners. But those who reject will argue using falsehood to overshadow the truth with it. And they took My revelations and what they have been warned by for mockery!
And We do not send the messengers except (as) announcers of good news and warners/givers of notice, and those who disbelieved argue/dispute with/by the falsehood to nullify with it the truth , and they took My verses/evidences and what they were warned/given notice (with it) mockingly/making fun
But We send [Our] message-bearers only as heralds of glad tidings and as warners - whereas those who are bent on denying the truth contend [against them] with fallacious arguments, so as to render void the truth thereby, and to make My messages and warnings a target of their mockery
And in no way do We send the Emissaries except as constant bearers of good tidings and constant warners; and the ones who have disbelieved dispute with untruth that they may rebut thereby the Truth. And they have taken to themselves My signs and what they are warned of in mockery
We send not the messengers save as bearers of good news and warners. Those who disbelieve contend with falsehood in order to refute the Truth thereby. And they take Our revelations and that wherewith they are threatened as a jest
The only reason for Our sending the Messengers is to give the human being the glad news of Our mercy and to warn him about Our wrath. The disbelievers argue by false means to refute the Truth. They mock My miracles and warnings
We send the messengers only as bearers of good tidings and warnings, and those who disbelieve raise disputes on the basis of the false (arguments), so that they may nullify the truth with it; and they have taken My signs, and the warnings given to them, as mockery
We send not the ‘Messengers’ except as bearers of the joyful news and warners. But those who lack Faith in Allâh argue with fallacious arguments so as to refute the truth thereby. They deal with My revelations and that of which they are warned, as a source of mockery.
We sent the messengers only as bearers of glad tidings, and as warners. But the unbelievers quarrel. They attempt to refute the truth with baseless discussions. They mock My signs and that about which they´re being warned
We send Our Messengers only to give glad tidings and to deliver a severe warning. But those who persistently refuse to Yield to the Truth argue with fallacious arguments so as to refute the truth thereby, and make mockery of My Signs and Warnings.
We do not send the Messengers but to serve as spectacles and warnings, But the infidels try to seek everywhere vain proofs and groundless causes for which they are ready to contend to their life's end to refute the truth. They disdain indignantly to acknowledge My signs, My revelations and My warnings and laugh them to scorn
The messengers were sent to give good news and a warning; the disbelievers disputed using false arguments to weaken the truth, and they mocked My verses and warnings
We do not send the messengers except as deliverers of good news and warners. But the disbelievers argue in falsehood, ˹hoping˺ to discredit the truth with it, and make a mockery of My revelations and warnings.
And We only send the messengers as bringers of good news and warners, and those who reject (the truth) argue with falsehood in order to refute the truth with it and take My signs and their warnings as a joke.
We send the apostles only to proclaim joyful tidings and to give warning. But with false arguments the unbelievers seek to confute the Truth, deriding My revelations and My warnings
We only send the messengers as simply deliverers of good news, as well as warners. Those who disbelieve argue with falsehood to defeat the truth, and they take My proofs and warnings in vain.
We sent Our message-bearers only to bring good news and to give warning, yet the unbelievers seek to refute the Truth with false arguments and mock My signs and warnings.
We sent Our message-bearers only to bring good news and to give warning, yet the unbelievers seek to refute the Truth with false arguments and mock My signs and warnings.
And We do not send the messengers except as preachers and Warners. And those who disbelieved argue by the invalid, to disprove by it the right. And they took My Verses, and what they were warned as mockery.
And We do not send the messengers save as bearers of good tidings and warners, but those who disbelieve dispute with falsehood in order to refute the Truth thereby; and they have taken My signs, and what they are warned of, in mockery
We send Our messengers only as bearers of good news and as warners. But with false arguments the unbelievers seek to confute the truth. They make My revelations and warnings a target for their. mockery.
But We send the Messengers only as heralds of glad tidings and as Warners. Whereas the rejecters contend with false arguments, trying to refute the Truth, and to make My Verses and warnings a target of their mockery
And We do not send messengers but as givers of good news and warning, and those who disbelieve make a false contention that they may render null thereby the truth, and they take My communications and that with which they are warned for a mockery
And WE sent not the Messengers but as bearers of glad tidings and as Warners. And those who disbelieve content by means of falsehood that they may rebut the truth thereby. And they take MY Signs and what they are warned of only a jest
And We send not the messengers, save as bearers of glad tidings and as warners. And those who disbelieve dispute falsely in order to refute the truth thereby. They take My signs and that whereof they were warned in mockery
And We only send the messengers to give good news, and to give warnings: But the disbelievers dispute with useless argument, so as to weaken the truth with it, and treat My Signs as a joke, as also the fact that they are warned
We send messengers only as bearers of good news and as warners. Yet, those who disbelieve argue with falsehood to defeat the truth, and they treat My signs and warnings as a joke.
We send the messengers only as deliverers of good news and warners. Those who disbelieve argue with false argument, in order to defeat the truth thereby. They take My Verses, and the warnings, for a joke
And We send not the messengers except as bringers of good tidings and warners. And those who disbelieve dispute by [using] falsehood to [attempt to] invalidate thereby the truth and have taken My verses, and that of which they are warned, in ridicule
We send not the messengers except as heralds of glad tidings and warners. Those who disbelieve contend with falsehood in order to rebut the truth with it; and they take My signs and what they were warned of in mockery.
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We only send the apostles to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned
We only send the messengers to give Glad Tidings and to give warnings: But the unbelievers dispute with vain argument, in order therewith to weaken the truth, and they treat My Signs as a jest, as also the fact that they are warned
وَمَنۡ أَظۡلَمُ مِمَّن ذُكِّرَ بِءَایَـٰتِ رَبِّهِۦ فَأَعۡرَضَ عَنۡهَا وَنَسِیَ مَا قَدَّمَتۡ یَدَاهُۚ إِنَّا جَعَلۡنَا عَلَىٰ قُلُوبِهِمۡ أَكِنَّةً أَن یَفۡقَهُوهُ وَفِیۤ ءَاذَانِهِمۡ وَقۡرࣰاۖ وَإِن تَدۡعُهُمۡ إِلَى ٱلۡهُدَىٰ فَلَن یَهۡتَدُوۤا۟ إِذًا أَبَدࣰا ٥٧
Who could be more wrong than the person who is reminded of his Lord’s messages and turns his back on them, ignoring what his hands are storing up for him [in the Hereafter]? We have put covers over their hearts, so they cannot understand the Quran, and We put heaviness in their ears: although you call them to guidance [Prophet] they will never accept it
And who is more unjust than the one who, when reminded of the Verses of the Lord, turns away from them and forgets what deeds its own hands have done? (For these people) surely, We have set veils over their hearts so they don’t understand it (the Qur’an), and their ears are (covered) with deafness. If you (O Muhammad) call them to the guidance, even then they will never be guided.
And who doth greater wrong than he who is admonished with the signs of His Lord yet turneth away from them and forgetteth that which his hands have sent forth? Verily We have set up veils over lest they should understand it, and in their ears a heaviness; and if thou callest them to the guidance, lo! they will not let themselves be guided ever
Who is more unjust than he who, on being reminded of his Lord's revelations, turns away from them, and forgets the evil deeds he had committed in the past. Verily We have placed a covering on their hearts so that they do not understand, and a deafness in their ears so that however you may call them to guidance they will never be guided aright
Who can do more wrong than the one who is reminded of the proofs of his Rabb (inherent divine qualities), but turns away from them and forgets what he prepared and put forth with his own hands? Indeed, We have imprisoned them into their cocoons for not realizing the truth (due to their denial) and placed a heaviness into their ears! Even if you invite them to the reality they will never attain guidance!
Who could do greater wrong than someone who is reminded of the Signs of his Lord and then turns away from them, forgetting all that he has done before? We have placed covers on their hearts, preventing them from understanding it, and heaviness in their ears. Though you call them to guidance, they will nonetheless never be guided.
Who is a greater wrongdoer than he who is reminded of the signs of his Lord, whereat he disregards them and forgets what his hands have sent ahead? Indeed We have cast veils on their hearts lest they should understand it, and a deafness into their ears; and if you invite them to guidance they will never [let themselves] be guided
Who is greater in doing wrong than he who has been reminded of his Lord’s Revelations and signs, yet turns away from them and forgets all that his hands have forwarded (to the reckoning in the future life). Surely over their hearts We have laid veils (made up of their ill-intention, wrongdoing, and arrogance, which caused them to lose the ability to believe,) so that they do not grasp (the Qur’an with faith and understanding), and in their ears a heaviness (so they do not hear the Qur’an). And if you call them to guidance, they will never even then accept guidance
And who is more unjust than he who is reminded of the Messages of his Lord but he turns away from them and forgets what he has forwarded with his own hands (to be stored). In fact We have placed veils upon their hearts which prevent them from understanding it (- the Qur'an) and in their ears is (created) heaviness (so that they have turned deaf). You call them to the right path as you may they will never follow the right course and accept guidance
And who does greater evil than he who, being reminded of the signs of his Lord, turns away from them and forgets what his hands have forwarded? Surely We have laid veils on their hearts lest they understand it, and in their ears heaviness; and though thou callest them to the guidance, yet they will not be guided ever
And who is more wrong than someone who is reminded of his Lord's signs then he stays away from them and forgets what his hands have sent ahead (what he did)? Indeed, We have placed a cover on their hearts that they do not understand it (Quran) and a deafness in their ears (so they do not listen to it), and if you call them to the guidance they will never ever be guided.
Who is more unjust to his own soul than the one who turns away when to him the Revelations of the Lord is being presented? Such person forgets the evil end to which he has prepared the way with his own hands (deeds.) Such an attitude creates a shield around such a person’s heart preventing him from further understanding the truth. Therefore, no matter how much you try to guide them, they can never be guided
And who does more wrong than one who is reminded of the verses of his Lord, but turns away from them, forgetting that which his hands have sent forth? Indeed We have set veils over their hearts lest they should understand this, and over their ears is deafness, if you call them to guidance, even then will they never accept guidance
And who is more unjust than the one who was reminded of his Lord’s signs then disregarded them and forgot what his hands had put forth? Indeed, We have placed veils over their hearts, preventing them from comprehending it, and heaviness in their ears. And if you call them to guidance they will not be guided, ever.
Who is more unjust than he who, being reminded of the signs of his Lord, turns away therefrom, and forgets what his hands have done before? verily, we will place veils upon their hearts lest they should understand, and dullness in their ears! And if thou shouldst call them to the guidance, they will not be guided then for ever
And who is more unjust than one who, when reminded of the signs of his Lord, turns away from them and forgets what his hands have sent forward? We have put covers on their hearts so as not to understand the Qur’an, and deafness in their ears; and even if you call them to guidance, they will never attain the right path
And who does a greater wrong than one who has been reminded about the signs of his Lord but he turns away from them and forgets all that both his hands have sent forth. Truly We have placed a covering on their hearts so they will not discern it and in their ears a heavy weight. And if you call them to the guidance, even then they will never find guidance ever.
And who is more unjust than he who hath been acquainted with the signs of his Lord, and retireth afar off from the same, and forgetteth that which his hands have formerly committed? Verily We have cast veils over their hearts, lest they should understand the Koran, and into their ears thickness of hearing: If thou invite them to the true direction, yet will they not therefore be directed for ever
Who is more unjust than he who, being reminded of the revelations of his Lord, turns away there from, and forgets what his hands have sent forward? Verily, We have placed veils upon their heart lest they should understand, and deafness in their ears! And
Who is greater in evil than he who, when reminded of the verses of his Lord, turns away from them and forgets what his hands have sent before him? We have placed veils over their hearts lest they should understand it, and there is heaviness in their ears. Even if you call them to guidance, they will never be guided
But who is worse than he who when told of the signs of his Lord turneth him away and forgetteth what in time past his hands have wrought? Truly we have thrown veils over their hearts lest they should understand this Koran, and into their ears a heaviness: And if thou bid them to "the guidance" yet will they not even then be guided ever
And who is a more serious transgressor than that who is reminded with the help of the Ayaat of his Nourisher-Sustainer, but he turned away from them and he forgot what his two hands have already sent forth. Surely, We have set over their hearts veils, lest they may understand this (Al-Kitab), and in their ears, deafness. And if you call them to Al-Hudah, so they will never be guided (even) then, till eternity
And who does greater wrong than he who was reminded of the signs of his Lord, then, turned aside from them and forgot what his hands put forward? Truly, We laid sheathes on their hearts so that they should not understand it and heaviness in their ears. And if thou hast called them to the guidance, yet they will not be truly guided ever.
Who does more wrong than one who is reminded of the signs of his/her Lord, and then turns away from them, forgetting what his/her hands have wrought? Truly, We have set veils over their hearts lest they should understand this. We have put deafness over their ears. If you call them to guidance, even then they would never accept guidance.
Who is more unjust than the one who, when reminded of the revelations of his Lord, turns away from them and forgets what his own hands have done? In regards to such people, We have cast veils over their hearts, so they do not understand this Qur’an, and have become hard of hearing. Call them as you may towards the guidance, they will never be guided
Who is more wicked than the man who, when he is reminded by the revelations of his Lord, turns away from them and forgets (the consequence of) the deeds wrought by his own hands? We have laid veils over their hearts lest they understand the message of the Qur´an, and We have caused heaviness in their ears. Call them as you may to the Right Path, they will not be ever guided aright
And who is more unjust than he who is reminded of the messages of his Lord, then he turns away from them and forgets what his hands have sent before? Surely We have placed veils over their hearts, lest they understand it, and a deafness in their ears. And if thou call them to the guidance, they will even then never follow the right course
And who is more unjust than he who is reminded through the signs of his Fosterer but he turns away from them and forgets what his hands have sent forth ? We have certainly placed veils over their hearts lest they should understand the (Quran) and heaviness in their ears, and if you invite them towards guidance, even then they will not accept guidance for ever.
And who is worse in wickness than he who is reminded of the Verses/signs of his Lord, but turns away therefrom and forgets what his two hands have sent before ? We have indeedh placed covers over their hearts, and deafness in their ears, lest they should understand it (Lord's Verses/signs). And if you call them to guidance, they will not follow it ever
And who is a greater wrongdoer than one who was reminded of the signs of Allah, but he turned away from them and forgot those (evil deeds) which his hands had sent forward? Verily, We have cast veils over their hearts so that they may (not) understand this truth, and have plugged their ears with heaviness (so that they may not hear this truth). And if you invite them towards guidance, never ever will they take guidance
And who is more wicked than one who is reminded of his Lord's verses but he turned away from them, and he forgot what his hands had done. We have made veils upon their hearts from understanding them, and a deafness in their ears. And if you invite them to the guidance, they will never be guided
And who is more wicked than he who was reminded of the revelations of his Lord but he turned away from them, and he forgot what his hands had done. We have made veils upon their hearts from understanding it, and a deafness in their ears. And if you invite them to the guidance, they will never be guided.
And who is more wicked than he who was reminded of the revelations of his Lord but he turned away from them, and he forgot what his hands had done. We have made veils upon their hearts from understanding it, and a deafness in their ears. And if you invite them to the guidance, they will never be guided.
And who (is) more unjust/oppressive than who was reminded with his Lord's evidences/signs/verses, so he objected/turned away from it, and he forgot what his two hands advanced/introduced/ undertook , We (E) had made/put covers/protections on their hearts/minds that they understand/know it , and in their ears deafness/weight , and if you call them to the guidance, so they will never/not be guided then ever (E)
And who could be more wicked than he to whom his Sustainer's messages are conveyed and who thereupon turns away from them, forgetting all [the evil] that his hands may have wrought? Behold, over their hearts have We laid veils which prevent them from grasping the truth, and into their ears, deafness; and though thou call them onto the right path, they will never allow themselves to be guided
And who is more unjust than he who, being reminded of the signs of his Lord, (yet) veers away from them and forgets what his (two) hands have forwarded? Surely We have made lids on their hearts so that they do not comprehend it, and in their ears an obstruction. And in case you call them to guidance, (then), they will never be guided at all
And who doth greater wrong than he who hath been reminded of the revelations of his Lord, yet turneth away from them and forgetteth what his hands send forward (to the Judgment)? Lo! on their hearts We have placed coverings so that they understand not, and in their ears a deafness. And though thou call them to the guidance, in that case they can never be led aright
Who are more unjust than those who are reminded of the revelations of their Lord but have disregarded them and have forgotten their deeds? We have veiled their hearts and sealed their ears so that they cannot understand. Even if you call them to the right path, they will never accept guidance
Who is more unjust than the one who was reminded through the signs of his Lord, but he turned away from them, and forgot what his own hands sent ahead. Indeed We have put covers on their hearts that bar them from understanding it, and (We have created) deafness in their ears. And if you call them to guidance, even then they will never adopt the right path
Who is more grossly unfair than the one who is reminded of the ‘Revelations’ of his Lord and then he turns away from them, forgetting what his hands have sent before? We have placed coverings on their hearts, lest they understand it (-the ‘Qur'ân’ -), and deafness in their ears (lest they hear it). If you provide a means for them to receive spiritual insight, they will even then never follow the right direction.
Who could be worse than the one who turns away and shuns the signs of his Lord, even though he is being reminded of them? He forgets the kinds of deeds he has committed. Indeed, We have set a lid over their hearts; so they fail to understand (the Qur´an). There exists a heavy load in their ears. Therefore, you may call them towards the truth, but they shall not be led on to the right path
And who then does greater evil than one who is reminded of the Signs of his Lord, but walks away from them, forgetting the (deeds) which his hands have sent before? Verily We have placed coverings on their hearts lest they should understand It, and deafness on their ears. And if you invite them to act in Faith, they have no tendency to seek salvation.
And who is more wrongful of actions than he who has been reminded of Allah's evident signs and revelations and shuns them, forgetting what his unclean hands have committed! The fact is We enshrouded their hearts to preclude them from exercising intellectual power or understanding and struck them deaf that nothing that enages the intellect would come to their hearing. These are those whose hearts dare rise defiant against Allah. And if you invite them to accept the spirit of truth guiding into all truth, never shall they acknowledge Providence as their guide
Who is more unjust than the one who is reminded of his Lord’s verses and turns away from them? Forgetting what he is sending ahead of him. We have locked their minds: they cannot understand. We made them hard of hearing, so when you call them to the guidance, they will never be guided.
And who does more wrong than those who, when reminded of their Lord’s revelations, turn away from them and forget what their own hands have done? We have certainly cast veils over their hearts—leaving them unable to comprehend this ˹Quran˺—and deafness in their ears. And if you ˹O Prophet˺ invite them to ˹true˺ guidance, they will never be ˹rightly˺ guided.
And who is more wrong than he who has been reminded by the signs of his Lord and turns away from them and forgets what he has sent ahead for himself. We have placed a cover over their hearts, so they do not understand it, and a weight upon their ears, and if you call them to the guidance they will never be guided.
Who is more wicked than he that, when reminded of his Lord‘s revelations, turns away from them and forgets what his own hands have done? We have cast veils over their hearts so that they cannot understand it,¹ and made them hard of hearing. Call them as you may to the right path, they shall never be guided
Who are more evil than those who are reminded of their Lord's proofs, then disregard them, without realizing what they are doing. Consequently, we place shields on their hearts to prevent them from understanding it (the Quran), and deafness in their ears. Thus, no matter what you do to guide them, they can never ever be guided.
And who is more unjust than one who is reminded of his Lord's messages but turns away from them, forgetting what he has done? We have placed veils over their hearts, lest they understand, and deafness in their ears. If you ask them to be guided, they will never be guided.
And who is more unjust than one who is reminded of his Lord’s messages but turns away from them, forgetting what he has done? We have placed veils over their hearts, lest they understand, and deafness in their ears. If you ask them to be guided, they will never be guided.
Who is more oppressor than who is reminded with his Lord’s verses, so he turned away from them, and forgot what his hands have forwarded? Surely, We set up upon their cores, shields lest they understand it, and in their ears a load. And if you call them to the guidance, they will not be guided, then ever.
And who is more unjust than he who is reminded of the sings of his Lord, then he turns away from them and forgets what his hands have forwarded? Verily We have laid veils on their hearts lest they understand it, and a heaviness in their ears: and if you call them unto guidance, even then will they never get guided in that case at all
Who could be more wicked than one who, when reminded of his Lord's revelations, turns away from them and forgets what his own hands have done? Over their hearts We have cast veils which prevent them from grasping the truth, and into their ears, deafness. Even if you call them to the right path, they shall never be guided.
And who does greater harm to himself than the one to whom his Lord's Messages are conveyed and he turns away from them, forgetting what he is doing and what wrong he has done before? Our Law makes their hearts and ears impermeable to reason and advice. No matter what you do to guide them, they will not allow themselves to be shown the right way
And who is more unjust than he who is reminded of the communications of his Lord, then he turns away from them and forgets what his two hands have sent before? Surely We have placed veils over their hearts lest they should understand it and a heaviness in their ears; and if you call them to the guidance, they will not ever follow the right course in that case
And who is more unjust than he who is reminded of the Signs of his Lord, but turns away from them, and forgets what his hands have sent forward? Verily, WE have placed veils over their hearts that they understand it not and in their ears a deafness. And if thou call them to guidance, they will never accept t
And who does greater wrong than one who has been reminded of the signs of his Lord, then turns away from them and forgets that which his hands have sent forth? Surely We have placed coverings over their hearts, such that they understand it not, and in their ears a deafness. Even if thou callest them to guidance, they will never be rightly guided
And who does more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (actions) that his hands have sent forth? Surely, We have put veils over their hearts in case they should understand this, and over their ears, deafness. If you call them to guidance, even then they will never accept guidance
Who is more unjust than the one who, when reminded of his Lord’s verses, turns away from them, and forgets what his hands have put forth? We place covers over their hearts, so they don’t understand it, and deafness in their ears. Even if you call them for guidance, they will never be guided at all.
Who does greater wrong than he, who, when reminded of his Lord's revelations, turns away from them, and forgets what his hands have put forward? We have placed coverings over their hearts, lest they understand it, and heaviness in their ears. And if you call them to guidance, they will not be guided, ever
And who is more unjust than one who is reminded of the verses of his Lord but turns away from them and forgets what his hands have put forth? Indeed, We have placed over their hearts coverings, lest they understand it, and in their ears deafness. And if you invite them to guidance - they will never be guided, then - ever
And who is more wrong than he who is reminded of the signs of his Lord, then turned away from them and forgot what his hands have sent forward? Indeed, We have made coverings upon their hearts lest they understand it, and in their ears, dulness. And if you call them to the guidance, then they will not be guided then, ever.
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And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance
And who doth more wrong than one who is reminded of the Signs of his Lord, but turns away from them, forgetting the (deeds) which his hands have sent forth? Verily We have set veils over their hearts lest they should understand this, and over their ears, deafness, if thou callest them to guidance, even then will they never accept guidance
وَرَبُّكَ ٱلۡغَفُورُ ذُو ٱلرَّحۡمَةِۖ لَوۡ یُؤَاخِذُهُم بِمَا كَسَبُوا۟ لَعَجَّلَ لَهُمُ ٱلۡعَذَابَۚ بَل لَّهُم مَّوۡعِدࣱ لَّن یَجِدُوا۟ مِن دُونِهِۦ مَوۡىِٕلࣰا ٥٨
Your Lord is the Most Forgiving, and full of mercy: if He took them to task for the wrongs they have done, He would hasten their punishment on. They have an appointed time from which they will have no escape
And your Lord is Forgiving, the Owner of Mercy. If He calls them to account for what they have earned, He would have hastened the punishment for them. But they have their appointed time, beyond which they will never find an escape.
And thy Lord is the Forgiver, Owner of mercy. Were He to call them to account for that which they have earned; He would have hastened for them torment; but for them is a tryst beside which they cannot find a place to betake themselves to
But your Lord is forgiving, full of benevolence. If He had pleased to punish them for their doings He would have punished them immediately. But a term is fixed for them from which they will find no escape
Your Rabb is the Ghafur and possessor of grace! Had He willed to enforce the consequences of their doings immediately, surely He would have hastened the suffering (death)! Rather, there is an appointed time for them, from which they will never be able to escape.
Your Lord is the Ever-Forgiving, the Possessor of Mercy. If He had taken them to task for what they have earned, He would have hastened their punishment. Instead, they have a promised appointment and they will not find any refuge from it.
Your Lord is the All-forgiving dispenser of mercy. Were He to take them to task because of what they have committed, He would have surely hastened their punishment. But they have a tryst, [when] they will not find a refuge besides Him
Your Lord is the All-Forgiving, having infinite Mercy. If He were to take them immediately to task for what they have earned, surely He would hasten on the punishment for them; but for them is an appointed time-limit, beyond which they will never find an escape (from God’s punishment)
Your Lord is All-Protecting, Full of mercy. If He were to take them to task for all that they have done He would certainly have hastened for them the punishment. Yet there is a time appointed for them. They will never find an escape from it
But thy Lord is the All-forgiving, full of mercy. If He should take them to task for that they have earned, He would hasten for them the chastisement; but they have a tryst, from which they will find no escape
And your Lord is the forgiving, having mercy. If He was to take them to account for what they have done, He would have certainly rushed the punishment for them, but there is an appointed time for them, from which they never find a refuge.
How Forgiving and Merciful of your Lord not to destroy them on the spot. He allows them to finish their pre-destined life span and, then, subjects them to their inescapable punishment
But your Lord is most forgiving, full of mercy. If He was to call them to account for what they have earned, then surely He would have hastened their punishment, but they have their appointed time, beyond which they will find no refuge
And yoursg Lord is the Forgiver, the Possessor of mercy. Were He to call them to account for what they have earned, He would hasten the punishment for them. Rather, for them is an appointment from which they will find no escape.
But thy Lord is forgiving, endowed with mercy; were He to punish them for what they have earned He would have hastened for them the torment. Nay rather, they have their appointed time, and shall never find a refuge beside Him
And your Lord is the Oft Forgiver, the Merciful; if He seized them for their deeds, He would soon send the punishment upon them; but for them is an appointed time from which they will not find any refuge
And your Lord is The Oft-Forgiving , The Possessor of mercy. Were He to call them to account for all that which they have perpetrated, He most certainly will hasten the punishment for them. Nay for them there is an appointed time and place from which they will never find an escape.
Thy Lord is gracious, indued with mercy; if He would have punished them for that which they have committed, He would doubtless have hastened their punishment: But a threat hath been denounced against them, and they shall find no refuge, besides Him
But your Lord is Forgiving, endowed with Mercy; were He to punish them for what they have earned He would have hastened for them the doom. Nay rather, they have their appointed term from which they have no escape
Your Lord is Forgiving, Owner of Mercy. Had it been His will to take them to task for what they earned, He would have hastened their punishment; but they have an appointed hour from which they will never escape
The gracious one, full of compassion, is thy Lord! if he would have chastised them for their demerits he would have hastened their chastisement. But they have a time fixed for the accomplishment of our menaces: and beside God they shall find no refuge
And your Nourisher-Sustainer is Oft-Forgiving, Possessor of Mercy. If He subjects them to account for what they have earned, then surely He would have hastened for them the punishment. Nay! For them is an appointed time. They will never find, besides Him, a place of escape and refuge
And thy Lord is Forgiving, Possessor of Mercy. If He were to take them to task for what they earned, He will quicken the punishment for them. But for them is what they are promised, from which they will never find a way to elude it.
Your Lord, however, is Most Forgiving, Full of Mercy. If He were to call them to account for what they have earned, then surely He would have hastened their punishment. They have their appointed time beyond which they will find no refuge.
Your Lord is Most Forgiving, the Lord of Mercy. Had it been His Will to seize them for their sins, He would have hastened their punishment, but for that there is an appointed time, after which they will not find any refuge
Your Lord is All-Forgiving, full of mercy. Had He wished to take them to task for their doings, He would have hastened in sending His scourge upon them. But He has set for them a time-limit which they cannot evade
And thy Lord is Forgiving, Full of Mercy. Were He to punish them what they earn, He would certainly hasten the chastisement for them. But for them there is an appointed time from which they will find no refuge
And your Fosterer is Protectively Forgiving, Possessor of mercy. Had He caught them for that which they earned, He would have hastened the punishment for them, no, for them there is an appointed time from which they will not find a refuge.
And your Lord is Forgiving, full of Mercy. Was He to catch them for what they earn, He would certainly have hastened the punishment for them. But there is an appointed time for them from which they shall find no escape
And your Lord is Most Forgiving, Full of Mercy. If He had to take them to task for their doings, He would certainly send the torment upon them quickly. And in truth, the Hour of Promise is (appointed) for them. (When that time comes,) they will not find any place of shelter except with Him
And your Lord is forgiving, with mercy. If He were to judge the people for what they had already earned, He would hasten for them the retribution. No, they have an appointment, beyond which they will find no escape
And your Lord is forgiving, with mercy. If He were to evaluate the people for what they had already earned, He would hasten for them the retribution. No, they have an appointment, beyond which they will find no escape.
And your Lord is forgiving, with mercy. If He were to evaluate the people for what they had already earned, He would hasten for them the retribution. No, they have an appointment, beyond which they will find no escape.
And your Lord (is) the forgiving, (owner) of the mercy, if He punishes/takes them because (of)what they gained/gathered/acquired , He would have hurried/hastened for them the torture, but for them (is) an appointment, they will never/not find from other than it a shelter/refuge
Yet, [withal,] thy Sustainer is the Truly-Forgiving One, limitless in His grace. Were He to take them [at once] to task for whatever [wrong] they commit, He would indeed bring about their speedy punishment [then and there]: but nay, they have a time-limit beyond which they shall find no redemptio
And your Lord is The Ever-Forgiving, The Owner of mercy. If He should take them to task for what they have earned, He would (quickly) hasten for them the torment; no indeed, (but) they have an appointment, apart from which they will never find any safe retreat
Thy Lord is the Forgiver, Full of Mercy. If He took them to task (now) for what they earn, He would hasten on the doom for them; but theirs is an appointed term from which they will find no escape
Your Lord is All-forgiving and All-merciful. Had He wanted to punish them for their sins, He would have been prompt to torment them. For their punishment there is an appointed time, after which there will be no way for them to escape
Your Lord is the Most Forgiving, the Lord of Mercy. If He seizes them for what they did, He may cause the punishment to befall them sooner, but there is an appointed time for them, from which they can never find a place of refuge
Your Lord is the Most Forgiving, the Holder of Mercy. If He had called them to account for what they gained, then He would definitely have hastened the chastisement for them. But they have their appointed time from which they will find no escape.
Your Lord is the most Forgiving; He is the Lord of Mercy. If He were to grab them over all (the sins) they gather He would punish them instantly. But, their time (of reckoning) is preordained. Beyond that, they shall find no refuge
Your Lord is the Most Forgiving, the Holder of Mercy. If He had called them to account for what they gained, then He would have certainly hastened their punishment. But they have an appointed time from which they will find no means left to avert it.
If Allah, your Creator. the Source of true forgiveness and divine mercy ,were to censure them for their demerits which are far above all praises of man, He would have hastened them to their painful end. But We have determined for them a point of time when they shall be reduced to a useless form and besides Allah they shall find no one to afford them refuge
Your Lord is Forgiving, Kind. Had He punished them for what they did, then it would have come sooner, but there is a fixed time from which they will find no escape.
Your Lord is the All-Forgiving, Full of Mercy. If He were to seize them ˹immediately˺ for what they commit, He would have certainly hastened their punishment. But they have an appointed time, from which they will find no refuge.
And your Lord is forgiving, full of mercy; if He overtook them on account of what they have earned, He would hasten the punishment for them, but there is a fixed term for them which they cannot avoid.
And your Lord is the Forgiving One, the Merciful. Had it been His will to scourge them for what they did, He would have hurried on their punishment; but He has set for them a predestined time they cannot evade
Yet, your Lord is the Forgiver, full of mercy. If He called them to account for their deeds, He would annihilate them right there and then. Instead, He gives them a respite until a specific, predetermined time; then they can never escape.
Yet your Lord is the Most-Forgiving and full of mercy. Were He to take them to task for what they deserved, He would have hastened their punishment. Rather, they have an appointed time from which they will never find an escape,
Yet your Lord is the Most-Forgiving and full of mercy. Were He to take them to task for what they deserved, He would have hastened their punishment. Rather, they have an appointed time from which they will never find an escape,
And your Lord is Al-Ghafor (The Forgiver), Possessor of the Mercy. If He takes them with what they have earned; He would hasten the torment for them? Nay, but they have an appointment they will not find asylum other than it.
And yourNew Roman Lord is Forgiving, the Lord of Mercy. Were He to seize them (to task) for what they earn, surely He would hasten for them the chastisement; but for them is an appointed term, never shall they find, besides it, a refuge
Your Lord is Most Forgiving, limitless in His grace. Were He to take them now to task for whatever they do, He would indeed bring about their speedy punishment. But they have an appointed time which they cannot evade.
Yet, your Lord is the Truly-Forgiving One, full of Grace. He could task the rejecters right away for whatever wrong they commit, and punish them then and there. But He gives them a period of respite beyond which they shall find no refuge
And your Lord is Forgiving, the Lord of Mercy; were He to punish them for what they earn, He would certainly have hastened the chastisement for them; but for them there is an appointed time from which they shall not find a refuge
And thy Lord is Most Forgiving, Lord of Mercy. If HE were to seize them for what they have earned, then surely HE would have hastened the punishment for them. But they have an appointed time from which they will find no refug
And thy Lord is Forgiving, Possessed of Mercy. Were He to take them to task for that which they have earned, He would have hastened the punishment for them. Nay, but theirs is a tryst, beyond which they shall find no refuge
And your Lord is Most Forgiving (Ghafoor), Owner of Mercy. If He were to call them (now) to account for what they have earned, then surely, He would have hastened their punishment: But they have their fixed time, after which they will have no place to hide
Your Lord is the Forgiving, the Possessor of Mercy. If He were to call them to account for what they’ve earned, He would accelerate their punishment. But they have an appointed time from which they will find no escape.
Your Lord is the Forgiver, Possessor of Mercy. Were He to call them to account for what they have earned, He would have hastened the punishment for them. But they have an appointment from which they will find no escape
And your Lord is the Forgiving, full of mercy. If He were to impose blame upon them for what they earned, He would have hastened for them the punishment. Rather, for them is an appointment from which they will never find an escape
And your Lord is the Forgiver, the possessor of mercy. If He were to chastise them for what they have earned, surely, He would have hastened for them the punishment. Nay, for them is an appointed time; they will not find an escape besides it.
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But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge
But your Lord is Most forgiving, full of Mercy. If He were to call them (at once) to account for what they have earned, then surely He would have hastened their punishment: but they have their appointed time, beyond which they will find no refuge
وَتِلۡكَ ٱلۡقُرَىٰۤ أَهۡلَكۡنَـٰهُمۡ لَمَّا ظَلَمُوا۟ وَجَعَلۡنَا لِمَهۡلِكِهِم مَّوۡعِدࣰا ٥٩
[just like] the former communities We destroyed for doing wrong: We set an appointed time for their destruction
And We destroyed these towns with them (Ad, Thamud inhabitants) when they did wrong. We appointed a fixed time for their destruction.
And these cities! We destroyed them when they did wrong, and We had appointed for their destruction a tryst
As for these habitations, We destroyed them only when they transgressed; even so We had fixed a time for their annihilation
These are the cities We destroyed for having wronged, and We had appointed a time for their destruction.
Those cities: We destroyed them when they did wrong and fixed a promised time for their destruction.
Those are the towns that We destroyed when they were wrongdoers, and We appointed a tryst for their destruction
And (that was the case with) all those townships that We destroyed when they were given to wrong. We had surely appointed a time fixed for their destruction
And these are townships (of the people committed to punishment), We destroyed them when they committed inequities and wrong. And We appointed a fixed time for their destruction
And those cities, We destroyed them when they did evil, and appointed for their destruction a tryst
And We destroyed those towns when they did wrong, and We set an appointed time for their destruction.
Thus I destroyed many towns (Sodom, Gomorrah, etc.) after having given ample time to its unjust people
These were the populations we caused to perish when they committed injustices, but we fixed an appointed time for their destruction
And those towns—We annihilated them when they committed injustices, and We set an appointment for their moment of annihilation.
These cities, we destroyed them when they were unjust; and for their destruction we set an appointed time
And these towns - We destroyed them when they committed injustice, and We had set an appointed time for their destruction
And those cities We destroyed them when they wronged their own souls and We appointed a place and a time for their destruction.
And those former cities did We destroy, when they acted unjustly; and We gave them previous warning of their destruction
Such were the populations; We destroyed them when they were unjust (iniquitous); and for their destruction We set an appointed time
And those villages! When they became evil We destroyed them and appointed a meeting for their destruction
And those cities did we destroy when they became impious; and of their coming destruction we gave them warning
And these were the habitations (or towns) We annihilate them when they transgressed (beyond the limits set in Al-Kitab). And we kept for their place of destruction, a fixed time
And these towns, We caused them to perish when they did wrong and We assigned for their destruction what is promised.
Such were the populations We destroyed when they sinned, but We set an appointed time for their destruction.
All those nations whom We destroyed for their wrongdoings were given respite and an appointed time for their destruction
All the townships afflicted with scourge are before your eyes. When they committed wrong, We destroyed them. For the destruction of each We had set a definite term
And these towns -- We destroyed them when they did wrong. And We have appointed a time for their destruction
And those towns : We destroyed them when they were unjust, and We had appointed a fixed time for their destruction.
And these towns We destroyed when they acted unjustly — We had fixed an appointed time for their destruction
And these are the towns whose inhabitants We destroyed when they perpetrated oppression and injustice. And We had fixed a time for their destruction
And such are the towns which We had destroyed when they transgressed. And We made for their destruction an appointed time
And those towns, We destroyed them when they transgressed. And We made for their destruction an appointed time.
And those towns, We destroyed them when they transgressed. And We made for their destruction an appointed time.
And those are the villages/urban cities, We destroyed them when they caused injustice/oppression, and We made/put for their death/destruction an appointment
as [was the case with all] those communities that We destroyed when they went on and on doing wrong: for We had set a time-limit for their destruction
And those towns, We caused them to perish as soon as they did injustice, and We made for their perishing an appointment
And (all) those townships! We destroyed them when they did wrong, and We appointed a fixed time for their destruction
We only destroyed the inhabitants of certain towns when they had committed injustice and did not repent before Our deadline
These are the towns that We destroyed when they (i.e. their people) transgressed, and We had appointed a time for their destruction
These townships We annihilated because their inhabitants were grossly unfair and morally wrong. We appointed a fixed time for their annihilation.
We brought to ruin all those towns because they were wicked. We fixed a specific time for the destruction (of each town)
And as for these towns, We destroyed (their inhabitants) when they voluntarily and consciously abandoned the Full Knowledge of the Truth in favour of their own whims, and persistently refused to quit their perversion before Our deadline.
Such were the towns of old whose inhabitants We did away with when they proved themselves wrongful of actions and We determined the point of time at which We carried this punishment into effect
We destroyed these towns because they did wrong; We fixed the time of their destruction
Those ˹are the˺ societies We destroyed when they persisted in wrong, and We had set a time for their destruction.
As for the towns We have destroyed when they did wrong, We decreed a fixed term for their destruction.
And all those cities! We destroyed them for the wrongs they did, and for their destruction We set a predestined time
Many a community we annihilated because of their transgressions; we designated a specific time for their annihilation.
as [was the case with] those communities that We destroyed when they did wrong: We made an appointed time for their destruction.
as [was the case with] those communities that We destroyed when they did wrong: We made an appointed time for their destruction.
And these villages, We destroyed them when they oppressed, and We set up for their destroying an appointment time.
And (as for the people of) these towns, We destroyed them when they did wrong and We appointed a time for their destruction
The same applied to other communities which We destroyed when they persisted in wrongdoing. For We had set a time for their destruction.
Our Law of Requital annihilated many communities when they went on and on with their unjust systems. They were all given a due period of respite (in order to make amends) and We set up a time-limit for their annihilation
And (as for) these towns, We destroyed them when they acted unjustly, and We have appointed a time for their destruction
And these towns - WE destroyed them when they committed iniquities. And WE appointed a time for their destruction
And those towns, We destroyed them for the wrong they did, and We set a tryst for their destruction
And such were the peoples, We destroyed when they committed injustices; But We fixed a definite time for their destruction
And those cities—We destroyed them when they wronged, and We set a fixed time for their destruction.
And these towns—We destroyed them when they committed injustices, and We set for their destruction an appointed time
And those cities - We destroyed them when they wronged, and We made for their destruction an appointed time
And those towns We destroyed them when they did wrong, and We appointed a time for their destruction.
Not available
Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction
Such were the populations we destroyed when they committed iniquities; but we fixed an appointed time for their destruction
9
Moses' search of Knowledge
وَإِذۡ قَالَ مُوسَىٰ لِفَتَىٰهُ لَاۤ أَبۡرَحُ حَتَّىٰۤ أَبۡلُغَ مَجۡمَعَ ٱلۡبَحۡرَیۡنِ أَوۡ أَمۡضِیَ حُقُبࣰا ٦٠
Moses said to his servant, ‘I will not rest until I reach the place where the two seas meet, even if it takes me years!’
And (remember) when Moses said to his young servant: “I will not give up (traveling) until I reach the junction of the 2 seas or (until) I spend years (in traveling).”
And recall what time Musa said unto his page: I shall not cease until I reach the confluence of the two seas, or I shall go on for ages
When Moses said to his servant (Joshua): "I will not give up till I reach the confluence of two oceans, or I will journey on and on."
And Moses said to the youngster in his service, “I will continue traveling until I reach the junction of the two seas, even if it takes me many years.”
Remember when Musa said to his servant, ´I will not give up until I reach the meeting-place of the two seas, even if I must press on for many years.´
When Moses said to his lad, ‘I will go on [journeying] until I have reached the confluence of the two seas, or have spent a long time [travelling].’
(Now relate to them, O Messenger, the experience of Moses): When Moses said to his (young) attendant: "I will not give up (journeying) until I reach the junction of the two seas, though I may march on for ages."
And (recall the time) when Moses said to his (sincere) young (comrade), `I will not stop till I reach the confluence of the two rivers (the Niles at Khartoum); even if I must have to go on (journeying) for years.
And when Moses said to his page, 'I will not give up until I reach the meeting of the two seas, though I go on for many years
And (remember) when Moses said to his young companion: “I continue on until I reach the junction of the two seas, or I go on for a long time.”
Now let us talk about Moses when he said to his young follower (who he was does not have any importance in this story): “I am determined to reach the junction of the two river (the place has no importance either), even though I have to travel for several years [to meet the man whom God has assigned to teach me a few lessons.
Behold, Moses said to his attendant, “I will not give up until I reach the junction of the two seas or until I spend years and years in travel.
And recall when Moses said to his young assistant, “I will not give up until I reach the junction of the two seas, even if it takes me eons.”
And when Moses said to his servant, 'I will not cease until I reach the confluence of the two seas, or else I will go on for years.
And recall when Moosa said to his assistant, “I will not give up until I reach the place where the two seas meet or until I have progressed for ages.”
And when Moses said to his attendant, “I will not desist until I reach the meeting place of the two seas or I will spend ages in my quest.”
And remember when Moses said unto his servant Joshua, the son of Nun, I will not cease to go forward, until I come to the place where the two seas meet; or I will travel for a long space of time
And when Moses said to his servant, "I will not cease until I reach the confluence of the two seas, though I go on for years."
When Moses said to his (assisting) youth: 'I will not give up until I reach the point where the two seas meet even though I should go on for many years.
Remember when Moses said to his servant, "I will not stop till I reach the confluence of the two seas, or for years will I journey on."
And (bring to mind) when Musa said to the young man with him: “I will not give up (travelling) until I reach the junction of the two seas, or I will journey on for ages.
Mention when Moses said to his spiritual warrior: I will not quit until I reach the place of meeting of the two seas even if I will go on for many years.
Moses said to his attendant, “I will not despair until I reach the junction of the two seas, even though I may have to travel a long time.”
Now tell them about the story of Khizr to whom Allah has given special knowledge. The Prophet Moses was asked to go to him and learn from him. When Moses set out to meet him at an appointed place, he said to his young servant: "I will not give up my journey until I reach the junction of the two rivers, even if I have to spend ages in travel."
(And recount to them the story of Moses) when Moses said to his servant: "I will journey on until I reach the point where the two rivers meet, though I may march on for ages."
And when Moses said to his servant: I will not cease until I reach the junction of the two rivers, otherwise I will go on for years
And when Musa said to his servant, "I will not give up until I reach the junction of the two seas or I will march on for ages."
And when Moses said to the youth accompanying him, "I will not stop until I reach the confluence of two rivers even if I have to continue this journey for a long time."
And (also call to mind the incident) when Musa (Moses) said to his (young companion and) disciple (Yusha‘ b. Nun [Joshua, the son of Nun]): ‘I will not step (back) until I arrive at the junction of the two seas, or I travel on infinitely.
And Moses said to his youth: "I will not stop until I reach the junction of the two seas, or I spend a lifetime trying."
And Moses said to his youth: "I will not stop until I reach the junction of the two seas, or I spend a lifetime trying."
And Moses said to his youth: "I will not stop until I reach the junction of the two seas, or I spend a lifetime trying."
And when Moses said to his youth/servant , I will not leave/depart until I reach the two seas'/oceans'/rivers' place of meeting (point of joint), or I pass/complete a period of time
AND LO! [In the course of his wanderings,] Moses said to his servant: "I shall not give up until I reach the junction of the two seas, even if I [have to] spend untold years [in my quest]!"
And as Musa (Moses) said to his page, "I will not leave off until I reach the junction of the two seas, or I will pass epochs away."
And when Moses said unto his servant: I will not give up until I reach the point where the two rivers meet, though I march on for ages
(Consider) when Moses said to his young companion, "I shall continue travelling until I reach the junction of the two seas or have travelled for many years"
(Recall) when Musa said to his young man, .I shall not give up until I reach the meeting point of the two seas, or else I shall go on traveling for years
(Mention) when ‘Moses’ said unto his servant: “I will not leave off until I reach the junction of the two rivers; otherwise I go on for many years.
(And tell them) when Musa said to his attendant, "I will not give up. I will keep going till I reach the confluence of the rivers, even if it takes several years."
And (mention) when Moses said unto his servant: ‘I won’t leave off until I reach the junction of the two seas; otherwise I go on for many years’.
For once did Mussa say to his attendant: "l will not give up journeying until I have reached the concourse of the two seas -said to be he juncture of the Mediterranean and the red sea, or probably the two arms of the red sea- irrespective of how long it takes, be it a year, a decade or longer"
Remember when Musa said to his young servant, “I will travel on until I reach the place where the two seas meet, no matter how long it takes.”
And ˹remember˺ when Moses said to his young assistant, “I will never give up until I reach the junction of the two seas, even if I travel for ages.”
And when Musa (Moses) said to his male servant: I will not stop until I have reached the crossing between the two seas even if it takes a very long time.
Moses said to his servant: ‘I will journey on until I reach the land where the two seas meet, though I may march for ages.‘
Moses said to his servant, "I will not rest until I reach the point where the two rivers meet, no matter how long it takes."
Recall when Moses said to his servant, "I will not give up until I reach the junction of the two seas, even if I must press on for years."
Recall when Moses said to his servant, "I will not give up until I reach the junction of the two seas, even if I must press on for years."
And when Moses said to his guy, “I will not cease until I reach the two seas junction, or I continue going for periods of time.”
And (remember) when Moses said to his young companion: 'I will not cease until I reach the Junction of the two Seas, though I go on for years
Moses said to his servant: 'I shall journey on until I reach the point where the two seas meet, though I may march for ages.'
(The Divine Revelation shows the Way and the outcome with conviction. When Moses was a young man, not yet commissioned as a Prophet, he was constantly in search of Truth (93:7). All Prophets were chosen by birth but assigned their mission at a later date. The young Moses knew that the human intellect was the source of conceptual knowledge whereas the Divine Revelation is the extrinsic knowledge from beyond human faculties.) And so, in the course of his quest for knowledge Moses said to his young friend, "I shall not give up until I reach the junction of the two streams, though I march on for ages in my quest." (INTELLECT AND REVELATION -- the two streams of knowledge)
And when Musa said to his servant: I will not cease until I reach the junction of the two rivers or I will go on for years
And remember the time when Moses said to his young companion, `I will not cease pursuing my course until I reach the junction of the two seas, though I may have to journey on for ages
And when Moses said unto his servant, “I shall continue on till I reach the junction of the two seas, even if I journey for a long time.
And (remember) when Musa (Moses) said to his servant-boy: "I will not stop until I reach the Junction of the two seas or (until) I spend years and years in travel."
When Moses said to his young servant, “I won’t give up until I reach the junction of the two seas, even if it takes me a long time.”
Recall when Moses said to his servant, 'I will not give up until I reach the junction of the two rivers, even if it takes me years.'
And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period."
And when Moses said to his servant, 'I will not give up until I reach the point where the two seas meet, or I go on for a long time.'
Not available
Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."
Behold, Moses said to his attendant, "I will not give up until I reach the junction of the two seas or (until) I spend years and years in travel."
فَلَمَّا بَلَغَا مَجۡمَعَ بَیۡنِهِمَا نَسِیَا حُوتَهُمَا فَٱتَّخَذَ سَبِیلَهُۥ فِی ٱلۡبَحۡرِ سَرَبࣰا ٦١
but when they reached the place where the two seas meet, they had forgotten all about their fish, which made its way into the sea and swam away
But when they reached the junction between them, they forgot (about) their fish (they were carrying), which made its way through the sea as in a tunnel.
And when the twain reached the confluence of the two, they forgot their fish, and it took its way into the sea freely
When they reached the confluence they forgot the fish (they had brought as food) which swiftly made its way into the sea
But when they reached the junction of the two seas, they forgot their fish (there)... So, it (the fish) took its course into the sea and was gone!
But when they reached their meeting-place, they forgot their fish which quickly burrowed its way into the sea.
So when they reached the confluence between them, they forgot their fish, which found its way into the sea, sneaking away
When they reached the junction of the two (seas), they forgot their fish, and it took its way amazingly through the sea as in an underground channel
But when they reached the confluence (where the two rivers met) they forgot (all about) their fish (which they had brought with them) so that it took its way straight into the river burrowing (in to it)
Then, when they reached their meeting, they forgot their fish, and it took its way into the sea, burrowing
So, when they reached the junction of the two (seas), they forgot their fish and it took its way drifting into the sea.
When they reached the point [where they were supposed to meet the wise man,] they totally forgot about the fish that they were carrying. The fish, thus jumped into the water and disappeared
But when they reached the junction, they forgot their fish which took its course through the sea as in a tunnel
So when they reached the junction between them, they forgot about their fish, and so it found its way into the sea, slipping away.
But when they reached the confluence of the two they forgot their fish, and it took its way in the sea with a free course
And when they reached the place where the two seas meet, they forgot about their fish, and it took its way into the sea, making a tunnel. (The dead fish came alive and went into the water.
But when they two reached the meeting place of the two, they forgot their fish, so he took his way into the sea stealthily.
But when they were arrived at the meeting of the two seas, they forgot their fish, which they had taken with them; and the fish took its way freely in the sea
But when they reached the confluence of the two they forgot their Fish, and it took its way in the sea with a free course
But when they came to the point where the two met, they forgot their fish, which made its way burrowing into the sea
But when they reached their confluence, they forgot their fish, and it took its way in the sea at will
So when they both reached the meeting point between these two (seas), both forgot their fish, so it found its way in the sea, swiftly
But when they reached the place of the meeting between them, then, they both forgot their great fish and it took to itself a way through the sea, burrowing.
When they reached the junction, however, they had forgotten about their fish, which took a course into the sea, slipping away.
It so happened that when at last they reached the junction of the two rivers they forgot about the fish they were carrying, which made its way into the river, and disappeared
But when they reached the point where the two rivers meet, they forgot their fish, and it took its way into the sea, as if through a tunnel
So when they reached the junction of the two (rivers), they forgot their fish, and it took its way into the river, being free
So when they reached the junction between the two (seas), they both forgot their fish, so it took its way into the sea freely.
So when they reached the confluence, they forgot their fish, and it burrowed its way into the sea
So when both of them reached the junction of the two seas, they forgot their fish (there). So, that (fried fish came back to life, and) made its way into the sea like a tunnel and slipped off
But when they did reach the junction between, they forgot their fish, and it was able to make its way back to the sea in a stream
But when they reached the junction that was in-between, they forgot their fish, and it was able to make its way back to the sea in a stream.
But when they reached the junction that was in-between, they forgot their fish, and it was able to make its way back to the sea in a stream.
So when they (B) reached (a) place of meeting (point of joint) between them (B) (the two seas/oceans/rivers), they (B) forgot their (B)'s fish/large fish/whale, so it took/received its path in the sea/ocean/river sneaking away (it escaped into the body of water)
But when they reached the junction between the two [seas], they forgot all about their fish, and it took its way into the sea and disappeared from sight
Then, as soon as they reached the junction between the two (seas), they forgot their whale; (Or: large fish) so it took for itself its way into the sea, burrowing
And when they reached the point where the two met, they forgot their fish, and it took its way into the waters, being free
When they reached the junction of the two seas they found out that they had forgotten all about the fish (which they had carried for food). The fish found its way into the sea
So, when they reached the meeting point of the two seas, they forgot their fish, and it made its way into the sea as in a tunnel
As soon as they reached the junction of the two (rivers), they (realized that) they had forgotten all about the fish. Thus, it took its way into the river, sneakily.
They reached the confluence, but forgot the fish (they had with them). It slipped away and found its way into the sea
As soon as they reached the junction of the two (seas), they (realized that) they had forgotten all about the fish, which it sneakily took its way into the river.
And when they had reached the junction of the two waters they forgot that they had carried a fish for their meal –Mussa was probably ordered to carry a fish-. The fish in a supernatural way, had stealthily found its way to the sea where it disappeared
When they reached it, they forgot the fish, which quietly made its way into the sea and swam away.
But when they ˹finally˺ reached the point where the seas met, they forgot their ˹salted˺ fish, and it made its way into the sea, slipping away ˹wondrously˺.
And when they reached the crossing between them they forgot their fish and it quickly made its way into the sea.
But when they came to the land where the two seas met, they forgot their fish, which made its way into the water, swimming at will
When they reached the point where they met, they forgot their fish, and it found its way back to the river, sneakily.
But when they reached the junction where the two seas meet, they forgot their fish, which made its way into the sea and swam away.
But when they reached the junction where the two seas meet, they forgot their fish, which made its way into the sea and swam away.
So, when they reached a junction between them, they forgot their fish. So, it took its pathway into the sea, slipping away.
Then when they reached the Junction, they forgot their fish, and it took its way into the sea, going away
But when they reached the junction between the two seas, they forgot their fish, and it took its way into the sea and disappeared from sight.
But when Moses with his young friend reached the junction of the two streams, they forgot all about the fish, and it took its way into the sea and disappeared from sight. (Moses found himself caring little for the delicacies of life from then on)
So when they had reached the junction of the two (rivers) they forgot their fish, and it took its way into the sea, going away
But when they reached the place where the two seas met, they forgot their fish and it made its way into the sea going away quickly
Then when they reached the junction of the two, they forgot their fish, and it made its way to the sea, burrowing away
But when they reached the Junction of two seas, they forgot their Fish, which made its way through the sea (straight) as if (it was) in a tunnel
When they reached their junction, they forgot their fish, which took its course into the sea, slipping away.
Then, when they reached the junction between them, they forgot about their fish. It found its way into the river, slipping away
But when they reached the junction between them, they forgot their fish, and it took its course into the sea, slipping away
Then when they reached the point where the two met, they forgot their fish, and it took its way in the sea with a free course.
Not available
But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel
But when they reached the Junction, they forgot (about) their Fish, which took its course through the sea (straight) as in a tunnel
فَلَمَّا جَاوَزَا قَالَ لِفَتَىٰهُ ءَاتِنَا غَدَاۤءَنَا لَقَدۡ لَقِینَا مِن سَفَرِنَا هَـٰذَا نَصَبࣰا ٦٢
They journeyed on, and then Moses said to his servant, ‘Give us our lunch! This journey of ours is very tiring,’
So when they had passed further on, he (Moses) said to his young servant: “Bring us our breakfast; truly we have suffered this fatigue in our journey.”
And when the twain had passed by, he said unto his page: bring us our morning-meal, assuredly we have met from this journey of ours, toi
When they had gone past (the confluence), Moses said to his servant: "Give me my breakfast. I am exhausted from this journey."
A little after they passed (their meeting point), Moses said to his servant, “Bring us our lunch; this journey has certainly exhausted us...”
When they had gone a distance further on, he said to his servant, ´Bring us our morning meal. Truly this journey of ours has made us tired.´
So when they had passed on, he said to his lad, ‘Bring us our meal. We have certainly encountered much fatigue on this journey of ours.’
So when they had passed further on, Moses said to his attendant: "Bring us our morning meal; assuredly we have endured much fatigue in this journey of ours."
And when they had gone further he said to his (sincere) young (comrade), `Bring us our breakfast; indeed the journey of today has been very tiring for us.
When they had passed over, he said to his page, 'Bring us our breakfast; indeed, we have encountered weariness from this our journey.
So, when they went beyond (the junction), he said to his young companion: “Bring us our meal, we have certainly got tired in this trip of ours.”
When they passed the appointed point, Moses said to his company: “Let us take a lunch break as this trip has exhausted us.”
When they had moved on, Moses said to his companion, “Bring us our morning meal, truly we have suffered much fatigue at this stage of our journey.
Then when they went further, he said to his young assistant, “Bring us our lunch; very truly, we have encountered in our travel much fatigue.”
And when they had passed by, he said to his servant, 'Bring us our dinners, for we have met with toil from this journey of ours.
So when they had gone beyond that place, Moosa said to his assistant, “Bring our breakfast - we have indeed faced great exertion in this journey of ours.”
After they two had passed [the meeting place of the two seas] he said to his servant, “Bring our lunch to us. We have indeed suffered lot of fatigue from this journey of ours.”
And when they had passed beyond that place, Moses said unto his servant, bring us our dinner; for now are we fatigued with this our journey
And when they had gone further, he said to his servant, "Bring us our breakfast, for we have suffered much fatigue on this journey."
And when they had gone further, he said to his assisting youth; 'Bring us our breakfast; we are worn out from our journey.
And when they had passed on, said Moses to his servant, "Bring us our morning meal; for now have we incurred weariness from this journey."
And when the two travelled beyond (it) he said to his young man: “Bring us our lunch. Surely, indeed we have met in our this travel serious fatigue.”
Then, when they crossed, he said to his spiritual warrior: Give us our breakfast. Certainly, we met fatigue from our journey.
After they had passed [the place where the fish escaped], (Moses) said to his attendant, “Bring us our morning meal. We are certainly tired after all this traveling.”
When they had passed on some distance, Moses asked his young servant: "Let us have our breakfast, really we are worn out with this travelling."
When they had journeyed further on, Moses said to his servant: "Bring us our repast. We are surely fatigued by today´s journey."
But when they had gone further, he said to his servant: Bring to us our morning meal, certainly we have found fatigue in this our journey
So when they had gone further (after crossing the junction), he said to his servant, "Bring to us our morning meal, we have met with fatigue from this journey of ours."
But when they had gone farther, he said to his young companion, "Take out our breakfast. We have certainly met with fatigue in this journey of ours."
Then, when both of them had gone ahead, Musa (Moses) asked his disciple: ‘Bring us our meal. Surely, we have faced great hardship during this journey of ours.
And when they had passed further on, he said to his youth: "Bring us our lunch; we have found much fatigue in this journey of ours."
And when they passed further on, he said to his youth: "Bring us our lunch; we have found much fatigue in this journey of ours."
And when they passed further on, he said to his youth: "Bring us our lunch; we have found much fatigue in this journey of ours."
So when they (B) crossed/passed through he said to his youth/servant : "Give/bring us our breakfast/lunch, we had met/found hardship/fatigue from this our journey/voyage ."
And after the two had walked some distance, [Moses] said to his servant: "Bring us our mid-day meal; we have indeed suffered hardship on this [day of] our journey!"
Then, as soon as they passed over, he said to his page, "Bring us our dinner; (Or: early meal, breakfast) indeed we have already encountered fatigue from this, our journey."
And when they had gone further, he said unto his servant: Bring us our breakfast. Verily we have found fatigue in this our journey
Moses asked his young companion when they crossed this point, "Bring us our food; the journey has made us tired."
When they went further, he said to his young man, .Bring us our morning meal; we have, indeed, had much fatigue from this journey of ours
When they had gone further, ‘Moses’ said unto his servant: “Bring to us our morning meal, definitely We have become exhausted in this, our journey."
When they went past (the confluence) he (Musa) said to the attendant, "Prepare our meal. We have really suffered so much fatigue in this journey."
And when they had gone further, Moses said unto his servant: ‘Bring to us our morning meal, surely we are worn out from our journey ’.
And when they had journeyed beyond that spot, unaware of the incident, Mussa said to his attendant "It is time to eat; bring us our meal, we are exhausted; this journey has drained us of our strength"
After travelling for some time, Musa asked his young servant, “Bring our meal, the journey has worn us out!”
When they had passed further, he said to his assistant, “Bring us our meal! We have certainly been exhausted by today’s journey.”
And when they had passed beyond he said to his male servant: bring us our food, we have earned our share from this journey.
And when they had journeyed farther on, he said to his servant: ‘Bring us some food; we are worn out with travelling.‘
After they passed that point, he said to his servant, "Let us have lunch. All this traveling has thoroughly exhausted us."
So when they had moved on, [Moses] said to his servant, "Bring us our lunch. We have certainly suffered hardship on this journey."
So when they had moved on, [Moses] said to his servant, "Bring us our lunch. We have certainly suffered hardship on this journey."
So, when they passed, he said to his guy, “Bring us our lunch; we already met from our journey - this, painful fatigue.”
Then when they had passed (the seaside), Moses said unto his young companion: 'Bring us our morning meal. Indeed we have met from this our journey weariness'
And after they had marched on for some distance, Moses said to his servant: 'Bring us our midday meal; we are indeed worn out by this our journey.'
And after the two had walked some distance, Moses said to his young friend, "Bring us our lunch, the journey has been tiring."
But when they had gone farther, he said to his servant: Bring to us our morning meal, certainly we have met with fatigue from this our journey
And when they had gone beyond that place, he said to his young companion, `Bring us our morning meal. Surely, we have suffered much fatigue on account of this journey of ours.
Then when they had passed beyond, he said to his servant, “Bring us our meal. We have certainly met with weariness on this journey of ours.
When they had traveled (some more), he (Musa, Moses) said to his attendant: "Bring us our early meal; Truly, we have suffered much fatigue at this (time in) our journey."
As they journeyed, he told his companion, “Bring us our lunch; we’ve experienced hardship on this journey.”
When they went further, he said to his servant, 'Bring us our lunch; we were exposed in our travel to much fatigue.'
So when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue."
Then when they had passed by, he said to his servant, 'Bring us our morning meal, for we have met with fatigue from this our journey.'
Not available
When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
When they had passed on (some distance), Moses said to his attendant: "Bring us our early meal; truly we have suffered much fatigue at this (stage of) our journey."
قَالَ أَرَءَیۡتَ إِذۡ أَوَیۡنَاۤ إِلَى ٱلصَّخۡرَةِ فَإِنِّی نَسِیتُ ٱلۡحُوتَ وَمَاۤ أَنسَىٰنِیهُ إِلَّا ٱلشَّیۡطَـٰنُ أَنۡ أَذۡكُرَهُۥۚ وَٱتَّخَذَ سَبِیلَهُۥ فِی ٱلۡبَحۡرِ عَجَبࣰا ٦٣
and [the servant] said, ‘Remember when we were resting by the rock? I forgot the fish- Satan made me forget to pay attention to it- and it [must have] made its way into the sea.’ ‘How strange!’
He replied: “Do you remember when we were resting ourselves beside the rock? Indeed I forgot the fish, none but Satan made me forget to remember it. It took its way into the sea in a strange way!”
He said: lookest thou! when we betook ourselves to the rock, then forgot the fish; and naught but the Satan made me forget to mention it, and it took its way into the sea--a marvel
He said: "You see, I forgot the fish on the rock where we had stopped. Only Satan made me forget to mention this; but the wonder is the fish escaped to the sea."
(Moses’ servant) said, “Did you see? I forgot the fish near the rock... Satan made me forget to remind you! And it (the fish) wondrously (came to life) and delved into the sea!”
He said, ´Do you see what has happened? When we went to find shelter at the rock, I forgot the fish. No one made me forget to remember it except Shaytan. It found its way into the sea in an amazing way.´
He said, ‘Did you see?! When we took shelter at the rock, indeed I forgot about the fish —and none but Satan made me forget to mention it!— and it made its way into the sea in an amazing manner!’
He (the servant) said: "Would you believe it? When we betook ourselves to that rock for a rest, I forgot about (our cooked) fish – and none but Satan caused me to forget to mention it (to you) – and it took its way into the sea in an amazing way."
He (- the young comrade) replied, `Did you see (what happened) when we betook ourselves to the rock for shelter, I forgot (all about) the fish; and none but satan made me forget to mention this (to you) and behold! it made its way into the river. What a wonder (that I should thus forget)
He said, 'What thinkest thou? When we took refuge in the rock, then I forgot the fish-and it was Satan himself that made me forget it so that I should not remember it -- and so it took its way into the sea in a manner marvellous.
He said: “Did you notice that when we stayed on the rock, and I forgot the fish? Only Satan made me forget to mention it, and it amazingly took its way into the sea.”
The young man replied: “Something strange happened when we took a break back there by the rock. The Satan made me to forget looking after the fish and it should have strangely jumped into the water
He replied, “Do you remember when we climbed the rock? At that time I indeed forgot about the fish. None but Satan made me forget about it. It took its course through the sea in a mesmerizing way.
He said, “Did you see when we rested by the rock? I forgot about the fish, and none except Satan made me forget it. And it found its way to the sea, wondrously.”
Said he, 'What thinkest thou? when we resorted to the rock, then, verily, I forgot the fish, but it was only Satan who made me forget it, lest I should remember it; and it took its way in the set wondrously!
He said, “Just imagine - when we had taken shelter near the rock, so indeed I forgot the fish; and none but Satan caused me to forget to mention it; and the fish took its way into the sea - its amazing!”
He said, “See you that when we retired ourselves to the rock, I did forget about the fish and nothing made me forget to remember it except Satan and it took its way into the ocean miraculously.”
His servant answered, dost thou know what has befallen me? When we took up our lodging at the rock, verily I forgot the fish: And none made me to forget it, except Satan, that I should not remind thee of it. And the fish took its way in the sea, in a wonderful manner
Said he, "What think you? When we resorted to the rock, then, verily, I forgot the fish, but it was only Satan, who made me forget it, and I forgot to tell you; and it took its way in the sea in a marvellous way."
He replied: 'What do you think, I forgot the fish when we were resting on the rock. None but satan made me forget to mention this it made its way into the sea in a marvelous fashion.
He said, "What thinkest thou? When we repaired to the rock for rest I forgot the fish; and none but Satan made me forget it, so as not to mention it; and it hath taken its way in the sea in a wondrous sort."
He said: “Did you mark when we got seated on the rock so indeed I forgot the fish. And none made me forget except the Satan that I may keep it in memory, and it found its way to the sea in a very strange way!”
He said: Hadst thou considered? When we took shelter at the rock, truly, I forgot the great fish. And none but Satan caused me to forget to remember it. And it took to itself to a way into the sea in a wondrous way.
He replied, “Did you see what happened while we rested on the rock? I forgot about the fish. Only Satan made me forget to tell you about it. It took its course through the sea in a spectacular way.”
He replied: "You know! I forgot to tell you about the fish, which made its way miraculously into the river, when we were resting beside that rock. It was Satan who made me forget to mention this incident to you."
The servant said: "Did you see what happened? When we betook ourselves to the rock to take rest, I forgot the fish ? and it is only Satan who caused me to forget to mention it to you ? so that it made its way into the sea in a strange manner."
He said: Sawest thou when we took refuge on the rock, I forgot the fish, and none but the devil made me forget to speak of it, and it took its way into the river; what a wonder
He (the servant) said, "Did you see! when we stayed on the rock, I forgot the fish, and nothing made me forget to mention it (to you) but the devil, and it took its way into the sea (in) a wonderful (way)."
The youth said, "You know when we took some rest on the rock, I forgot about the fish — and nothing but the Satan made me forget to tell you about it — when, strangely, it found its way into the river!"
(The disciple) said: ‘Did you see when we reposed beside the rock? I forgot the fish (there), and none but Satan made me forget to mention it to you. And that fish (after coming back to life) made its way into the sea in a strange way (and it disappeared).
He said: "Do you remember when we rested upon the rock I forgot the fish, and it was the devil that made me forget to remember it. It made its way back to the sea amazingly!"
He said: "Do you remember when we rested upon the rock? I forgot the fish, and it was the devil who made me forget to remember it. It made its way back to the sea amazingly!"
He said: "Do you remember when we rested upon the rock? I forgot the fish, and it was the devil who made me forget to remember it. It made its way back to the sea amazingly!"
He said: "Did you see/understand when we took refuge to the rock, so that I, I forgot the fish/large fish/whale and nothing made me forget it that I remember it except the devil, and it took/received its way path in the sea/ocean/river (in) astonishment/surprise/amazement."
Said [the servant]: "Wouldst thou believe it? When we betook ourselves to that rock for a rest, behold, I forgot about the fish-and none but Satan made me thus forget it - and it took its way into the sea! How strange!"
He said, "Have you seen (that) as we sought our abode on the rock, then surely I forgot the whale (Or: large fish) and in no way did anything make me forget it except Ash-Shaytan (The all-vicious, i.e., the Devil) so that I should not remember it, and it took its way into the sea in a wondrous (manner)."
He said: Didst thou see, when we took refuge on the rock, and I forgot the fish - and none but Satan caused me to forget to mention it - it took its way into the waters by a marvel
His companion replied, "Do you remember the rock on which we took rest? Satan made me forget to mention to you the story of the fish and how it miraculously made its way into the sea
He said, .You see, when we stayed at the rock, I forgot the fish. It was none but Satan who made me forget it to tell you about it – and it made its way into the sea in an amazing manner
His servant said: "Do you remember the rock upon which we took rest? I forgot (there) the fish. No one caused me to forget to mention that (to you) except the devil. It took its way into the river marvelously".
The attendant replied, "Did you see what happened? We were relaxing upon that cliff and I lost sight of the fish! It was Shaitan! He made me forget to mention it. The fish mysteriously found its way into the sea."
His servant said: ‘Do you remember the rock upon which we took rest? I forgot (there) the fish. No one caused me to forget to mention that (to you) except the devil. It took its way into the river marvelously ’.
"Do you remember the rock", asked the attendant, "to which we resorted on the way" "I had forgotten all about the fish and this was a lapse of memory effectuated by AL-Shaytan who made me forget to mention it to you. It mysteriously found its way to the sea in a most astonishing manner"
He replied, “Did you notice, when we rested at the rock I forgot the fish – none but Satan made me forget it – amazingly it made its way into the sea.”
He replied, “Do you remember when we rested by the rock? ˹That is when˺ I forgot the fish. None made me forget to mention this except Satan. And the fish made its way into the sea miraculously.”
He said: see, when we went towards the rock I forgot the fish, and only the devil made me forget to mention it, and it amazingly made its way into the sea.
Know,‘ he replied, ‘that I forgot the fish when we were resting on the rock. It was only Satan who made me forget to mention this. It made its way miraculously into the sea
He said, "Remember when we sat by the rock back there? I paid no attention to the fish. It was the devil who made me forget it, and it found its way back to the river, strangely."
He [the servant] said, "Remember when we rested by the rock? I forgot the fish there. And it was Satan who made me forget to pay attention to it. And amazingly, it found its way into the sea."
He [the servant] said, "Remember when we rested by the rock? I forgot the fish there. And it was Satan who made me forget to pay attention to it. And amazingly, it found its way into the sea.”
He said, “Have you seen when we sheltered into the rock? So, I forgot the fish. And none made me forget to remember it except Satan. And it took its pathway within the sea, wonder.”
He said: 'Did you see, when we took refuge on the rock? Then verily I forgot (to tell you the jump of) the fish and nothing made me forget to mention of it but the Satan; and it took its way into the sea in a marvelous manner!
Said [the servant]: 'Do you recall when we betook ourselves to that rock for rest. There I forgot the fish — and none but Satan made me thus forget it! — and it took its way into the sea. How strange!'
Said his friend, "Would you believe it? When we rested at the rock, I forgot about the fish and none but Satan, my wandering thoughts, made me forget it. And it took its way into the sea. How strange
He said: Did you see when we took refuge on the rock then I forgot the fish, and nothing made me forget to speak of it but the Shaitan, and it took its way into the river; what a wonder
He replied, `Didst thou see, when we betook ourselves to the rock for rest and I forgot the fish - and none but Satan caused me to forget to mention it to thee - it took its way into the sea in a marvelous manner
He said, “Didst thou see? When we took refuge at the rock, indeed I forgot the fish—and naught made me neglect to mention it, save Satan—and it made its way to the sea in a wondrous manner!
He replied: "Do you remember (what happened) when we took ourselves to the rock? Truly, I did forget the fish: None but Satan made me forget to tell (you) about it: It made its way through the sea in a marvelous way!"
He replied, “Do you remember when we rested by the rock? I forgot about the fish. Only Satan made me forget to remember it. Amazingly, it made its way into the sea.”
He said, 'Do you remember when we rested by the rock? I forgot about the fish. It was only the devil who made me forget it. And so it found its way to the river, amazingly.'
He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its course into the sea amazingly"
He said, 'Did you see, when we took refuge on the rock, then indeed I forgot the fish. And none made me forget it except the devil, that I remember it, and it took its way in the sea wonderfully.
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He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"
He replied: "Sawest thou (what happened) when we betook ourselves to the rock? I did indeed forget (about) the Fish: none but Satan made me forget to tell (you) about it: it took its course through the sea in a marvellous way!"
قَالَ ذَ ٰلِكَ مَا كُنَّا نَبۡغِۚ فَٱرۡتَدَّا عَلَىٰۤ ءَاثَارِهِمَا قَصَصࣰا ٦٤
Moses said, ‘Then that was the place we were looking for.’ So the two turned back, retraced their footsteps
(Moses) said: “That is what we have been seeking.” So they went back retracing their footsteps.
Musa said: that is that which we have been seeking. So they turned back upon their footsteps, retracing
Moses said: "But that is exactly what we were seeking." So they retraced their steps
(Moses) said, “That is what we have been seeking!”... So they returned, following their footprints.
He said, ´That is the very thing that we were looking for!´ So, following their footsteps, they retraced their route.
He said, ‘That is what we were after!’ So they returned, retracing their footsteps
He (Moses) said: "That is what we have been seeking!" So they retraced their footsteps
(Moses) said, `That is (the place) which we have been seeking.' So both of them returned retracing their steps
Said he, 'This is what we were seeking!' And so they returned upon their tracks, retracing them
He (Moses) said: “That is where we were looking for.” So, they returned backtracking on their footsteps.
Moses said: “That was [the sign revealed by God to indicate] the place we were looking for. Therefore, they retraced their footsteps back
Moses said, “That was what we were seeking.” So they retraced their steps
He said, “That is what we were looking for.” And so they turned back, retracing their footsteps.
Said he, 'This is what we were searching for.' So they turned back upon their footsteps, following them up
Said Moosa, "This is exactly what we wanted"; so they came back retracing their steps
He [Moses] said, “That was what we were seeking after. So they turned back following their own traces.”
Moses said, this is what we sought after. And they both went back, returning by the way they came
Moses said, "This is what we were searching for." So they retraced their steps again
'This is what we have been seeking! ' said he, and they retraced their footstep
He said, "It is this we were in quest of." And they both went back retracing their footsteps
(Musa) said: “That is what we have been seehead of state." So they both returned in the light of the footsteps of the two, retracing (the overrun site)
He said: That is what we had been looking for! So they went back following their footsteps.
(Moses) said, “That [place] was what we were seeking.” They traced back their footsteps.
Moses said: "That is the place we were looking for," so they went back retracing their footsteps
Moses said: "That is what we were looking for." So the two turned back, retracing their footsteps
He said: This is what we sought for. So they returned retracing their footsteps
He (Musa) said, "That is what we have been seeking for.” So they returned retracing their footsteps,
Moses said, "That was the spot we had sought for!" They then retraced their footsteps back to the spot
Musa (Moses) said: ‘That is the place we were looking for.’ So both returned to (the same place), tracing the (same path), following their footsteps
He said: "That is what we have been seeking!" So they went back retracing their steps
He said: "That is what we have been seeking!" So they went back retracing their steps.
He said: "That is what we have been seeking!" So they went back retracing their steps.
He said: "That (is) not (what) we were wishing/desiring ." So they (B) returned on their (B)'s tracks/marks following/tracking
[Moses] exclaimed: "That [was the place] which we were seeking!, And the two turned back, retracing their footsetps
He said, "That is what we were seeking!" So they (both) turned back upon their tracks retracing them
He said: This is that which we have been seeking. So they retraced their steps again
Moses said, "That is exactly what we are seeking. They followed their own foot prints back (to the rock)."
He said, .That was what we were looking for. So they returned, retracing their footsteps
(‘Moses’) said: "That is what we have been seeking." Thus, they returned, following their footprints.
(Musa) said, "That (sign) is precisely what we were looking for!" So they retraced their steps and went back (to that cliff)
(Moses) said: ‘That is what we have been seeking’. So they returned, following their footprints.
"This is exactly the place" said Mussa, "We were questing", they went back retracing their footsteps
Musa said, “That’s the place we were looking for.” So they turned back, carefully retracing their footsteps.
Moses responded, “That is ˹exactly˺ what we were looking for.” So they returned, retracing their footsteps.
He said: this is what we were looking for, so they retraced their steps.
This is what we have been seeking,‘ he said. They went back the way they came
(Moses) said, "That was the place we were looking for." They traced their steps back.
[Moses] said, "That is what we were seeking." So they returned, following their own footprints.
[Moses] said, "That is what we were seeking." So they returned, following their own footprints.
He said, “That is what we were seeking.” So, they returned, retracing upon their footsteps.
He (Moses) said: ' That was what we were seeking for!' So they returned, retracing their footsteps
[Moses] said: 'That is [the place] we are seeking!' So they turned back, retracing their footsteps,
Moses said, "That is what we were seeking!" And the two turned back retracing their footsteps. (Moses retired to rest in deep thought)
He said: This is what we sought for; so they returned retracing their footsteps
He said, `That is what we have been seeking.' So they both returned, retracing their footsteps
He said, “That is what we were seeking!” So they turned back, retracing their steps
[Musa (Moses)] said: "That was what we were searching for:" So they went back on their (own) footsteps, following (the way that they had come)
He said, “That’s what we were seeking!” So they returned following their footsteps.
He said, 'This is what we were seeking.' And so they turned back retracing their steps
[Moses] said, "That is what we were seeking." So they returned, following their footprints
He said, 'That is what we were searching for.' So they turned back upon their footsteps, retracing them.
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Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come)
Moses said: "That was what we were seeking after:" So they went back on their footsteps, following (the path they had come)
فَوَجَدَا عَبۡدࣰا مِّنۡ عِبَادِنَاۤ ءَاتَیۡنَـٰهُ رَحۡمَةࣰ مِّنۡ عِندِنَا وَعَلَّمۡنَـٰهُ مِن لَّدُنَّا عِلۡمࣰا ٦٥
and found one of Our servants- a man to whom We had granted Our mercy and whom We had given knowledge of Our own
Then they found one of Our servant (Khidr) whom We had bestowed Mercy from Us, and We had taught him knowledge from Us.
Then the twain found a bondman from Our bondmen, him We had vouchsafed a mercy from before Us, and him We had taught from Our presence a knowledge
Then they found one of Our votaries, whom We had blessed and given knowledge from Us
And they found a servant from among Our servants to whom We had given (gifted) grace (enabling him to experience his reality) and had disclosed through him Our Knowledge (the manifestation of divine attributes as the pleasing self [nafs-i mardiyya])from Our ladun.
They found a slave of Ours whom We had granted mercy from Us and whom We had also given knowledge direct from Us.
[There] they found one of Our servants whom We had granted a mercy from Ourselves, and taught him a knowledge from Our own
And they found (there) one of Our servants to whom We had granted a mercy as a grace from Us and taught a special knowledge from Our Presence
So that they found a (noble and great) servant of Ours to whom We had granted mercy from Us and whom We had taught (great) Knowledge from Ourself
Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge proceeding from Us
Then they found a servant from Our servants whom We had given him kindness from Us and taught him (some) knowledge from Us.
There they found one of My servants (probably Prophet Khizr) whom I had blessed with knowledge
Then they found one of Our servants on whom We had bestowed mercy from Ourselves, and whom We had taught
Then they came upon a servant of Our servants whom We had given mercy from Us and whom We had taught knowledge from Our Own.
Then they found a servant of our servants, to whom we had given mercy from ourselves, and had taught him knowledge from before us
So they found a bondman * from amongst Our (chosen) bondmen, to whom We had given mercy from Us, and had bestowed the inspired knowledge from Ourselves. (* Hazrat Khidr - peace be upon him.
They two found a servant from Our servants unto whom We had granted mercy from Our presence and We had taught him knowledge from Our presence.
And coming to the rock they found one of our servants, unto whom We had granted mercy from us, and whom We had taught wisdom from before us
Then they found a servant of Ours, to whom We had given mercy from Ourselves, and had taught him knowledge from Our Presence
and found one of Our worshipers to whom We had given from Our Mercy, and to whom We had taught knowledge of Ours
Then found they one of our servants to whom we had vouchsafed our mercy, and whom we had instructed with our knowledge
So both of them found Abdan-min-Ibadina (‘an obedient out of Our obedients’) whom We had bestowed mercy proceeding from Us, and whom We had taught from Us, knowledge. [‘Khidr’ has been allotted as a proper name to this person in some man-written books. Many irrational, mythological powers have also been associated to this personality. All these, fake name and imaginary statements, must not act as a barrier in understanding the straightforward Message available in the Divine Verses]
Then, they found a servant among Our servants to whom We gave mercy from Us and We taught him knowledge which proceeds from Our Presence.
They found one of Our servants on whom We had bestowed grace from Us and whom We had taught knowledge from Our presence.
There they found one of Our servants (Khizr) whom We had blessed with special favor from Ourselves and whom We had given special knowledge of Our own
and there they found one of Our servants upon whom We had bestowed Our mercy, and to whom We had imparted a special knowledge from Ourselves
Then they found one of Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves
(and) thus they found a servant from among Our servants whom We had given mercy from Us and whom We had given knowledge from Our knowledge.
There they found one of Our devotees. We had favoured him with mercy from Us and We had given him some knowledge from Us
Then both found (there) one of Our (elite) servants (Khidr) upon whom We had bestowed from Our Presence (special) mercy and had taught him infused knowledge (i.e., the inspired knowledge of secrets and gnostics)
So they came upon a servant of Ours whom We had given him mercy from Us and We taught him knowledge from Us
So they came upon a servant of Ours whom We had given him mercy from Us and We had taught him knowledge from Us.
So they came upon a servant of Ours whom We had given him mercy from Us and We had taught him knowledge from Us.
So they (B) found a worshipper/slave from Our worshippers/slaves, We gave/brought him from at Us mercy, and We taught/instructed him from at Us knowledge
and found one of Our servants, on whom We had bestowed grace from Ourselves and unto whom We had imparted knowledge [issuing] from Ourselves
Then they (both) found one of Our bondmen (Literally: bondman from among Our bondmen) to whom We had brought mercy from Our Providence, and had taught him knowledge from very close to Us
Then found they one of Our slaves, unto whom We had given mercy from Us, and had taught him knowledge from Our presence
There they met one of Our servants who had received blessings and knowledge from Us
Then they found one of Our servants whom We blessed with mercy from Us and whom We gave knowledge, a knowledge from Our own
Then they found one of Our Servants, to whom We had given mercy from Us; and We had taught him knowledge from Our Own Selves.
There, they met Our servant. We had showered Our mercy upon him, and had taught him (a special) knowledge
Then they found one of Our Servants, to whom We had given Mercy from Us; and We had taught him knowledge from Our Own Selves.
There, they found one of Our devotees to whom We extended Our mercy and the initiation in mysteries and to whom We imparted of Our mystic knowledge what is transcending human comprehension
They found a servant of Ours there, Khidr, to whom We were especially kind – We taught him Our special knowledge
There they found a servant of Ours, to whom We had granted mercy from Us and enlightened with knowledge of Our Own.
Then they found one of Our servants whom We had given mercy from Us and taught him knowledge from Us.
and found one of Our servants to whom We had vouchsafed Our mercy and whom We had endowed with knowledge of Our own
They found one of our servants, whom we blessed with mercy, and bestowed upon him from our own knowledge.
There, they found one of Our servants, whom We had blessed with mercy from Us, and unto whom We had imparted knowledge of our Own
There, they found one of Our servants, whom We had blessed with mercy from Us, and unto whom We had imparted knowledge of our Own
So, they found a slave among Our slaves, We gave him from Us a mercy, and We taught him knowledge from Our presence.
Then they found one of Our servants unto whom We had given mercy from Us, and We had taught him knowledge from Our presence
and found one of Our servants, on whom We had bestowed Our mercy and whom We had endowed with knowledge of Our own.
(Moses wondered how exciting the merging of the two streams would be! And he imagined that) he found a servant of Ours, on whom We had bestowed grace from Our Presence and unto whom We had imparted knowledge from Ourselves
Then they found one from among Our servants whom We had granted mercy from Us and whom We had taught knowledge from Ourselves
Then they found a servant of OURS, upon whom WE had bestowed mercy from US, and whom WE had taught knowledge from Ourselves
There they found a servant from among Our servants whom We had granted a mercy from Us and whom We had taught knowledge from Our Presence
Then they found one (of the wise men) on whom We had bestowed Mercy from Ourselves and whom We had given knowledge from Our Own Presence
Then they came across one of Our servants, to whom We had given mercy from Us and taught knowledge from Us.
Then they came upon a servant of Ours, whom We had blessed with mercy from Us, and had taught him knowledge from Our Own
And they found a servant from among Our servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge
Then they found a servant from Our servants, whom We had given mercy from Us and We had taught him knowledge from Us.
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So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence
So they found one of Our servants, on whom We had bestowed Mercy from Ourselves and whom We had taught knowledge from Our own Presence
قَالَ لَهُۥ مُوسَىٰ هَلۡ أَتَّبِعُكَ عَلَىٰۤ أَن تُعَلِّمَنِ مِمَّا عُلِّمۡتَ رُشۡدࣰا ٦٦
Moses said to him, ‘May I follow you so that you can teach me some of the right guidance you have been taught?’
Moses requested him: “May I follow you so that you may teach me something of that knowledge which you have been taught (by Allah)?
Musa said unto him: shall I follow thee that thou mayest teach me of that which thou hast been taught a directive knowledge
Moses said to him: "May I attend upon you that you may instruct me in the knowledge you have been taught of the right way?"
Moses said to him, “I would like to follow you so that you teach me from the knowledge that has been disclosed through you!”
Musa said to him, ´May I follow you on condition that you teach me some of the right guidance you have been taught?´
Moses said to him, ‘May I follow you for the purpose that you teach me some of the probity you have been taught?’
Moses said to him: "May I follow you so that you may teach me something of the knowledge of guidance which you have been taught?"
Moses said to him, `May I follow you so that you may teach me (some of) the ways of rectitude which you have been taught?
Moses said to him, 'Shall I follow thee so that thou teachest me, of what thou hast been taught, right judgment.
Moses said to him: “May I follow you that you teach me from what you were taught of good sense (and knowledge)?”
Muses said to the man: “May I follow you so that you may teach me some of the wisdom that God has blessed you with?”
Moses said to him, “May I follow you, so that you may teach me something of the truth which you have been taught?
Moses said to him, “May I follow you so that you may teach me some of the prudence you were taught?”
Said Moses to him, 'Shall I follow thee, so that thou mayest teach me, from what thou hast been taught, the right way?
Moosa said to him, "May I stay with you upon the condition that you will teach me the righteousness that you have been taught?"
Moses said to him, “May I follow you so that you may teach me from that which you have been taught from guidance [to the right way]?”
And Moses said unto him, shall I follow thee, that thou mayest teach me part of that which thou hast been taught, for a direction unto me
Said Moses to him, "May I follow you, so that you may teach me of the (Higher) Truth which you have been taught?"
Moses said to him: 'May I follow you so that you can teach me of that you have learned of righteousness?
And Moses said to him, "Shall I follow thee that thou teach me, for guidance, of that which thou too hast been taught?"
Musa said to him: “Shall I accompany you for the purpose that you teach me out of that which you have been taught in guidance?
Moses said to him: May I follow thee so that thou wilt teach me something of what thou wert taught of right judgment?
Moses said to him, “May I follow you on the assurance that you teach me some of the proper guidance that you have been taught.”
Moses requested of him: "May I follow you so that you may teach me from that True Knowledge which you have been taught?"
Moses said to him: "May l follow you that you may teach me something of the wisdom which you have been taught?"
Moses said to him: May I follow thee that thou mayest teach me of the good thou hast been taught
Musa said to him, "May I follow you on (the agreement) that you teach me right (knowledge) from that which you have been taught."
Moses said to him, "May I follow you so that you teach me of the right knowledge you have been taught?"
Musa (Moses) said to him: ‘Can I stay with you under this (condition) that you will teach me (as well) some of that knowledge, which has been conferred on you for guidance?
Moses said to him: "Can I follow you so that you will teach me from the guidance you have been taught"
Moses said to him: "Can I follow you so that you will teach me from the guidance you have been taught?"
Moses said to him: "Can I follow you so that you will teach me from the guidance you have been taught?"
Moses said to him: "Do I follow you, on that you teach/instruct me from what you were taught/instructed correct/right guidance?"
Moses said unto him: "May I follow thee on the understanding that thou wilt impart to me something of that consciousness of what is right which has been imparted to thee?"
Musa (Moses) said to him, "Shall I closely follow you on condition that you teach me of what you have been taught, right mindedness?"
Moses said unto him: May I follow thee, to the end that thou mayst teach me right conduct of that which thou hast been taught
Moses asked him, "Can I follow you so that you would teach me the guidance that you have received?"
Musa said to him, .May I have your company so that you teach me some of the rightful knowledge you have been given
‘Moses’ said unto him: "May I follow you so that you can teach me from what you have been taught of sound reasoning?”
Musa asked, "May I follow you? Can you impart to me the (special) guidance you have been taught?"
Moses said unto him: ‘May I follow you on condition that you teach me some of the ways of rectitude which you have been taught?’
Mussa asked him: "May I follow you with the provision that you agree to impart to me of the knowledge imparted to you for the good of the wide circle of the all!"
Musa asked him, “Can I follow you, so you may teach me something of higher guidance which you have been taught?”
Moses said to him, “May I follow you, provided that you teach me some of the right guidance you have been taught?”
Musa (Moses) said to him: may I follow you so you will teach me of the righteousness you have been taught?
Moses said to him: ‘May I follow you, so that you may guide me by that which you have been taught?‘
Moses said to him, "Can I follow you, that you may teach me some of the knowledge and the guidance bestowed upon you?"
Moses said to him, "May I follow you, so that you will teach me some of the right guidance You have been taught?"
Moses said to him, "May I follow you, so that you will teach me some of the right guidance You have been taught?"
Moses said for him, “May I follow you upon, that you teach me from what you have been taught a righteous guidance?”
Moses said to him (Khidr): 'Shall I follow you so that you teach me right conduct of what you have been taught?'
Moses said to him: 'May I follow you, on the understanding that you will teach me something of the wisdom you have been taught?'
Moses (in his contemplation) said to the man, "May I follow you that you may teach me some of the knowledge and guidance which you have been taught?"
Musa said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught
Moses said to him, `May I follow thee on condition that thou teach me some of the guidance which thou hast been taught?
Moses said unto him, “Shall I follow thee, that thou mightest teach me some of that which thou hast been taught of sound judgment?
Musa (Moses) said to him (the wise man, Khidr): "May I follow you, with the intention that you may teach me something of the (greater) Truth which you have been taught (by Allah)?"
Moses asked him, “May I follow you, so that you may teach me some of the righteousness you were taught?”
Moses said to him, 'May I follow you, so that you may teach me some of the guidance you were taught?'
Moses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?"
Moses said to him, 'Shall I follow you, on condition that you teach me, from what you have been taught, rectitude.'
Not available
Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"
Moses said to him: "May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?"
قَالَ إِنَّكَ لَن تَسۡتَطِیعَ مَعِیَ صَبۡرࣰا ٦٧
The man said, ‘You will not be able to bear with me patiently
He (Khidr) said: “Surely! You will never be able to have patience with me,
He said: verily thou wilt not be able to have with me patience
He said: "You will not be able to bear with me
(Khidr) said, “You will not be able to bear being with me (your creational program and function are tuned for the exterior; the perception of the eye, you cannot comprehend the interior dimensions of the unknown due to the requirements of your specific function)!”
He said, ´You will not be able to bear with me.
He said, ‘Indeed you cannot have patience with me
He said: "You will never be able to have patience with being in my company
He (- the great man) said, `(Yes, but) while keeping company with me you will never be able to bear (and keep company) with me in patience
Said he, 'Assuredly thou wilt not be able to bear with me patiently
He said: “You can never be patient with me,
The man replied: “You will not patient enough to bear with me…
The other said, “Indeed you will not be able to have patience with me.
He said, “Indeed, yousg will not be able to endure patiently with me.
said he, 'Verily, thou canst never have patience with me
He said, "You will never be able to patiently stay with me."
He said, “Truly you will never be able to have patience with me
He answered, verily thou canst not bear with me
Said he, "Verily, you can never bear it
'You will not bear patiently with me, ' He replied
He said, "Verily, thou canst not have patience with me
(Abdan-min-Ibadina) said: “Verily you would never have the capacity (to stay) with me in patience
He said: Truly, thou wilt never be able to have patience with me.
He said, “Truly, you will not be able to have patience with me.
He answered: "Surely you will not be able to bear with me
He answered: "You will surely not be able to bear with me
He said: Thou canst not have patience with me
He said, “You will not be able to be patient with me.
He said, "You can never have patience with me."
He (Khidr) said: ‘No doubt, you will not be able to have patience being in my company
He said: "You will not be able to have patience with me."
He said: "You will not be able to have patience with me."
He said: "You will not be able to have patience with me."
He said: "That you will never/not be able (to have) patience with me."
[The other] answered: "Behold, thou wilt never be able to have patience with me –
Said he "Surely you will never be able to (endure) with me patiently."
He said: Lo! thou canst not bear with me
He replied, "You will not be able to have patience with me
He said, .You can never bear with me patiently
He said, "Indeed, you will not be able to take control of yourself along with me.
He said, "I am sure you will not be able to bear me with patience!"
He replied, ‘Indeed, You won't be able to cling to patience with me.
He -the teacher- said to Mussa: "But you shall not be able to bear with me nor shall you quietly await the course of events"
He replied, “You will not be able to have patience with me;
He said, “You certainly cannot be patient ˹enough˺ with me.
He said: you cannot bear patience with me.
You will not bear with me,‘ said he
He said, "You cannot stand to be with me.
He said, "You will not be able to wait patiently with me,
He said, "You will not be able to wait patiently with me,
He said, “You will not be able to be patient with me.
He said: 'Verily you will not be able to bear with me patiently'.
The other answered: 'You will not be able to have patience with me,
He said, "Verily, you won't be able to have patience with me
He said: Surely you cannot have patience with m
He replied, `Thou canst not have patience with me
He said, “Truly thou wilt not be able to bear patiently with me
(The wise one) said: "Surely, you will not be able to have patience with me
He answered, “You won’t be able to endure with me patiently.
He said, 'You will not be able to endure with me
He said, "Indeed, with me you will never be able to have patience
He said, 'Indeed, you will not be able to have patience with me.
Not available
(The other) said: "Verily thou wilt not be able to have patience with me!"
(The other) said: "Verily thou wilt not be able to have patience with me!"
وَكَیۡفَ تَصۡبِرُ عَلَىٰ مَا لَمۡ تُحِطۡ بِهِۦ خُبۡرࣰا ٦٨
How could you be patient in matters beyond your knowledge?’
how can you have patience about that which is beyond your knowledge?”
And how canst thou have patience over that which thy knowledge encompasseth no
"How can you bear that which is beyond your comprehension?"
“How can you bear to witness an event when you are unaware of its essential reality?”
How indeed could you bear with patience something you have not encompassed in your knowledge?´
And how can you have patience about something you are not in the know of?’
"How could you be patient about something that you have never encompassed in your knowledge?"
`And how can you have patience about things the knowledge of which you do not comprehend.
And how shouldst thou bear patiently that thou hast never encompassed in thy knowledge?
how can you be patient about something that you do not completely understand it?”
After all, how can you be patient about something that you do not know anything about it?” (try to attend a lecture that you do not know nothing about the subject matter and see how patient you are.
“And how can you have patience with things about which your understanding is not complete?
And how can you endure patiently what you have not encompassed with knowledge?”
How canst thou be patient in what thou comprehendest no knowledge of?
"And how will you bear something which your knowledge does not encompass?"
And how can you have patience about something you have no original acquaintance with.”
For how canst thou patiently suffer those things, the knowledge whereof thou dost not comprehend
How can you be patient about what you can compass no knowledge (you cannot understand)?"
'For how can you bear patiently with that which you have never encompassed in your knowledge?
How canst thou be patient in matters whose meaning thou comprehendest not?"
And how will you bear in patience about what you do not have grasp thereat, in knowledge.?
And how wilt thou endure a thing patiently when thou hast not comprehended any awareness of it?
“How can you have patience about things of which you have no knowledge?”
for how can you have patience about that which is beyond your knowledge?"
For how can you patiently bear with something you cannot encompass in your knowledge?"
And how canst thou have patience in that whereof thou hast not a comprehensive knowledge
And how can you have patience on (matters) about which you do not have comprehensive information?"
"And how can you have patience in matters over which you do not have comprehensive knowledge?"
And how can you observe patience in (the matter of) which you will not have acquired (thorough) knowledge?
"And how can you be patient about that which you have not been given any news"
"And how can you be patient about that which you have not been given any news?"
And how can you be patient about that which you have not been given any news?
And how (do) you be patient on what you did not comprehend/encircle with it a knowledge/information
for how couldst thou be patient about something that thou canst not comprehend within the compass of (thy] experience?"
And how should you (endure) patiently what you have not encompassed in your cognizance?"
How canst thou bear with that whereof thou canst not compass any knowledge
"How can you remain patient with that which you do not fully understand?"
And how would you keep patient over something your comprehension cannot grasp?
How can you resort to patience and constancy in that whereof you lack knowledge?"
"How can you remain patient about something you have no knowledge of?"
And how can you cling to patience in that of which you don’t encompass in your knowledge?’
"And how could you", he added, "put up with something whose significance, import or intended purpose you do not know nor do you look at it with your inward sight!"
how could you have patience about things that you don’t fully know?”
And how can you be patient with what is beyond your ˹realm of˺ knowledge?”
And how can you bear patience with what you do not understand?
For how can you bear with that which is beyond your knowledge?‘
"How can you stand that which you do not comprehend?"
for how can you have patience for what you do not understand?"
for how can you have patience for what you do not understand?"
And how will you be patient upon what you do not encompass with it a knowledge?”
And how can you be patient about what you have not got any comprehensive knowledge
for how can you be patient with something which you cannot fully comprehend?'
And how can you bear with that which you cannot comprehend?"
And how can you have patience in that of which you have not got a comprehensive knowledge
`And how can thou have patience about the things the knowledge of which thou comprehendest not?
And how canst thou bear patiently that which thou dost not encompass in awareness?
"And how can you have patience about things about which your understanding is not complete?"
How could you endure things that you don’t understand?”
And how will you endure what you have no knowledge of?'
And how can you have patience for what you do not encompass in knowledge?"
How can you be patient in what you comprehend no knowledge of?'
Not available
"And how canst thou have patience about things about which thy understanding is not complete?"
"And how canst thou have patience about things about which thy understanding is not complete?"
قَالَ سَتَجِدُنِیۤ إِن شَاۤءَ ٱللَّهُ صَابِرࣰا وَلَاۤ أَعۡصِی لَكَ أَمۡرࣰا ٦٩
Moses said, ‘God willing, you will find me patient. I will not disobey you in any way.’
(Moses) said: “You will find me patient if Allah wills, and I will not disobey your command.”
Musa said: thou wilt find me, if Allah will, patient, and shall not disobey thee in any affair
"You will find me patient if God wills," said Moses; "and I will not disobey you in any thing."
(Moses) said, “With the will of Allah you will find me to be of those who are patient; I will not object to you in any of your affairs.”
Musa said, ´You will find me patient, if Allah wills, and I will not disobey you in any matter.´
He said, ‘You will find me, God willing, to be patient, and I will not disobey you in any matter.’
He (Moses) said: "You will find me patient, if God so wills and allows me to, and I will not disobey you in anything."
(Moses) said, `You will find me patient, God willing, and I shall not disobey you in any matter.
He said, 'Yet thou shalt find me, if God will, patient; and I shall not rebel against thee in anything.
He (Moses) said: “God willing, you are going to find me patient and I will not disobey you in any matter.”
Moses replied: “ Please indulge me. God willing I will be patient and will not disobey you.”
Moses said, “You will find me, if God so wills, patient, nor will I ignore your instructions.
He said, “You will find me patient, Allah willing, and I will not disobey you in any command of yours.”
He said, 'Thou wilt find me, if God will, patient; nor will I rebel against thy bidding.
Said Moosa, "Allah willing, you will soon find me patient and I will not do anything against your instructions."
He [Moses] said, “You will find me patient if Allah pleases and I will not disobey any of your commandment.”
Moses replied, thou shalt find me patient, if God please; neither will I be disobedient unto thee in any thing
He said, "Allah willing, you will find me patient; nor will I rebel against your bidding."
He (Moses) said: 'If Allah wills, you shall find me patient, I shall not disobey your order.
He said, "Thou shalt find me patient if God please, nor will I disobey thy bidding."
Musa said: “Soon you find me, if Allah (so) willed, a patient one, and I will not disobey you (in any) matter.
Moses said: Thou wilt find me, if God willed, one who remains steadfast and I will not rebel against thy command.
(Moses) said, “You will find me patient if Allah wills, and I will not disobey you in any matter.”
Moses said: "If Allah wills, you shall find me patient and I shall not disobey you in any way."
Moses replied: "You shall find me, if Allah wills, patient; and I shall not disobey you in anything."
He said: If Allah please, thou wilt find me patient, nor shall I disobey thee in aught
He (Musa) said, "You will find me, if Allah wills, patient. And I will not disobey you in any matter."
He said, "Allah willing, you shall find me patient and I shall not disobey you in any matter."
Musa (Moses) said: ‘You will certainly find me patient, if Allah so pleases, and I will not violate any of your instructions.
He said: "You will find me, God willing, to be patient. And I will not disobey any command of yours."
He said: "You will find me, God willing, to be patient. And I will not disobey any command of yours."
He said: "You will find me, God willing, to be patient. And I will not disobey any command of yours."
He Said: "You will find me if God wanted/willed patient, and I (will) not disobey for you an order/command."
Replied [Moses]: "Thou wilt find me patient, if God so wills; and I shall not disobey thee in anything!"
He said, "You will find me, in case Allah (so) decides, patient; and I will not disobey you in any command (of yours)."
He said: Allah willing, thou shalt find me patient and I shall not in aught gainsay thee
Moses said, "If God wishes, you will find me patient and I shall not disobey any of your orders."
He (Musa) said, .You will find me patient, if Allah wills, and I shall not disobey any order from you
‘Moses’ said: "If it happens that Allâh permits, you will find me patient, and I will not disobey you in aught.”
(Musa) said, "Allah willing, you will find me a patient person. I will not disobey you in any matter!"
Moses said: ‘If it happens that Allâh permits, you will find me patient, and I won’t disobey you in aught ’.
"But you will find me, Allah willing", said Mussa, "forbearing and will not disobey any of your instructions"
Musa said, “Allah willing, you will find me patient and I will not disobey your orders.”
Moses assured ˹him˺, “You will find me patient, Allah willing, and I will not disobey any of your orders.”
He said: if Allah wills you will find me patient and I will not disobey you in anything.
Moses said: ‘If God wills, you shall find me patient: I shall in no way cross you.‘
He said, "You will find me, GOD willing, patient. I will not disobey any command you give me."
[Moses] said, "You will find me, God willing, patient, and I will not disobey you in [any] way."
[Moses] said, "You will find me, God willing, patient, and I will not disobey you in [any] way."
He said, “You will find me, if Allah wills, a patient; and I will not disobey a command for you.”
He (Moses) said: 'Allah willing, you shall find me patient, and I shall not disobey you in any matter',
Moses replied: 'You will find me patient, if God so wills; and I shall not disobey you in anything.'
Moses said, "God willing, you will find me patient and I will not disobey you."
He said: If Allah pleases, you will find me patient and I shall not disobey you in any matter
He said, `Thou wilt find me, if ALLAH please, patient and I shall not disobey any command of thine.
He said, “Thou wilt find me patient, if God wills, and I shall not disobey thee in any matter.
[Musa (Moses)] said: "You will find me (really) patient: If Allah so wishes, and I will not disobey you even a little."
He responded, “If God wills, you’ll find me patient, and I won’t disobey any of your instructions.”
He said, 'You will find me, God willing, patient; and I will not disobey you in any order of yours.'
[Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."
He said, 'You will find me, if God wills, patient; I will not rebel against your command.'
Not available
Moses said: "Thou wilt find me, if God so will, (truly) patient: nor shall I disobey thee in aught."
Moses said: "Thou wilt find me, if Allah so will, (truly) patient: nor shall I disobey thee in aught."
قَالَ فَإِنِ ٱتَّبَعۡتَنِی فَلَا تَسۡءَلۡنِی عَن شَیۡءٍ حَتَّىٰۤ أُحۡدِثَ لَكَ مِنۡهُ ذِكۡرࣰا ٧٠
The man said, ‘If you follow me then, do not query anything I do before I mention it to you myself.’
He (Khidr) said: “Then, if you follow me, don’t ask me about anything until I myself mention it to you.”
He said: then if thou wilt follow me ask me not of anything until begin thereof some mention
"If you must follow me," he said, "do not ask me any thing until I speak of it to you myself."
(Khidr) said, “If you are to follow me, you shall not ask me any questions (regarding how and what I do) until I explain to you the reality of it!”
He said, ´Then if you follow me, do not question me about anything until I myself make mention of it to you.´
He said, ‘If you follow me, do not question me concerning anything until I [myself] make a mention of it to you.’
(Al-Khadr) explained: "Well, if you go with me, do not ask me concerning anything (that I may do) until I myself make mention of it to you."
He (- the great man) said, `Well, if you would follow me, (mind that) you shall ask me no question about anything unless I myself broach the subject to you.
Said he, 'Then if thou followest me, question me not on anything until I myself introduce the mention of it to thee.
He said: “So if you follow me, then do not ask me about anything until I bring up mentioning it for you.”
The wise man said: “You may follow me on one condition: Do not ask the wisdom behind my behavior. I will tell you myself later!”
The other said, “But if you follow me, ask me no questions about anything until I speak to you concerning it.
He said, “So if yousg follow me, then do not ask me about anything until I bring about a mention of it to you.”
He said, 'Then, if thou followest me, ask me not about anything until I begin for them the mention of it.
He said, "Therefore if you stay with me, do not ask me about anything until I myself mention it to you."
He said, “Then if you do follow me, do not ask me about anything until I bring you a new remembrance from it.”
He said, if thou follow me therefore, ask me not concerning any thing, until I shall declare the meaning thereof unto thee
He said, "Well then, if you follow me, ask me not about anything until I myself begin to mention it."
He said: 'If you follow me, you must not question me about anything till I myself speak to you concerning it.
He said, "Then, if thou follow me, ask me not of aught until I have given thee an account thereof."
He said: “Then if you come along with me, then ask me not about anything till I (myself) narrate to you therefrom the Message (hidden in an incident).
He said: Then, if thou hadst followed me, ask me not about anything until I cause to be evoked in thee a remembrance of it.
He said, “If you would follow me, ask me no questions about anything until I speak to you about it.”
He said: "If you want to follow me, then do not question me about anything until I tell you about it myself."
He said: "Well, if you follow me, do not ask me concerning anything until I myself mention it to you."
He said: If thou wouldst follow me, question me not about aught until I myself speak to thee about it
He said, "Well, if you follow me then do not ask me about anything till I myself mention about it to you."
He said, "If you would follow me, question me not about any thing until I myself speak to you about it."
(Khidr) said: ‘So if you are in my company, then do not question me about anything until I myself mention that to you.
He said: "If you follow me, then do not ask about anything until I relate it to you."
He said: "If you follow me, then do not ask about anything until I relate it to you."
He said: "If you follow me, then do not ask about anything until I mention it to you."
He Said: "So if you followed me, so do not ask/question me on (about) a thing, until I initiate/tell to you from it a reminder/remembrance."
Said [the sage]: "Well, then, if thou art to follow me, do not question me about aught [that I may do] until I myself give thee an account thereof."
Said he, "So in case you closely follow me, then do not ask me about anything until I (myself) effect a mention of it to you."
He said: Well, if thou go with me, ask me not concerning aught till I myself make mention of it unto thee
He said to Moses, "If you will follow me, do not ask me about anything until I tell you the story about it."
He said, .Well, if you follow me, do not ask me about anything unless I myself start telling you about it
He said: “If you decided to follow me, then you should not ask me about anything till I myself admonish it to you."
He said, "You may accompany me but do not ask any questions until I bring the matter up myself."
He said: ‘If you decided to follow me, then you should not ask me about anything till I myself admonish it to you ’.
"Therefore", said the teacher "if you should follow me, then do not look for the how and the why and the wherefore until I have given you an account of it"
The man said, “If you must follow me then don’t ask questions until I speak about it to you.
He responded, “Then if you follow me, do not question me about anything until I ˹myself˺ clarify it for you.”
He said: then if you follow me, do not ask me about anything until I mention it to you.
He said: ‘If you are bent on following me, you must not question me about anything until I mention it to you myself.‘
He said, "If you follow me, then you shall not ask me about anything, unless I choose to tell you about it."
He said, "Then if you follow me, do not ask me about anything until I mention it to you."
He said, "Then if you follow me, do not ask me about anything until I mention it to you."
He said, “So, if you follow me, do not ask me about a thing, until I narrate for you from it a reminder.”
He (Khidr) said: 'If you follow me. Then do not question me of any thing until I myself speak to you about it'.
The other said: 'Well, then, if you are to follow me, do not question me about anything until I mention it to you myself.'
The man said, "Well, if you go with me, ask me not any questions unless I choose to tell you about it."
He said: If you would follow me, then do not question me about any thing until I myself speak to you about i
He said, `Well, if thou wouldst follow me, then ask me no questions about anything till I myself speak to thee about it.
He said, “If thou wouldst follow me, then question me not about anything, till I make mention of it to thee.
The other said: "If then you were to follow me, do not ask me any questions about anything until I, myself speak to you about it."
He said, “If you are determined to follow me, then don’t question me about anything until I choose to explain it to you.”
He said, 'If you follow me, do not ask me about anything, until I myself make mention of it to you.'
He said, "Then if you follow me, do not ask me about anything until I make to you about it mention."
He said, 'Then if you follow me, do not ask me about anything until I begin a mention of it to you.'
Not available
The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
The other said: "If then thou wouldst follow me, ask me no questions about anything until I myself speak to thee concerning it."
10
Moses' search of Knowledge
فَٱنطَلَقَا حَتَّىٰۤ إِذَا رَكِبَا فِی ٱلسَّفِینَةِ خَرَقَهَاۖ قَالَ أَخَرَقۡتَهَا لِتُغۡرِقَ أَهۡلَهَا لَقَدۡ جِئۡتَ شَیۡءًا إِمۡرࣰا ٧١
They travelled on. Later, when they got into a boat, and the man made a hole in it, Moses said, ‘How could you make a hole in it? Do you want to drown its passengers? What a strange thing to do!’
So they both proceeded, till when they embarked in a ship, Khidr made a hole in it. Moses said: “Have you made a hole in it to drown its people? Surely, you have done a bad thing.”
Then the twain journeyed until when they embarked in a boat, he scuttled it. Musa said: hast thou scuttled it that thou mayest drown the people thereof? Assuredly thou hast committed a thing grievous
So they set out till they (came to the quay) and went on board a ship in which he made a hole, (and Moses said:) "You have made a hole in the boat to drown its passengers? You have done a strange thing!"
So they set out, until when they embarked on a boat (Khidr) made a hole in the boat. (Moses) said, “Have you made this hole so its people may drown? Indeed, you have done a grave thing!”
They continued until they boarded a boat and he scuppered it. Then Musa said, ´Did you scupper it so that its owners would be drowned? This is truly a dreadful thing that you have done!´
So they went on. When they boarded the boat, he made a hole in it. He said, ‘Did you make a hole in it to drown its people? You have certainly done a monstrous thing!’
So they set forth until, when they embarked on the boat, he (al-Khadr) made a hole in it. He (Moses) said: "Have you made a hole in it in order to drown its people (who would be using it)? You have certainly done an awful thing!"
So both of them set out until when they embarked in a boat he scuttled it. (Thereupon Moses) said, `Have you scuttled it that you may drown (its) occupants? It is indeed a strangely grievous thing you have done.
So they departed; until, when they embarked upon the ship, he made a hole in it. He said, 'What, hast thou made a hole in it so as to drown its passengers? Thou hast indeed done a grievous thing.
So, they went on until they got on the boat, and he made a hole in it. He (Moses) said: “Did you make a hole in it to drown its passengers? You have certainly committed a terrible thing.”
So they went. When they boarded a boat, the man made a hole in it. Moses said: “Why do you want to drawn the people? What a terrible thing to do.”
So the two proceeded, until they were on the boat, he scuttled it. Said Moses, “Have you scuttled it in order to drown those on it? Truly a strange thing have you done.
So they both set out until, when they had boarded the ark, he holed it. He said, “Did you hole it so as to drown its people? You have done something awful.”
So they set out until when they rode in the bark, he scuttled it. Said he, 'Hast thou scuttled it to drown its crew? Thou hast produced a strange thing.
So they both set out; until when they had boarded the boat, the chosen bondman ruptured the boat; said Moosa, "Did you make a hole in the boat in order to drown its passengers? You have indeed done an evil thing."
So they both continued their travel until they came onboard the ship then he cracked it. He [Moses] said, “Have you cracked it so that you may drown its people? You have indeed committed something dreadful.
So they both went on by the sea shore, until they went up into a ship; and he made a hole therein. And Moses said unto him, hast thou made a hole therein, that thou mightest drown those who are on board? Now hast thou done a strange thing
So they set out until when they were in the boat, he made a hole therein and scuttled it. (Moses) Said, "Have you made a hole therein to drown the people therein? You have done a dreadful thing."
So they departed. When they boarded a ship, he bored a hole in it. 'What, have you made a hole in it, ' he said, 'is it to drown its passengers? You have done a dreadful thing.
So they both went on, till they embarked in a ship, and he - the unknown - staved it in. "What!" said Moses, "hast thou staved it in that thou mayest drown its crew? a strange thing now hast thou done!"
So they both proceeded till when both embarked in the ferry-boat, he scuttled it. (Musa) said: “Have you scuttled it in order to drown its passengers? Surely, without doubt, you did a thing dreadful.”
So they both set out until when they embarked in a vessel. He made a hole in it. Moses said: Hadst thou made a hole in it in order to drown the people? Certainly, thou hadst brought about a dreadful thing!
They proceeded together. When they were in a boat, (the instructor) made a hole in it. (Moses) said, “Did you sink the boat in order to drown those in it? Truly, what a strange thing you have done!”
So they set forth, but when they embarked in a boat to cross the river, Khizr made a hole in it. Moses cried out: "Did you make a hole in it to drown its passengers? You have done a weird thing!"
Then the two went forth until, when they embarked on the boat, he made a hole in it, whereupon Moses exclaimed: "Have you made a hole in it so as to drown the people in the boat? You have certainly done an awful thing."
So they set out until, when they embarked in a boat, he made a hole in it. (Moses) said: Hast thou made a hole in it to drown its occupants? Thou has surely done a grievous thing
So they both proceeded until when they embarked in a boat, he made a hole in it. He (Musa) said, "Have you made a hole in it to drown those in it? You have indeed come with something strange."
And both of them went out on a journey. And there arose no problem between them until when they boarded a boat he (Moses' new companion) made a hole in it. Moses said, "Have you made a hole in it to drown the people thereon? Certainly you have done a grave thing."
So both of them set out till, when they embarked on a boat, (Khidr) bored a hole in it. Musa (Moses) said: ‘Have you bored (a hole in) it to drown the people aboard? Surely, you have done something strange.
So they ventured forth until they rode in a boat and he made a hole in it. He said: "Did you make a hole in it to drown its people You have done something dreadful!"
So they ventured forth until they rode in a boat and he made a hole in it. He said: "Have you made a hole in it to drown its people? You have done something dreadful!"
So they ventured forth until they rode in a boat and he made a hole in it. He said: "Have you made a hole in it to drown its people? You have done something dreadful!"
So they (B) left/set out until when they (B) rode/boarded in the ship/boat, he made a hole/opening (in) it, he (Moses) said: "Did you make a hole/opening (in) it to drown/sink its people ? You had come (with) a strange/denied thing."
And so the two went on their way, till (they reached the seashore; and] when they disembarked from the boat [that had ferried them across], the sage made a hole in it-[whereupon Moses] exclaimed: "Hast thou made a hole in it in order to drown the people who may be [travelling] in it? Indeed, thou hast done a grievous thing!"
So they (both) went off until, when they embarked in the ship, he pierced it. He said, "Have you pierced it so as to drown its population (i.e., a passengers). Indeed you have already come with a grave thing."
So they twain set out till, when they were in the ship, he made a hole therein. (Moses) said: Hast thou made a hole therein to drown the folk thereof? Thou verily hast done a dreadful thing
They started their journey and some time latter they embarked in a boat in which he made a hole. Moses asked him, "Did you make the hole to drown the people on board? This is certainly very strange"
So, they both moved ahead, until when they boarded a boat, he sliced it (by removing one of its planks). He (Musa) said, .Did you slice it to drown its people? In fact, you have done a terrible act
Thus they both set out until, when they embarked in a vessel, he made a hole in it. (‘Moses’) said: "Have you made a hole in it so as to drown its owners? You have definitely done an awful thing.”
So they proceeded till they boarded a ship. The man drilled a hole (in its keel). (Musa) said, "You bore a hole in the ship to drown all its passengers. You have no doubt committed a dreadful act!"
So they set out, until, when they embarked in a ship, he made a hole in it. (Moses) said: ‘Have you made a hole in it so as to drown its owners? You have definitely done an awful thing’.
And there, they made their way onward until they went on board ship in the bottom of which he -the teacher bore a hole for the purpose of sinking it-. There, did Mussa exclaim: "Have you scuttled it to drown its passengers!" "You have indeed committed yourself to an evil line of conduct"
So both set off walking along the beach until they got a boat, but when they got off Khidr damaged it. Musa said, “Did you damage it to drown those on board? You’ve done an awful thing.”
So they set out, but after they had boarded a ship, the man made a hole in it. Moses protested, “Have you done this to drown its people? You have certainly done a terrible thing!”
So they set off until they boarded a boat in which he made a hole. He said: did you make a hole in it to drown its people? You´ve done a strange thing.
The two set forth, but as soon as they embarked, he bored a hole in the bottom of the ship. ‘Is it to drown her passengers that you have bored a hole in her?‘ he said. ‘A strange thing you have done.‘
So they went. When they boarded a ship, he bore a hole in it. He said, "Did you bore a hole in it to drown its people? You have committed something terrible."
So they set out, until, when they had embarked on the ship, the man made a hole in it. [Moses] said "Did you knock a hole in it to drown its passengers? You have certainly done a dreadful thing."
So they set out, until, when they had embarked on the ship, the man-made a hole in it. [Moses] said, "Did you knock a hole in it to drown its passengers? You have certainly done a dreadful thing."
So they launched. Until, when they had embarked in the ship, he holed it. He said, “Did you hole it, to drown its inhabitants? You already brought an awful thing.”
So they twain departed; until, when they embarked upon the ship, he made a hole in it. He (Moses) said: 'Have you made a hole therein to drown its inmates? You have indeed done a grievous thing'.
And so the two went on their way, and when they embarked, [the sage] made a hole in the boat. Moses exclaimed: 'Have you made a hole in it in order to drown the people in it? Strange indeed is that which you have done!'
So they went on until they were in a boat and he made a hole in it. Moses said, "Did you make a hole to drown people? You have done something terrible!"
So they went (their way) until when they embarked in the boat he made a hole in it. (Musa) said: Have you made a hole in it to drown its inmates? Certainly you have done a grievous thing
So they both set out till, when they embarked in a boat, he made a hole in it. Moses said, `Hast thou made a hole in it to drown those who are in it? Surely, thou hast done a grievous thing.
So they went on till, when they had embarked upon a ship, he made a hole therein. He said, “Didst thou make a hole in it in order to drown its people? Thou hast done a monstrous thing!
So they both proceeded on: Until, when they boarded in the boat, (and) he (Khidr) damaged it.; [Musa (Moses)] said: "Have you damaged it in order to drown those in it? Truly a strange thing have you done!"
They set out, until, when they embarked on the boat, he made a hole in it. He exclaimed, “Did you make a hole in it to drown its passengers? You did a strange thing!”
So they set out. Until, when they had boarded the boat, he holed it. He said, 'Did you hole it, to drown its passengers? You have done something awful.'
So they set out, until when they had embarked on the ship, al-Khidh r tore it open. [Moses] said, "Have you torn it open to drown its people? You have certainly done a grave thing."
So they set out until when they had embarked on the ship, he made a hole in it. He said, 'Have you made a hole in it to drown its people? Certainly, you have done a strange thing.'
Not available
So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"
So they both proceeded: until, when they were in the boat, he scuttled it. Said Moses: "Hast thou scuttled it in order to drown those in it? Truly a strange thing hast thou done!"
قَالَ أَلَمۡ أَقُلۡ إِنَّكَ لَن تَسۡتَطِیعَ مَعِیَ صَبۡرࣰا ٧٢
He replied, ‘Did I not tell you that you would never be able to bear with me patiently?’
He (Khidr) said: “Did I not tell you that you would never be able to have patience with me?”
He said: said I not that thou wouldst not be able to have with me patience
"Did I not tell you," he replied, "that you will not be able to bear with me?"
(Khidr) said, “Did I not tell you that you cannot bear being with me?”
He said, ´Did I not say that you would not be able to bear with me?´
He said, ‘Did I not say, indeed you cannot have patience with me?’
He said: "Did I not tell you that you would never be able to bear patiently with my company?"
He replied, `Did I not say that you would not be able to bear with me (and keep company with me patiently).
Said he, 'Did I not say that thou couldst never bear with me patiently?
He said: “Did I not tell you that you can never be patient with me?”
The wise man replied: “Did I not tell you that you are not patient enough to bear with me?”
He answered, “Did I not tell you that you can have no patience with me?
He said, “Did I not tell you that you would not be able to endure patiently with me?”
Said he, 'Did I not tell thee, verily, thou canst never have patience with me?
He said, "Did I not say that you will never be able to patiently stay with me?"
He said, “Did I not say that you will never be able to have patience with me?”
He answered, did I not tell thee that thou couldest not bear with me
Said he, "Did I not tell you, truly, you can never bear with me?"
'Did I not I tell you, ' he replied, 'that you would not bear patiently with me?
He said, "Did I not tell thee that thou couldst not have patience with me?"
He said: “Did I not tell (in advance that) surely you: you will never have the ability of patience in my company?”
He said: Said I not that thou wilt never be able to have patience with me?
He answered, “Didn’t I tell you that you would not be able to have patience with me?”
He said: "Didn’t I say that you would not manage to have patience with me?"
He replied: "Did I not tell you that you will not be able to patiently bear with me?"
He said: Did I not say that thou couldst not have patience with me
He said, "Did I not tell you that you will not be able to be patient with me ?"
Moses' companion said, "Did I not say that you will not be able to have patience with me?"
(Khidr) said: ‘Did I not tell you that you would not be able to restrain yourself in my company?
He said: "Did I not tell you that you will not be able to have patience with me"
He said: "Did I not tell you that you will not be able to have patience with me?"
He said: "Did I not tell you that you will not be able to have patience with me?"
He said: "Did I not say that you will never/not be able (to have) patience with me?"
He replied: "Did I not tell thee that thou wilt never be able to have patience with me?"
Said he, "Did I not say that surely you would never be able to (endure) with me patiently?"
He said: Did I not tell thee that thou couldst not bear with me
He said, "Did I not tell you that you would not be able to remain patient with me?"
He said, .Did I not say that you can never bear with me patiently?
He said: “Did I not tell you that you would not be able to remain patient with me?"
(The man) said, "Did I not warn you? You will not be able to put up with me so patiently."
He replied: ‘Did I not tell you that you would not be able to cling to patient with me?’
He -the teacher- said to Mussa: "Did I not tell you, you would not be able to bear with me nor show forbearance with my actions!"
Khidr said, “Didn’t I say you will never have patience with me?”
He replied, “Did I not say that you cannot have patience with me?”
He said: did I not say that you cannot bear patience with me?
Did I not tell you,‘ he said, ‘that you would not bear with me?‘
He said, "Did I not say that you cannot stand to be with me?"
The man said, "Didn't I tell you that you would not be able to wait patiently with me?"
The man said, “Didn’t I tell you that you would not be able to wait patiently with me?"
He said, “Did I not say that you will not be able to be patient with me?”
He said: 'Did I not say that you could never bear with me patiently?
He replied: 'Did I not say that you would not he able to have patience with me?'
The man said, "Didn't I tell you that you could not bear with me?"
He said: Did I not say that you will not be able to have patience with me
He replied, `Did I not tell thee that thou canst not have patience with me?
He said, “Did I not say unto thee that thou wouldst not be able to bear patiently with me?
He (Khidr) answered: "Did I not tell you that you will not be able to have patience with me?"
He replied, “Didn’t I tell you that you couldn’t bear with me patiently?”
He said, 'Did I not tell you that you will not be able to endure with me?'
[Al-Khidh r] said, "Did I not say that with me you would never be able to have patience?"
He said, 'Did I not tell you, indeed, you cannot have patience with me?'
Not available
He answered: "Did I not tell thee that thou canst have no patience with me?"
He answered: "Did I not tell thee that thou canst have no patience with me?"
قَالَ لَا تُؤَاخِذۡنِی بِمَا نَسِیتُ وَلَا تُرۡهِقۡنِی مِنۡ أَمۡرِی عُسۡرࣰا ٧٣
Moses said, ‘Forgive me for forgetting. Do not make it too hard for me to follow you.’
(Moses) said: “Don’t call me to account for what I forgot, and don’t be hard on me for my affair (with you).”
Musa said: take me not to task for that forget, and impose not in my affair hardship
(Moses) said: "Do not hold me for having forgotten, and do not reprove me and make my task difficult."
(Moses) said, “Do not rebuke me for forgetting (my word); do not make my job difficult for me.”
Musa said, ´Do not take me to task because I forgot. Do not demand of me something which is too difficult.´
He said, ‘Do not take me to task for my forgetting, and do not be hard upon me.’
He (Moses) said: "Do not take me to task because I forgot, and do not overburden me in my affair (in what you ask of me)."
(Moses) said, `Do not take me to task for what I forgot; do not be too hard on me for this lapse of mine.
He said, 'Do not take me to task that I forgot, neither constrain me to do a thing too difficult.
He (Moses) said: “Forgive me for what I forgot, and do not make me suffer difficulty (and do not be hard on me) in my affair.”
Moses said: “Forgive me having forgotten it. Please do not be hard upon me.”
Moses said, “Do not blame me for forgetting, nor be hard on me, thus making me feel worse.
He said, “Do not rebuke me for forgetting, and do not make my matters difficult.”
Said he, 'Rebuke me not for forgetting, and impose not on me a difficult command.
Said Moosa, "Do not apprehend me upon my forgetting, and do not impose difficulty on me in my task."
He [Moses] said, “Do not hold against me for that which I forgot and do not raise difficulty for me out of my affair.”
Moses said, rebuke me not, because I did forget; and impose not on me a difficulty in what I am commanded
Moses said (pleaded), "Rebuke me not for forgetting, and be not hard on me."
Moses said: 'Do not blame me for what I forgot, nor press me to do something which is too difficult,
He said, "Chide me not that I forgat, nor lay on me a hard command."
(Musa) said: “Don’t subject me to accountability for what I forgot, and don’t bring upon me from my affair, hardship.
Moses said: Take me not to task for what I forgot and constrain me not with hardship for my affair.
(Moses) said, “Do not scold me for forgetting, and do not grieve me by making things difficult for me.”
Moses said: "Pardon my forgetfulness, do not be angry with me on account of this mistake."
Moses said: "Do not take me to task at my forgetfulness, and do not be hard on me."
He said: Blame me not for what I forgot, and be not hard upon me for what I did
He (Musa) said, "Do not catch me for what I forgot and do not involve me in difficulty in my affair."
Moses said, "Hold me not responsible for a thing I forgot, and burden me not with difficulty in my affair."
Musa (Moses) said: ‘Call me not to account for my omission, and put me not in any more difficulty in (this) affair of mine.
He said: "Forgive me for what I forgot, and do not be hard upon my request with you."
He said: "Forgive me for what I forgot, and do not be hard upon my request with you."
He said: "Forgive me for what I forgot, and do not burden me with difficulty for my request."
He said: "Do not take/punish me with what I forgot, and do not burden/oppress me from my matter/affair (with) difficult(ty)/strained circumstances ."
Said [Moses]: "Take-me not to task for my having forgotten [myself], and be not hard on me on account of what I have done!"
He said, "Do not take me to task that I forgot, nor oppress me with a command (too) difficult (for me)."
(Moses) said: Be not wroth with me that I forgot, and be not hard upon me for my fault
Moses said, "Please, forgive my forgetfulness. Do not oblige me with what is difficult for me to endure."
He (Musa) said, .Do not hold me punishable for what I forgot, and do not make my course too difficult for me
‘Moses’ said: "Please do not blame me for what I forgot, and do not be hard upon me for what is difficult for me to tolerate."
(Musa) said, "Do not blame me. I forgot. Do not make me undergo such a trying situation."
Moses said: ‘Please don’t blame me for what I forgot, and don’t be hard on me for what is difficult for me to tolerate’.
"My apologies", said Mussa, "please do not reproach me for my lapse of memory, nor impose on me an action hard to understand"
Musa replied, “Don’t be harsh with me for forgetting; please don’t make my task any more difficult.”
Moses pleaded, “Excuse me for forgetting, and do not be hard on me.”
He said: do not take me to account for having forgotten and do not make the matter difficult for me.
‘Pardon my forgetfulness,‘ said Moses. ‘Do not be angry with me on account of this.‘
He said, "I am sorry. Do not punish me for my forgetfulness; do not be too harsh with me."
[Moses] said, "Forgive me for forgetting, and don't be too harsh with me."
[Moses] said, "Forgive me for forgetting and don’t be too harsh with me."
He said, “Do not censure me with what I have forgotten, and do not overstrain me from my matters, difficulty.”
He said: 'Do not take me to task that I forgot, and be not hard upon me for my affair'.
Moses said: 'Do not take me to task for my having forgotten, and be not hard on me on account of what I have done.'
Said Moses, "Do not rebuke me for forgetting. And be not hard on me for my fault."
He said: Blame me not for what I forgot, and do not constrain me to a difficult thing in my affair
Moses said, `Take me not to task for what I forgot and be not hard on me for this lapse of mine.
He said, “Take me not to task for having forgotten, nor make me suffer much hardship on account of what I have done.
[Musa (Moses)] said: "Do not be angry with me for forgetting, nor make me sad by causing difficulties on my part."
He responded, “Don’t reprimand me for forgetting, and don’t be harsh with me.”
He said, 'Do not rebuke me for forgetting, and do not make my course difficult for me.'
[Moses] said, "Do not blame me for what I forgot and do not cover me in my matter with difficulty."
He said, 'Do not chastise me for what I forgot, and do not impose a difficult command on me.'
Not available
Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
Moses said: "Rebuke me not for forgetting, nor grieve me by raising difficulties in my case."
فَٱنطَلَقَا حَتَّىٰۤ إِذَا لَقِیَا غُلَـٰمࣰا فَقَتَلَهُۥ قَالَ أَقَتَلۡتَ نَفۡسࣰا زَكِیَّةَۢ بِغَیۡرِ نَفۡسࣲ لَّقَدۡ جِئۡتَ شَیۡءࣰا نُّكۡرࣰا ٧٤
And so they travelled on. Then, when they met a young boy and the man killed him, Moses said, ‘How could you kill an innocent person? He has not killed anyone! What a terrible thing to do!’
Then they both proceeded till they met a boy, then Khidr killed him. Moses said: “Have you killed an innocent person who killed none? Surely, you have committed an evil thing!”
Then the twain journeyed until when they met a boy, and he killed him. Musa said: hast thou slain a person innocent not in return for a Person Assuredly thou hast committed a thing formidable
The two went on till they came to a boy, whom he killed. Moses exclaimed: "You have killed an innocent soul who had taken no life. You have done a most abominable thing!"
So they continued on their way, until when they met a little boy, Khidr killed him! (Moses) said, “You have killed an innocent person other than for retribution? You have certainly done a horrendous thing!”
So they went on until they met a youngster whom he killed. Musa said, ´Have you killed a boy who has done no wrong, without it being in retaliation for someone else? This is truly an appalling thing that you have done!´
So they went on. When they encountered a boy, he slew him. He said, ‘Did you slay an innocent soul, without [his having slain] anyone? You have certainly done a dire thing!’
So they went on until, when they met a young boy, he (al-Khadr) killed him. (Moses) said: "Have you killed an innocent soul (not in lawful retaliation but) without his having killed anyone? Assuredly you have done a horrible thing!"
Then they both set out again till when they met a boy, he (- the great man) slew him. (At this Moses) said, `Why have you slain an innocent person without (his having slain) any one. Most certainly, it is a strangely wondrous act you have committed.
So they departed; until, when they met a lad, he slew him. He said, 'What, hast thou slain a soul innocent, and that not to retaliate for a soul slain? Thou hast indeed done a horrible thing.
So, they went on until they met a young man, then he killed him. He (Moses) said: “Did you kill an innocent person without (him killing) a person? You have certainly done an awful thing.”
Then they continued their journey until they met a young man. Suddenly, the wise man killed him! Moses said: “Why did you kill an innocent man who had not done no harm to anyone? What a horrible thing to do.”
Then they proceeded until they met a young man, he slew him. Moses said, “Have you slain an innocent soul who had killed no one? A truly disturbing thing have you done.” 74 (End of Part 15
Then they both set out until, as soon as they encountered a boy, he killed him. He said, “Did you kill a sinless self which killed no one? Most surely, you have done something dreadful.”
So they set out until they met a boy, and he killed him. And he (Moses) said, 'Hast thou killed a pure person without (his killing) a person? thou hast produced an unheard-of thing.
So they set out again; until when they met a boy, the chosen bondman slew him - Moosa said, "Did you slay an innocent soul not in retribution for another? You have indeed done an extremely evil thing."
Then they both continued their journey until they met a boy and he killed him. He [Moses] said, “Have you killed an innocent life for no other life? You have indeed committed something abominable.”
Wherefore they left the ship and proceeded, until they met with a youth; and he slew him. Moses said, hast thou slain an innocent person, without his having killed another? Now hast thou committed an unjust action
So they set out until they met a boy, and he killed him. Moses said, "What! Have you killed an innocent soul who has killed no one? Verily, you have done a foul (evil) deed."
and so they departed. Thereafter they met a boy and he killed him. He (Moses) exclaimed: 'What, have you killed a pure soul and it was not done (in retaliation) for a soul you have done a terrible thing.
Then went they on till they met a youth, and he slew him. Said Moses, "Hast thou slain him who is free from guilt of blood? Now hast thou wrought a grievous thing!"
Then they both proceeded until when both met a boy, he killed him. (Musa) said: “Have you slain an innocent person without (his having slain) anyone? Surely you have done a prohibited act.
Then, they both set out until when they met a boy; then, he killed him. Moses said: Hadst thou killed a pure soul without his having slain a soul? Certainly, thou hadst brought about a horrible thing!
They proceeded until they met a young man which (the instructor) killed. (Moses) said, “Have you killed an innocent person who had killed no one? You have certainly done a horrible thing!”
So they journeyed on until they met a boy, and Khizr slew him. Moses said: "You have killed an innocent person though he had killed nobody. Surely you have done a horrible deed!"
Then the two went forth until they met a lad whom he slew, whereupon Moses exclaimed: "What! Have you slain an innocent person without his having slain anyone? Surely you have done a horrible thing."
So they went on, until, when they met a boy, he slew him. (Moses) said: Hast thou slain an innocent person, not guilty of slaying another? Thou hast indeed done a horrible thing
Then they proceeded until when they met a young man and he killed him. He (Musa) said, "Have you killed an innocent person without (this murder being in retaliation to his unjustly killing some other) person ? You have indeed come with something unrecognised."
And they both went on until, when they met a boy, he (Moses' companion) killed him. Moses said, "Have you killed an innocent person otherwise than for manslaughter? Certainly you have done a condemnable thing."
Then both of them proceeded till they met a boy. (Khidr) killed him. Musa (Moses) said: ‘Have you killed a harmless soul without any (retribution due) for anyone killed? Indeed, you have done a horrible thing!
So they ventured forth until they came upon a youth, and he killed him. He said: "Have you killed an innocent person without justice You have truly come with something awful!"
So they ventured forth until they came upon a youth, and he killed him. He said: "Have you killed an innocent person without justice? You have done something awful!"
So they ventured forth until they came upon a boy, and he killed him. He said: "Have you killed an innocent person without justice? You have done something awful!"
So they (B) left/set out until when they (B) met/found a servant/boy , so he killed him. He (Moses) said: "Did you kill a pure self without a self? You had come (with) an awful/obscene thing."
And so the two went on, till, when they met a young man, [the sage] slew him -(whereupon Moses] exclaimed: "Hast thou slain an innocent human being without [his having taken] another man's life? Indeed, thou hast done a terrible thing!"
So they (both) went off until, when they (both) met a youth, then he killed him. He said, "Have you killed a most cleansed self without (his having killed another) self? Indeed you have already come with a (highly) maleficent thing."
So they twain journeyed on till, when they met a lad, he slew him. (Moses) said: What! Hast thou slain an innocent soul who hath slain no man? Verily thou hast done a horrid thing
They continued on their journey until they met a young boy whom he killed. Moses said, "How could you murder an innocent soul? This is certainly a horrible act"
So, they moved ahead until when they met a boy, he killed him (the boy). He (Musa) said, .Did you kill an innocent soul while he did not kill anyone? You have committed a heinous act indeed
Then they both went on, until, when they met a boy, he killed him. ‘Moses’ said: What! Have you killed an immaculate ‘Human Self’ who is guiltless of killing anyone? You have definitely done an atrocious thing.”
They proceeded again till they met a lad. The man killed him. (Musa) said, "You have taken an innocent life without any justification. Of course, you committed an evil act!"
Then they went on, until, when they met a boy, he killed him. Moses said: ‘What! Have you killed an innocent child, who killed no one? You have definitely done an atrocious thing’.
Again they made their way onward until they met a youth whom he killed. There and then Mussa exclaimed: "Have you deprived an innocent soul of life when the youth committed no murder, you have indeed committed an act truly abominable"
So they travelled on until they met a boy; Khidr killed him, and Musa angrily said, “You’ve killed an innocent person who hasn’t done anything wrong; you‘ve done a dreadful thing.”
So they proceeded until they came across a boy, and the man killed him. Moses protested, “Have you killed an innocent soul, who killed no one? You have certainly done a horrible thing.”
So they set off until they met a boy and he killed him. He said: did you kill someone pure other than in retaliation, you have done something unacceptable.
They journeyed on until they fell in with a certain youth. He slew him, and Moses said: ‘You have slain an innocent man who has slain no one. Surely you have done a heinous thing.‘
So they went. When they met a young boy, he killed him. He said, "Why did you kill such an innocent person, who did not kill another person? You have committed something horrendous."
So they set out, until they met a boy, whom the man killed. [Moses] said, "You killed an innocent soul who never killed anyone. You have certainly done a deplorable thing."
So they set out until they met a boy whom the man killed. [Moses] said, "You killed an innocent soul who never killed anyone. You have certainly done a deplorable thing."
So they launched. Until, when they met a lad, so he killed him. He said, “Did you kill a refined soul, without a soul? You already brought a denial thing.”
So they twain departed; until, when they met a lad, he (Khidr) slew him. He (Moses) said: 'Slew you an innocent person who had slain none? You have indeed done a horrible thing'.
And so the two went on until they met a certain young man. [The sage] slew him, whereupon Moses exclaimed: 'Have you killed an innocent man with no cause of just retribution for murder? Foul indeed is that which you have perpetrated!'
So they went on till, when they met a lad, he slew him. Moses said, "What! Have you slain an innocent person who had slain none? Verily, you have done a horrible thing."
So they went on until, when they met a boy, he slew him. (Musa) said: Have you slain an innocent person otherwise than for manslaughter? Certainly you have done an evil thing
So they journeyed on till when they met a young boy; he slew him. Moses said, `What ! hast thou slain an innocent person without his having slain anyone ! Surely, thou hast done a hideous thing.
So they went on till they met a young boy, and he slew him. He said, “Didst thou slay a pure soul who had slain no other soul? Thou hast certainly done a terrible thing!
Then they proceeded further: Until, when they met a boy, he (Khidr) killed him. Musa (Moses) said: "Have you killed an innocent person who has killed no one? Truly a wicked thing have you done!"
They journeyed on. Upon encountering a boy, he killed him. He questioned, “Did you kill an innocent soul who hadn’t taken another’s life? You did a terrible thing!”
Then they set out. Until, when they encountered a boy, he killed him. He said, 'Did you kill a pure soul, who killed no one? You have done something terrible.'
So they set out, until when they met a boy, al-Khidh r killed him. [Moses] said, "Have you killed a pure soul for other than [having killed] a soul? You have certainly done a deplorable thing."
Then they both set out until when they met a boy, then he killed him. He said, 'Have you killed a pure soul, for other than a soul? Certainly, you have done a terrible thing.'
Not available
Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
Then they proceeded: until, when they met a young man, he slew him. Moses said: "Hast thou slain an innocent person who had slain none? Truly a foul (unheard of) thing hast thou done!"
۞ قَالَ أَلَمۡ أَقُل لَّكَ إِنَّكَ لَن تَسۡتَطِیعَ مَعِیَ صَبۡرࣰا ٧٥
He replied, ‘Did I not tell you that you would never be able to bear with me patiently?’
(Khidr) said: “Did I not tell you that you would never be able to have patience with me?”
He said: said I not unto thee that thou wouldst by no means be able to have with me patience
He said: "Did I not tell you you will not be able to bear with me?"
(Khidr) said, “Did I not tell you that you cannot bear being with me?”
He said, ´Did I not tell you that you would not be able to bear with me?´
He said, ‘Did I not tell you, indeed you cannot have patience with me?’
He said: "Did I not tell you that you would never be able to have patience with being in my company?"
He (- the great divine being) said, `Did I not tell you that you would not certainly be able to bear with me patiently?
Said he, 'Did I not say that thou couldst never bear with me patiently?
He said: “Did I not tell you that you can never be patient with me?”
The wise man replied: “Did I not tell you that you are not patient enough to bear with me?”
He answered, “Did I not tell you that you can have no patience with me?
He said, “Did I not tell you that you would not be able to endure patiently with me?”
Said he, 'Did I not tell thee, verily, thou canst not have patience with me?
He said, "Did I not tell you that you will never be able to patiently stay with me?"
He said, “Did I not tell you that you will never be able to have patience with me?”
He answered, did I not tell thee that thou couldest not bear with me
He answered, "Did I not tell you, truly, you can not bear with me?"
'Did I not tell you, ' he replied, 'that you would not be able to bear patiently with me?
He said, "Did I not tell thee that thou couldst not have patience with me?"
He said: “Did I not tell you: verily, you would never have the capacity (to stay) with me in patience?”
He said: Said I not that thou wilt never be able to have patience with me?
He answered, “Didn’t I tell you that you would not be able to have patience with me?”
Khizr said: "Did I not tell you that you will not be able to bear with me?"
He said: "Did I not tell you that you will not be able to patiently bear with me?"
He said: Did I not say to thee that thou couldst not have patience with me
He said, "Did I not tell you that you will certainly not be able to be patient with me ?"
Moses' companion said, "Did I not tell you that you will not be able to have patience with me?"
(Khidr) said: ‘Did I not tell you that you would never be able to keep patience in my company?
He said: "Did I not tell you that you will not be able to have patience with me"
He said: "Did I not tell you that you will not be able to have patience with me?"
He said: "Did I not tell you that you will not be able to have patience with me?"
He Said: "Did I not say to you, that you will never/not be able (to have) patience with me?"
He replied: "Did I not tell thee that thou wilt never be able to have patience with me?"
Said he, "Did I not say to you that surely you would never be able to (endure) with me patiently?"
He said: Did I not tell thee that thou couldst not bear with me
He responded, "Did I not tell you that you will not be able to remain patient with me?"
He said, .Did I not tell you that you can never bear with me patiently?
He said: Did I not tell you that you would not be able to remain patient with me?"
(The man) said, "Did I not tell you? Indeed, you would be unable to bear me with patience."
He said: ‘Did I not tell you that you would not be able to cling to patient with me?’
The teacher said: "Did I not tell you, you would not be able to bear with me nor show forbearance with my actions!"
He said, “Didn’t I tell you, you will never have patience with me?”
He answered, “Did I not tell you that you cannot have patience with me?”
He said: did I not tell you that you cannot bear patience with me?
Did I not tell you,‘ he said, ‘that you would not bear with me?‘
He said, "Did I not tell you that you cannot stand to be with me?"
The man said, "Didn't I tell you that you would not be able to wait patiently with me?"
The man said, “Didn't I tell you that you would not be able to wait patiently with me?"
He said, “Did I not say to you that you will not be able to be patient with me?”
He (Khidr) said: 'Did I not say that you could never bear with me patiently?'
He replied: 'Did I not make it clear to you that you would not be able to have patience with me?'
The man said, "Didn't I tell you that you could not bear with me?"
He said: Did I not say to you that you will not be able to have patience with me
He replied, `Did I not tell thee that thou couldst never bear with me patiently?
He said, “Did I not say unto thee that thou wouldst not be able to bear patiently with me?
He answered: "Did I not tell you that you can have no patience with me?"
He replied, “Didn’t I tell you that you couldn’t bear with me patiently?”
He said, 'Did I not tell you that you will not be able to endure with me?'
[Al-Khidh r] said, "Did I not tell you that with me you would never be able to have patience?"
He said, 'Did I not tell you, indeed, you cannot have patience with me?'
Not available
He answered: "Did I not tell thee that thou canst have no patience with me?"
He answered: "Did I not tell thee that thou canst have no patience with me?"
قَالَ إِن سَأَلۡتُكَ عَن شَیۡءِۭ بَعۡدَهَا فَلَا تُصَـٰحِبۡنِیۖ قَدۡ بَلَغۡتَ مِن لَّدُنِّی عُذۡرࣰا ٧٦
Moses said, ‘From now on, if I query anything you do, banish me from your company- you have put up with enough from me.’
(Moses) said: “If I ever ask you about anything after this, don’t keep me in your company, (If I ask again then) surely you will have an excuse in my case.”
Musa said: if I ask thee regarding aught after this, company not with me; surely there hath reached to thee from my side an excuse
Moses said: "If I ask you any thing again then do not keep me with you. You have my apology."
(Moses) said, “If I should ask you about (anything) after this then do not keep me as a companion! Let this be my final excuse!”
Musa said, ´If I ask you about anything after this, then you should no longer keep me company. I will have given you excuse enough.´
He said, ‘If I question you about anything after this, do not keep me in your company. You have already got sufficient excuse on my part.’
(Moses) said: "If I should ever question you about anything after this, keep me no more in your company. You have already received (full) excuse from me."
(Moses) said, `If I question you about anything after this keep me in your company no more, for (in that case) you shall have reached the extent of being excused by me (- I shall have no excuse to offer).
He said, 'If I question thee on anything after this, then keep me company no more; thou hast already experienced excuse sufficient on my part.
He (Moses) said: “If I ask you about anything after this, then do not keep me in your company, for you have got an excuse against me.”
Moses said: “ I apologize again. If I reproach you again, then get rid of me.”
Moses said, “If ever I ask you about anything after this, do not keep me in your company, for you would have received enough excuses from me.
He said, “If I ask you about anything after this, then do not keep company with me; certainly, by then you would have had enough of an excuse from me.”
Said he, 'If I ask thee about anything after it, then do not accompany me. Now hast thou arrived at my excuse.
Said Moosa, "If I ask you anything after this, do not stay with me; indeed your condition from me is fulfilled."
He [Moses] said, “If I ask you about anything after this then do not keep me in your company. You have indeed exhausted all excuses from me.”
Moses said, if I ask thee concerning any thing hereafter, suffer me not to accompany thee: Now hast thou received an excuse from me
Said Moses, "If ever I ask you about anything after this, keep me not in your company. Now have you received a promise from me."
He (Moses) said: 'If I question you again do not let me be your companion; you already have enough excuse.
Moses said, "If after this I ask thee aught, then let me be thy comrade no longer; but now hast thou my excuse."
He said: “If I asked you anything after this, then keep me not in your company. Indeed you have found in me a definite excuse.”
Moses said: If I asked thee about anything after this, then, keep not company with me, surely, thou hadst reached enough of excusing from my presence!
(Moses) said, “If I ask you about anything else, do not keep me in your company. You will be excused from me.”
Moses replied: "If ever I ask you about anything after this, you may not keep me in your company; for then I should deserve it because you will have an excuse in my case."
Moses said: "Keep me no more in your company if I question you concerning anything after this. You will then be fully justified."
He said: If I ask thee about anything after this, keep not company with me. Thou wilt then indeed have found an excuse in my case
He (Musa) said, "If I ask you about anything after this then do not keep me in your company, you would have indeed reached (a point of not accepting any) excuse from my side."
Moses said, "If I ask you about anything after this, keep me not in your company. Verily, you shall have then an excuse, provided by me, for you to do so."
Musa (Moses) said: ‘If I ask you about anything after this, then do not keep me with you. Indeed, in my opinion, you have reached the limit to excuse.
He said: "If I ask you about anything after this, then do not keep me in your company. You will then have a reason over me."
He said: "If I ask you about anything after this, then do not keep me in your company. You will then have a reason over me."
He said: "If I ask you about anything after this, then do not keep me in your company. You will then have a reason over me."
He said: "If I asked/questioned you , about a thing after it, so do not accompany/befriend me, you had reached an excuse from at me."
Said [Moses]: "If, after this, I should ever question thee, keep me not in thy company: [for by] now thou hast heard enough excuses from me."
He said, "In case I ask you about anything after (this), then keep me in (your) company (no more); you have already had (Literally: reached) excuse (sufficient) on my part." (Literally: from close to me
(Moses) said: If I ask thee after this concerning aught, keep not company with me. Thou hast received an excuse from me
Moses said, "If I ask you such questions again, abandon me; you will have enough reason to do so."
He (Musa) said, .If I ask you about something after this, do not allow me your company. You have now reached a point where you have a valid excuse (to part with me) from my own side.
‘Moses’ said: “If I ask you anything after this, allow me not to accompany you. You have reached (the level) where you cannot be blamed."
(Musa) said, "Don´t let me accompany you if I ask anything after this! There, you now have a reason (to part company)."
Moses said: ‘If I ask you about anything after this, then you have the right to prevent me from accompanying you: (I believe) you have heard enough of my lame excuses!’
"Indeed," said Mussa: a walking interrogation -point is never a pleasant companion, "therefore if ever I should question anything you do from now on, then do not associate with me any longer; you have been patient enough to put up with my interrogation"
Musa said, “If I ask anything after this then tell me to leave you. You will have a valid excuse from me.”
Moses replied, “If I ever question you about anything after this, then do not keep me in your company, for by then I would have given you enough of an excuse.”
He said: if I ask you anything after that, then do not accompany me; you will have found an excuse with me.
He said: ‘If ever I question you again, abandon me; for then I should deserve it.‘
He said, "If I ask you about anything else, then do not keep me with you. You have seen enough apologies from me."
[Moses] said, "If I should ask you about anything after this, then you should no longer let me accompany you. You have a good excuse not to put up with me."
[Moses] said, "If I should ask you about anything after this, then you should no longer let me accompany you. You have a good excuse not to put up with me."
He said, “If I ask you about a thing after this, then do not accompany me. You already have notified from my presence, an excuse.”
He (Moses) said: 'If I question you on anything after this, then keep me company no more; you have received an excuse from me'.
Moses said: 'If ever I question you again, do not keep me in your company; for then you would have had enough excuses from me.'
Moses said, "If I ask you after this about anything, then do not keep me with you. By then you shall have received enough excuses from me."
He said: If I ask you about anything after this, keep me not in your company; indeed you shall have (then) found an excuse in my case
Moses said, `If I ask thee concerning anything after this, keep me not in thy company, for then thou shalt have got sufficient excuse from me.
He said, “If I question thee concerning aught after this, then keep my company no more. Thou hast attained sufficient excuse from me.
He (Musa) said: "If ever I ask you about anything after this, do not keep me in your company: Then you would have received (full) reason from my side.”
He said, “If I question you about anything after this, don’t keep me in your company. You’ve already received enough excuses from me.”
He said, 'If I ask you about anything after this, then do not keep company with me. You have received excuses from me.'
[Moses] said, "If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse."
He said, 'If I ask you about anything after it, then do not accompany me. You have now arrived at my excuse.'
Not available
(Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."
(Moses) said: "If ever I ask thee about anything after this, keep me not in thy company: then wouldst thou have received (full) excuse from my side."
فَٱنطَلَقَا حَتَّىٰۤ إِذَاۤ أَتَیَاۤ أَهۡلَ قَرۡیَةٍ ٱسۡتَطۡعَمَاۤ أَهۡلَهَا فَأَبَوۡا۟ أَن یُضَیِّفُوهُمَا فَوَجَدَا فِیهَا جِدَارࣰا یُرِیدُ أَن یَنقَضَّ فَأَقَامَهُۥۖ قَالَ لَوۡ شِئۡتَ لَتَّخَذۡتَ عَلَیۡهِ أَجۡرࣰا ٧٧
And so they travelled on. Then, when they came to a town and asked the inhabitants for food but were refused hospitality, they saw a wall there that was on the point of falling down and the man repaired it. Moses said, ‘But if you had wished you could have taken payment for doing that.’
Then they both proceeded, till they came to the people of a town. They asked its people for food, but they refused to entertain them. Then they found in it a wall that was about to collapse, so Khidr set it up straight. Moses said: “If you had wished, surely you could have taken some wages for it!”
Then the twain journeyed until when they came unto the people of a city, they begged food from the people thereof, but they refused to entertain the twain. Then they found therein a wall, about to fall down, and he set it upright. Musa said: hadst thou willed, thou mightest have taken therefor a hire
The two went on till they came upon some villagers, and asked the people for food, but they refused to entertain them. There they found a wall that was crumbling, which he repaired. Moses remarked: "You could have demanded wages for it if you liked."
So they continued on their way... Finally they reached a town and asked for some food from its people... But they refused to offer their hospitality... Then they (Moses and Khidr) saw a wall about to collapse. (Khidr) restored the wall. (Moses) said, “If you wished you could have obtained a payment for this job.”
So they went on until they reached the inhabitants of a town. They asked them for food but they refused them hospitality. They found there a wall about to fall down and he built it up. Musa said, ´If you had wanted, you could have taken a wage for doing that.´
So they went on. When they came to the people of a town, they asked its people for food, but they refused to extend them any hospitality. There they found a wall which was about to collapse, so he erected it. He said, ‘Had you wished, you could have taken a wage for it.’
So they went on until when they came upon the people of a township, they asked its people for food, but they refused them hospitality. They found there a wall which was on the verge of tumbling down, and he (al-Khadr) restored it. (Moses) said: "If you had wished, you could have taken payment for it."
So both of them again set out till when they came upon the inhabitants of a town they asked them for food, but they refused to entertain them as guests. Then they found therein (- the town) a wall which was on the point of falling down and he (- the divine being) repaired it. (Moses) said, `If you had wanted, you could have charged for it.
So they departed; until, when they reached the people of a city, they asked the people for food, but they refused to receive them hospitably. There they found a wall about to tumble down, and so he set it up. He said, 'If thou hadst wished, thou couldst have taken a wage for that.
So, they went on until they came to the inhabitants of a town, they asked its inhabitants for food, but they refused to entertain them. Then they found a wall in there which was about to fall down, so he set it up straight. He (Moses) said: “If you wanted, you could have taken a wage for it.”
They went on till they reached a village. They ask the people for food but they found them not so hospitable. Soon they found a wall about to collapse. The wise man took upon himself to fix the wall. Moses said: “You should have asked a wage for what you did (so that we could buy some food.)”
Then they proceeded, until they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall at the point of falling down, so he set it up straight. Moses said, “If you had wished, surely you could have received some compensation for it.
So they both set out until, when they reached the people of a town, they asked them for food, but they refused to offer them hospitality. There they found a wall tending to collapse, so he repaired it. He said, “If you wanted, you could have charged a reward for it.”
So they set out until when they came to the people of a city; and they asked the people thereof for food; but they refused to entertain them. And they found therein a wall which wanted to fall to pieces, and he set it upright. Said (Moses), 'Hadst thou pleased thou mightst certainly have had a hire for this.
So they both set out again; until they came to the people of a dwelling – they asked its people for food - they refused to invite them – then in the village they both found a wall about to collapse, and the chosen bondman straightened it; said Moosa, "If you wished, you could have taken some wages for it!"
Then they both continued their journey until they came to a townspeople and they sought food from the people thereof but they refused to give them any hospitality, then they found therein a wall which was about to fall and he raised it up. He [Moses] said, “If you so willed you could indeed take a fee for it.”
They went forwards therefore, until they came to the inhabitants of a certain city: And they asked food of the inhabitants thereof; but they refused to receive them. And they found therein a wall, which was ready to fall down; and he set it upright. Whereupon Moses said unto him, if thou wouldest, thou mightest doubtless have received a reward for it
So they set out until when they came to the people of a city; and they asked the people thereof for food; but they refused to entertain them. And they found therein a wall which was about to fall into ruins, and he repaired it. Said Moses, "Had you
So they departed and thereafter they came to the inhabitants of a village. They asked its inhabitants for some food, but they declined to host them. There, they found a wall about to fall down whereupon his companion restored it. He (Moses) said: 'Had you wished, you could have taken payment for that.
They went on till they came to the people of a city. Of this people they asked food, but they refused them for guests. And they found in it a wall that was about to fall, and he set it upright. Said Moses, "If thou hadst wished, for this thou mightest have obtained pay."
Then they both proceeded, till when both came to the residents of a town, both asked its residents for food but they refused to accept them as guests, (i.e., they avoided their request and did not provide anything to eat or drink). Then the two found therein a wall which intends that it should fall down, so he set it up straight. (Musa) said: “If you had wished, surely, you could have taken, for it, a sum as wages.”
Then, they both set out until when they approached a people of a town. They asked its people for food. But they refused to receive them as guests. Then, they found in it a wall that wants to tumble down, so he repaired it. Moses said: If thou hadst willed, certainly, thou wouldst have taken compensation to thyself for it.
They proceeded until they came to the residents of a town. They asked (the residents) for food. (The residents) refused hospitality to them. (Moses and the instructor) discovered a wall that was about to fall down. (The instructor) repaired it. (Moses) said, “If you had wanted, surely you could have gotten paid for doing that.”
They travelled on until they came to the people of a town. They asked them for some food, but they refused to receive them as their guests. There they found a wall on the point of falling down, so he restored it. Moses said: "If you wanted you could have demanded some payment for it!"
Then the two went forth until when they came to a town, they asked its people for food, but they refused to play host to them. They found in that town a wall that was on the verge of tumbling down, and he buttressed it, whereupon Moses said: "If you had wished, you could have received payment for it."
So they went on, until, when they came to the people of a town, they asked its people for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state, (Moses) said: If thou hadst wished, thou couldst have taken a recompense for it
Then they proceeded until when they came to a people of a town. They asked its inhabitants for food but they refused to make them guests. Then they found in it a wall on the point of falling down, so he set it right. He (Musa) said, "Had you willed you could have taken a reward for it."
And they both went on until, when they came to a town, they requested its people to give them some food, but they refused to feed them as guests. They then found in it a wall which was about to collapse and Moses' companion set it right. Moses said, "You could certainly have taken some wages for it."
Then both set off, until they reached the people of a town; both asked its residents for food but they refused to entertain them. Then they found there a wall, which was about to fall. (Khidr) erected it. Musa (Moses) said: ‘If you desired, you could take wages for this (construction work).
So they ventured forth until they came to the people of a town. They requested food from its people but they refused to host them. Then they found a wall which was close to collapsing, so he built it. He said: "If you wished, you could have asked a wage for it!"
So they ventured forth until they came to the people of a town. They requested food from its people but they refused to host them. Then they found a wall which was close to collapsing, so he built it. He said: "If you had wished, you could have asked a wage for it!"
So they ventured forth until they came to the people of a town. They requested food from its people but they refused to host them. Then they found a wall which was close to collapsing, so he built it. He said: "If you had wished, you could have asked a wage for it!"
So they (B) left/set out until when they (B) came (to) a village/urban city, they asked its people to be fed, so they refused/hated that they have them (B) as guests/help them , so they (B) found in it a wall wanting that to fall down/be wrecked, so he raised it, he (Moses) said: "If you wanted/willed you would have taken/received on (for) it a wage/fee ."
And so the two went on, till, when they came upon some village people, they asked them for food; but those [people] refused them all hospitality. And they saw in that (village] a wall which was on the point of tumbling down, and [the sage] rebuilt it [whereupon Moses] said: "Hadst thou so wished, surely thou couldst [at least] have obtained some payment for it?"
So they (both) went off until, when they came up to the population of a city, they asked its population for food, yet they refused to receive them hospitably (i.e. as guests). Then they found therein a wall that would have collapsed down, so he set it up. He said, "If you so decided, indeed you could have taken to yourself a reward for it."
So they twain journeyed on till, when they came unto the folk of a certain township, they asked its folk for food, but they refused to make them guests. And they found therein a wall upon the point of falling into ruin, and he repaired it. (Moses) said: If thou hadst wished, thou couldst have taken payment for it
They continued on their journey again until they reached a town. They asked the people there for food, but no one accepted them as their guests. They found there a wall of a house which was on the verge of tumbling to the ground. The companion of Moses repaired that wall. Moses said, "You should have received some money for your labor."
Then, they moved ahead until they came to the people of a town; they asked its people for food, and they refused to host them. Then, they found there a wall tending to fall down. So he (KhaDir) set it right. He (Musa) said, .If you wished, you could have charged a fee for this
Then they both went on, until, when they came to the people of a town, asking them for food, but they refused to host them. Then they found therein a wall looking liable to collapse, so he renovated it. (‘Moses’) said: If you had wished, then you would definitely have taken a wage for it!”
The two men resumed (their journey), reached a town and requested food. The townfolks refused to put them up as guests. In the town, the man found a wall about ready to crumble. (The man) repaired it. (Musa) said, "Of course, if you wanted, you could have charged them for it."
Then they went on, until, when they came to the people of a town, asking them for food, but they refused to host them. Then they found in it a wall about to fall down, so he renovated it. (Moses) said: If you had wished, then you would definitely have taken a wage for it!’
Again they made their way onward until they came across a town where they asked the people for food but the people neither offered nor afforded welcome or entertainment to strangers and consequently denied then hospitality. So they made their way onward only to find a wall about to fall and he -the teacher- repaired it and brought it back to its original state, and there Mussa exclaimed: "Had you willed you could have charged a price for it"
So, they set off till they reached a village, here they asked the villagers for food, but they refused to take them as guests. They found a wall about to fall down, so Khidr rebuilt it. Musa complained, “You could have asked for a payment, if you wanted.
So they moved on until they came to the people of a town. They asked them for food, but the people refused to give them hospitality. There they found a wall ready to collapse, so the man set it right. Moses protested, “If you wanted, you could have demanded a fee for this.”
So they set off until when they reached the inhabitants of a town they asked them for food but they refused to entertain them. Then they found a wall there which was about to fall, so he strengthened it. He said: if you wanted, you could have taken a reward for it.
They travelled on until they came to a city. They asked its people for some food, but they declined to receive them as their guests. There they found a wall on the point of falling down. He re-erected it, and Moses said: ‘Had you wished, you could have demanded payment.‘
So they went. When they reached a certain community, they asked the people for food, but they refused to host them. Soon, they found a wall about to collapse, and he fixed it. He said, "You could have demanded a wage for that!"
So they set out, until they reached the inhabitants of a town and they asked them for food, but they refused to entertain them as guests. Then they found a wall about to collapse, so the man restored it. [Moses] said, "If you wished, you could have been paid for [fixing] it."
So they set out until they reached the inhabitants of a town, and they asked them for food, but they refused to entertain them as guests. Then they found a wall about to collapse, so the man restored it. [Moses] said, "If you wished, you could have been paid for [fixing] it."
So they launched. Until, when they came to a village’s inhabitants, they asked them for food, so they refused to guest them. So, they found a wall in it that wanted to be collapsed, so he built it. He said, “If you are willing, you could take a wage.”
So they twain departed; until, when they reached the people of a town. They asked its people for food, but they refused to make them guests. Then they found in it a wall about to fall, and he (Khidr) set it up. He (Moses) said: 'If you had wished you could have taken a wage for it!'
And so the two went on until they came to a town, where they asked its people for food, but they refused them all hospitality. There they found a wall on the point of falling down, and [the sage] rebuilt it. Moses said: 'Had you wished, you could have taken payment for what you did.'
So they proceeded. When they reached a township, they asked its folk for food, but they refused them hospitality. Soon they saw a wall that was about to collapse, and he fixed it. Moses said, "If you had wished, you could taken a wage for that."
So they went on until when they came to the people of a town, they asked them for food, but they refused to entertain them as guests. Then they found in it a wall which was on the point of falling, so he put it into a right state. (Musa) said: If you had pleased, you might certainly have taken a recompense for it
So they went on till, when they came to the people of a town, they asked its people for food, but they refused to receive them as their guests. And they found therein a wall which was about to fall and he repaired it. Moses said, If thou hadst so desired, thou couldst have taken payment for it.
So they went on till they came upon the people of a town and sought food from them. But they refused to show them any hospitality. Then they found therein a wall that was about to fall down; so he set it up straight. He said, “Hadst thou willed, thou couldst have taken a wage for it.
Then they proceeded further: Until, when they came to the people of a town, they asked them for food, but they refused to have them as guests. Then they found there a wall almost falling down, but he put it up straight. (Musa) said: "If you wanted, surely you could have asked for some repayment (wages) for it!"
They journeyed on. Upon reaching a town, they asked its residents for food, but they denied them hospitality. There, they found a wall that was about to collapse, which he repaired. He commented, “If you had wished, you could’ve demanded a fee for it.”
So they set out. Until, when they reached the people of a town, they asked them for food, but they refused to offer them hospitality. There they found a wall about to collapse, and he repaired it. He said, 'If you wanted, you could have obtained a payment for it.'
So they set out, until when they came to the people of a town, they asked its people for food, but they refused to offer them hospitality. And they found therein a wall about to collapse, so al-Khidh r restored it. [Moses] said, "If you wished, you could have taken for it a payment."
So they set out until when they came to the people of a city; they asked its people for food, but they refused to entertain them. Then they found in it a wall that wanted to fall to pieces, so he set it upright. He said, 'If you wished surely you might have taken a payment for it.
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Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"
Then they proceeded: until, when they came to the inhabitants of a town, they asked them for food, but they refused them hospitality. They found there a wall on the point of falling down, but he set it up straight. (Moses) said: "If thou hadst wished, surely thou couldst have exacted some recompense for it!"
قَالَ هَـٰذَا فِرَاقُ بَیۡنِی وَبَیۡنِكَۚ سَأُنَبِّئُكَ بِتَأۡوِیلِ مَا لَمۡ تَسۡتَطِع عَّلَیۡهِ صَبۡرًا ٧٨
He said, ‘This is where you and I part company. I will tell you the meaning of the things you could not bear with patiently
(Khidr) said: “This is the parting (time) between me and you. (First) I will tell you the interpretation of those (acts) over which you could not have patience.
He said: this shall be the parting between me and thee; now I shall declare unto thee the interpretation of that wherewith thou wast not able to have patience
"This is the parting of our "ways," he said. "But I will now explain the things you could not bear
(Khidr) said, “This (your third objection) has marked the end of our companionship! I shall give you the interpretation (the inner meanings) of the things you could not bear witnessing.”
He said, ´This is where you and I part company. I will let you know the explanation of those things about which you were not able to restrain yourself.
He said, ‘This is where you and I shall part. I will inform you about the interpretation of that over which you could not maintain patience
He (al-Khadr) said: "This is the parting of ways between me and you. I will tell you the meaning of what you were unable to bear patiently
(The divine being thereupon) said, `This is the parting (of the ways) between me and you. Now I shall tell you the significance of that with which you could not have patience
Said he, 'This is the parting between me and thee. Now I will tell thee the interpretation of that thou couldst not bear patiently
He said: “This is the separation (time) between me and you. I am going to tell you the interpretation of what you could not be patient about.
The wise man said: “Enough is enough. We have to separate our ways here. But let me explain to you why I did what I did.”
He answered, “This is the parting between you and me. Now I will tell you the reasons for that which you were unable to have patience
He said, “This is the parting between you and me. I will tell you the interpretation of what you were unable to endure patiently.
Said he, 'This is the parting between me and thee. I will give thee the interpretation of that with which thou couldst not have patience
He said, "This is the parting between you and me; I shall now tell you the interpretation of the matters you could not patiently bear."
He said, “This is the parting between me and you but I will inform you with regards to the ultimate interpretation of that about which you were unable to have patience.
He answered, this shall be a separation between me and thee: But I will first declare unto thee the signification of that which thou couldest not bear with patience
Said he, "This is the parting between me and you. I will give you the interpretation of that with which you could not bear with me
He said: 'This is the parting between me and you. But now I will tell you the interpretation of that which you could not patiently bear
He said, "This is the parting point between me and thee. But I will first tell thee the meaning of that which thou couldst not await with patience
He said: “This is the parting between me and between you. Soon I will tell you the background of that over which you were unable to hold patience
He said: This is the parting between me and between thee! I will tell thee the interpretation of what thou wert not able to have patience for it.
He answered, “This is where you and I will part. Now I will tell you the reasoning behind those things about which you were unable to hold patience.
Khizr replied: "That's it, this is the parting between you and me. But first I will explain to you those acts of mine which you could not bear to watch with patience
He said: "This brings me and you to a parting of ways. Now I shall explain to you the true meaning of things about which you could not remain patient
He said: This is the parting between me and thee. Now I will inform thee of the significance of that with which thou couldst not have patience
He said, “This is (the point of) parting between me and you. I will inform you of the interpretation of that over which you were not able to be patient.
Moses' companion said, "This shall be the parting between me and you. I will now inform you of the true perspective of my actions over which you could not have patience."
(Khidr) said: ‘This is the parting (time) between me and you. Now I shall impart to you the truth of the matters about which you have not been able to keep patience
He said: "For this, we will now part ways. I will inform you of the meanings of those things that you could not have patience over."
He said: "For this, we will now part ways. I will inform you of the meanings of those things that you could not have patience over."
He said: "For this, we will now part ways. I will inform you of the meanings of those things that you could not have patience over."
He said: "This (is) separation between me and between you, I will inform you with (an) explanation/interpretation on (of) what you were not able (to have) patience on it."
[The sage] replied: "This is the parting of ways between me and thee. [And now] I shall let thee know the real meaning of all [those events] that thou wert unable to bear with patience:
Said he, "This is the parting between me and you. I will soon (fully) inform you regarding the interpretation of what you were unable to (endure) patiently
He said: This is the parting between thee and me! I will announce unto thee the interpretation of that thou couldst not bear with patience
He replied, "This is where we should depart from one another. I shall give an explanation to you for all that I have done for which you could not remain patient
He said, .Here is the point of parting ways between me and you. I shall now explain to you the reality of things about which you could not remain patient
He said: "This is the parting between you and me! Now I will inform you of the interpretation of that which you could not bear patiently.
(The Man) said, "This is where we bid farewell to each other! I will give you the explanation of the things you could not endure!"
He said: ‘This is the parting between you and me! Now I will inform you of the interpretation of that which you could not cling to patience.
"Now", said the teacher, "is the turning-point; we break off and separate from each other, and now", he added, "I will give you the interpretation of all the events you were unable to forbear"
He replied, “We must go our separate ways now! I shall give you an explanation for what you were unable to bear patiently.
He replied, “This is the parting of our ways. I will explain to you what you could not bear patiently.
He said: this is the parting between me and you. I will inform you of the interpretation of what you could not bear patience with.
Now has the time arrived when we must part,‘ he said. ‘But first I will explain to you those acts of mine which you could not bear to watch with patience
He said, "Now we have to part company. But I will explain to you everything you could not stand.
He said, "This is where you and I will part company. I will tell you the interpretation of what you could not wait for patiently.
He said, "This is where you and I will part company. I will tell you the interpretation of what you could not wait for patiently.
He said, “This is a parting between you and between me. I will inform you with an interpretation of what you could not be patient on.
He (Khidr) said: 'This is the separation between me and you. Now I will inform you of the interpretation of what you could not bear patiently'.
[The sage] replied: 'This is the parting of ways between me and you. Now I shall explain to you the real meaning of all [those events] which you were unable to bear with patience.
He replied, "This is the parting between you and me! But I will explain to you the real meaning of things you could not bear with patience."
He said: This shall be separation between me and you; now I will inform you of the significance of that with which you could not have patience
He said, `This is the parting of the ways between me and thee. I will tell thee the meaning of that which thou wast not able to bear with patience
He said, “This is the parting between thee and me. I shall inform thee of the meaning of that which thou couldst not bear patiently
(Khidr) answered: "This is the separation between me and you: Now I tell you the meanings of (those things) over which you were not able to have patience
He said, “This is where we part ways. I am going to make known to you the interpretation of those things over which you couldn’t hold patience.
He said, 'This is the parting between you and me. I will tell you the interpretation of what you were unable to endure
[Al-Khidh r] said, "This is parting between me and you. I will inform you of the interpretation of that about which you could not have patience
He said, 'This is the parting between me and you. I will give you the interpretation of that with which you could not have patience.
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He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience
He answered: "This is the parting between me and thee: now will I tell thee the interpretation of (those things) over which thou wast unable to hold patience
أَمَّا ٱلسَّفِینَةُ فَكَانَتۡ لِمَسَـٰكِینَ یَعۡمَلُونَ فِی ٱلۡبَحۡرِ فَأَرَدتُّ أَنۡ أَعِیبَهَا وَكَانَ وَرَاۤءَهُم مَّلِكࣱ یَأۡخُذُ كُلَّ سَفِینَةٍ غَصۡبࣰا ٧٩
the boat belonged to some needy people who made their living from the sea and I damaged it because I knew that coming after them was a king who was seizing every [serviceable] boat by force
As for the ship, it belonged to poor people working in the sea. I intended to damage it as there was a king after them who was seizing every ship by force.
As for the boat, it belonged to poor men working in the sea, so I intended to damage it, for there was before them a prince taking every boat by force
That boat belonged to poor people who used to toil on the sea. I damaged it because there was a king after them who used to seize every ship by force
“Let us start with the boat: That boat belonged to the poor people working at sea. I willed to make it faulty because they were to meet a king who would seize every boat by force (since the king was not to take a damaged boat, I actually salvaged the boat for the people in order to help them).
As for the boat, it belonged to some poor people who worked on the sea. I wanted to damage it because a king was coming behind them, commandeering every boat.
As for the boat, it belonged to some poor people who work on the sea. I wanted to make it defective, for behind them was a king seizing every ship usurpingly
"As for the boat, it belonged to some destitute people who worked on the sea – and I wished to damage it, for there was a king after them who was seizing every boat by force
`As for the boat it belonged to (certain) poor people who worked on the river, and in their rear there was a (brutal) king who seized every (good) boat by force, so I chose to damage it (the boat)
As for the ship, it belonged to certain poor men, who toiled upon the sea; and I desired to damage it, for behind them there was a king who was seizing every ship by brutal force
As for the boat, it belonged to some needy people working in the sea, then I decided to damage it because a king was after them who would take every boat by force.
“The ship [that I made defective] belonged to a bunch of poor fishermen. There was a king passing by his army who was confiscating every boat [for the use in his army.]”
“As for the boat, it belonged to people in dire want. They plied on the water, so I wished to render it unserviceable, for there was after them a king who had every boat seized by force
As for the ark, it belonged to some destitute people working at sea, so I wanted to make it defective, for there was a king coming after them, seizing every ark by force.
As for the bark it belonged to poor people, who toiled on the sea, and I wished to damage it, for behind it was a king who seized on every bark by force
"In respect of the boat - it belonged to the poor people who worked on the river, so I wished to flaw it - and behind them was a king who would capture every sound ship."
As for the ship, it belonged to some poor men who work in the sea so I wanted to flaw it because beyond them there was a king who confiscates every ship by force.
The vessel belonged to certain poor men, who did their business in the sea: And I was minded to render it unserviceable, because there was a king behind them, who took every sound ship by force
As for the boat, it belonged to poor people, who toiled on the sea (or river), and I wished to damage it, for behind it was a king who seized on every boat by force
As for the ship, it belonged to poor people working on the sea. I rendered it imperfect because behind them there was a king who was taking every ship by brutal force
"As to the vessel, it belonged to poor men who toiled upon the sea, and I was minded to damage it, for in their rear was a king who seized every ship by force
As for the ferry-boat, so it belonged to the poor people, they work in the sea. So I intended that I should create a defect to it (so that it does not remain without blemish) because there is after them a head of state who seizes all ferry-boats as impounded
As for the vessel, it had been of some needy people who toil in the sea, so I wanted to mar it as there had been a king behind them taking every vessel forcefully.
“As for the boat, it belonged to poor people working on the sea. I wanted to render (the boat) unusable because after them was a certain king who seized every boat by force.
As for the boat, it belonged to some poor fishermen who toiled on the river. I intended to damage it because in their rear there was a king who was seizing every boat by force
As for the boat it belonged to some poor people who worked on the river, and I desired to damage it for beyond them lay the dominion of a king who was wont to seize every boat by force
As for the boat, it belonged to poor people working on the river, and I intended to damage it, for there was behind them a king who seized every boat by force
As for the boat, it belongs to poor people who work in the sea, I intended to make it defective because there is a king who is after them (and) he takes every boat by force.
"As for the boat, it belonged to some poor men who worked on the river. And I wished to make it defective as there was, across them, a king who seized every boat by force."
As for the boat, that belonged to some poor people who used to toil for wages on the river. So I decided to make it defective (because) a (cruel) king was (standing) ahead of them, snatching every (undamaged) boat by force (from the owners without any compensation)
"As for the boat, it belonged to some poor people who were working the sea, so I wanted to damage it as there was a king coming who takes every boat by force."
"As for the boat, it belonged to some poor people who were working the sea, so I wanted to damage it as there was a king coming who takes every boat by force."
As for the boat, it belonged to some poor people who were working the sea, so I wanted to damage it as there was a king coming who takes every boat by force.
As for the ship/boat, so it was to (owned by) poorest of poor/poor oppressed working in the sea/ocean/river , so I wanted that I defect it , and behind them was a king he takes/receives every ship/boat forcefully/unjustly/violently
"As for that boat, it belonged to some needy people who toiled upon the sea -and I desired to damage it because (I knew that] behind them was a king who is wont to seize every boat by brute force
As for the ship, then it belonged to (certain) indigent persons who did (their business) upon the sea. Then I willingly damaged it, (and) beyond them was a king who was taking away every ship by force
As for the ship, it belonged to poor people working on the river, and I wished to mar it, for there was a king behind them who is taking every ship by force
"The boat belonged to some destitute people who were using it as a means of their living in the sea. The king had imposed a certain amount of tax on every undamaged boat. I damaged it so that they would not have to pay the tax
As for the boat, it belonged to some poor people who worked at sea. So I wanted to make it defective, as there was a king across them who used to usurp every boat by force
As for the vessel, it belonged to a group of poor people working in the sea. So I intended to make a slight damage in it, since there was a king behind them who seized every vessel by force.
"As for the ship, it belongs to some poor folks who operate it in the sea. I sought to make it defective; a king nearby, seizes all the (defect-free) ships forcibly."
As for the ship, it belonged to a very poor family working at the sea. I intended to make a slight damage in it because there was a king ahead of them who seized every good ship by force.
"As to the boat", said the teacher, "it belonged to poor people –seamen- making a living, and I intended to make it defective to prevent their king, who pursues boat-owners, from capturing their boat"
The boat belonged to poor fishermen, I damaged it because a king was coming after them to forcefully seize all seaworthy boats.
“As for the ship, it belonged to some poor people, working at sea. So I intended to damage it, for there was a ˹tyrant˺ king ahead of them who seizes every ˹good˺ ship by force.
As for the boat, it belonged to poor people who worked on the sea, and I intended to damage it because there was a king after them who took every boat by force.
As for the ship, it belonged to some poor fellows who had laboured at sea. I wanted to damage it because at their rear there was a king who was taking every ship by force
"As for the ship, it belonged to poor fishermen, and I wanted to render it defective. There was a king coming after them, who was confiscating every ship, forcibly.
As for the ship, it belonged to poor people working at sea. I damaged it because there was a king after them who seized every [good] ship by force.
As for the ship, it belonged to disabled people working at sea. I damaged it because there was a king after them who seized every [good] ship by force.
As for the ship, it was for needy persons working in the sea. So, I wanted to blemish it and there was a king behind them taking every ship by usurpation.
As for the ship, it belonged to (some) poor people working on the sea, and I intended to damage it, for there was after them a king who seized every (safe) ship by force
As for the boat, it belonged to some needy people who toiled upon the sea — and I desired to slightly damage it because behind them there was a king who was taking every boat by force.
"As for the boat, it belonged to poor people working on the river, and I wished to make it defective. For, behind them was a king who was taking every (good) boat by force
As for the boat, it belonged to (some) poor men who worked on the river and I wished that I should damage it, and there was behind them a king who seized every boat by force
`As for the boat, it belonged to certain poor people who worked on the sea and I desired to damage it, for there was behind them a king who seized every boat by force
As for the ship, it belonged to indigent people who worked the sea. I desired to damage it, for just beyond them was a king who was seizing every ship by force
"As for the boat, it belonged to certain men who were in great need: They used (it) for working the sea: I only wished to make it useless (temporarily), because, after them was a certain king who took over (seized) every boat by force
As for the boat, it belonged to impoverished people working at sea. I intended to damage it because a king was approaching who was seizing every boat by force.
As for the boat, it belonged to paupers working at sea. I wanted to damage it because there was a king coming after them seizing every boat by force
As for the ship, it belonged to poor people working at sea. So I intended to cause defect in it as there was after them a king who seized every [good] ship by force
As for the ship it belonged to poor people, working in the sea, so I wished to damage it, for behind it was a king who seized every ship by force.
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"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force
"As for the boat, it belonged to certain men in dire want: they plied on the water: I but wished to render it unserviceable, for there was after them a certain king who seized on every boat by force
وَأَمَّا ٱلۡغُلَـٰمُ فَكَانَ أَبَوَاهُ مُؤۡمِنَیۡنِ فَخَشِینَاۤ أَن یُرۡهِقَهُمَا طُغۡیَـٰنࣰا وَكُفۡرࣰا ٨٠
The young boy had parents who were people of faith, and so, fearing he would trouble them through wickedness and disbelief
As for the boy, his parents were believers, and we feared lest he would oppress them by rebellion and disbelief.
And as for the boy, his parents were believers, and we apprehended that he might impose upon the twain exorbitance and infidelity
As for the boy, his parents were believers, but we feared that he would harass them with defiance and disbelief
“As for that little boy, his parents were both believers but we feared he would make them fall into transgression and disbelief (through the person he was to become when he grew older)!”
As for the boy, his parents were muminun and we feared that he would darken their days with excessive insolence and kufr.
As for the boy, his parents were faithful [persons], and We feared he would overwhelm them with rebellion and unfaith
"And as for the young boy, his parents were believers, and we feared lest he should oppress them with rebellion and unbelief
`And as for the boy, his parents were believers and we feared that he should involve them in trouble through transgression and disbelief
As for the lad, his parents were believers; and we were afraid he would impose on them insolence and unbelief
As for the young man, his parents were believers, and we feared (based on our knowledge) that he would push them to rebellious and disbelief.
“As for the boy, I knew that he will become a big burden for his good believing parents by being rebellious and choosing the disbelief. …
“As for the youth, his parents were people of faith, and we feared that he would grieve them by rebellion and ingratitude
And as for the boy, his parents were believers and we feared he would overwhelm them with transgression and denial.
And as for the youth, his parents were believers, and we feared lest he should impose upon them rebellion and misbelief
"And in respect of the boy - his parents were Muslims and we feared that he may incite them to rebellion and disbelief."
And as for the boy, his parents were believers so we feared that he will compel them towards transgression and disbelief.
As to the youth, his parents were true believers; and we feared lest he, being an unbeliever, should oblige them to suffer his perverseness and ingratitude
And as for the youth, his parents were believers, and we feared lest he should oppress them with rebellion and disbelief
As for the boy, his parents are believers, and we were afraid lest he should impose on them with his insolence and disbelief
As to the youth his parents were believers, and we feared lest he should trouble them by error and infidelity
And as for the boy, so (as the record available with my government) his parents are Believers, and We (as members of a decision-tahead of state body) feared lest he should oppress them because of rebellion and disbelief
And as for the boy, both his parents had been ones who believe, and we dreaded that he should constrain them with defiance and ingratitude,
“As for the young man, his parents were people of faith. We feared that he would grieve them because of his obstinate rebellion and unbelief.
As for the youth, his parents are true believers, and we feared lest he would grieve them with his rebellion and unbelief
As for the lad, his parents were people of faith, and we feared lest he should plague them with transgression and disbelief
And as for the boy, his parents were believers and We feared lest he should involve them in wrongdoing and disbelief
And as for the young man, his parents are believers and we feared that he will involve them both in rebellion and infidelity,
"And as for the boy, his parents were believers, and we feared lest he should trouble them with disobedience and ingratitude."
And as for the boy, his parents were blessed with faith. So we feared that (if he lived on, he would become a disbeliever, and on attaining to maturity) he would afflict both of them with disobedience and disbelief
"And as for the youth, his parents were believers, so we feared that he would oppress them by his transgression and disbelief."
"And as for the youth, his parents were believers, so we were concerned that he would oppress them by his transgression and disbelief."
And as for the boy, his parents were believers, so we were concerned that he would oppress them by his transgression and disbelief.
And as for the boy/servant , so his parents were believing, so We feared that he burdens/oppresses them (with) tyranny/arrogance and disbelief
"And as for that young man, his parents were [true] believers - whereas we had every reason to fear that he would bring bitter grief upon them by [his] overweening wickedness and denial of all truth
And as for the youth, then his parents (Literally: his two fathers) were believers; so we were apprehensive he would oppress them with (his) in ordinance and disbelief
And as for the lad, his parents were believers and we feared lest he should oppress them by rebellion and disbelief
"The young boy had very faithful parents. We were afraid that out of love for him they would lose their faith in God and commit rebellio
As for the boy, his parents were believers. We apprehended that he would impose rebellion and infidelity upon them
As for the boy, his parents were monotheistic believers, and we feared lest he would overburden them by tyranny and impiousness.
"As for the boy, his parents are true believers. We feared that he would (grow up to) disobey them, oppress them and make them suffer tremendously."
As for the boy, his parents were believers of unfeigned Faith, and we feared lest he would compel his parents to renounce their faith and to disobey Allâh.
As to the young man, –who was evil personified- his parents are righteous people and they would have, through affection and compassion, admitted of relaxation in Allah's system of faith and worship"
The boy, his parents were believers, but we feared he would distress them by being disobedient and unthankful.
“And as for the boy, his parents were ˹true˺ believers, and we feared that he would pressure them into defiance and disbelief.
And as for the boy, his parents were believers and we feared that he would overpower them with transgression and rejection.
As for the youth, his parents both were true believers, and we feared lest he should plague them with wickedness and unbelief
"As for the boy, his parents were good believers, and we saw that he was going to burden them with his transgression and disbelief.
And as for the boy, his parents were believers, and we had reasons to fear that he would cause them extreme distress by transgression and unbelief.
And as for the boy, his parents were believers, and we had reasons to fear that he would cause them extreme distress by transgression and unbelief.
And as for the lad, so his parents were believers, so we were awed that he would overstrain them in tyranny and infidelity.
And as for the lad, his parents were believers, and we were afraid he would impose on them insolence and disbelief.
And as for the young man, his parents are true believers, and we feared lest he should cause them much grief by his overweening wickedness and unbelief.
And as for the lad, his parents were true believers whereas we had every reason to fear that he would bring bitter grief upon them by rebellion and disbelief
And as for the boy, his parents were believers and we feared lest he should make disobedience and ingratitude to come upon them
`And as for the youth, his parents were believers, and we feared lest on growing up he should involve them into trouble through rebellion and disbelief
And as for the young boy, his parents were believers and we feared that he would make them suffer much through rebellion and disbelief
"As for the boy, his parents were believers, and we feared that he would dishearten (and offend) them by (bitter and) prolonged revolt and by disbelief (to Allah)
As for the boy, his parents were believers, and we feared he would overwhelm them with rebellion and disbelief.
As for the boy, his parents were believers, and we feared he would overwhelm them with oppression and disbelief
And as for the boy, his parents were believers, and we feared that he would overburden them by transgression and disbelief
And as for the boy, his parents were believers, and we feared that he would impose on them immoderation and disbelief.
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"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to God and man)
"As for the youth, his parents were people of Faith, and we feared that he would grieve them by obstinate rebellion and ingratitude (to Allah and man)
فَأَرَدۡنَاۤ أَن یُبۡدِلَهُمَا رَبُّهُمَا خَیۡرࣰا مِّنۡهُ زَكَوٰةࣰ وَأَقۡرَبَ رُحۡمࣰا ٨١
we wished that their Lord should give them another child- purer and more compassionate- in his place
So we intended that their Lord should exchange for them one (son) better than him in righteousness and near to mercy.
So we intended that their Lord should change for the twain one better than he in piety and closer in affection
We hoped their Lord would give them a substitute better than him in virtue and goodness
“So we wanted their Rabb to substitute for them one who is better, purer and closer to His grace.”
We wanted their Lord to give them in exchange a purer son than him, one more compassionate.
So We desired that their Lord should give them in exchange one better than him in respect of purity and closer in mercy
"So we wished that their Lord would grant them in his place one better than him in purity and nearer in affection (to his parents)
`So we desired that their Lord should give them in his place (a child) superior to him in virtue and purity and more regardful to attend to the right of relationships
so we desired that their Lord should give to them in exchange one better than he in purity, and nearer in tenderness
So, we wanted their Lord to substitute a better (son) for them than him in integrity and closer to kindness.
It was the will of the Lord to replace him with a better, more righteous, and kinder son.”
“So we desired that their Lord would give them in exchange, one better in refinement and closer in affection
So we wanted their Lord to replace him with someone of better purity and nearer to mercy.
So we desired that their Lord would give them in exchange a better one than him in purity, and nearer in filial affection
"So we wished that their Lord may bestow them a child - better, purer and nearer to mercy."
So we wanted that their Lord will give them a replacement [with a child] better than him in purity and closer in mercy.”
Wherefore we desired that their Lord might give them a more righteous child in exchange for him, and one more affectionate towards them
So we desired that their Lord would give them in exchange a better one than him in purity, and nearer in filial affection
It was our wish that their Lord should grant them another in exchange, another better in purity and tenderness
And we desired that their Lord might give them in his place a child, better than he in virtue, and nearer to filial piety
So we (as a government-body and not my person alone) intended (and decided) that the Nourisher-Sustainer of these two (parents) may bestow these two in replacement one better than him (i.e., the slain one) in righteousness and nearer in mercy
so we wanted their Lord to cause for them in exchange one better than he in purity and nearer in sympathy.
We wanted their Lord to give them, in exchange, someone better in purity and closer in affection.
It was our wish that our Lord should grant them another in his place, a son more righteous and better in affection
and we desired that their Lord should grant them another in his place, a son more upright and more tender hearted
So We intended that their Lord might give them in his place one better in purity and nearer to mercy
so we desired that their Fosterer should give them in exchange, (one) better than him in purity and nearer to mercy.
So we desired that their Lord would give them in his place a boy better than him in purity and more compassionate
So we intended that their Lord might bless them with (such) a substitute as would be better than this (boy) in purity and nearer (to his parents as well) in clemency and kindness
"So we wanted their Lord to replace for them with one who is better than him in purity and closer to mercy."
"So we wanted their Lord to replace for them with one who is better than him in purity and closer to mercy."
So we wanted their Lord to replace for them with one who is better than him in purity and closer to mercy.
So We wanted/intended that their (B)'s Lord exchanges/substitutes (for) them (B) better than him and purification/correction and nearer/closer (in) mercy/relation
and so we desired that their Sustainer grant them in his stead [a child] of greater purity than him, and closer [to them] in loving tenderness
So we willingly (intended) that their Lord would give them (both) in exchange a more charitable (person) in cleansing (i.e., a better, purer son) than he and nearer in tenderness
And we intended that their Lord should change him for them for one better in purity and nearer to mercy
so We decided that their Lord should replace him by a better and more virtuous son
We, therefore, wished that their Lord would replace him with someone better than him in piety, and more akin to affection
So We intended that their Lord might substitute for them one better than him in rectitude and nearer to mercy.
"We wished that their Lord would grant them in exchange a just, honest and a more merciful (offspring)."
So We hoped that their Lord would grant them in his place one better than him in purity and showing compassion.
"We decided", -Allah decrees and I am the instrument- to replace him by another child who would be a symbol of faith and stands manifest of kindness and mercy"
We hope their Lord will give them a righteous child in exchange, one who will be more caring.
So we hoped that their Lord would give them another, more virtuous and caring in his place.
So we intended that their Lord replaced him for them with someone purer and more merciful.
‘It was our wish that their Lord should grant them another in his place, a son more righteous and more filial
"We willed that your Lord substitute in his place another son; one who is better in righteousness and kindness.
So, we wished that their Lord would give them a son better in purity and closer to mercy.
So, we wished that their Lord would give them a son better in purity and closer to mercy.
So we wanted that their Lord replaces for them a goodness than him in refinement, and nearer in mercy.
So we did intend that their Lord should change him for them for one better in purity and nearer in affection.
And so we desired that their Lord grant them in his stead [a son] of greater purity than him, and closer in loving tenderness.
And so we desired that their Sustainer grant them instead of him, a child better in purity of conduct and affection
So we desired that their Lord might give them in his place one better than him in purity and nearer to having compassion
`So we desired that their Lord should give them in exchange one better than he in purity and closer in filial affection
So we desired that their Lord give them in exchange one who is better than him in purity, and nearer to mercy
"So we wanted that their Lord would give them in exchange (a son) with more purity (of actions) and closer (to them) in (his) affection
So we desired that their Lord would give them in exchange someone better in purity and closer in mercy.
So we wanted their Lord to replace him with someone better in purity, and closer to mercy
So we intended that their Lord should substitute for them one better than him in purity and nearer to mercy
So we desired that their Lord gives them in exchange better than him in purity and nearer mercy.
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"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection
"So we desired that their Lord would give them in exchange (a son) better in purity (of conduct) and closer in affection
وَأَمَّا ٱلۡجِدَارُ فَكَانَ لِغُلَـٰمَیۡنِ یَتِیمَیۡنِ فِی ٱلۡمَدِینَةِ وَكَانَ تَحۡتَهُۥ كَنزࣱ لَّهُمَا وَكَانَ أَبُوهُمَا صَـٰلِحࣰا فَأَرَادَ رَبُّكَ أَن یَبۡلُغَاۤ أَشُدَّهُمَا وَیَسۡتَخۡرِجَا كَنزَهُمَا رَحۡمَةࣰ مِّن رَّبِّكَۚ وَمَا فَعَلۡتُهُۥ عَنۡ أَمۡرِیۚ ذَ ٰلِكَ تَأۡوِیلُ مَا لَمۡ تَسۡطِع عَّلَیۡهِ صَبۡرࣰا ٨٢
The wall belonged to two young orphans in the town and there was buried treasure beneath it belonging to them. Their father had been a righteous man, so your Lord intended them to reach maturity and then dig up their treasure as a mercy from your Lord. I did not do [these things] of my own accord: these are the explanations for those things you could not bear with patience.’
As for the wall, it belonged to 2 orphan boys in the town and there was a treasure for them under it. Since their father was a righteous man, your Lord intended that they should attain their age of full strength and then take out their treasure as a Mercy from your Lord. I did not do them by my own will. That is the interpretation of (those actions) over which you could not hold patience.”
And as for the wall, it belonged to two orphan boys in the town and underneath it was a treasure belonging to them and their father had been righteous. So thy Lord intended that the twain should attain their maturity and bring forth for themselves their treasure as a mercy from thy Lord. And I did it not of mine own command; that is the interpretation of that wherewith thou wast not able to have patience
As for that wall, it belonged to two orphan boys of the city, and their treasure was buried under it. Their father was an upright man. So your Lord willed that on reaching the age of maturity they should dig out their treasure as a favour from their Lord. So, I did not do that of my own accord. This is the explanation of things you could not bear with patience."
“As for the wall: It belonged to two orphan boys in that city... Underneath it there was a treasure that belonged to them (the two orphan boys)... And their father was a righteous man... So your Rabb willed for those two boys to grow older and reach maturity and extract their treasure as grace from your Rabb... I did not do these things out of my own accord! So, this is the interpretation (inner meanings) of the things that you could not bear to witness.”
As for the wall, it belonged to two young orphans in the town and there was a treasure underneath it, belonging to them. Their father was one of the righteous and your Lord wanted them to come of age and then to unearth their treasure as a mercy from your Lord. I did not do it of my own volition. That is the explanation of the things about which you were not able to restrain yourself.´
As for the wall, it belonged to two boy orphans in the city. Under it there was a treasure belonging to them. Their father had been a righteous man. So your Lord desired that they should come of age and take out their treasure —as a mercy from your Lord. I did not do that out of my own accord. This is the interpretation of that over which you could not maintain patience.’
"And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure belonging to them. Their father had been a righteous man. So your Lord willed that they should come of age and bring forth their treasure as a mercy from your Lord. I did not do this (any of the actions that you witnessed) of my own accord. This is the meaning of all (those events) with which you were unable to have patience."
`As for the wall it belonged to two orphan boys of the town and under this (wall there) was a treasure belonging to them and their father had been a righteous man. So your Lord desired that they should attain their (age of) full strength and then take out their treasure; a mercy from your Lord, and I did not do it of my own accord, (whatever I did was the will of the Lord). This is the significance of that which you were not able to bear with patience.
As for the wall, it belonged to two orphan lads in the city, and under it was a treasure belonging to them. Their father was a righteous man; and thy Lord desired that they should come of age and then bring forth their treasure as a mercy from thy Lord. I did it not of my own bidding. This is the interpretation of that thou couldst not bear patiently.
And as for the wall, it belonged to two young orphan boys in the city, and under it there was a treasure for them, and their father was righteous, so your Lord decided that they should reach their maturity to take out their treasure as a kindness from your Lord. And I did not do that (all that you saw) on my own accord. This is the interpretation of what you could not be patient about.”
“As for the wall, that property belonged to two orphan boys. Under that wall there was a treasure hidden by their father. As the father was a good man, your Lord, out of His mercy, wanted them to discover it, when they would grow up and being capable of managing it. I did not do nothing on my own. Now you understand the wisdom behind the happening of the events that you did not have patience to stand.”
“As for the wall, it belonged to two youths, orphans in the town. There was beneath it a buried treasure to which they were entitled. Their father had been a righteous man, so your Lord desired that they should attain the age of maturity and retrieve their treasure, a mercy from your Lord. I did not do this of my own volition, but those are the reasons for that which you were unable to have patience.
And as for the wall, it belonged to two orphaned boys in the city, and beneath it was a treasure that belonged to them, and their father was a righteous man, so your Lord desired that they attain their full strength and (then) extract their treasure—a mercy from your Lord. And I never did it of my own accord. This is the interpretation of what you were unable to endure patiently.”
And as for the wall, it belonged to two orphan youths in the city, and beneath it was a treasure belonging to them both, and their father was a righteous man, and their Lord desired that they should reach puberty, and then take out their treasure as a mercy from thy Lord; and I did it not on my own bidding. That is the interpretation of what thou couldst not have patience with.
"And in respect of the wall - it belonged to two orphan boys of the city, and beneath it was their treasure, and their father was a virtuous man; therefore your Lord willed that they should reach their maturity and remove their treasure; by the mercy of your Lord; and I have not done this at my own command; this is the interpretation of the matters you could not patiently bear." (* Hazrat Khidr was given the knowledge of the hidden - as in all three explanations he gave)
And as for the wall, it belonged to two orphaned boys in the city and there was a treasure beneath it for both of them and their father was a righteous man and your Lord wanted that they reach their age of maturity and they will bring out their treasure as a mercy from your Lord. And I did not do it from my own accord. That is the ultimate interpretation about which you could not have patience.”
And the wall belonged to two orphan youths in the city, and under it was a treasure hidden which belonged to them; and their father was a righteous man: And thy Lord was pleased that they should attain their full age, and take forth their treasure, through the mercy of thy Lord. And I did not what thou hast seen of mine own will, but by God's direction. This is the interpretation of that which thou couldest not bear with patience
And as for the wall, it belonged to two orphan youths in the city, and beneath it was a treasure belonging to them both, and their father was a righteous man, and their Lord desired that they should reach maturity, and then take out their treasure as a m
As for the wall, it belonged to two orphan boys in the city. Beneath it was (buried) a treasure which belonged to them. Their father had been a righteous person and your Lord willed that when they reach manhood to bring out their treasure as a mercy from your Lord. What I did was not done by my own command. That is the interpretation of what you could not bear with patience.
And as to the wall, it belonged to two orphan youths in the city, and beneath it was their treasure: and their father was a righteous man: and thy Lord desired that they should reach the age of strength, and take forth their treasure through the mercy of thy Lord. And not of mine own will have I done this. This is the interpretation of that which thou couldst not bear with patience."
And as for the wall, so it belongs to two orphan boys in Al-Madinah (The Town), and there is, under it a treasure for those two and their father had been a righteous man. So your Nourisher-Sustainer intended that the two should attain the age of full strength applicable to the two and both (together) take out the treasure of the two. (This is) a mercy from your Nourisher-Sustainer and I have not done it of my own accord. That is the interpretation (or background), of that over which you could not hold patience." [Thus came to an end the training-period wherein Musa stayed with a Muslim ruler to learn and grasp the worhead of state of the state]
As for the wall, it had been that of two orphan boys in the city and beneath it had been a treasure for them. The father of both of them had been one in accord with morality so thy Lord wanted they be fully grown, having come of age, and pull out their treasure as a mercy from thy Lord. And I accomplished that not of my own command. This is the interpretation of what thou wert not able to have patience for it.
“As for the wall, it belonged to two young orphans in the town. Beneath it was a buried treasure to which they were entitled. Their father had been a righteous man. Your Lord willed that they should attain an accountable age and receive their treasure as a mercy from your Lord. I did not do it of my own accord. That is the reasoning behind those things about which you were unable to be patient.”
As for the wall, it belonged to two orphan boys in the city and beneath it their treasure was buried. Since their father was a righteous man, your Lord desired that these children should attain their maturity and take out their treasure. All this was done as a mercy from your Lord. What I did was not done by my own will. That is the interpretation of those actions which you could not bear to watch with patience."
As for the wall, it belonged to two orphan boys in the city, and under it there was a treasure that belonged to them. Their father was a righteous man and your Lord intended that they should come of age and then bring forth their treasure as a mercy from your Lord; I did not do this of my own bidding. This is the true meaning of things with which you could not keep your patience."
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been a righteous man. So thy Lord intended that they should attain their maturity and take out their treasure -- a mercy from thy Lord -- and I did not do it of my own accord. This is the significance of that with which thou couldst not have patience
And as for the wall, it belongs to two orphan boys in the city and beneath it there is a treasure for them and their father was a righteous man, so your Fosterer intended that they should reach their (age of strength and take out their treasure, a mercy from your Fosterer and I did not do it of my own accord. That is the interpretation of that over which you were not able to be patient."
"And as for the wall, it belonged to two orphaned boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man. So your Lord desired that they should attain their maturity and take out their treasure as a mercy from your Lord. And I did not do it of my own accord. This is the true perspective of my actions over which you could not have patience."
And as for the wall, that belonged to two orphan boys (residing) in the town. And a treasure was (buried) beneath it for both of them. And their father was (a) pious (man). So your Lord willed that both of them should reach their age of maturity, and dig out their treasure (themselves) by mercy from your Lord. And I did not do (whatever I did) of my own accord. This is the truth (of the matters) about which you could not hold yourself.
"And as for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was a good man, so your Lord wanted that they would reach their maturity and take out their treasure as a mercy from your Lord. And none of what I did was of my own accord. That is the meaning of what you could not have patience for."
"And as for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was a good man, so your Lord wanted that they reach their independence and bring out their treasure as a mercy from your Lord. And none of what I have done was of my own accord. That is the meaning of what you could not have patience for."
And as for the wall, it belonged to two orphaned boys in the city, and underneath it was a treasure for them, and their father was a good man, so your Lord wanted that they reach their independence and bring out their treasure as a mercy from your Lord. And none of what I have done was of my own accord. That is the meaning of what you could not have patience for.
And as for the wall, so it was (belonging) to two boys , two orphans in the city/town, and under it was a treasure/buried treasure for them (B), and their (B)'s father was correct/righteous, so your Lord wanted/willed that they (B) reach their (B)'s maturity/strength, and they (B) bring out their (B)'s treasure/buried treasure, mercy from your Lord, and I did not make/do it from my matter/affair, that (is) explanation/interpretation (of) what you were not able (to have) patience on it
"And as for that wall, it belonged to two orphan boys [living] in the town, and beneath it was [buried] a treasure belonging to them [by right]. Now their father had been a righteous man, and so thy Sustainer willed it that when they come of age they should bring forth their treasure by thy Sustainer's grace. "And I did not do (any of] this of my own accord: this is the real meaning of all [those events] that thou wert unable to bear with patience."
And as for the wall, then it belonged to two orphan youths in the city, and beneath it was a hoarding belonging to them; and their father was a righteous (man). So your Lord willed that they should reach full age and take out their hoarding as a mercy from your Lord; and in no way did I perform it upon my own command. This is the interpretation of what you were unable to (endure) patiently."
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father had been righteous, and thy Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did it not upon my own command. Such is the interpretation of that wherewith thou couldst not bear
"The tumbling wall belonged to two orphans in the town whose father was a righteous person. Underneath the wall there was a treasure that belonged to them. Your Lord wanted the orphans to find the treasure through the mercy of your Lord when they mature. I did not repair the wall out of my own desire. These were the explanations of my deeds about which you could not remain patient."
As for the wall, it belonged to two orphan boys in the city, and there was a treasure beneath it belonging to them, and their father was a pious man. So your Lord willed that they should reach their maturity and dig out their treasure, as a mercy from your Lord. I did not do it on my own accord. This is the reality of things about which you could not remain patient
As for the wall, it belonged to two orphan boys in the town, beneath it there was a treasure belonging to them, while their father was a righteous man. Thus, your Lord intended that they should come to their maturity and extract their treasure, as a mercy from your Lord. I did not do it of my own free will. That is the interpretation of that about which you could not bear patiently.”
"And buried under the wall is a treasure. It belongs to two orphan brothers in town. Their father was pious! Your Lord decreed that (the boys) should discover (the treasure) when they attain the age of maturity. A mercy from your Lord. I did nothing of my own accord. That, in fact, was the reality which you witnessed but could not endure."
As for the wall, it belonged to two orphan boys in the city whose father was a righteous man. Beneath it there was a treasure belonging to them. So your Lord intended that they should come to their maturity and extract their treasure as a mercy from Him. I didn’t do it of my own free will. That is the interpretation of that about which you could not cling patience.”
"As to the wall", the teacher said, "it constitutes a part of the property belonging to two orphan youngsters in the town and it rested directly on a treasure. Their father was a gracious man in whose heart reigned piety, and Allah, your Creator, has decreed that they reach maturity and dig out their treasure, an act of mercy vouchsafed by Allah, your Creator. You must realize that none of these incidents did I do of my own accord; there you have the interpretation of the incidents you could not forbear"
The falling wall belonged to two orphan boys in the town; buried beneath it was their treasure, their father was a righteous man. Your Lord wanted them to reach maturity, so they could dig up their treasure; this was your Lord’s kindness. What I did wasn’t done by my will; that’s an explanation of those events you couldn’t bear patiently.
“And as for the wall, it belonged to two orphan boys in the city, and under the wall was a treasure that belonged to them, and their father had been a righteous man. So your Lord willed that these children should come of age and retrieve their treasure, as a mercy from your Lord. I did not do it ˹all˺ on my own. This is the explanation of what you could not bear patiently.”
And as for the wall, it belonged to two orphans in the town and there was a treasure for them under it and their father was a righteous man, so your Lord intended that they should reach their full strength and take out their treasure as a mercy from your Lord. And I did not do it on my own accord. That is the interpretation of what you could not bear patience with.
As for the wall, it belonged to two orphan boys in the city; beneath it a treasure of theirs was buried. Their father was an honest man. Your Lord decreed, as a mercy from your Lord, that they should dig up their treasure when they grew to manhood. What I did was not done by my will. ‘That explains what you could not bear to watch with patience.‘
"As for the wall, it belonged to two orphan boys in the city. Under it, there was a treasure that belonged to them. Because their father was a righteous man, your Lord wanted them to grow up and attain full strength, then extract their treasure. Such is mercy from your Lord. I did none of that of my own volition. This is the explanation of the things you could not stand."
As for the wall, it belonged to two orphan boys [living] in town, and there was a treasure beneath it belonging to them. Their father was a righteous man. So your Lord intended that they reach maturity and then to unearth their treasure as a mercy from your Lord. And I did not do [any of this] of my own accord. This is the interpretation of what you were not able to wait for patiently."
As for the wall, it belonged to two orphan boys [living] in town, and there was a treasure beneath it belonging to them. Their father was a righteous man. So your Lord intended that they reach maturity and then unEarth their treasure as a mercy from your Lord. And I did not do [any of this] of my own accord. This is the interpretation of what you were not able to wait for patiently."
And as for the wall, it was for two orphaned lads in the city. And it was underneath it a treasure for them. And their father was a righteous man. So, Your Lord wanted them to reach their strength, and exit out their treasure, as a mercy from your Lord. And I did not do it on my command. That is an interpretation of what you were unable to be patient on.”
And as for the wall, it belonged to two orphan boys in the city, and beneath it there was a treasure belonging to them, and their father was a righteous man, so your Lord willed that they should attain their maturity and take out their treasure as a mercy from your Lord, and I did not do it of my own accord. This is the interpretation of what you could not bear patiently.
And as for the wall, it belonged to two orphan boys living in the town, and beneath it was buried a treasure belonging to them. Their father had been a righteous man. So your Lord has willed it that when they come of age they should dig up their treasure by your Lord's grace. I did not do any of this of my own accord. This is the real meaning of all [those events] which you were unable to bear with patience.'
As for the wall, it belonged to two orphan boys in the town. And there was a treasure for them, beneath the wall. Their late father was a righteous man, and your Lord wanted them to grow up to full maturity and then extract their treasure as a Mercy from your Lord. I did it not of my own accord (but carried out the Divine Command). This is the explanation of things you could not stand." (As the pondering was over, Moses understood that Revelation is to the intellect what the sunlight is to the eye. Thus ended his intellectual journey. Later on Moses was commissioned to Prophethood and experienced the Divine Revelation first hand)
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure belonging to them, and their father was a righteous man; so your Lord desired that they should attain their maturity and take out their treasure, a mercy from your Lord, and I did not do it of my own accord. This is the significance of that with which you could not have patience
`And as for the wall, it belonged to two orphan boys in the town, and beneath it was a treasure belonging to them, and their father had been a righteous man, so thy Lord desired that they should reach their age of full strength and take out their treasure, as a mercy from thy Lord and I did it not of my own accord. This is the explanation of that which thou could not bear with patience.
And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure belonging to them. Their father was righteous, and thy Lord desired that they should reach their maturity and extract their treasure, as a mercy from thy Lord. And I did not do this upon my own command. This is the meaning of that which thou couldst not bear patiently.
"And as for the wall, it belonged to two youths, orphans in the Town; Beneath it, there is a buried treasure, to which they were entitled; Their father had been a righteous man: So your Lord wanted that they should reach their age of full strength and (then) get out their treasure— As a mercy (and gift) from your Lord. And I did not do it of my own accord. This is the meaning of (the things) over which you were not able to hold patience."
As for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure that was theirs. Their father was righteous, and your Lord intended for them to reach maturity and retrieve their treasure. I didn’t act of my own accord. This is the interpretation of that over which you couldn’t be patient.”
And as for the wall, it belonged to two orphaned boys in the town. Beneath it was a treasure that belonged to them. Their father was a righteous man. Your Lord wanted them to reach their maturity, and then extract their treasure—as a mercy from your Lord. I did not do it of my own accord. This is the interpretation of what you were unable to endure.'
And as for the wall, it belonged to two orphan boys in the city, and there was beneath it a treasure for them, and their father had been righteous. So your Lord intended that they reach maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that about which you could not have patience."
And as for the wall, it belonged to two orphan youths in the city, and beneath it was a treasure belonging to them both, and their father was a righteous man, so their Lord desired that they should reach their strength, and take out their treasure as a mercy from your Lord; and I did not do it on my command. That is the interpretation of what you could not have patience with.'
Not available
"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full stren gth and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."
"As for the wall, it belonged to two youths, orphans, in the Town; there was, beneath it, a buried treasure, to which they were entitled: their father had been a righteous man: So thy Lord desired that they should attain their age of full strength and get out their treasure - a mercy (and favour) from thy Lord. I did it not of my own accord. Such is the interpretation of (those things) over which thou wast unable to hold patience."
11
Dhu-l-qarnain — Gog and Magog
وَیَسۡءَلُونَكَ عَن ذِی ٱلۡقَرۡنَیۡنِۖ قُلۡ سَأَتۡلُوا۟ عَلَیۡكُم مِّنۡهُ ذِكۡرًا ٨٣
[Prophet], they ask you about Dhu ’l-Qarnayn. Say, ‘I will tell you something about him.’
And (O Muhammad) they ask you about Dhul-Qarnain. Say: “I shall recite to you something of him.”
And they ask thee of Zul Qarnain. Say thou: shall recite unto you of him some mention
They ask you about Dhu'l-Qarnain
They ask you about Dhul-Qarnayn... Say, “I will recite to you a dhikr (remembrance) about him.”
They will ask you about Dhu´l-Qarnayn. Say: ´I will tell you something about him.´
They question you concerning Dhul Qarnayn. Say, ‘I will relate to you an account of him.’
And they ask you (O Messenger) about Dhu’l-Qarnayn. Say: "I will recite to you a mention of him (quoting the Almighty)."
And they ask you about Dhul-Qarnain (- Cyrus of Persia). Say, `I will just recite to you (in the word of Lord) some of his account,
They will question thee concerning Dhool Karnain. Say: 'I will recite to you a mention of him
And they ask you about Zul-Qarnain. Say: “I will tell you something about him.”
They will ask you about Zulgharnain (Double honored man; most probably Cyrus, king of Persia who freed the Jews from the Babylonian tyranny. It may as well be a Prophet sent to a lost American civilization!) Say: “Here is a short story of him.”
They ask you concerning Dhul-Qarnayn say, “I will rehearse to you something of his story.
And they ask yousg about Zul-Qarnayn. Say, “I will read for you an account of him as a reminder.”
And they will ask thee about Dhu 'l Qarnain, say, 'I will recite to you a mention of him
And they ask you regarding Zul-Qarnain; say, "I shall recite his story to you."
And they ask you regarding Zul-Qarnain. Say, “I will relate unto you a remembrance of him.”
The Jews will ask thee concerning Dhu'lkarnein. Answer, I will rehearse unto you an account of him
And they will ask you about Zul´qarneyn (The Two-horned one, perhaps an ancient Persian Emperor). Say, "I will recite to you a remembrance of him
They will ask you about ThulKarnain (the pious and chosen). Say: 'I will recite to you something of his story
They will ask thee of Dhoulkarnain [the two-horned]. SAY: I will recite to you an account of him
People ask you about the (Muslim-ruler) Dhul-Qarnain. Say: “Soon I recite to you about him a resume.”
And they will ask thee about Dhu-l Qarnayn. Say: I will recount to you a remembrance of him.
They ask you concerning the Two-Horned One. Say, “I will tell you something of his story.”
O Muhammad, they ask you about Zul-Qarnain. Say "I will recite to you some of his story."
(O Muhammad), they ask you about Dhu al-Qarnayn. Say: "I will give you an account of him."
And they ask thee about Dhu-l-qarnain. Say: I will recite to you an account of him
And they ask you about Zulqarnain (Two horned one), say, "I will tell you (something) from his history."
And they ask you about Zulqarnain. Say, "I will recite an account of him to you."
And, (O Most Esteemed Beloved,) they ask you about Dhu al-Qarnayn. Say: ‘I recite to you an account of him now.
And they ask you about the one who is from Two Eras, Say: "I will recite to you a memory from him."
And they ask you about the Two Horned One, say: "I will recite to you a remembrance of him."
And they ask you about the Two Horned One, say: "I will recite to you a remembrance of him."
And they ask/question you about (owner) of the two horns/powers/glories , Say: "I will read/recite on (to) you from him a reminder/remembrance."
AND THEY will ask thee about the Two-Horned One. Say: "I will convey unto you something by which he ought to be remembered."
And they ask you concerning Thulqarnayn (i.e., the two-horned king). Say, "I will soon recite to you a mention of him."
They will ask thee of Dhu'l-Qarneyn. Say: I shall recite unto you a remembrance of him
(Muhammad), they will ask you about Dhu 'l-Qarnayn. Say, "I shall tell you something about him"
They ask you about Dhul-Qarnain. Say, .I shall now recite to you an account of him
They ask you, (O’ Muhammad), about ‘Dhū’l-Qarnayn’. Say: “I will recite to you part of his story.”
They inquire about Dhul Qurnain. Say, "Here, I will tell you about him."
And they ask you about Dhū’l-Qarnayn. Say: “I will recite to you something of his narrative.”
They ask you O Muhammad about the Bi-horned, Zul-Qarnain! Say to them: "I will give you an account of his actions and the occurrences constituting his history in which he equally excelled"
They ask you about Zul Qarnayn. Say: “I will tell you part of his story.”
They ask you ˹O Prophet˺ about Ⱬul-Qarnain. Say, “I will relate to you something of his narrative.”
And they ask you about the one with two horns. Say: I will recite to you a reminder about him.
They will ask you about Dhūl-Qarnayn.¹ Say: ‘I will give you an account of him
They ask you about Zul-Qarnain. Say, "I will narrate to you some of his history."
And they ask you, about the Zul-Qarnayn [Two-Horned One]. Say: "I will tell you something about him."
And they ask you about the Zul-Qarnayn [Two-Horned One]. Say: "I will tell you something about him."
And they are asking you about Zul-Qarnain. Say, “I will recite upon you from him a reminder.
And they ask you about Zulqarnayn. Say: 'I will recite unto you a remembrance of him'.
They will ask you about Dhu'l-Qarnayn. Say: 'I will give you an account of him.'
(O Messenger) They ask you about Zul-Qarnain. Say, "I will convey to you something by which he is worth remembering."
And they ask you about Zulqarnain. Say: I will recite to you an account of him
And they ask thee concerning Dhu'l Qarnain. Say, `I will recite to you something of his account.
And they question thee about Dhu’l-Qarnayn. Say, “I shall recite unto you a remembrance of him.
(O Prophet!) They ask you about Zul-Qarnain, (generally interpreted as Alexander, the great or Sikandhar-e-Aaz’m). Say, "I will recite to you some of his story."
They ask you about Dhul-Qarnayn. Say, “I will narrate a portion of his story to you.”
And they ask you about Zul-Qarnain. Say, 'I will tell you something about him.'
And they ask you, [O Muhammad], about Dhul-Qarnayn. Say, "I will recite to you about him a report."
And they will ask you about Dhu 'l Qarnain, say, 'Soon I will recite to you a mention of him,'
Not available
They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
They ask thee concerning Zul-qarnain. Say, "I will rehearse to you something of his story."
إِنَّا مَكَّنَّا لَهُۥ فِی ٱلۡأَرۡضِ وَءَاتَیۡنَـٰهُ مِن كُلِّ شَیۡءࣲ سَبَبࣰا ٨٤
We established his power in the land, and gave him the means to achieve everything
Surely, We established him in the earth and gave him means of everything.
Verily We! We established him in the earth, and vouchsafed unto him of everything a way
Say: "I will cite before you his commemoration." We gave him authority in the land and means of accomplishing every end
We established him upon the earth and made easy for him every path (to attain his wishes).
We gave him power and authority on the earth and granted him a way to everything.
Indeed We had granted him power in the land and given him the means to all things
We surely established him with power in the land, and for everything (that he rightly purposed) We granted him a way (the just means appropriate to just ends)
Verily, We granted him authority on the earth, (his empire extended from Persia to the Black Sea on one side and from Asia Minor to Afghanistan and Baluchistan on the other) and provided him with all sorts of means
We established him in the land, and We gave him a way to everything
Indeed, We established him on the earth, and we gave him the means of everything.
I (God) gave him all kind of means and tools to establish his authority on the earth
Indeed We established his power on earth, and We gave him the ways and means to all ends
Indeed, We empowered him in the land and brought him all kinds of means.
verily, we established for him in the earth, and we gave him a way to everything
Indeed We gave him authority in the land and bestowed him the means of everything
We had indeed established him in the earth and We had granted him a way to everything.
We made him powerful in the earth, and We gave him means to accomplish every thing he pleased
Verily, We established him firmly in the land, and We gave him a way to everything
We established him in the land and gave him means to all things
We stablished his power upon the earth, and made for him a way to everything
Verily We, We established him in the earth and We bestowed him a positive way to all things
Truly, We established him firmly on the earth and gave him a route to everything.
Truly, We established his power on earth. We gave him a way to achieve everything.
Indeed We established his power in the land and We gave him all kinds of ways and means
We granted him power in the land and endowed him with all kinds of resources
Truly We established him in the land and granted him means of access to everything
We certainly established him in the earth and gave him means of (access to) everything.
We did indeed give him authority on earth and means to pursue any thing he did
(In ancient times) We did grant him power in the land and blessed (his rule) with all the means and resources
We had facilitated for him in the land, and We had given him the means of everything
We had facilitated for him in the land, and We had given him the means to all things.
We had facilitated for him in the land, and We had given him the means to all things.
We have highly positioned/strengthened for him in the earth/Planet Earth, and We gave/brought him from every thing a reason/motive/connection
Behold, We established him securely on earth, and endowed him with [the knowledge of] the right means to achieve anything [that he might set out to achieve]
Surely We established him in the earth, and We brought him means to (accomplish) everything
Lo! We made him strong in the land and gave him unto every thing a road
We had given him great power in the land and all kinds of resources
Surely, We gave him power on earth and gave him means to (have) everything (he needs)
Indeed, We established him in the earth: and We endowed him with means of access to everything.
We established him firmly in the land and laid at his disposal the means to obtain everything
Indeed, We firmly established him in the land and gave him with means of access to everything.
Allah says: "We confirmed him on earth and We imparted to him the knowledge of the ways and means serving a purposeful end"
We established and gave him power on Earth, and gave him the resources to achieve great things.
Surely We established him in the land, and gave him the means to all things.
We established him on earth and gave him the means for everything.
‘We made him mighty in the land and gave him means to achieve all things
We granted him authority on earth, and provided him with all kinds of means.
We gave him power and authority on earth, and We gave him a way to achieve anything.
We gave him power and authority on Earth, and We gave him ways to achieve anything.
We enabled him on the earth, and gave him, from everything a reason.
Verily We did make him mighty in the earth, and We granted him the means (of access) to every thing
We established his power on earth, and gave him means to achieve anything.
We established him in power on earth and granted him the ways and means to accomplish his objectives
Surely We established him in the land and granted him means of access to every thing
WE established him in the earth and gave him the means to achieve everything
Truly We established him in the land, and gave him the means to all things
Surely, We established his power on earth, and We gave him the ability to do everything
We established him on earth, and We gave him from everything a way.
We established him on earth, and gave him all kinds of means
Indeed We established him upon the earth, and We gave him to everything a way
Indeed, We established him in the earth, and We gave him a way of everything;
Not available
Verily We established his power on earth, and We gave him the ways and the means to all ends
Verily We established his power on earth, and We gave him the ways and the means to all ends
فَأَتۡبَعَ سَبَبًا ٨٥
He travelled on a certain road
So he followed a way (towards the west)
Then he followed a way
So he followed a certain roa
So he followed a way.
So he followed a way
So he followed a means
One such way he followed
Then (it so happened that) he launched out on a (particular) course (to the western part of his empire)
and he followed a wa
Then he followed a way,
Then He (started to expand his kingdom and) moved to the far west and saw the sun setting in a vast ocean. He found a nation there. I revealed to him: “You may rule as you wish. …
He went in one direction
So he pursued a certain course
and he followed a wa
He therefore pursued a purpose
So he followed a way
And he followed his way
And he followed a way
He journeyed on a wa
And a route he followed
So he followed a way —
So he pursued a route
He followed one way…
So one time he followed a certain expedition towards the West and he marched o
He set out (westwards) on an expedition
So he followed a course
So he followed a way,
So he followed a means
Then he took another way
So he followed the means
So he followed the means.
So he followed the means.
So he followed a reason/motive/connection
and so he chose the right means [in whatever he did]
So he followed up (another) means
And he followed a roa
With these he travele
So he followed a course
Thus he pursued one way.
He undertook a missio
So he pursued one way.
"And he purposefully lead the way"
So he set off on an expedition,
So he travelled a course,
So he pursued a matter.
He journeyed on a certain roa
Then, he pursued one way.
So he chose a way
So he chose a way
So, he followed a reason.
So he followed a course
So he followed a certain way
Zul-Qarnain, (King Cyrus the great of Persia, 590-529 B.C.) set out for an expedition. He chose the right means in whatever he did
So he followed a course
The he followed a certain way
So he followed a means
One (such) way he followed (to do)
He then continued his journey.
He pursued a certain course
So he followed a wa
So he followed a way.
Not available
One (such) way he followed
One (such) way he followed
حَتَّىٰۤ إِذَا بَلَغَ مَغۡرِبَ ٱلشَّمۡسِ وَجَدَهَا تَغۡرُبُ فِی عَیۡنٍ حَمِئَةࣲ وَوَجَدَ عِندَهَا قَوۡمࣰاۖ قُلۡنَا یَـٰذَا ٱلۡقَرۡنَیۡنِ إِمَّاۤ أَن تُعَذِّبَ وَإِمَّاۤ أَن تَتَّخِذَ فِیهِمۡ حُسۡنࣰا ٨٦
then, when he came to the setting of the sun, he found it [seemed to be] setting into a muddy spring. Nearby he found some people and We said, ‘Dhu ’l-Qarnayn, you may choose [which of them] to punish or show kindness to.’
until, when he reached the setting place of the sun, he found it setting in a spring of black muddy water. He found a people near it. We said: “O Dhul-Qarnain! Either you punish them, or treat them with kindness.”
Until when he reached the setting-place of the sun, he perceived it setting in a miry spring, and he found beside it a nation. We said: Zul Qarnian! either chastise them or take in respect of them the way of kindness
Till he reached the point of the setting sun, and saw it set behind a muddy lake, and near it found a people. We said: "O Dhu'l-Qarnain, you may either punish them or treat them with kindness."
When he finally reached the place where the sun set, he found it setting in dense, dark water... And he found people there! We said, “O Dhul-Qarnayn! You can either punish them or do good for them.”
until he reached the setting of the sun and found it setting in a muddy spring and found a people by it. We said, ´Dhu´l-Qarnayn! You can either punish them or else you can treat them with gentleness.´
When he reached the place where the sun sets, he found it setting in a muddy spring, and by it he found a people. We said, ‘O Dhul Qarnayn! You may either punish them, or treat them with kindness.’
Until, when he reached the setting-place of the sun, he saw it setting in a spring of hot and black muddy water, and nearby he found a people. We said: "O Dhu’l-Qarnayn! You can either punish them or you can treat them with kindness. (Which way will you choose?)"
So that when he reached (the land of) the setting of the sun, (the western most part of his empire,) he found it (- the sun) disappearing (as if) in a vast muddy pool of murky water (- the Black Sea), and close to it he found a certain people. We said, `Dhul-Qarnain! you may either punish (them) or treat them with kindness. (They being at your disposal.)
until, when he reached the setting of the sun, he found it setting in a muddy spring, and he found nearby a people. We said, 'O Dhool Karnain, either thou shalt chastise them, or thou shalt take towards them a way of kindness.
until he reached where the sun sets, he found (perceived) it setting into a dark murky spring, and he found a (group of) people by it. We said: “Zul-Qarnain, would you punish them, or would you treat them with goodness?”
If you want, punish them (for their wrongdoings and style of life) or (forgive their past behavior and) rule them with kindness.”
Until he reached the setting of the Sun, he found it set in a spring of murky water. Near it he found a people, and We said, “O Dhul-Qarnayn, either punish them or treat them with kindness.
until, when he had reached the setting of the sun, he found it setting in a murky spring, and found a people in its vicinity. We said, “O Zul-Qarnayn, you may either punish or else treat them kindly.”
until when he reached the setting of the sun, he found it setting in a black muddy spring, and he found thereat a people.' We said, 'O Dhu 'l Qarnain! thou mayest either torment these people, or treat them well.
To the extent that when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a nation there; We said, "O Zul-Qarnain – either punish them or choose kindness for them."
until he reached the setting place of the sun and he found it setting in a murky expanse and he found besides it a people. We said, “O Zul-Qarnain, you may either punish or you may choose to deal with them in a kindly manner.”
until he came to the place where the sun setteth; and he found it to set in a spring of black mud; and he found near the same a certain people. And we said, O Dhu'lkarnein, either punish this people, or use gentleness towards them
Until when he reached the setting of the sun (furthest West), he found it setting in a black muddy spring and he found thereat a people. We said, "O Zul´qarneyn! You have authority either to torment these people, or treat them kindly."
until, when he reached the setting of the sun, he found it setting in a muddy spring, and nearby he found a nation. 'ThulKarnain, ' We said, 'you must either punish them or show them kindness.
Until when he reached the setting of the sun, he found it to set in a miry fount; and hard by he found a people. We said, "O Dhoulkarnain! either chastise or treat them generously."
until when he reached the setting place of the sun (i.e., the western limits of the state) he found it: it sets in a spring (of) black muddy hot (water). And he came across in its vicinity a nation. We (Allah) said (by inspiration): “O Dhul-Qurnain! Either you punish them (if you apprehend any treason or arrogance) or treat them with kindness (if they accept the authority of the Muslim state).
until when he reached the setting of the sun. He found it beginning to set in a spring of muddy water. And he found near it a folk. We said: O Dhu-l Qarnayn! Either thou wilt punish them or thou wilt take them to thyself with goodness.
…until he came to the setting of the sun. It appeared to set in muddy water. Near it, he found a people. We said, “O Two-Horned One, either punish them or treat them with kindness.”
till he reached the end of the land and the start of an ocean, where the Sun was setting, he noted that it was setting in a mucky spring and found by it a people. We said: "O Zul-Qarnain! You have the option to either punish them or to show them kindness."
until when he reached the very limits where the sun sets, he saw it setting in dark turbid waters; and nearby he met a people. We said: "O Dhu al-Qarnayn, you have the power to punish or to treat them with kindness."
Until, when he reached the setting-place of the sun, he found it going down into a black sea, and found by it a people. We said: O Dhu-l-qarnain, either punish them or do them a benefit
until when he reached the setting place of the sun (west), he found it setting in a black muddy spring (or Black Sea) and found near it a people. We said, "O Zulqarnain ! either punish or treat them in a good manner."
And when he reached a place as the sun declined in the west, he found it declining on a oligotrophic spring. And he found a people living near it. We said, "O Zulqarnain! Cause them to suffer or treat them well."
Until he reached the boundary of (a locality towards) the west where he perceived the setting of the sun as if going down into a spring of (muddy black) hot water, and he found a people (living) there. We said: ‘O Dhu al-Qarnayn, (it is up to you) whether you punish them or treat them nicely.
Until he reached the setting of the sun, and he found it setting at a boiling lake, and he found near it a people. We said: "O Two Eras, either you are to punish, or you are to do them good."
Until he reached the setting of the sun; he found it setting at a hot spring, and he found a people near it. We said: "O Two Horned One, either you shall punish, or you shall do them good."
Until he reached the setting of the sun; he found it setting at a hot spring, and he found a people near it. We said: "O Two Horned One, either you shall punish, or you shall do them good."
Until when he reached the sun's sunset/west , he found it departing/declining (setting) in (at a) water well/spring mixed with black (foul) mud, and he found at it a nation, We said: "You (owner) of the two horns/powers/glories, either that you torture, and either you take in them a goodness/beauty."
[And he marched westwards] till, when he came to the setting of the sun, it appeared to him that it was setting in a dark, turbid sea; and nearby he found a people [given to every kind of wrongdoing]. We said: "O thou Two-Horned One! Thou mayest either cause [them] to suffer or treat them with kindness!"
Until, when he reached the setting of the sun, (The western part of the then known world) he found it setting in a muddy spring, and he found a people at it. We said, "O Thulqarnayn, either you will torment (them) or you will take to yourself towards them a fair (way)."
Till, when he reached the setting-place of the sun, he found it setting in a muddy spring, and found a people thereabout. We said: O Dhu'l-Qarneyn! Either punish or show them kindness
to the West where he found the sun setting into a warm source (spring) of water and a people living near by. We asked him, "Dhu 'l-Qarnayn, you may punish them or treat them with kindness?"
until when he reached the point of sunset, he found it setting into a miry spring, and found a people near it. We said, .O Dhul-Qarnain, either punish them or adopt good behavior with them
Until, when he reached the setting place of the sun, he found it setting in a spring of dark muddy water and found by it a people. We said: "O’ ‘Dhū’l-Qarnayn’ , either you punish them or treat them with kindness?"
And reached the land of the setting sun. He saw the sun setting behind the murky hot springs. And he found a people living there nearby. We said, "Oh Dhul Qurnain! You may punish them, or treat them nicely."
Until, when he reached the setting place of the sun, he found it setting in a spring of dark muddy water and found by it a nation. We said: "O’ Dhū’l-Qarnayn, either you punish them or treat them with kindness?’
He took the lead in an expedition toward he west until he reached a body of water -said to be the Atlantic Ocean, or more likely a mirky land abounding in swamps– where -he thought when viewing the horizon- the sun sets and where he found a -disorderly and unruly- people over whom We gave him authority. We left to him the manner of dealing with them. Either you punish them, We said or show them kindness
until he reached the place where the sun sets; he found it setting in a spring of murky water. He found some people there, We said: “Zul Qarnayn, you can reprimand or be kind to them.”
until he reached the setting ˹point˺ of the sun, which appeared to him to be setting in a spring of murky water, where he found some people. We said, “O Ⱬul-Qarnain! Either punish them or treat them kindly.”
Until when he reached the setting point of the sun he found it set in a muddy spring and found near it a people. We said: oh two-horned one, you can punish them or you can treat them well.
until he reached the West and saw the sun setting in a pool of black mud. Hard by he found a certain people. ‘"Dhūl-Qarnayn," We said, "you must either punish them or show them kindness.
When he reached the far west, he found the sun setting in a vast ocean, and found people there. We said, "O Zul-Qarnain, you can rule as you wish; either punish, or be kind to them."
until, when he reached the setting of the sun, he found it [as if] setting in a dark, muddy spring, and nearby he found some people. We said, "O Zul-Qarnayn, either cause [them] to suffer or treat them with kindness."
until, when he reached the setting of the sun, he found it [as if] setting in a dark, muddy spring, and nearby he found some people. We said, "O Zul-Qarnayn, either cause [them] to suffer or treat them with kindness."
Until, when he reached the sun set place, he found it set in a dark mud spring, and found kinfolk at it. We said, “O Zul-Qarnain, you may either torture, or take a goodness, in them.
Until when he reached the setting-place of the sun, he found it setting in a muddy spring and he found by it a people. We said: 'O' Zul-qarnayn! Either you chastise them or you take a way of kindness among them?
and [marched westwards] till, when he came to the setting of the sun, it appeared to him that it was setting in dark, turbid waters; and nearby he found a certain people. 'Dhu'l-Qarnayn,' We said, 'you may either punish them or treat them with kindness.'
(Conquering land to the West toward Lydia, he reached as far as the Black Sea.) The sun was setting and it appeared to him as if it was setting in the dark waters. (The local nation, given to wrongdoing, fought against him and lost). We said, "O Zul-Qarnain! Either punish or be kind to them."
Until when he reached the place where the sun set, he found it going down into a black sea, and found by it a people. We said: O Zulqarnain! either give them a chastisement or do them a benefit
Until when he reached the setting-place of the sun, he found it setting as if in a pool of murky water, and near it he found a people. WE said, `O Dhu'l Qarnain, you may punish them, or treat them with kindness.
till when he reached the place of the setting sun, he found it setting in a murky spring, and there he found a people. We said, “O Dhu’l-Qarnayn! Thou mayest punish, or thou mayest treat them well.
Until, when he reached the setting place of the sun, he found it set in a pool of murky water: And near it he found a people: We said: "O Zul-Qarnain! You either punish them or treat them with kindness."
Upon reaching the setting of the sun, he found it setting in a vast muddy spring, and he found a people there. We said, “O Dhul-Qarnayn, you can either punish or treat them with kindness.”
Until, when he reached the setting of the sun, he found it setting in a murky spring, and found a people in its vicinity. We said, 'O Zul-Qarnain, you may either inflict a penalty, or else treat them kindly.'
Until, when he reached the setting of the sun, he found it [as if] setting in a spring of dark mud, and he found near it a people. Allah said, "O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness."
Until when he reached the setting of the sun, he found it setting in a black muddy spring, and he found people nearby. We said, 'O Dhu 'l Qarnain! Either you punish, or you take in them goodness.'
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Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
Until, when he reached the setting of the sun, he found it set in a spring of murky water: Near it he found a People: We said: "O Zul-qarnain! (thou hast authority,) either to punish them, or to treat them with kindness."
قَالَ أَمَّا مَن ظَلَمَ فَسَوۡفَ نُعَذِّبُهُۥ ثُمَّ یُرَدُّ إِلَىٰ رَبِّهِۦ فَیُعَذِّبُهُۥ عَذَابࣰا نُّكۡرࣰا ٨٧
He answered, ‘We shall punish those who have done evil, and when they are returned to their Lord He will punish them [even more] severely
He said (to people): “Whoever will do wrong, we shall punish him; then he will be brought back to the Lord, who will punish with a terrible punishment.
He said: as for him who doeth wrong, presently we shall torment him, and thereafter he shall be brought back to his Lord, and He shall torment him with a torment formidable
He said: "I shall punish whosoever is wicked. He will then be sent back to his Lord who will inflict on him a terrible punishment
(Dhul-Qarnayn) said, “We will punish the one who does wrong... And he will be returned to his Rabb and He will punish him with an indescribable torment.”
He said, ´As for those who do wrong, we will punish them and then they will be returned to their Lord and He will punish them with a dreadful punishment.
He said, ‘As for him who is a wrongdoer, we will punish him. Then he shall be returned to his Lord and He will punish him with a dire punishment
He said: "As for him who does wrong (by disbelieving in Him or associating partners with Him and oppressing others) we will punish him and then he is brought back to his Lord, and He punishes him in an indescribable manner
He said, `(Well) as for him who transgresses and does wrong we shall certainly punish him, then will he be produced before his Lord Who will inflict upon him a dreadful punishment
He said, 'As for the evildoer, him we shall chastise, then he shall be returned to his Lord and He shall chastise him with a horrible chastisement
He said: “As for anyone who does wrong, I will punish him then he is returned to his Lord and He punishes him with an awful punishment,
He declared: “Those who continue wrongdoings, will be punished and sent to the Lord (Who, in turn, will punish them severely.”
He said, “Whoever does wrong, we will punish him, then will he be sent back to his Lord, and He will punish him with a punishment unheard-of
He said, “As for the one who has committed injustices, we will punish him, then he will be returned to his Lord and He will punish him with a dreadful punishment.
Said he, 'As for him who does wrong, I will torment him, then shall be be sent back to his Lord, and He will torment him with An unheard-of torment
He submitted, "Regarding one who has done injustice, we shall soon punish him – he will then be brought back to his Lord, Who will punish him severely."
He said, “Whosoever does wrong to his own soul [by ascribing partners to Allah], him we shall punish [in this life] and then he will be brought back to his Lord and He will punish him [in the hereafter] with an untold punishment.”
He answered, whosoever of them shall commit injustice, we will surely punish him in this world; afterwards shall he return unto his Lord, and He shall punish him with a severe punishment
Said he, "As for him who does wrong, I will punish him, then shall he be sent back to his Lord, and He will punish him with an unheard-of torment
He replied: 'The evildoer we shall punish. Then he shall return to his Lord and He will punish him with a stern punishment
"The impious," said he, "will we surely chastise;" then shall he be taken back to his Lord, and he will chastise him with a grievous chastisement
He said: “As for him who transgressed (against the state-authority) then very soon we shall punish him, then shall he be brought back to his Nourisher-Sustainer, then He will punish him with a dreadful punishment
He said: As for him who did wrong, we will punish him. Again, he will be returned to his Lord Who will punish him with a horrible punishment.
He said, “We will punish whoever sins so that he shall be returned to his Lord who will punish him with a terrible punishment.
He said: "Anyone Who will do wrong shall be punished; then will he return to his Lord and be sternly punished by Him
He said: "We will chastise him who does wrong, whereafter he will be returned to his Lord and He will chastise him grievously
He said: As for him who is unjust, we shall chastise him, then he will be returned to his Lord, and He will chastise him with an exemplary chastisement
He said, "As for him who is unjust we will punish him then he will be returned to his Fosterer then He will punish him with an awful punishment.
He said, "We will punish only the one who is wicked. He shall then be returned to his Lord, and He will punish him with a severe punishment."
Dhu al-Qarnayn said: ‘Whoever perpetrates injustice (by way of disbelief and mischief-mongering), we will certainly punish him. He will then be brought back to his Lord. And then He will award him most grievous punishment
He said: "As for he who has transgressed, we will punish him then he will be returned to his Lord and He will punish him an awful punishment."
He said: "As for he who has done wrong, we will punish him then he will be returned to his Lord and He will punish him an awful punishment."
He said: "As for he who has done wrong, we will punish him then he will be returned to his Lord and He will punish him an awful punishment."
He said: "As for who caused injustice/oppression, so we will/shall torture him, then he be returned to his Lord, so He tortures him an awful/obscene/severe torture."
He answered: "As for him who does wrong [unto others] - him shall we, in time, cause to suffer; and thereupon he shall be referred to his Sustainer, and He will cause him to suffer with unnameable suffering
He said, "As for him who did injustice, we will eventually torment him; thereafter he will be turned back to his Lord; then He will torment him with a highly maleficent torment
He said: As for him who doeth wrong, we shall punish him, and then he will be brought back unto his Lord, Who will punish him with awful punishment
He replied, "I shall punish the unjust ones among them and then they will return to their Lord, who will punish them more sternly"
He said, .As for him who does wrong, we shall punish him, then he will be sent back to his Lord, and He will punish him with a severe punishment
He said: "As for the one who is grossly unfair and morally wrong, We will chastise him, and then he will be brought back to his Lord, Who will chastise him with dreadful torment.
He said, "We will punish the evil doer ourselves. Later, he returns to his Lord, Who will punish him with a woeful torture."
He said: ‘The one who willfully persists in yielding to his own whims, We will punish. Then he shall be sent to his Lord Who will punish him with dreadful punishment.
He set up his constitution -in the occupied territories- and accordingly he stated: "We will punish the wrongful of actions here and he wilt be left to Allah, his Creator, to impose upon him the torment laid upon the damned Hereafter"
He said, “Whoever does wrong, we will punish him, but when he returns to his Lord, the punishment will be dreadful.
He responded, “Whoever does wrong will be punished by us, then will be returned to their Lord, Who will punish them with a horrible torment.
He said: whoever does wrong, we will punish him, then he will be returned to his Lord who will punish him severely.
He replied: "The wicked we shall surely punish. Then shall they return to their Lord, who will torment them with grievous torment
He said, "As for those who transgress, we will punish them; then, when they return to their Lord, He will commit them to more retribution.
He said, "We will punish the unjust. Then he will return to his Lord, and He will punish him with unspeakable suffering.
He said, "We will punish the unjust. Then he will return to his Lord, and He will punish him with unspeakable suffering.
He said, “As for whoever oppressed, so we will torture him, then he will be returned to his Lord, so He will torture him, an awful torment.
He said: 'As for him who is unjust we will chastise him, then he shall be returned to his Lord and He will chastise him with a grievous chastisement'.
He replied: 'The one who does wrong we shall punish. Then he will return to his Lord and be sternly punished by Him.
Cyrus said to them, "As for him who does wrong from now on, we shall punish him. And then he will be brought back before his Lord Who will commit him to greater retribution
He said: As to him who is injust, we will chastise him, then shall he be returned to his Lord, and He will chastise him with an exemplary chastisement
He said, `As for him who does wrong, we shall certainly punish him; then shall he be brought back to his Lord, who will punish him with a dreadful punishment
He said, “As for the one who has done wrong, we shall punish him. Then he shall be brought back to his Lord, whereupon He will punish him with a terrible punishment
He said: "As to whoever does wrong, (only) him shall we punish; And then he shall be sent back to his Lord; And He will punish him (the wrong-doer) with severe punishment
He answered, “As for those who commit wrongdoings, we will punish them. Then, they will be returned to their Lord, subjecting them to an even more severe punishment.
He said, 'As for him who does wrong, we will penalize him, then he will be returned to his Lord, and He will punish him with an unheard-of torment
He said, "As for one who wrongs, we will punish him. Then he will be returned to his Lord, and He will punish him with a terrible punishment
He said, 'As for him who does wrong. Then soon we will punish him, then he will be sent back to his Lord, and He will punish him, a terrible punishment;
Not available
He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before)
He said: "Whoever doth wrong, him shall we punish; then shall he be sent back to his Lord; and He will punish him with a punishment unheard-of (before)
وَأَمَّا مَنۡ ءَامَنَ وَعَمِلَ صَـٰلِحࣰا فَلَهُۥ جَزَاۤءً ٱلۡحُسۡنَىٰۖ وَسَنَقُولُ لَهُۥ مِنۡ أَمۡرِنَا یُسۡرࣰا ٨٨
while those who believed and did good deeds will have the best of rewards: we shall command them to do what is easy for them.’
As for him who believes and does righteous deeds, he shall have the best reward (Paradise), and we (Dhul-Qarnain) shall speak to him with mild words.”
And as for him who believeth and worketh righteously, unto him shall be a goodly hire, and anon we shall speak unto him of our affair something easy
But he who believes and does the right will have an excellent reward, and we shall make things easy for him."
But whoever believes (in the reality) and fulfills the requirements of his faith the return of this is best for him... We will apply Our command of ease on him.
But as for him who has iman and acts rightly, he will receive the best of rewards and we will issue a command, making things easy for him.´
But as for him who has faith and acts righteously, he shall have the best reward, and we will speak to him gently of our command.’
"But as for him who believes and does good, righteous deeds, for him the recompense of the best is due, and we will speak to him an easy word of Our command (we will charge him with easy tasks)."
`But as for him who submits and believes and acts righteously, there is for him a handsome reward (with his Lord) and we shall speak to him easy (words) of our command (dealing indulgently with him).
But as for him who believes, and does righteousness, he shall receive as recompense the reward most fair, and we shall speak to him, of our command, easiness.
and as for anyone who believes and does good, there is a good reward for him, and we are going to say an easy order for him.”
“As for those who choose to believe and lead a righteous life, theirs will be a good reward and I will treat them kindly.”
“But whoever believes and works righteousness, he will have an excellent reward, and easy will be his task as We order it by our command.
But as for the one who has attained faith and has acted righteously, then for him is the excellent (reward) as repayment, and we will speak to him with ease regarding our command.”
but as for him who believes and acts aright, for him is an excellent reward, and we will tell him our easy bidding.
"And regarding one who believed and did good deeds – so his reward is goodness; and we shall soon give him an easy command."
And as for the one who believes and acts with righteous deeds, for him there is the excellence as a reward and We shall impart to him from our commandment a word of ease.
But whosoever believeth, and doth that which is right, shall receive the most excellent reward, and We will give him in command that which is easy
But as for him who believes and acts aright, for him is an excellent reward, and we will give him our easy command."
As for he who believes and does good works he shall receive a fine reward in recompense and we shall speak to him with a mild command.
But as to him who believeth and doeth that which is right, he shall have a generous recompense, and we will lay on them our easy behests
And, as for that who Believed and acted in righteousness then for him is an excellent reward, and soon we announce to him out of our worhead of state, concession and incentive.
But as for him who believed and did as one in accord with morality, he will have the fairer recompense. And we will say to him of our command with ease.
“Whoever believes and lives righteously, however, will have a handsome reward. We will speak to him with easy orders.”
As for him who believes and does good deeds, he will have a good reward and will be assigned an easy task by our command."
But as for him who believes and acts righteously, his will be a goodly reward and we shall enjoin upon him only mild commands."
And as for him who believes and does good, for him is a good reward, and We shall speak to him an easy word of Our command
And as for him who believes and does righteous work, then his reward will be good and we will speak to him in an easy (tone) with regard to our affair."
And as for him who believes and does good deeds, he shall have good reward, and We will make Our command easy for him
And whoever believes and does pious acts will have better reward, and We shall (also) say for him in Our commands what is lenient.
"And as for he who believes and does good, then he will have the reward of goodness, and we will speak to him simply of our plan."
"And as for he who believes and does good, then he will have the reward of goodness, and we will speak to him simply of our plan."
And as for he who believes and does good, then he will have the reward of goodness, and we will speak to him simply of our plan.
And as for who believed and made/did correct/righteous deeds, so to him the best's/goodnesses' reward/reimbursement , and we will say to him from our order/matter ease/flexibility
But as for him who believes and does righteous deeds - he will have the ultimate good [of the life to come] as his reward; and [as for us,] we shall make binding on him [only] that which is easy to fulfill."
And as for him who believes and does righteousness, then he will have as recompense the fairest (reward), and we soon will say to him, of our command, cEase."
But as for him who believeth and doeth right, good will be his reward, and We shall speak unto him a mild command
As for those who believe and do good, they will receive virtuous rewards and We will tell them to do only what they can
As for the one who believes and acts righteously, he will have the best (life) as reward, and we shall speak to him politely in our directions
On the other hand, who adheres to belief and does righteous acts will have the best reward (‘Al-Jannah’), and we (‘Dhū’l-Qarnayn’) shall speak to him an easy word of our command.
(Dhul Qurnain said), "But the best of reward _ (paradise) _ is for the one who believes and acts righteously. We will treat him with kindness."
But he who Lives by Faith and strives to do righteous acts- he shall have the fairest reward,- (Al-Jannah)- and we shall speak to him kindly and assign easy tasks to him.
Whereas he whose heart reflects the image of religious and , spiritual virtues and his deeds wisdom and piety will be rewarded with what is best and we will treat him kindly and impose on him what he can bear with ease and what sets his mind at rest
However, whoever believes and does good deeds will have a beautiful reward, and We will only ask him to do easy tasks.
As for those who believe and do good, they will have the finest reward, and we will assign them easy commands.”
And whoever believes and does good, he will have a good reward and we will make it easy for him.
As for those that have faith and do good works, we shall bestow on them a rich reward and deal indulgently with them.
"As for those who believe and lead a righteous life, they receive a good reward; we will treat them kindly."
But as for the one who believes and does righteousness, he will have the best of rewards. We shall require him to do only easy things."
But as for the one who believes and does righteousness, he will have the best of rewards. We shall require him to do only easy things."
“And as for whoever believed and worked righteous, so for him the excellent reward, and We will say for him from Our command an ease.
But as for him who believes and does righteousness, for him shall be a goodly reward, and we will assign easiness for him by our command
But the one who believes and does righteous deeds shall have a goodly reward, and we shall assign to him a task that is easy to fulfil.'
But whoever will believe and work for the good of others, good will be his reward and we will treat him kindly."
And as for him who believes and does good, he shall have goodly reward, and We will speak to him an easy word of Our command
`But as for him who believes and act righteously, he will have a good reward with his Lord, and We too shall speak to him easy words of Our command.
But as for the one who believes and works righteousness, he shall have a reward, that which is most beautiful, and we shall speak unto him that which is easy from our command.
"But as to whoever believes, and work righteousness— He shall have a good reward, and his task we (Zul-Qarnain) order will be easy by our command."
However, those who believe and perform righteous deeds will receive the finest rewards, we will command them in an easy way.”
'But as for him who believes and acts righteously, he will have the finest reward, and We will speak to him of Our command with ease.'
But as for one who believes and does righteousness, he will have a reward of Paradise, and we will speak to him from our command with ease."
And as for him who believes and does right, then for him is the best recompense, and soon we will say for him from our command, ease.'
Not available
"But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."
"But whoever believes, and works righteousness,- he shall have a goodly reward, and easy will be his task as We order it by our Command."
ثُمَّ أَتۡبَعَ سَبَبًا ٨٩
He travelled on
Then he followed another way (towards the east)
Thereafter he followed a way
He then followed (another) roa
Then he (Dhul-Qarnayn) followed (another) way.
Then he followed a way
Then he followed a means
Then he followed another way
Then he launched out on (another) course (to the eastern part of his empire)
Then he followed a wa
Then he followed (another) way,
Then he made preparation for another expedition and traveled till he came to a place when sun rises (from the ocean) and saw a people for whom…
Then he went in another direction
Then he pursued a course
Then he followed a wa
He again pursued a purpose
Then he followed a way
Then he continued his way
Then he followed another way
Then he followed the road
Then followed he a route
Then he followed (another) way —
Again, he pursued a route
(89 He followed a way
Then he set out on another expedition towards the East and marched o
Then he set out on another expeditio
Then he followed a course
Then he followed a way,
Then he followed another means
Then (after consolidating his conquests in the west) he set forth on (another) course
Then he followed the means
Then he followed the means.
Then he followed the means.
Then he followed a reason/motive/connection
And once again he chose the right means [to achieve a right end]
Thereafter he followed up (another) means
Then he followed a roa
He travelled agai
Thereafter, he followed a course
Thus, he pursued another way.
Then he undertook another mission (eastward)
So he pursued another way.
Again, he purposefully lead the way
So he again set off on another expedition,
Then he travelled a ˹different˺ course
Then he pursued a matter.
‘He then journeyed along another roa
Then he pursued another way.
Then he followed a path
Then he followed a path
Then he Followed a reason.
Then he followed (another) course
Then he followed another way
(After establishing peace in the West) he once again chose the right means to achieve a right end. (He set forth to an expedition towards the East)
Then he followed (another) course
Then indeed he followed another way
Then he followed a means
Then he followed (another) way
He then proceeded with his journey.
Then he pursued a course
Then he followed a wa
Then he followed a way
Not available
Then followed he (another) way
Then followed he (another) way
حَتَّىٰۤ إِذَا بَلَغَ مَطۡلِعَ ٱلشَّمۡسِ وَجَدَهَا تَطۡلُعُ عَلَىٰ قَوۡمࣲ لَّمۡ نَجۡعَل لَّهُم مِّن دُونِهَا سِتۡرࣰا ٩٠
then, when he came to the rising of the sun, he found it rising on a people for whom We had provided no shelter from it
until, when he reached the rising place of the sun, he found it rising on a people for whom We had not provided any shelter against it (the sun).
Until when he reached the rising place of the sun, he perceived it rising upon a nation for whom against it We had not set a veil
Till he reached the point of the rising sun, and saw it rise over a people for whom We had provided no shelter against it
Until he came to the place of the rising sun (the place where the sun rises from the lowest point in the north without actually setting). He found it rising upon a people for whom We had not made a cover (against the sun) (i.e. the sun never disappeared).
until he reached the rising of the sun and found it rising on a people to whom We had not given any shelter from it.
When he reached the place where the sun rises, he found it rising on a people for whom We had not provided any shield against it
Until, when he reached the rising-place of the sun and found it rising on a people for whom We had provided no shelter against it
So that when he reached the land of the rising of the sun (- eastern most point of his empire) he found it rising on a people for whom We had provided no shelter against it (- the sun)
until, when he reached the rising of the sun, he found it rising upon a people for whom We had not appointed any veil to shade them from it
until he reached where the sun rises, he found it rising on a (group of) people that We did not make them any cover other than it (the sun).
I had not prepared any [natural] protection (such as a hill or the trees, etc., i.e. a barren desert) against the sun
Until he came to the rising of the Sun, he found it rising on a people for whom We had provided no covering protection against the Sun
until, when he reached the rising of the sun, he found it rising on a people for whom We had provided no shelter from it.
until when he reached the rising of the sun, he found it rise upon a people to whom we had given no shelter therefrom
To the extent that when he reached the rising-place of the sun, he found it rising upon a nation for which We had not kept any shelter from it
until he reached the rising place of the sun and he found it rising on a people for whom We had provided no covering other than it [sun].
until he came to the place where the sun riseth; and he found it to rise on certain people, unto whom We had not given any thing wherewith to shelter themselves therefrom
Until when he reached the rising of the sun (furthest East), he found it rising upon a people to whom We had given no shelter there from
until he reached the rising of the sun, he found it rising upon a nation for whom We provided no veil against it to shade them
Until when he reached the rising of the sun he found it to rise on a people to whom we had given no shelter from it
until, when he reached the rising place of the sun (the eastern limits of the Muslim state) he found it: it rises over a nation for whom We (Allah) had not provided for them from its (sun’s) side any barrier, shade or protection
until when he reached the rising place of the sun. He found it coming up on a folk for whom We make not any obstruction against it.
until he came to the rising of the sun. He found it rising on a people for whom We had provided no protection from the sun.
till he came to the rising of the Sun, he noted it rising on a people for whom We had not provided any shelter from it (they were so backward that they did not even know how to make houses or tents for their living)
until he reached the limit where the sun rises and he found it rising on a people whom We had provided no shelter from it
Until, when he reached the (land of) the rising sun, he found it rising on a people to whom We had given no shelter from it -
until when he reached the rising place of the sun (east), he found it rising on a people for whom We had not made any shelter from it.
And when he reached a place as the sun rose in the East, he found it rise on a community to whom We had given no shelter therefrom
Until he reached the boundary (of a locality in the direction) of the sunrise. There he perceived (the rising of) the sun (as if) it were rising on the people (living in that piece of land) for whom We had provided no cover (for protection) against the sun (i.e., they lived in the caves, without clothes and houses)
So when he reached the rising of the sun, he found it rising on a people whom We did not make for them any cover except it
So when he reached the rising of the sun, he found it rising on a people for whom We did not make any cover except it.
So when he reached the emergence of the sun, he found it emerging on a people whom We did not make for them any cover against it.
Until when he reached the sun's place and time of appearance/ascent , he found it appears/ascends/rises on a nation We did not make/put from other than it a cover/protection/shelter
[And then he marched eastwards] till, when he came to the rising of the sun he found that it was rising on a people for whom We had provided no coverings against it
Until, when be reached the rising of the sun, he found it rising upon a people for whom We had not made a screen there from
Till, when he reached the rising-place of the sun, he found it rising on a people for whom We had appointed no shelter therefrom
to the East where he found the sun rising upon a people whom We had exposed to its rays
until when he reached the point of sunrise, he found it rising over a people for whom We did not make any shelter against it
Until, when he came to the rising place of the sun, he found it rising on a people who had nothing to shelter them from it.
(And pressed on) till he reached the land of the rising sun. He found the sun rising upon a (primitive) people. We had not arranged any shelter for them against the sun
Until, when he came to the rising place of the sun, he found it rising on a people to whom We had not given any shelter from the sun.
He conducted an expedition eastward where the sun rises until he reached an open territory -probably a desert- where -he thought when viewing the horizon- the sun rises and where the people -who were primitive- had no covering besides the sun
until he reached the place of sunrise in the east. He found people there who lived in the open, without any shelter.
until he reached the rising ˹point˺ of the sun. He found it rising on a people for whom We had provided no shelter from it.
Until when he reached the rising point of the sun he found it rising near a people whom We had not given any screening from it.
until he reached the East and saw the sun rising upon a people whom We had exposed to its flaming rays.²
When he reached the far east, he found the sun rising on people who had nothing to shelter them from it.
until he came to the rising of the sun. He found it rising on a people for whom We had provided no shade.
until he came to the rising of the sun. He found it rising on a people for whom We had provided no shade.
Until, when he reached the sunrise, he found it rises upon a kinfolk for whom We do not set up for them a screen without it.
Until when he reached the rising-place of the sun, he found it rising upon a people for whom We had appointed no shelter therefrom
and [marched eastwards] till, when he came to the rising of the sun, he found that it was rising on a people for whom We had provided no coverings against it.
Then he reached (Balkh in Afghanistan) the rising place of the sun, the easternmost point of his expedition. He found it rising on a people for whom We had appointed no shelter from it. (They built no houses and lived a nomadic life)
Until when he reached the land of the rising of the sun, he found it rising on a people to whom We had given no shelter from It
Until he reached the rising-place of the sun, he found it rising on a people for whom WE had made no shelter against it
till he reached the place of the rising sun. He found it rising over a people for whom We had not made any shelter from it
Until, when he came to the rising of the sun, he found it rising on a people for whom We (Allah) had provided no protection against the sun
Upon reaching the rising point of the sun, he found it rising over a people for whom We had not provided any form of protection against it.
Until, when he reached the rising of the sun, he found it rising on a people for whom We had provided no shelter from it
Until, when he came to the rising of the sun, he found it rising on a people for whom We had not made against it any shield
Until when he reached the rising of the sun, he found it rise upon people to whom We had given no shelter therefrom.
Not available
Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun
Until, when he came to the rising of the sun, he found it rising on a people for whom We had provided no covering protection against the sun
كَذَ ٰلِكَۖ وَقَدۡ أَحَطۡنَا بِمَا لَدَیۡهِ خُبۡرࣰا ٩١
And so it was: We knew all about him
(He left them) as it was! And We knew whatever information was with him (Dhul-Qarnain).
Thus it was. And surely We have encompassed all that was with him, in knowledg
It was so, for We were fully informed about him
Thus it is... We had encompassed him with what he had.
Our knowledge encompasses all that happened to him.
So it was, and We comprehended whatever pertained to him
So it was (such was their state and the extent of Dhu’l-Qarnayn’s power). We assuredly encompassed all concerning him in Our Knowledge
That is how (it was). As for him, We alone had full knowledge of all that he had with him
So; and We encompassed in knowledge what was with him
That is how it was, and We definitely had full knowledge of what he had (as well as his condition and state of mind).
I (God) know well what he was doing (therefore, this is a true story.
He left them as they were. We completely understood what was before him
So it was. And surely We encompassed what he had with knowledge.
So! And we comprehended the knowledge of what (forces) he had with him
So it is; and Our knowledge encompasses all that he possessed
Thus it was and We had already encompassed any news about him from the beginning.
Thus it was; and we comprehended with our knowledge the forces which were with him
He left them as they were. And We comprehended fully the forces before him
So, We encompassed in knowledge what was with him
Thus it was. And we had full knowledge of the forces that were with him
Thus (was the situation)! And indeed, We kept in surveillance what ever (was) in relation to him, as the news
Thus, We, surely, enclosed whatever was near him through awareness.
He left them as they were. We completely understood what information he had.
He left them as they were: We had full knowledge what priority was before him
Thus was the state of those people, and We encompassed in knowledge all concerning Dhu al- Qarnayn
So it was. And We had full knowledge of what he had
Thus! and We had comprehensive information about (all) that was with him.
And thus We had put a limit to the knowledge he (Zulqarnain) could have.
It occurred the same way. And We have encompassed with Our knowledge whatever he had
So it was, and We knew ahead of time about what he intended
So it was, and We knew ahead of time about what he intended.
So it was, and We have encompassed what news he found.
Like that, and We had comprehended/enveloped with what (is) at/near him (with) knowledge
thus [We had made them, and thus he left them; and We did encompass with Our knowledge all that he had in min
Thus it was, and We already encompassed in cognizance what was close to him
So (it was). And We knew all concerning him
This indeed was true. We knew all that he did there
Thus it was, and Our knowledge fully comprehends whatever (wealth and equipment) he had with him
So it was. We encompassed all what he had in knowledge.
Such (was their state); and We knew exactly what he (Dhul Qurnain) possessed
So it was. We encompassed all what he had in knowledge.
For thus We knew his thoughts and feelings as well as his mode of action
So it was; We knew all about him
So it was. And We truly had full knowledge of him.
This is how it was, and We knew all about him.
So he did; and We had full knowledge of all the forces at his command
Naturally, we were fully aware of everything he found out.
And so it was, Our knowledge encompassed all that happened to him.
And so it was. Our knowledge encompassed all that happened to him.
And thus, and We already encompassed, with what he had of news.
So (it was), and We encompassed in knowledge whatever was with him
So he did; and We had full knowledge of all the means available to him.
So it was, and We knew all about him and his resources. (He helped that nation with his abundant resources that We had given him)
Even so! and We had a full knowledge of what he had
Thus indeed it was. Verily, WE had full knowledge of all that he had with him
Thus [it was], and We encompassed that which lay before him in awareness
(He left them) as they were, (and) We completely understood what was before him
We had comprehensive knowledge of all that he encountered during his journey.
And so it was. We had full knowledge of what he had
Thus. And We had encompassed [all] that he had in knowledge
Thus. And verily We comprehended the knowledge of what was with him.
Not available
(He left them) as they were: We completely understood what was before him
(He left them) as they were: We completely understood what was before him
ثُمَّ أَتۡبَعَ سَبَبًا ٩٢
He travelled on
Then he followed (another) way
Thereafter he followed a way
He then followed (another) roa
Then he (Dhul-Qarnayn) followed one other way.
Then he followed a path
Then he followed a means
Then he followed another way
Then he launched out on (yet another) course (to the northern part of his empire, - to the territory between the Caspian Sea and the Caucasian Mountains)
Then he followed a wa
Then he followed (another) way,
Then he took another way and marched on till he reached a valley …
Then he went in another direction
Then he pursued a course
Then he followed a wa
He again pursued a purpose
Then he followed a way
And he prosecuted his journey from south to north
Then he followed still another way
Then he followed the road
Then followed he a rout
Then he followed (another) way —
Again, he pursued a route
He followed a way…
Then he set out on another expedition and marched o
Then he set out on another expeditio
Then he followed a course
Then he followed a way,
Then he followed yet another means
(Having accomplished his conquests in the east,) he then followed (still another) route
Then he followed the means
Then he followed the means.
Then he followed the means.
Then he followed a reason/motive/connection
And once again he chose the right means (to achieve a right end]
Thereafter he followed up (another) means
Then he followed a roa
He travelle
Thereafter he followed a cours
Thus, he pursued another way.
Then he went on yet another mission
So he pursued another way.
Again he purposefully lead the way
Then he set off on another expedition,
Then he travelled a ˹third˺ course
Then he pursued a matter.
Then he journeyed along another roa
He then pursued another way.
Then he followed a path
Then he followed a path
Then he Followed a reason.
Then he followed (another) course
Then he followed yet another way
And once again he chose the right means to achieve a right end. (North towards Caucasus.
Then he followed (another) course
Then he followed another way
Then he followed a means
Then he followed (yet another) way
Subsequently, he embarked on another expedition.
Then he pursued a course
Then he followed a wa
Then he followed a way
Not available
Then followed he (another) way
Then followed he (another) way
حَتَّىٰۤ إِذَا بَلَغَ بَیۡنَ ٱلسَّدَّیۡنِ وَجَدَ مِن دُونِهِمَا قَوۡمࣰا لَّا یَكَادُونَ یَفۡقَهُونَ قَوۡلࣰا ٩٣
then, when he reached a place between two mountain barriers, he found beside them a people who could barely understand him
until, when he reached between 2 mountains where he found (near) them a people who almost did not understood a word.
Until when he arrived between the two mountains, he found beside them a people who well-nigh understood not a word
Till he reached a place between two mountains, and found this side of it a people who understood but little of what was spoken
Finally he reached a place between two mountains... He found people there who were almost unable to evaluate any warning.
until he arrived between the two mountains where he found a people scarcely able to understand speech.
When he reached [the place] between the two barriers, he found between them a people who could hardly understand a word
Until, when he reached (a place) between two mountain-barriers, he found before them a people who scarcely understood a word
So that when he reached a place (- Derbent) between two barriers (on one side the Caspian Sea and on the other the Caucasian mountains) he found in their vicinity a people who could hardly understand speech (in his Persian language)
until, when he reached between the two barriers, he found this side of them a people scarcely able to understand speech
until he reached between the two obstacles (mountains), besides them he found a (group of) people who almost did not understand (his) word.
whose inhabitants barely understood a word
Until he reached a valley between two mountains, he found between them a people who hardly understood a word
until, when he reached the point separating the two barriers, he found beside them a people who could barely comprehend any word.
until when he reached the point between the two mountains, he found below them both a people who could scarcely understand speech
Until, when he came between two mountains, he found before them a nation that did not appear to understand any speech
until he reached between the two mountain barriers and he found between them a people who scarcely discerned any speech.
until he came between the two mountains; beneath which he found certain people, who could scarce understand what was said
Until when he reached the point between the two mountains, he found below them a people who could scarcely under-stand speech
when he reached between the two barriers he found on one side of them a nation who could barely understand speech
Until he came between the two mountains, beneath which he found a people who scarce understood a language
until he reached between two barriers, he found along these two a nation, they show no capability to understand
until when he reached between two embankments. He found behind them a folk who would almost not understand any saying.
…until he came between two mountains. Beneath them, he found a people who scarcely understood a word.
till he reached between two mountains where he found a people who could hardly understand his language
until when he reached a place between the two mountains, he found beside the mountains a people who scarcely understood anything
Until, when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a world
until when he reached (a place)between two mountains he found on the other side of the (two mountains) a people who could hardly understand a word.
And when he reached a place between two mountains, he found beyond these a people who could hardly understand a word
Until he reached (a place) between two mountains. He found a people dwelling behind these mountains. They were unable to understand (anyone’s) speech
Until he reached the area between the two barriers, he found no one beside it except a people who could barely understand anything said
Until he reached the area between the two barriers, he found no one besides them except a people who could barely understand anything said.
Until he reached an area that was between two barriers, he found within it a people who could barely understand anything said.
Until when he reached between the two barriers/obstacles/mountains , he found from other than them (B) a nation they are not about to/almost understand a saying/opinion and belief
[And he marched on] till, when he reached [a place] between the two mountain-barriers, he found beneath them a people who could scarcely understand a word [of his language]
Until, when he reached between the two barriers, he found close to them a people who almost did not comprehend speech
Till, when he came between the two mountains, he found upon their hither side a folk that scarce could understand a saying
after this to the middle of two mountains where he found a people who could hardly understand a single word
until when he reached between the two mountains, he found by them a people who were almost unable to understand anything said
Until, when he reached (an area) between two mountains, he found beside them a people who could hardly understand a word.
Until he reached a mountainous area and found in the valley a people who understood almost nothing
Until, when he reached (an area) between two mountains, he found beside them a nation who could hardly understand a word.
Until he reached a stretch of territory towered by two barriers -probably mountains- beneath which he found a people who could hardly understand a foreign word or language
till he reached an area lying between two mountains; here he found people who didn’t fully understand him.
until he reached ˹a pass˺ between two mountains. He found in front of them a people who could hardly understand ˹his˺ language.
Until when he reached between the two extremes, he found another people who hardly understood any speech.
until he came between the Two Mountains and found a people who could barely understand a word
When he reached the valley between two palisades, he found people whose language was barely understandable.
until he reached a pass between two mountains, where he found a people who could hardly understand a word he was saying.
until he reached a pass between two mountains, where he found a people who could hardly understand a word he was saying.
Until, when he reached between the two dams (Mountains), he found without them a kinfolk who could not almost understand a saying.
Until when he reached between the two barriers (of mountains) he found on the hither side of the two (mountains) a people scarcely able to understand a saying
and [marched on] till, when he reached a place between the two mountain-barriers he found beneath them a people who could scarcely understand a word.
When he reached the valley between two mountain ranges, he found people whose language was barely understandable to him
Until when he reached (a place) between the two mountains, he found on that side of them a people who could hardly understand a word
Until when he reached the open place between the two mountain mountains, he found, beneath them a people who could scarcely understand a word of what he said
till he reached the place between the two mountain barriers. He found beyond them a people who could scarcely comprehend speech
Until, when he reached (a valley) between two mountains, he found, beneath them, a (primitive) people who did not understand a word
Upon reaching a pass between two mountains, he encountered people who barely understood his language.
Until, when he reached the point separating the two barriers, he found beside them a people who could barely understand what is said
Until, when he reached [a pass] between two mountains, he found beside them a people who could hardly understand [his] speech
Until when he reached the point between the two mountains, he found below them both people; they could almost not understand speech.
Not available
Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word
Until, when he reached (a tract) between two mountains, he found, beneath them, a people who scarcely understood a word
قَالُوا۟ یَـٰذَا ٱلۡقَرۡنَیۡنِ إِنَّ یَأۡجُوجَ وَمَأۡجُوجَ مُفۡسِدُونَ فِی ٱلۡأَرۡضِ فَهَلۡ نَجۡعَلُ لَكَ خَرۡجًا عَلَىٰۤ أَن تَجۡعَلَ بَیۡنَنَا وَبَیۡنَهُمۡ سَدࣰّا ٩٤
They said, ‘Dhu ’l-Qarnayn, Gog and Magog are ruining this land. Will you build a barrier between them and us if we pay you a tribute?’
They said: “O Dhul-Qarnain! Surely! (The people of) Gog and Magog are doing mischief in the land. Shall we pay to you a tribute in order that you make a barrier between us and them?”
`They said: O Zul-Qarnain verily Yajuj and Majuj are working corruption in the land; shall we then pay thee tribute on condition that thou place between us and them a barrier
They said: 'O Dhu'l-Qarnain, Gog and Magog are oppressing the land. May we pay you some tribute so that you could build a rampart between us and them?"
They said, “O Dhul-Qarnayn! Indeed, Gog and Magog are causing corruption on earth! So, shall we pay you a price so that you make a barrier between us and them?”
They said, ´Dhu´l-Qarnayn! Yajuj and Majuj are causing corruption in the land. Can we, therefore, pay tribute to you in return for your constructing a barrier between us and them?´
They said, ‘O Dhul Qarnayn! Indeed Gog and Magog are causing corruption in the land. Shall we pay you a tribute on condition that you build a barrier between them and us?’
They said: "O Dhu’l-Qarnayn! Gog and Magog are causing disorder in this land. May we pay you a tribute so that you set a barrier between us and them?"
They said, `Dhul-Qarnain! Gog and Magog (-respectively the ancestors of the present Teutonic and Slavonic races) are playing havoc in this country. Shall we pay you tribute on condition that you set up a barrier between us and them?
They said, 'O Dhool Karnain, behold, Gog and Magog are doing corruption in the earth; so shall we assign to thee a tribute, against thy setting up a barrier between us and between them?
They said: “Zul-Qarnain, indeed Ya’juj (Gog) and Ma’juj (Magog) commit corruption on the land, so may we give you a payment that you make an obstacle between us and them?”
They somehow explained their concern about “Gog” and “Magog” and said: “They are hurting us a lot; will you accept money form us for building a wall between them and us?”
They said, “O Dhul-Qarnayn, the Gog and Magog do wrong on earth. Shall we then pay you in order that you might erect a barrier between them and us
They said, “O Zul-Qarnayn, Gog and Magog are corrupting the land, so can we make for you a tribute on condition that you build a barrier between us and them?”
They said, 'O Dhu 'l Qarnain! verily, Yagug and Magug are doing evil in the land. Shall we then pay thee tribute, on condition that thou set between us and them a rampart?
They said, "O Zul-Qarnain - indeed Yajuj and Majuj * are spreading chaos in the land – so shall we assign for you a consideration upon the condition that you set up a wall between us and them?" (* Gog and Magog.
They said, “O Zul-Qarnain, truly Gog and Magog are spreaders of corruption in the earth. Should we pay a tribute to you so that you can place between us and them a barrier?”
And they said, O Dhu'lkarnein, verily Gog and Magog waste the land; shall we therefore pay thee tribute, on condition that thou build a rampart between us and them
They said, "O Zul´qarneyn! Verily, Yagug and Magug (Gog and Magog) are doing great evil in the land. Shall we then pay you tribute, that you set between us and them a barrier?"
'ThulKarnain, ' they said, 'Look, Gog and Magog are corrupting the earth. Build for us a barrier between us and them, and we will pay you a tribute.
They said, "O Dhoulkarnain! verily, Gog and Magog waste this land; shall we then pay thee tribute, so thou build a rampart between us and them?"
They said: “O Dhul-Qurnain! Verily, Yajuj and Majuj are mischief mongers in the earth. So shall we arrange for you the taxation in order that you might construct, between us and between them, a barrier?
They said: O Dhu-l Qarnayn! Truly, Gog and Magog are ones who make corruption in and on the earth. Will we assign to thee payment if thou hast made an embankment between us and between them?
They said, “O Two-Horned One, the Gog and Magog [tribes] commit huge crimes on the earth. Shall we then pay you tribute on the condition that you will erect a barrier between us and them?”
They requested: "O Zul-Qarnain! People of Gog and Magog ravage this land; should we pay you tribute in order for you to build a wall-barrier between us and them?"
They said: "O Dhu al-Qarnayn, Gog and Magog are spreading corruption in this land. So shall we pay you taxes on the understanding that you will set up a barrier between us and them?"
They said: O Dhu-l-qarnain, Gog and Magog do mischief in the land. May we then pay thee tribute on condition that thou raise a barrier between us and them
They said, "O Zulqarnain! Yajooj and Majooj are causing corruption in the earth. Then shall we pay you a tribute on (condition) that you make a barrier between us and them?"
They said, "O Zulqarnain! Gog and Magog do indeed make mischief in this land. May we then give you expenses so that you raise a barrier between us and them?"
They said: ‘O Dhu al-Qarnayn! Gog and Magog have spread disorder in the land. Should we fix some money (as a tribute) for you on this (condition) that you raise a high wall between us and them?
They said: "O Two Eras, Gog and Magog are destroyers of the land, so shall we make a tribute for you that you will make between us and them a barrier"
They said: "O Two Horned One, Gog and Magog are destroyers of the land, so shall we make a tribute for you that you will make between us and them a barrier?"
They said: "O Two Horned One, Gog and Magog are corrupters of the land, so shall we make a tribute for you that you will make between us and them a barrier?"
They said: "You (owner) of the two horns/powers/glories, that Yagog and Magog (are) corrupting in the earth/Planet Earth, so do we make/put for you (a) royalty/retainer/expense/tribute on that you put/create between us and between them a barrier/obstacle ?"
They said: "O thou Two-Horned One! Behold, Gog and Magog" are spoiling this land. May we, then, pay unto thee a tribute on the understanding that thou wilt erect a barrier between us and them?"
They said, "O Thulqarnayn! Surely Yajuj and Majuj (God and Magog) are corruptors in the earth; so shall we make for you a tribute on condition that you make a barrier between us and them?" (Literally: between us and between them
They said: O Dhu'l-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them
They said, "Dhu 'l-Qarnayn, Gog and Magog are ravaging this land. Would you establish a barrier between us and them if we pay you a certain tax?"
They said, .O Dhul-Qarnain, the (tribes of) Ya‘juj and Ma‘juj (Gog and Magog) are mischief-makers on the earth. So, should we assign a tax for you on condition that you make a barrier between us and them?
They said: “O’ ‘Dhū’l-Qarnayn’! Indeed, ‘Gog and Magog’ promulgate widely corruption in the earth. May we then assign to you a tribute on condition that you construct a barrier between us and them?"
They said, "These Yajog and Majog run amock in the land. May we pay you a tax to have a barrier erected between them and us?"
They said: ‘O’ Dhū’l-Qarnayn! Most surely Gog and Magog promulgate widely corruption in the land. May we then assign to you a tribute on condition that you construct a barrier between us and them?’
They said to him -through interpreters-: "O you Zul- Qarnain, the tribes of Gog and Magog* are people who have both mischief and ill-will in their composition and they spread discord in the land. May we apportion to you a tribute in payment of raising a rampart between us, a rampart that would be invincible against all assaults!"
They said, “Zul Qarnayn, Gog and Magog are making trouble in the land; we shall pay you money if you can build a solid wall between us and them.
They pleaded, “O Ⱬul-Qarnain! Surely Gog and Magog are spreading corruption throughout the land. Should we pay you tribute, provided that you build a wall between us and them?”
They said: Oh two-horned one, Ya´juj and Ma´juj (Gog and Magog) are spreading corruption on earth, so shall we give you a tribute for you to place between us and them a barrier?
"Dhūl-Qarnayn," they said, "Gog and Magog are ravaging this land. Build a rampart between us, and we will pay you tribute.
They said, "O Zul-Qarnain, Gog and Magog are corruptors of the earth. Can we pay you to create a barrier between us and them?"
They said, "O Zul-Qarnayn, Gog and Magog are corrupting this land. Can we pay you to erect a barrier between us and them?
They said, "O Zul-Qarnayn, Gog, and Magog are corrupting this land. Can we pay you to erect a barrier between them and us?
They said, “O Zul-Qarnain, that Yagog and Magog are spoiling the earth. So., can we set up for you a tribute, in order to set up between us and them a dam?
They said: 'O' Zul-qarnayn! Verily Gog and Magog make mischief in the earth, so may we assign to you a tribute so that you set up a barrier between us and between them?'
'Dhu'l-Qarnayn,' they said, 'Gog and Magog are ravaging this land. May we pay you a tribute so that you erect a barrier between us and them?'
(Through interpreters) they presented a grievance, "O Zul-Qarnain! Behold, Gog and Magog are spoiling this land. They keep attacking and commit bloody crimes. May we, then, pay to you a regular tribute that you will erect a barrier between us and them?" (21:96)
They said: O Zulqarnain! surely Gog and Magog make mischief in the land. Shall we then pay you a tribute on condition that you should raise a barrier between us and the
They said, `O Dhu'l Qarnain, verily, Gog and Magog are creating disorder in the earth; shall we then pay tribute on condition that thou set up a barrier between us and them?
They said, “O Dhu’l-Qarnayn! Truly Gog and Magog are workers of corruption in the land. Shall we assign thee a tribute, that thou mightest set a barrier between them and us?
They said: "O Zul-Qarnain! Verily, the Yajuj and Majuj (Gog and Magog) do great mischief on the earth: Shall we pay you the tribute and honor if you may build a wall between us and them?"
They implored, “O Dhul-Qarnayn, Gog, and Magog are wreaking havoc in the land; could we possibly compensate you to build a barrier between us and them?’
They said, 'O Zul-Qarnain, the Gog and Magog are spreading chaos in the land. Can we pay you, to build between us and them a wall?'
They said, "O Dhul-Qarnayn, indeed Gog and Magog are [great] corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?"
They said, 'O Dhu 'l Qarnain! Indeed, Yajuj and Majuj are doing evil in the land, shall we then pay you tribute, on condition that you set between us and them a barrier?'
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They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them
They said: "O Zul-qarnain! the Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between us and them
قَالَ مَا مَكَّنِّی فِیهِ رَبِّی خَیۡرࣱ فَأَعِینُونِی بِقُوَّةٍ أَجۡعَلۡ بَیۡنَكُمۡ وَبَیۡنَهُمۡ رَدۡمًا ٩٥
He answered, ‘The power my Lord has given me is better than any tribute, but if you lend me your strength, I will put up a fortification between you and them
He said: “What my Lord has granted me is better (than your tribute). Just help me with strength (manpower) and I will erect a barrier between you and them.
He said: better is that where in my Lord hath established me; so help me with might, and I shall place between you and them a rampart
He said: "The ability my Lord has given me is better. So help me with your manual labour; I will build a wall between you and them
(Dhul-Qarnayn) said, “That which my Rabb manifests through me is better... But assist me with your strength and I will make between you and them a barrier.”
He said, ´The power my Lord has granted me is better than that. Just give me a strong helping hand and I will build a solid barrier between you and them.
He said, ‘What my Lord has furnished me is better. Yet help me with some power, and I will make a bulwark between you and them
He said: "What my Lord has established me in (the power that He has granted me on this earth) is better (than what you offer). So help me with strength (manpower) and I will set a strong rampart between you and them
He said, `The power which my Lord has endowed me with about this is better (than this your tribute), you (only) help me with (your resources and human endeavour of physical) strength. I will raise a rampart between you and them.
He said, 'That wherein my Lord has established me is better; so aid me forcefully, and I will set up a rampart between you and between them
He said: “What my Lord established me in is better, so help me with manpower, I make a barricade between you and them,
He replied: “What God has given me is much better than the money you are offering me. Just help me with your labor and I will build a barrier between you and them.”
He said, “That which my Lord has given me is better. Just help me with strength. I will erect a strong barrier between you and them
He said, “What my Lord has empowered me with is better. (Just) assist me with (man) power, and I will set a barricade between youpl and them.
He said, 'What my Lord hath established me in is better; so help me with strength, and I will set between you and them a barrier
He said, "That which my Lord has given me control over is better, therefore help me with strength - I shall set up a barrier between you and them."
He said, “That in which my Lord has established me is better [than your tribute] so therefore give me help with your manpower so that I can place between you and them a strong barrier.
He answered, the power wherewith my Lord hath strengthened me, is better than your tribute: But assist me strenuously, and I will set a strong wall between you and them
He said, "The power my Lord hath established me in is better than tribute; help me, therefore, with strength (labour), and I will set a barrier between you and them
He replied: 'That which my Lord has given me is better, therefore help me with all your power, and I will build a barrier between you and between them
He said, "Better than your tribute is the might wherewith my Lord hath strengthened me; but help me strenuously, and I will set a barrier between you and them
He said: “That (wealth, authority and power) in which my Nourisher-Sustainer has established me is better. So provide me with labour-force, I will establish between you and between them a rampart
He said: What my Lord established firmly for me is better, so assist me with strength. I will make a fortification between you and between them.
He said, “That which My Lord has established for me is better, so help me with strength. I will erect a stronger barrier between you and them.
Zul-Qarnain said: "That which my Lord has granted me is more than enough, just help me with worker-force and I will erect a fortified barrier between you and them
He answered: "Whatever my Lord has granted me is good enough. But help me with your labour and I will erect a rampart between you and them
He said: That wherein my Lord has established me is better, so if only you help me with strength (of men), I will make a fortified barrier between you and them
He said, "That in which my Fosterer has established me is better, so help me with strength (workers), I will make between you and them a strong bank (wall),
Zulqarnain said, "What my Lord has given me is better than what you would give me. So you assist me with labour only and I will construct an obstruction between you and them."
(Dhu al-Qarnayn) said: ‘The power my Lord has given me in this connection is better. Assist me with your vigour (diligence and labour), and I shall erect a fortified wall between you and them
He said: "What my Lord has given me is far better. So help me with strength and I will make between you and them a barrier."
He said: "What my Lord has given me is far better. So help me with strength and I will make between you and them a barrier."
He said: "What my Lord has given me is far better. So help me with strength and I will make between you and them a landfill."
He said: "What my Lord highly positioned/strengthened/empowered me in it (is) best , so help/support me with power/strength , I make/create/put between you and between them a blockage/barrier ."
He answered: "That wherein my Sustainer has so securely established me is better [than anything that you could give me]; hence, do but help me with [your labour's] strength, [and] I shall erect a rampart between you and them
He said, "That wherein my Lord has established me is more charitable; (i.e., what I have from my lord is better than your tribute) so help me with (your) power, so that I will make up a rampart between you and between them
He said: That wherein my Lord hath established me is better (than your tribute). Do but help me with strength (of men), I will set between you and them a bank
He replied, "The power that my Lord has granted me is better (than your tax). Help me with your man-power and I shall construct a barrier between you and Gog and Magog
He said, .What my Lord has (already) given in my control is better enough (for me than the tax you are offering to me), so help me (only) with some (man) power, and I shall make a rampart between you and them
He said: "That wherein my Lord has established me is better (than what you offer me). Thus So help me with strength (of men), I shall construct a barrier between you and them?
Said, "(Thanks, but) the power my Lord has granted is enough (and far better)! Just help me with your manpower. I shall build a wall between them and you."
He said: ‘That wherein my Lord has established me is better (than what you offer me). So help me with manpower, I shall construct a barrier between you and them?
He said: "what Allah has bestowed on me of wealth and power far excels your tribute. You just help me with your laborious attempt and strenuous exertion of power and I will erect a barrier between you"
He replied, “The power given by My Lord is enough, but you give me manpower so I can make a rampart between them and you.
He responded, “What my Lord has provided for me is far better. But assist me with resources, and I will build a barrier between you and them.
He said: what my Lord has established me with is better, so help me with labour, I will place between you and them a structure.
He replied: "The power my Lord has given me is better than any tribute. Lend me a force of men, and I will raise a rampart between you and them
He said, "My Lord has given me great bounties. If you cooperate with me, I will build a dam between you and them.
He said, "What my Lord has given me is better [than any compensation]. Just give me a strong helping hand and I will build a solid barrier between you and them.
He said, "What my Lord has given me is better [than any compensation]. Just give me a strong helping hand, and I will build a solid barrier between you and them.
He said, “What my Lord has enabled me within it is goodness. So, aid me with power, I will set up a back-fill between you and them.”
He said: '(the power) in which my Lord has established me is better (than your tribute), so help me with strength (of men). I will make a barrier between you and between them'.
He answered: 'That with which my Lord has established me is better [than any tribute]. Hence, do but help me with strength, and I shall erect a rampart between you and them!
He responded, "The power in which My Lord has established me is better than tribute. Help me then with manpower; I will erect a strong barrier between you and them."
He said: That in which my Lord has established me is better, therefore you only help me with workers, I will make a fortified barrier between you and them
He replied, `The power with which my Lord has endowed me about this is better than the resources of my enemies but you may help me with strength of labourers, I will set up a rampart between you and them
He said, “That wherewith my Lord has established me is better; so aid me with strength. I shall set a rampart between you and them
He said: "(The power) that my Lord has placed in me is better (than honor): So help me with strength (and work): I will build a strong wall between you and them
He replied, “The strength my Lord has granted me is sufficient. Assist me, and I will erect a fortification between you and them.”
He said, 'What my Lord has empowered me with is better. But assist me with strength, and I will build between you and them a dam.'
He said, "That in which my Lord has established me is better [than what you offer], but assist me with strength; I will make between you and them a dam
He said, 'What my Lord has established me in is better; so help me with strength, I will set between you and them a barrier.
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He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them
He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labour): I will erect a strong barrier between you and them
ءَاتُونِی زُبَرَ ٱلۡحَدِیدِۖ حَتَّىٰۤ إِذَا سَاوَىٰ بَیۡنَ ٱلصَّدَفَیۡنِ قَالَ ٱنفُخُوا۟ۖ حَتَّىٰۤ إِذَا جَعَلَهُۥ نَارࣰا قَالَ ءَاتُونِیۤ أُفۡرِغۡ عَلَیۡهِ قِطۡرࣰا ٩٦
bring me lumps of iron!’ and then, when he had filled the gap between the two mountainsides [he said], ‘Work your bellows!’ and then, when he had made it glow like fire, he said, ‘Bring me molten metal to pour over it!’
Give me pieces (blocks) of iron.” Until when he leveled the gap between the 2 mountain-cliffs, he said: “Blow,” until when he had made it (red iron) fire, he said: “Bring me molten copper to pour over it.”
Bring me lumps of iron. Then when he had evened Up between the two mountain-sides, he said: blow! Then when he had made it fire, he said: bring me and I shall pour thereon molten cOpper
Bring me ingots of iron," (which they did) until the space between two mountain sides was filled up. "Blow your bellows," he said; (and they blew) until it was red hot. "Bring me molten brass," he said, "that I may pour over it."
“Bring me the blocks of iron...” Until when We leveled both sides, he said, “Blow (with bellows)”... Until it (the iron) became red hot, he said, “Bring it to me, that I may pour molten copper over it.”
Bring me ingots of iron!´ Then, when he had made it level between the two high mountain-sides, he said,´Blow!´ and when he had made it a red hot fire, he said, ´Bring me molten brass to pour over it.´
Bring me pieces of iron!’ When he had levelled up between the flanks, he said, ‘Blow!’ When he had turned it into fire, he said, ‘Bring me molten copper to pour over it.’
"Bring me blocks of iron." Then, after he had filled up (the space between) the two steep mountain-sides, he said: "(Light a fire and) work your bellows!" At length, when he had made it (glow red like) fire, he said: "Bring me molten copper that I may pour upon it."
(Then he said,) `Bring me ingots of iron.' (So that when all was provided for and) he had filled the space between the two barriers, he said, `Now blow (with your bellows).' (They blew) till when he had made it (- the ignots red hot as) fire, he said, `Bring me molten copper that I may pour (it) thereon.
Bring me ingots of iron!' Until, when he had made all level between the two cliffs, he said, 'Blow!' Until, when he had made it a fire, he said, 'Bring me, that I may pour molten brass on it.
bring me chunks of the iron.” Until he leveled between the two mountains. He said: “Blow (with bellows).” Until he made it (look) as fire. He said: “Bring me melted copper to pour over it.”
“Now bring me masses of iron, blow heat on it till it turns red and then pour melted copper on top of it.”
“Bring me blocks of iron.” Then, when he had filled up the space between the two steep mountainsides he said, “Blow!” Then, when he had made it as fire he said, “Bring me molten lead to pour over it.
Bring me blocks of iron.” Then when he had leveled up between the two cliffs, he said, “Blow.” And having turned it into a fire, he said, “Bring me tar to pour over it.”
'Bring me pigs of iron until they fill up the space between the two mountain sides.' Said he, 'Blow until it makes it a fire.' Said he, 'Bring me, that I may pour over it, molten brass.
"Give me sheets of iron"; until when he had raised the wall equal to the edge of the two mountains, he said, "Blow"; to the extent that he made it ablaze - he said, "Bring me molten copper to pour upon it."
Bring me bars of iron.” Until when he placed it levelled between the two mountains he said, “Blow on it” until when he turned it into a fire, he said, “Bring me molten brass so that I can pour on it.”
Bring me iron in large pieces, until it fill up the space between the two sides of these mountains. And he said to the workmen, blow with your bellows, until it make the iron red hot as fire. And he said further, bring me molten brass, that I may pour upon it
"Bring me blocks of iron. When they had filled up the space between the two mountain-sides, he said, "Blow (with your bellows)". When he had made it red with fire, he said, "Bring me, that I may pour over it, molten lead."
Bring me ingots of iron. ' After he had leveled between the two cliffs, he said: 'Blow. ' And when he made it a fire, he said: 'Bring me molten copper so that I may pour over it.
Bring me blocks of iron," - until when it filled the space between the mountain sides - "Ply," said he, "your bellows," - until when he had made it red with heat (fire), he said, - "Bring me molten brass that I may pour upon it."
Provide me sheets of iron." Till when he had filled up (the gap) between the two (mountain-) cliffs he said: “Blow.” Till when he had made (the sheets, red as) fire, he said: “Bring me, I will pour over it molten copper.”
Give me ingots of iron, until when he made level between the two cliffs. He said: Blow, until when he made it a fire. He said: Give me molten brass to pour out over it.
“Bring me blocks of iron.” Finally, when he had filled the space between the two mountainsides, he said, “Blow [with your bellows].” When (the iron) was as fire, he said, “Bring me molten metal to pour over (the iron).”
Bring me panels of iron." Finally when he had dammed up the space between the two mountains, he said: "Ply your bellows." They did so until the iron wall became red hot, then he said: "Bring me some molten brass to pour over it."
Bring me ingots of iron." Then after he had filled up the space between the two mountain-sides, he said: "(Light a fire) and ply bellows." When he had made it (red like) fire, he said: "Bring me molten copper which I may pour on it."
Bring me blocks of iron. At length, when he had filled up the space between the two mountain sides, he said, Blow. Till, when he had made it (a) fire, he said: Bring me molten brass to pour over it
bring me blocks of iron." Then at the point when he had leveled (the space) between the two mountain sides, he said, "Blow," until when he made it (red hot) fire, he said, "Bring me molten copper which I may pour over it."
"Bring me iron sheets." And when he had filled up the gap between the two mountain sides, he said, "Blow!" And when he had turned it red hot, he said, "Bring me molten brass to pour over it."
Bring me large blocks of iron.’ So, when he levelled (that iron wall) between the two (mountain) tops, he said: ‘(Now) blow (it after putting it on fire).’ So, when he turned that (iron) into a fire (by successive blowing), he said: ‘(Now) bring me molten copper to pour on it.
"Bring me iron ore." Until he levelled between the two walls, he said: "Blow," until he made it a furnace, he said: "Bring me tar so I can pour it over."
"Bring me iron ore." Until he leveled between the two walls, he said: "Blow," until he made it a furnace, he said: "Bring me tar so I can pour it over."
Bring me dense metal, until he leveled between the two sides. He said: "Blow," until he made it into fire. He said: "Bring me tar so I can pour it over."
Give/bring me the huge pieces of iron. Until when he straightened/leveled/equalized between the two sides/directions/mountain sides , he said: "Blow." Until when he made it a fire, he said: "Give/bring me, I pour on it molten copper/brass/iron ."
Bring me ingots of iron!" Then, after he had [piled up the iron and] filled the gap between the two mountain-sides, he said: "[Light a fire and] ply your bellows!" At length, when he had made it [glow like] fire, he commanded: "Bring me molten copper which I may pour upon it."
Bring me ingots of iron." Until, when he had leveled up between the two cliffs, he said, "Blow!" Until, when he made it a fire, he said, "Bring me, that I may pour out molten brass on it."
Give me pieces of iron - till, when he had levelled up (the gap) between the cliffs, he said: Blow! - till, when he had made it a fire, he said: Bring me molten copper to pour thereon
Bring me blocks of iron to fill up the passage between the two mountains." He told them to ply their bellows until the iron became hot as fire. Then he told them to pour on it molten brass."
Bring me big pieces of iron. (They proceeded accordingly) until when he leveled up (the gap) between the two cliffs, he said, .Blow. (They complied) until when he made it (like) fire, he said, .Bring me molten copper, and I will pour it upon this
Bring me sheets of iron. "At length, when he had filled up the passage between the two mountains, he said: "Blow," until, when he had made it a fire, he said: "Bring me that I may pour over it molten brass."
"Bring me blocks of steel." He blocked up the valley between the mountains (with a wall of steel) and said. "Now start a fire and blow (air through your bellows) till the wall becomes red hot." Then he said, "Bring me the molten copper to pour over the (iron) wall."
Bring me sheets of iron.” At length, when he had filled up the passage between the two mountains, he said: "Blow". When he had made it a fire, he said: "Bring me molten brass so that I may pour over it."
"Bring me blocks or sheets of iron", he said, "to fill up the space between the two natural barriers", then he said to them "Now you may subject it to fire and use your bellows to make it red hot, and when it softened he asked them for molten brass to pour on the iron to weld in solid mass"
Bring me pieces of iron” – when he had filled the gap between the two mountainsides, he said, “Blow the bellows!” And he made it glow like fire; he then said, “Bring me molten brass to pour over it.
Bring me blocks of iron!” Then, when he had filled up ˹the gap˺ between the two mountains, he ordered, “Blow!” When the iron became red hot, he said, “Bring me molten copper to pour over it.”
Bring me blocks of iron, then when he levelled the two ends he said: blow, until he made it glow, then he said: bring me the melted mass to pour on it.
Bring me blocks of iron." ‘He dammed up the valley between the Two Mountains, and said: "Ply your bellows." And when the iron blocks were red with heat, he said: "Bring me molten brass to pour on them.
"Bring to me masses of iron." Once he filled the gap between the two palisades, he said, "Blow." Once it was red hot, he said, "Help me pour tar on top of it."
Bring me chunks of iron." When he had filled in [the gap] between the two mountain-sides, he said, "Blow!" When he had made [the iron] as red hot as fire, he said, "Bring me molten copper to pour over it."
Bring me chunks of iron." When he had filled in [the gap] between the two mountain-sides, he said, “Blow!” When he had made [the iron] as red hot as fire, he said, “Bring me molten copper to pour over it.”
“Bring me the iron’s blocks.” Until he had leveled up between the two cliffs, he said, “blow.” Until when he set it up as fire, he said, “Bring me a molten copper to pour over it.”
'Bring me pieces of iron'. Until, when he had leveled up (the gap) between the two cliffs, he said: 'Blow!' Until, when he had made it (as) fire, he said: 'Bring me molten copper to pour thereon'.
Bring me blocks of iron!' At length, when he had filled up the gap between the two mountainsides, he said: 'Ply your bellows!' Then, when he made [the iron glow like] fire, he said: 'Bring me molten copper which I will pour over it.'
"Bring me pieces of iron." (His engineers worked their skills using dirt and molten iron and filled the gap between the mountains). When he had filled up the space between the two steep mountainsides, he said, "(Light a fire and) blow with your bellows!" When it was red hot, he said, "Bring me molten copper and tar to pour over it."
Bring me blocks of iron; until when he had filled up the space between the two mountain sides, he said: Blow, until when he had made it (as) fire, he said: Bring me molten brass which I may pour over it
`Bring me blocks of iron.' They did so till, when he had filled up the space between the two mountains sides, he said, `Now blow with your bellows.' They blew till, when he had made it red as fire, he said, `Bring me molten copper that I may pour it thereon.
Bring me pieces of iron.” Then, when he had leveled the two cliffs, he said, “Blow!” till when he had made it fire, he said, “Bring me molten copper to pour over it.
"Bring me blocks of iron;" At length, when he had filled the space between the two steep mountain-sides, he said, "Blow (with your bellows into the fire.)" Then, when he had made them (red) as fire; He said: "Bring me the molten lead, that I may pour over them."
“Bring me blocks of iron.” Until, when he had leveled between the two cliffs, he ordered, “Light it up!” Once it glowed red-hot, he directed, “Bring me molten copper to pour over it.”
'Bring me blocks of iron.' So that, when he had leveled up between the two cliffs, he said, 'Blow.' And having turned it into a fire, he said, 'Bring me tar to pour over it.'
Bring me sheets of iron" - until, when he had leveled [them] between the two mountain walls, he said, "Blow [with bellows]," until when he had made it [like] fire, he said, "Bring me, that I may pour over it molten copper."
Bring me ingots of iron until they fill up the space between the two mountain sides.' He said, 'Blow until it makes it a fire.' He said, 'Bring me, that I may pour molten brass over it.'
Not available
"Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."
"Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, He said, "Blow (with your bellows)" Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."
فَمَا ٱسۡطَـٰعُوۤا۟ أَن یَظۡهَرُوهُ وَمَا ٱسۡتَطَـٰعُوا۟ لَهُۥ نَقۡبࣰا ٩٧
Their enemies could not scale the barrier, nor could they pierce it
So they (Gog and Magog) could not scale it nor could they dig through.
Thus they Were not able to mount it, nor Were they able to burrow through it
Thus (Gog and Magog) could neither climb over it nor dig a hole through (the rampart)
So they were neither able to pass over it nor penetrate through it!
They were, therefore, unable to climb over it nor were they able to make a breach in it.
So they could neither scale it, nor could they make a hole in it
And they (Gog and Magog) were no longer able to surmount, nor were they able to dig their way through (the barrier)
So (there was built the rampart which) they (- Gog and Magog) could neither scale nor they had the strength to cause a breach through it
So they were unable either to scale it or pierce it
So, they (Ya’juj and Ma’juj) could not climb it and they could not dig through it.
….Thus he built a dam (as a barrier between the two parties involved) that they could neither climb it nor make a hole in it
From this they were made powerless to scale it, or to break through it
So neither could they climb it, nor could they penetrate it.
So they could not scale it, and they could not tunnel it
Therefore Yajuj and Majuj were neither able to surmount it, nor could they pierce it
Thus they were neither able to surmount it nor were they able to dig through it from beneath.
Wherefore, when this wall was finished, Gog and Magog could not scale it, neither could they dig through it
Thus were they made powerless to scale it, and to tunnel through it
Thereafter they could neither scale it, nor could they pierce it
And Gog and Magog were not able to scale it, neither were they able to dig through it
So they (Yajuj and Majuj) had no capacity that they may scale it and they had no capacity for it to pierce through
So they were not able to scale it nor were they able to dig through it.
In that way, (the enemies) were made powerless to scale it or dig through it.
This became such a barrier that Gog and Magog could not scale it or to dig through it
Such was the rampart that Gog and Magog could not scale, nor could they pierce it
So they were not able to scale it, nor could they make a hole in it
Thus they all (communities of Yajooj and Majooj) were not able to climb it nor were they able to pierce it.
So they were not able to scale it nor could they breach it
Then they (Gog and Magog) did not have the ability to scale it, nor could they acquire the capability to bore through it
So they could not come over it, and they could not make a hole in it
So they could not come over it, and they could not make a hole in it.
So they could not penetrate it, and they could not advance in it.
So they did not rise/diffuse/spread over (it, nor) that they mount/ascend it , and they were not able (of) piercing/penetration for it
And thus [the rampart was built, and] their enemies were unable to scale it, and neither were they able to pierce it
So, in no way were they able to surmount it, and in no way were they able to bore it
And (Gog and Magog) were not able to surmount, nor could they pierce (it)
(Thus he constructed the barrier which) neither Gog nor Magog were able to climb nor were they able to dig a tunnel through the iron and brass barrier
So they (Ya‘juj and Ma‘juj) were not able to climb it, nor were they able to make a hole in it
So they (-’Gog and Magog’ -) were incapable of surmounting it or digging through it.
The barbarians could neither scale (the wall) nor breach it
So they- (Gog and Magog)- were incapable of surmounting it or digging through it.
"In consequence, they -the tribes- could not escalade it nor were they able to make their way through it by digging"
Now they will not be able to cross over it, nor will they be able to pierce it.”
And so the enemies could neither scale nor tunnel through it.
And they could not climb over it nor could they cut through it.
Gog and Magog could not scale it, nor could they dig their way through it
Thus, they could not climb it, nor could they bore holes in it.
So [Gog and Magog] were able neither to scale the barrier, nor were they able to pierce it.
So [Gog and Magog] were not able to scale the barrier nor were they able to pierce it.
So they could not scale over it, and they couldn't hole it.
So they (Gog and Magog) were not able to scale it nor could they make a hole in it.
And thus their enemies were unable to scale [the rampart], nor could they dig their way through it.
Thus they (Gog and Magog) could not climb it, nor could they bore holes in it
So they were not able to scale it nor could they make a hole in it
So they (Gog and Magog) were not able to scale it, nor were they able to dig through it
Thus they were not able to surmount it, nor could they pierce it
Thus they (Gog and Magog) were made helpless to climb it (the wall) or to dig through it
As a result, they were unable to scale it or to tunnel through it.
So they were unable to climb it, and they could not penetrate it
So Gog and Magog were unable to pass over it, nor were they able [to effect] in it any penetration
So they could not scale it, and they could not pierce it.
Not available
Thus were they made powerless to scale it or to dig through it
Thus were they made powerless to scale it or to dig through it
قَالَ هَـٰذَا رَحۡمَةࣱ مِّن رَّبِّیۖ فَإِذَا جَاۤءَ وَعۡدُ رَبِّی جَعَلَهُۥ دَكَّاۤءَۖ وَكَانَ وَعۡدُ رَبِّی حَقࣰّا ٩٨
and he said, ‘This is a mercy from my Lord. But when my Lord’s promise is fulfilled, He will raze this barrier to the ground: my Lord’s promise always comes true.’
(Dhul-Qarnain) said: “This is a Mercy from my Lord. But when the Promise of my Lord will come, He shall make it flat (leveled). Promise of my Lord is true.”
He said: this is a mercy from my Lord; then when the promise of my Lord cometh, He shall make it powder, and the promise of my Lord is ever true
"This is the benevolence of my Lord," he said; "but when the promise of my Lord comes to pass, He will reduce it to a mound of dust; and the promise of my Lord is true."
(Dhul-Qarnayn) said, “This is a grace from my Rabb... So, when the promise of my Rabb comes, He will make it level... The promise of my Rabb is true.”
He said, ´This is a mercy from my Lord. But when my Lord´s promise comes about, He will crush it flat. The promise of my Lord is surely true.´
He said, ‘This is a mercy from my Lord. But when the promise of my Lord is fulfilled, He will level it; and my Lord’s promise is true.’
Dhu’l-Qarnayn said: "This is a mercy from my Lord. Yet when the time of my Lord’s promise comes, He will level it down to the ground; and my Lord’s promise is ever true."
He said (thereupon), `This (rampart signifies) a great mercy of my Lord. But when the promise of my Lord (about the spread of the tentacles of Gog and Magog all over the world) shall come to pass, He will raze it to the ground (crumbling it to pieces), and the promise of my Lord is certainly true.
He said, 'This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will make it into powder; and my Lord's promise is ever true.
He said: “This is a mercy from my Lord, then when the promise of my Lord comes, He will level it to the ground, and my Lord’s promise is true.”
Then he worshipped the Lord saying: “See how merciful is my lord. This wall will be leveled on the Day of Resurrection which will surely happen as promised by the Lord.”
He said, “This is a mercy from my Lord, but when the promise of my Lord comes to pass, He will make it into dust, and the promise of my Lord is true.
He said, “This is a mercy from my Lord; but when the promise of my Lord comes true, He will turn it into a flat surface. And the promise of my Lord has always been true.”
Said he, 'This is a mercy from my Lord; but when the promise of my Lord comes to pass, He will make it as dust, for the promise of my Lord is true.
He said, "This is the mercy of my Lord; then when the promise of my Lord arrives, He will blow it to bits; and my Lord’s promise is true."
He said, “This is a mercy from my Lord but when the promise of my Lord comes to term, He will make it [the barrier] levelled with the earth and truly the promise of my Lord is true.”
And Dhu'lkarnein said, this is a mercy from my Lord: But when the prediction of my Lord shall come to be fulfilled, he shall reduce the wall to dust; and the prediction of my Lord is true
Said he, "This is a mercy from my Lord; but when the promise of my Lord comes to pass, He will make it as dust, for the promise of my Lord is true."
He said: 'This is a mercy from my Lord. But when my Lord's promise is come, He will make it dust. The promise of my Lord is true.
"This," said he, "is a mercy from my Lord: But when the promise of my Lord shall come to pass, he will turn it to dust; and the promise of my Lord is true."
He said: “This is a mercy from my Nourisher-Sustainer, but when the Promise of Nourisher-Sustainer approached, He simultaneously made it reduce to plain earth. And the Promise of my Nourisher-Sustainer is ever true.”
He said: This is a mercy from my Lord. So when the promise of my Lord drew near, He will made it powder. And the promise of my Lord had been true.
He said, “This is a mercy from my Lord, but when the promise of my Lord comes to pass, He will raze it. The promise of my Lord is true.”
He said: "This is a blessing from my Lord. But you should know that when the promise of my Lord shall come to pass, He will level it to the ground, for the promise of my Lord is ever true."
Dhu al-Qarnayn said: "This is a mercy from my Lord: but when the time of my Lord´s promise shall come, He will level the rampart with the ground. My Lord´s promise always comes true."
He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will crumble it, and the promise of my Lord is ever true
He said, “This is a mercy from my Fosterer but when the promise of my Fosterer comes to pass, He will make it crumble to pieces and the promise of my Fosterer is true."
He said, "This (construction of the barrier/gate) is a mercy from my Lord. But when the prophecy of my Lord comes to pass, He will level it to the ground, and the prophecy of my Lord has ever to come true."
(Dhu al-Qarnayn) said: ‘This is mercy from my Lord. But when my Lord’s promise (of the Last Hour) comes (near), He will (demolish this wall and) level it with the ground (i.e., it will be reduced to dust particles). And the promise of my Lord is bound to come true.
He said: "This is a mercy from my Lord. But when the promise of my Lord comes, He will make it rubble. And the promise of my Lord is truth."
He said: "This is a mercy from my Lord. But when the promise of my Lord comes, He will make it rubble. And thepromise of my Lord is truth."
He said: "This is a mercy from my Lord. But when the promise of my Lord comes, He will make it crumble. And the promise of my Lord is truth."
He said: "That (is) mercy from my Lord, so if my Lord's promise came, he made it flattened/leveled off and my Lord's promise was truthfully (truthful) ."
Said [the King]: "This is a mercy from my Sustainer! Yet when the time appointed by my Sustainer shall come, He will make this [rampart] level with the ground: and my Sustainer's promise always comes true!"
He said, "This is a mercy from my Lord. Then when the promise of my Lord comes, He will make it pounded (into dust); and the promise of my Lord has (always) been true."
He said: This is a mercy from my Lord; but when the promise of my Lord cometh to pass, He will lay it low, for the promise of my Lord is true
Dhu l-Qarnayn said, "This barrier is a blessing from my Lord but when His promise comes to pass He will level it to the ground; His promise always comes true."
He said, .This is a mercy from my Lord. Then, when the promise of my Lord will come, He will make it leveled to the ground. The promise of my Lord is true
‘Dhū’l-Qarnayn’ said: "This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will make it level with the ground. The Promise of my Lord is ever true."
Said, "This is my Lord´s mercy upon you! (However) when the time comes for (the fulfillment of) my Lord´s promise, He will demolish it! My Lord´s promise is absolutely true!"
Dhū’l-Qarnayn said: "This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will make it level with the ground. The Promise of my Lord is ever true."
"At the end", Zul-Qarnain said thankfully: "This is a mercy graciously vouchsafed by Allah, my Creator, and when Allah's predetermined point of time comes to pass, He shall turn it to dust. The promise of Allah, my Creator, has always been the truth personified"
He told them, “This is my Lord’s kindness, so when My Lord’s promise comes the wall will crumble to dust, and my Lord’s promise is true.
He declared, “This is a mercy from my Lord. But when the promise of my Lord comes to pass, He will level it to the ground. And my Lord’s promise is ever true.”
He said: this is of the mercy of my Lord, but when my Lord´s promise comes to pass He will make it crumble, and my Lord´s promise is true.
He said: "This is a blessing from my Lord. But when my Lord‘s promise has been fulfilled, He will level it to dust, the promise of my Lord is ever true."‘
He said, "This is mercy from my Lord. When the prophecy of my Lord comes to pass, He will cause the dam to crumble. The prophecy of my Lord is truth."
He said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will crush it [the barrier]. The promise of my Lord is surely true."
He said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will crush it [the barrier]. The promise of my Lord is surely true."
He said, “This is a mercy from my Lord. So, when my Lord's promise comes, He will set it up into rubble, and my Lord’s promise is ever a true.”
He said: 'This is mercy from my Lord. But when the promise of my Lord comes to pass, He will make it level (with the ground), and the promise of my Lord is ever true'.
He said: 'This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this [rampart] level with the ground. My Lord's promise always comes true.'
Said the King, "This is a mercy from my Lord. Yet when the time appointed by my Lord shall come, He will make this barrier level with the ground. And my Lord's Promise always comes true. (This barrier will stay in place and crumble according to the Divine Laws in the Universe)
He said: This is a mercy from my Lord, but when the promise of my Lord comes to pass He will make it level with the ground, and the promise of my Lord is ever true
Thereupon he said, `This is a mercy from my Lord. But when the promise of my Lord shall come to pass, HE will break it into pieces. And the promise of my Lord is certainly true.
He said, “This is a mercy from my Lord. And when the Promise of my Lord comes, He will crumble it to dust. And the Promise of my Lord is true.
He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will bring it (the wall) into dust on the ground; And the Promise of my Lord is true."
He declared, “This is a mercy from my Lord. However, when my Lord’s promise is fulfilled, He will reduce it to rubble. The promise of my Lord is always true.”
He said, 'This is a mercy from my Lord. But when the promise of my Lord comes true, He will turn it into rubble, and the promise of my Lord is always true.'
[Dhul-Qarnayn] said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true."
He said, 'This is mercy from my Lord; but when the promise of my Lord comes to pass, He will make it as dust, and the promise of my Lord is true.'
Not available
He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."
He said: "This is a mercy from my Lord: But when the promise of my Lord comes to pass, He will make it into dust; and the promise of my Lord is true."
۞ وَتَرَكۡنَا بَعۡضَهُمۡ یَوۡمَىِٕذࣲ یَمُوجُ فِی بَعۡضࣲۖ وَنُفِخَ فِی ٱلصُّورِ فَجَمَعۡنَـٰهُمۡ جَمۡعࣰا ٩٩
On that Day, We shall let them surge against each other like waves and then the Trumpet will be blown and We shall gather them all together
And that Day (when Gog and Magog will come out), We shall leave some of people to surge like waves on others. The trumpet will be blown and We shall collect them (the creatures) all together.
And We shall leave them on that day surging one against anot her and the trumpet shall be blown, and then We shall assemble them together
We shall leave them on that day surging like waves pressing one against the other, and the trumpet blast will be sounded, when We shall gather them all together
That day We will leave them alone, they will surge over each other like (two different kinds of) waves! And the Horn will be blown, and We will have gathered all of them together.
We will abandon them, that Day, to pound against each other in surging waves and the Trumpet will be blown and We will gather them all together.
That day We shall let them surge over one another, and the Trumpet will be blown, and We shall gather them all
On that day We will leave people to surge like waves on one another; and the Trumpet will be blown, then We will gather them all together
And We shall leave them (- Gog and Magog) alone at that time surging as waves (in furious attacks) one over another. And the trumpet shall be blown. Then shall We gather them all together
Upon that day We shall leave them surging on one another, and the Trumpet shall he blown, and We shall gather them together
And on that day, We leave some of them to ripple through the others, and the horn is blown, then We gather them altogether.
Yes; on that Day (Gog and Magog will come out and) I will let loose the people to come close together (like the waves;) then the horn will be blown, and I will summon them all together
On that day We will leave them to surge like waves on one another. The trumpet will be blown, and We will gather them all together
And We left them surging upon one another on that day, and the Trumpet was blown and We gathered them together.
And we left some of them to surge on that day over others, and the trumpet will be blown, and we will gather them together
And on that day We shall release them in groups surging like waves one after another, and the Trumpet will be blown – so We shall gather them all together. (* Gog and Magog will come out during the time of Eisa (Jesus - when he comes back to earth) and cause great destruction in the land.
And We left some of them on that day to mingle with others and when the trumpet is blown then We collect them altogether.
On that day We will suffer some of them to press tumultuously like waves on others; and the trumpet shall be sounded, and We will gather them in a body together
And on that Day We shall leave them to surge like waves over one another; and the trumpet will be blown, and We will gather them all together
On that day, We will let them surge on one another, and the Horn shall be blown, and We will gather them all together
On that day we will let them dash like billows one over another; and there shall be a blast on the trumpet, and we will gather them together in a body
And We released some of them on that Day — they surge like waves on some (people), and the Siren is blown and We gathered them all together
And that Day We will leave some of them to surge like waves on some others. And the trumpet will be blown, then, We will gather them altogether.
On that day, We will leave them to surge like waves on one another. The trumpet will be blown, and We will assemble them all together.
On that Day We shall let the people loose to surge like waves on one another. The trumpet will be blown and We shall assemble the mankind all together
And on that Day We shall let some of them surge like waves against others, and the Trumpet shall be blown. Then We shall gather them all together
And on that day We shall let some of them surge against others and the trumpet will be blown, then We shall gather them all together
And We will leave some of them that day (to pass like restless) waves into the others and it will be blown into the trumpet (structure of the universe) and We will gather them all together.
And, one day, We shall let the different communities of mankind get mixed up with one another like waves.And then the trumpet will be blown, and We shall gather them all together
And at that time, We shall release (all the creation or Gog and Magog). They will run into each other (like surging waves). And the trumpet will be blown. Then We shall gather them all (in the Last Day Assembly)
And We left them till that day to surge like waves on one another. And the horn was blown so We gathered them together
And We left them until that day to surge like waves on one another. And the horn was blown, so We gathered them together.
And We leave them that day, to surge into one another. And the horn was blown, so We gathered them together.
And We left some/part of them (on) that day (to) trouble/agitate (interlock) in some/part, and the horn/bugle/instrument was blown in, so We gathered/collected them all together
AND ON that Day" We shall [call forth all mankind and] leave them to surge like waves [that dash] against one another; and the trumpet [of judgment] will be blown, and We shall gather them all together
And upon that Day We will leave some of them surge against others; (Literally: Some of them against some others) and the Trumpet will be blown; then We will gather them in (one) gathering
And on that day we shall let some of them surge against others, and the Trumpet will be blown. Then We shall gather them together in one gathering
On the day when the barrier is demolished, We will leave human beings in chaos. We will leave them like the waves of the sea striking against each other. Then the trumpet will be sounded and We will bring them all together
And on that day, (i.e. the Doomsday) We will leave them (all the people including Ya‘juj and Ma‘juj) surging over one another. And the Horn shall be blown, then We shall gather them together
On that day, We shall let them surge like waves over each other, and the Trumpet will be blown. Then We shall gather them together in one assembly.
That day We will leave them rolling over each other (like waves), and then the trumpet will sound and We will gather them all together
On that day, We shall let them surge like waves over each other, and the Trumpet will be blown. Then We shall gather them together in one assembly.
And on the Day when the promise is fulfilled, we will leave them -the people- in an undulating conformation until the trumpet is sounded and then We assemble them all together in throngs
That Day, the Trumpet will be blown. We’ll let them surge like waves against each other, and We shall gather them together.
On that Day, We will let them surge ˹like waves˺ over one another. Later, the Trumpet will be blown, and We will gather all ˹people˺ together.
And on that day We let some of them mingle with others, and the horn is blown and We gather them all.
And on that day We will let them come in tumultuous throngs. The Trumpet shall be blown and We will gather them all together
At that time, we will let them invade with one another, then the horn will be blown, and we will summon them all together.
And on that Day We will let them surge like waves over each other, and [then] the Horn will be blown, and We will gather them all together.
And on that Day We will let them surge like waves over each other, and [then] the Horn will be blown, and We will gather them all together.
And on that Day, We left some of them surge into some others. And it was blown in the Trumpet, so We will gather them, gathering.
And on that day, We shall leave some of them (people) surge against others, and the Trumpet will be blown, then We shall gather them (all) together
On that day We shall leave them to surge like waves dashing against one another. The trumpet will be blown, and We shall gather them all together.
(Zul-Qarnain was correct that such obstructions would become immaterial with time.) We will let some nations to invade others on a day when the trumpets of war will be blown. Then We will gather them together in battle-fields. (Gog and Magog, the powerful imperialist nations will exploit one another and the weaker nations and great wars will take place)
And on that day We will leave a part of them in conflict with another part, and the trumpet will be blown, so We will gather them all together
And on that day WE shall leave some of them to surge against others, and the trumpet will be blown. Then shall WE gather them all together
And We shall leave them, on that Day, to surge against one another like waves. And the trumpet shall be blown, and We shall gather them together
And on that Day, We shall leave them (Gog and Magog) to climb like waves one upon another: And the Trumpet will be blown, and We shall bring them (the creatures) all together
On that Day, We will let them surge like waves into each other. Then the Trumpet will be blown, and We will gather them all together.
On that Day, We will leave them surging upon one another. And the Trumpet will be blown, and We will gather them together
And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly
And We left some of them on that day in a state of commotion with some, and the horn will be blown in, then we will gather them together.
Not available
On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together
On that day We shall leave them to surge like waves on one another: the trumpet will be blown, and We shall collect them all together
وَعَرَضۡنَا جَهَنَّمَ یَوۡمَىِٕذࣲ لِّلۡكَـٰفِرِینَ عَرۡضًا ١٠٠
We shall show Hell to the disbelievers
On that Day We shall present hell to the disbelievers with plain view,
And We shall set hell on that Day unto the infidels with a setting
Then We shall bring Hell right before the infidel
And We will display Hell clearly before the eyes of those who deny the knowledge of the reality!
That Day We will display Hell in its totality to the kafirun,
and that day We shall bring hell into view visibly for the faithless
And on that Day We will place Hell before the unbelievers, plain to view
And We shall (in a way) present hell on that day, face to face to the disbelievers
and upon that day We shall present Gehenna to the unbeliever
And on that day, We present hell to the disbelievers in plain view,
Then I will present Hell to the disbelievers…
And We will present hell that day for unbelievers to see
And We displayed Hell to the deniers on that day in full display—
And we will set forth hell on that day before the misbelievers
And We shall bring hell in front of the disbelievers
And We will present hell on that day to the disbelievers with a full presentation.
And We will set hell, on that day, before the unbelievers
And We will set forth Hell on that day before the disbelievers
On that Day We shall present Gehenna (Hell) to the unbelievers
And we will set Hell on that day close before the infidels
And We brought forward Hell on that Day for the disbelievers, plain to view —
We will present the depths of hell on that Day in plain view to ones who are ungrateful,
We will present Hell that day for unbelievers to see on display.
We shall spread Hell out on display before the unbelievers
That will be the Day We shall place Hell before the unbeliever
And We shall bring forth hell, exposed to view, on that day before the disbelievers
And We will present hell on that day to the infidels as a presentation,
And We shall present the Hell, that Day, for display before those who had suppressed the Truth
And on that Day, We shall present Hell before the disbelievers fully exposed
And We displayed Hell on that Day to the disbelievers openly
And We displayed Hell on that Day to the rejecters openly.
And We displayed Hell on that Day to the rejecters openly.
And We displayed/presented Hell (on) that day to the disbelievers a display/exhibition
And on that Day We shall place hell, for all to see, before those who denied the truth
And We will set Hell before the disbelievers upon that Day in (plain) setting
On that day we shall present hell to the disbelievers, plain to view
We will fully expose the view of hell on that Day to the disbelievers
And on that day We will bring Jahannam fully exposed before the infidel
On that Day, We shall present ‘Gehenna’ to the Faithless people, plain to view,
And We shall display and bring within sight hell for the unbelievers
On that Day, We shall display Gehenna to those who are spiritually dead and blind , plain to view,
There and then We will bring Hell in view near enough as to be clearly seen by the infidels
That Day, We shall introduce Hell to the disbelievers –
On that Day We will display Hell clearly for the disbelievers,
And We present hell to those who rejected (the truth) on that day.
On that day We shall lay Hell bare before the unbelievers
We will present Hell, on that day, to the disbelievers.
On that Day We shall display Hell plainly to the unbelievers,
On that Day We shall display Hell plainly to the unbelievers,
And We presented Gohanam on that day for the infidels, a presentation.
And on that day, We shall present Hell to the disbelievers exposed (to their view)
And We shall, on that day, present hell, all spread out, for the unbelievers,
Peoples who had been rejecting the Divine Writ that 'Mankind is one community,' We will cause them to face hell at the hands of one another
And We will bring forth hell, exposed to view, on that day before the unbelievers
And on that day WE shall present Hell, face to face, to the disbeliever
And We shall present Hell, on that Day, as an array before the disbelievers
And on that Day We shall give Hell for disbelievers to see, all spread out (for them)—
On that Day, We will present Hell to the unbelievers in plain view.
On that Day, We will present the disbelievers to Hell, all displayed
And We will present Hell that Day to the Disbelievers, on display
And We will present Hell on that day to the disbelievers, presenting;
Not available
And We shall present Hell that day for Unbelievers to see, all spread out,
And We shall present Hell that day for Unbelievers to see, all spread out,
ٱلَّذِینَ كَانَتۡ أَعۡیُنُهُمۡ فِی غِطَاۤءٍ عَن ذِكۡرِی وَكَانُوا۟ لَا یَسۡتَطِیعُونَ سَمۡعًا ١٠١
those whose eyes were blind to My signs, those who were unable to hear
(to) those whose eyes had been under a covering from My Reminder (this Qur’an), and who could not bear to hear it.
Unto those whose eyes had been under a covering from My remembrance, nor had they been able to hear
Whose eyes were veiled against My warning, and they could not hear
Their insight (perception) was blocked from my dhikr (remembrance)! And their capacity was inadequate to perceive and comprehend!
those whose eyes were blind to My remembrance and whose ears were unable to hear.
—Those whose eyes were blindfolded to My remembrance and who could not hear
Those whose eyes are veiled from My Book and any remembrance of Me, and who cannot bear to hear (them)
Those (of them) whose eyes were under a cover (not heeding) My Reminder, and they could not even afford to hear (to the voice of truth)
whose eyes were covered against My remembrance, and they were not able to hear
those whose eyes were in a cover from My remembrance, and they could not hear (the truth).
those who were blind to see My Message and deaf to hear It
Those whose eyes had been under a veil from remembrance of Me, and who even had been unable to hear
those whose eyes were covered from My Reminder and were unable to hear.
whose eyes were veiled from my Reminder, and who were unable to hear
The ones whose eyes were covered from My remembrance, and who could not bear to hear Truth
They [the disbelievers] whose eyes were in a covering from My remembrance and they were not able to hear.
whose eyes have been veiled from my remembrance, and who could not hear my words
Whose eyes were veiled from My Remembrance, and who were unable to hear
whose eyes were blinded to My remembrance and they were not able to hear
Whose eyes were veiled from my warning, and who had no power to hear
those whose eyes remained under a covering against My Zikr (‘Message’) and they did not show capacity to listen attentively
to those whose eyes had been screened from My Remembrance and who had not been able to hear.
Their eyes had been veiled from remembrance of Me. They had been unable even to hear.
who had turned a blind eye to My admonition and a deaf ear to My warning
whose eyes had become blind against My admonition and who were utterly disinclined to hear it
Whose eyes were under a cover from My Reminder, and they could not bear to hear
those whose eyes were under a cover from My reminder and they were unable (even) to hear.
— Those whose eyes had a cover against seeing My Reminder (Qur'aan) and who were unable to listen to it
Those whose eyes were veiled (by negligence) against My remembrance and they could not even listen (to My remembrance)
Those whose eyes were closed from My remembrance, and they were unable to hear
Those whose eyes were covered against My remembrance, and they were unable to hear.
Those whose eyes were covered against My remembrance, and they were unable to hear.
Those who their eyes/sights were in a cover/concealment from My remembrance/reminder, and they were not being able (of) hearing/listening
those whose eyes had been veiled against any remembrance of Me because they could not bear to listen [to the voice of truth]
(Those) whose eyes were covered (Literally: in a covering) against My Remembrance, and they were incapable of hearing
Those whose eyes were hoodwinked from My reminder, and who could not bear to hear
whose eyes had been veiled against Our Quran and who were not able to hear (its recitation)
whose eyes were under a cover against My reminders, and they were not able to listen
To those whose eyes were under cover from My 'Revealer of Truth' (-this ‘Qur'ân’ -), and who could not bear to hear (Its ‘ Holy Verses’).
Those, whose eyes are sheathed (and insulated) against My reminder (the Qur´an) cannot stand even to listen to it
To those whose eyes were under cover from My Scripture, and who could not bear to hear (Its Holy Verses).
Whose bodily eyes and their minds' eyes were veiled. from apprehension, knowledge or perception of My divine nature and My Omnipotence and Authority and from My signs and veritable revelations; they counselled deaf and were unwilling to open their hearts' ears
whose eyes were veiled from Our remembrance and they were not able to hear.
those who turned a blind eye to My Reminder and could not stand listening ˹to it˺.
Those whose eyes were closed to My remembrance and who could not listen.
who have turned a blind eye to My Admonition and a deaf ear to My warning
They are the ones whose eyes were too veiled to see My message. Nor could they hear.
those whose eyes had been veiled from My message, and who could not hear it.
those whose eyes had been veiled from My message, and who could not hear it.
Those whose eyes were in cover from My reminder, and they were not able to listen.
Those whose eyes were under a cover from My remembrance, and they could not bear to hear (the Truth)
who have turned a blind eye to My admonition and a deaf ear to My warning.
They whose eyes were veiled to see My Reminder, and who could not bear to hear
They whose eyes were under a cover from My reminder and they could not even hear
Whose eyes were under a veil, not heeding MY reminder and they could not even afford to hear
those whose eyes were veiled from the remembrance of Me, and could not hear
(To the disbelievers) whose eyes were under a cover from remembering Me, and who had been unable even to hear (the divine call)
Those who were blind to My remembrance and couldn’t hear.
Those whose eyes were screened to My message, and were unable to hear
Those whose eyes had been within a cover [removed] from My remembrance, and they were not able to hear
Those whose eyes were in a cover from My Reminder, and who were unable to hear.
Not available
(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear
(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear
12
Christian Nations
أَفَحَسِبَ ٱلَّذِینَ كَفَرُوۤا۟ أَن یَتَّخِذُوا۟ عِبَادِی مِن دُونِیۤ أَوۡلِیَاۤءَۚ إِنَّاۤ أَعۡتَدۡنَا جَهَنَّمَ لِلۡكَـٰفِرِینَ نُزُلࣰا ١٠٢
Did they think that they could take My servants as masters instead of Me? We have prepared Hell as the disbelievers’ resting place
Do the disbelievers then think that they can take My Servants as protectors besides Me? Surely, We have prepared hell as an entertainment for the disbelievers.
Deem then those who disbelieve that they may take My bondmen, instead of Me, as patrons! Verily We have gotten ready the Hell for the infidels as an entertainment
Do the unbelievers think they can make My own creatures their protectors against Me? We have prepared Hell for the hospitality of infidels
Did those who deny the knowledge of the reality think they can leave Me (deny the quality of the Name Waliyy in their essence) and take my (external) servants as guardians! We made hell an abode for the deniers of the knowledge of the reality.
Do those who are kafir imagine that they can take My slaves as protectors instead of Me? We have prepared Hell as hospitality for the kuffar!
Do the faithless suppose that they have taken My servants for guardians in My stead? Indeed We have prepared hell for the hospitality of the faithless
Do they who disbelieve reckon that they can (rightly and justifiably) take any of My servants as guardians (to own and protect them) besides Me? Assuredly, We have prepared Hell to welcome the unbelievers
Do those disbelievers think, even then, that they can take My servants as patrons to My exclusion? (Let them know) surely We have prepared Gehenna for the disbelievers as an entertainment
What, do the unbelievers reckon that they may take My servants as friends, apart from Me? We have prepared Gehenna for the unbelievers' hospitality
Do those who disbelieve think that they (can) take My servants as their protectors instead of Me? Indeed, We have prepared hell for the disbelievers as a reception.
Do the disbelievers really believe that they can get away with worshipping My servants (the king, the boss, the woman, etc) instead of Me? I have prepared Hell to welcome them
Do the unbelievers think that they can take My servants as protectors besides Me? Indeed We have prepared hell for the unbelievers as a destination
Did those who have denied think that they could take My servants for masters apart from Me? Indeed, We have prepared Hell for the hospitality of the deniers.
What! did those who misbelieve reckon that they could take my servants for patrons beside me? Verily, we have prepared hell for the misbelievers to alight in
Do the disbelievers assume that they will be able to choose My bondmen as supporters other than Me? Indeed We have prepared hell to welcome the disbelievers
Do those who disbelieve think that they could take My slaves as allies besides Me. Truly We have readied hell as a welcoming home for the disbelievers.
Do the unbelievers think that I will not punish them, for that they take my servants for their protectors besides me? Verily We have prepared hell for the abode of the infidels
What! Did those who disbelieve reckon that they could take My servants for patrons beside Me? Verily, We have prepared Hell for the disbelievers for their entertainment
Do the unbelievers think that they can take My worshipers as guides other than Me? We have prepared Gehenna to be the hospitality of the unbelievers
What! do the infidels think that they can take my servants as their patrons, beside Me? Verily, we have got Hell ready as the abode of the infidels
Have then they who have disbelieved assessed that they will pick up My Ibad besides Me as ‘auliya’. Verily, We have prepared Hell for the disbelievers as a ‘welcoming place’
Assumed ones who were ungrateful that they take My servants to themselves as protectors instead of Me? Truly, We made hell ready with hospitality for ones who are ungrateful.
Do the unbelievers think that they can take My servants as protectors besides Me? Truly, We have prepared Hell to welcome the unbelievers.
Do the unbelievers think that they can take my servants as protectors, to save themselves from Hell, instead of Me? Certainly We have prepared Hell for the entertainment of such unbelievers
Do the unbelievers, then, believe that they can take any of My creatures as their guardians beside Me? Verily We have prepared Hell to welcome the unbelievers
Do those who disbelieve think that they can take My servants to be friends besides Me? Surely We have prepared hell as an entertainment for the disbelievers
Then, do those who do not believe think that they can take My servants as guardians besides Me? We have certainly prepared hell (as) an entertainment for the infidels.
Do they then who suppress the Truth think that they can take My subjects as awliya, besides Me? We have indeed prepared Hell as the destination of those who suppress the Truth
Do the disbelievers think that, instead of Me, they will take My servants as helpers? Surely, We have prepared Hell as hospitality for the disbelievers
Did those who reject think that they can take My servants as allies besides Me We have prepared Hell for the rejecters as a dwelling place
Did those who reject think that they could take My servants as allies besides Me? We have prepared Hell for the rejecters as a dwelling.
Did those who reject think that they could take My servants as allies besides Me? We have prepared Hell for the rejecters as a dwelling.
Did those who disbelieved think/suppose that they take My worshippers/slaves (as) guardians/allies from other than Me? We have prepared/made ready for the disbelievers Hell (as) a place of descent
Do they who are bent on denying the truth think, perchance, that they could take [any of] My creatures for protectors against Me? Verily, We have readied hell to welcome all who [thus] deny the truth
So, do the ones who have disbelieved reckon that they may take to themselves My bondmen as patrons, apart from Me? Surely We have readied Hell for the disbelievers 'hospitality
Do the disbelievers reckon that they can choose My bondmen as protecting friends beside Me? Lo! We have prepared hell as a welcome for the disbelievers
Do the unbelievers think they can make My servants as their guardians instead of Me? We have prepared hell as a dwelling place for the disbelievers
Do, then, the disbelievers deem (it fit) that they take My servants as patrons beside Me? Surely, We have prepared Jahannam as entertainment for the disbelievers
Do those who fall into disbelief think that they can take My servants as guardians (gods) besides Me? We have prepared ‘Gehenna’ as a lodging-house for the impious.
Did the unbelievers suppose that they can take _ instead of Me _ My slaves as their masters and get away with it? Indeed! To do them the honors, We have prepared hell
Do those who voluntarily and consciously refuse to Yield to the Truth think that they can take My servants as guardians (or gods) besides Me? We have prepared Gehenna as a lodging-house for the impious.
Do they -the infidels- think they do better by taking My servants as their tutelary guardians besides Me! Indeed We have prepared Hell and made it ready for the abode of the infidels whom it asserts as its own
Do the disbelievers think they can take My servants as protectors beside Me? We have prepared Hell as hospitality for the disbelievers.
Do the disbelievers think they can ˹simply˺ take My servants as lords instead of Me? We have surely prepared Hell as an accommodation for the disbelievers.
Do those who reject (the truth) count on taking My servants as protectors besides Me? We have prepared hell as a gift for those who reject (the truth).
Do the unbelievers think that they can make My servants patrons besides Me? We have prepared Hell for the unbelievers to dwell in
Do those who disbelieve think that they can get away with setting up My servants as gods beside Me? We have prepared for the disbelievers Hell as an eternal abode.
Do those who have denied the truth think that they can take My servants as protectors instead of Me? We have prepared Hell for the unbelievers as their lodging place.
Do those who have denied the truth think that they can take My servants as protectors instead of Me? We have prepared Hell for the unbelievers as their lodging place.
Are those who disbelieved assume that they take My slaves without Me, as guardians? We have prepared Gohanam (Hell) for the infidels, as a lodge.
Do then those who disbelieve think that they can take My servants as guardians besides Me? Verily We have prepared Hell for the infidels to be entertained (therein).
Do the unbelievers think that they could take My creatures for patrons against Me? We have indeed readied hell as a dwelling place for the unbelievers.
Do the disbelievers in My Reminder think that they can choose my servants as allies besides Me? Verily, We have readied hell as a welcome for the disbelievers. (No matter what coalitions they make, if they befriend systems other than the Divine Order, they will end up in hell)
What! do then those who disbelieve think that they can take My servants to be guardians besides Me? Surely We have prepared hell for the entertainment of the unbelievers
Do the disbelievers think that they can take MY servants as protectors instead of ME? Surely, WE have prepared Hell as an entertainment for the disbelievers
Do those who disbelieve reckon that they may take My servants as protectors apart from Me? Truly We have prepared Hell as a welcome for the disbelievers
Do the disbelievers then think that they can take My servants as protectors besides Me? Surely, We have prepared Hell for the disbelievers for (their) entertainment
Do those who disbelieve presume they can take My servants as protectors instead of Me? We prepared Hell as a reception for the unbelievers.
Do those who disbelieve think that they can take My servants for masters instead of Me? We have prepared Hell for the hospitality of the faithless
Then do those who disbelieve think that they can take My servants instead of Me as allies? Indeed, We have prepared Hell for the disbelievers as a lodging
Did those who disbelieve then think that they could take My servants as patrons besides Me? Indeed, We have prepared Hell for the disbelievers to alight in.
Not available
Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment
Do the Unbelievers think that they can take My servants as protectors besides Me? Verily We have prepared Hell for the Unbelievers for (their) entertainment
قُلۡ هَلۡ نُنَبِّئُكُم بِٱلۡأَخۡسَرِینَ أَعۡمَـٰلًا ١٠٣
Say [Prophet], ‘Shall we tell you who has the most to lose by their actions
Say (O Muhammad): “Should We inform you of the greatest losers in respect of deeds?
Say thou: shall I declare unto you the greatest losers in respect of works
Say: "Shall I tell you whose labour will be wasted
Say, “Shall I inform you of the greatest losers as a result of their deeds?”
Say: ´Shall I inform you of the greatest losers in their actions?
Say, ‘Shall we inform you about the biggest losers in regard to works
Say: "Shall We inform you who are the greatest losers in respect of their deeds
Say, `Shall We inform you of those whose deeds shall spell their utter loss?
Say: 'Shall We tell you who will be the greatest losers in their works
Say: “Should We inform you about the worst losers' actions?
Say: “Do you want to know who the worst losers are?“
Say, “Shall we tell you of those who lose most in respect to their deeds
Saysg, “Shall We inform youpl of the biggest losers regarding deeds?
Say, 'Shall we inform you of those who lose most by their works
Say (O dear Prophet Mohammed – peace and blessings be upon him), "Shall we inform you whose are the most failed works?"
Say, “Shall we inform you with regards to those who are most in loss in what they do?
Say, shall We declare unto you those whose works are vain
Say, "Shall we inform you of those who lose most by their works
Say: 'Shall we tell you of those who are the greatest losers in deeds?
SAY: Shall we tell you who they are that have lost their labour most
Say: “Shall we tell you the greatest losers in respect of (their) deeds
Say: Shall We tell you who will be ones who are losers by their actions?
Say, “Shall we tell you of those who lose most in respect to their deeds?
O Muhammad tell them: "Should we tell you the worst kind of losers relating to their deeds
Say, (O Muhammad): "Shall We tell you who will be the greatest losers in respect of their works
Say: Shall We inform you who are the greatest losers in respect of deeds
Say, "Shall We inform you of the greatest losers (in respect of their) works?
Say, "Shall We inform you who the greatest losers are in their deeds?"
Say: ‘Shall We alert you to those who are great losers in respect of deeds
Say: "Shall we inform you of the greatest losers"
Say: "Shall we inform you of the greatest losers?"
Say: "Shall we inform you of the greatest losers?"
Say: "Do We inform you with the most losers (in their) deeds ?"
Say: "Shall we tell you who are the greatest losers in whatever they may do
Say, "Shall we fully inform you who will be the greatest losers in their deeds?"
Say: Shall We inform you who will be the greatest losers by their works
(Muhammad), tell them, "Should I tell you who will face the greatest loss as a result of their deeds
Say, .Shall We tell you about the greatest losers in respect of (their) deeds
Say, (O’ Muhammad): "Shall We inform you who will be the greatest losers in respect of deeds?
Say, "May we tell you about the worst of the losers?"
Say: ‘Shall We inform you of who will be the greatest losers in respect of deeds?
Say to the infidels O Muhammad "shall We tell you who they are whose deeds in life have lost them the most!"
Say: “Shall We tell you who are the biggest losers with respect to works?
Say, ˹O Prophet,˺ “Shall we inform you of who will lose the most deeds?
Say: Shall I inform you whose work is most useless?
Say: ‘Shall we tell you who will lose most through their labours
Say, "Shall I tell you who the worst losers are?
Say, "Shall we tell you who are the most failing in whatever they do?
Say, "Shall we tell you who are the most failing in whatever they do?
Say, “Shall We inform you with the most work losers?
Say: 'Shall We inform you of the greatest losers in (their) deeds?
Say: 'Shall we tell you who are the greatest losers in whatever they may do?
Say, "Shall We inform you who the worst losers are in respect of their deeds?"
Say: Shall We inform you of the greatest losers in (their) deeds
Say, `Shall WE tell you of those who are the greatest losers in respect of their works.
Say, “Shall I inform you who are the greatest losers in respect to their deeds
Say: "Shall We tell you of the greatest losers because of their deeds
Say, “Shall we inform you of who will be the greatest losers in respect to their deeds?”
Say, 'Shall We inform you of the greatest losers in their works?'
Say, [O Muhammad], "Shall we [believers] inform you of the greatest losers as to [their] deeds
Say, 'Shall We inform you of those who lose most by their works?
Not available
Say: "Shall we tell you of those who lose most in respect of their deeds?
Say: "Shall we tell you of those who lose most in respect of their deeds?
ٱلَّذِینَ ضَلَّ سَعۡیُهُمۡ فِی ٱلۡحَیَوٰةِ ٱلدُّنۡیَا وَهُمۡ یَحۡسَبُونَ أَنَّهُمۡ یُحۡسِنُونَ صُنۡعًا ١٠٤
whose efforts in this world are misguided, even when they think they are doing good work
Those whose efforts have been wasted in the worldly life while they thought that they were acquiring good by their deeds
They are those whose effort is wasted in the life of the world, and they deem that they are doing well in performance
Theirs whose effort is misspent in pursuit of the pleasures of the world, even though they think they are doing good things."
They are the ones whose efforts in the worldly life have gone to waste while they thought they were doing good!
People whose efforts in the life of the dunya are misguided while they suppose that they are doing good.´
Those whose endeavour goes awry in the life of the world, while they suppose they are doing good.’
"Those whose endeavor has been wasted in this world (because it is directed only to this-worldly ends, and so it is bound to be wasted hereafter also) but who themselves reckon that they are doing good."
(They are) those whose efforts are (all) lost in (pursuit of things relating to) the life of this world, yet they think they are doing works of good manufacturing
Those whose striving goes astray in the present life, while they think that they are working good deeds
Those whose effort is lost in this world’s life, and they think indeed they do good.”
“They are the ones who think what they are doing is good and that all their good deeds are nullified.”
“Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?
Those whose efforts in the Earlier Life have gone astray, while they assume that they are doing well.”
those who erred in their endeavours after the life of this world, and who think they are doing good deeds.
"Of those whose efforts are lost in (pursuit of) the life of this world, and they think that they are doing good deeds."
They whose efforts have gone in vain in the life of this world while they think that they are performing an excellent work.”
whose endeavour in the present life hath been wrongly directed, and who think they do the work which is right
Those who erred in their endeavours in the life of this world, and who thought they were acquiring good by their deeds."
(They are) those whose striving in this world go astray, while they think that what they are doing are good deeds
Whose aim in the present life hath been mistaken, and who deem that what they do is right
those whose efforts have been wasted in this life while they assess that they are acquiring good through their deeds?
It is those whose endeavoring went astray in this present life while they assume that they are doing good by their handiwork.
“They are those whose efforts have been wasted in this life while they thought they were acquiring good by their works.
Those whose all efforts in this worldly life had gone astray from the Right Way, but all along they were under the delusion that they were doing good deeds
It will be those whose effort went astray in the life of the world and who believe nevertheless that they are doing good
Those whose effort goes astray in this world’s life, and they think that they are making good manufactures
Those (are the persons) who misdirect their efforts in the life of this world but they think that they are doing good work.
"They are those whose efforts in the life of this world are misdirected and they think that they are doing good work!"
It is those whose entire struggle is wasted in worldly life, but they presume they are doing good works.
"Those whose efforts in the worldly life were wasted while they thought they were doing good!"
"Those whose efforts in the worldly life were wasted while they thought they were doing good!"
Those whose efforts in the worldly life were wasted while they thought they were doing good!
Those whom their endeavors/striving (was) wasted/lost in the life the present/worldly life and they, they think/suppose that they, they do good work/performance
"[It is] they whose labour has gone astray in [the pursuit of no more than] this world's life, and who none the less think that they are doing good works
The ones whose endeavor errs away in the present life, (Literally: the lowly life, i.e., the life of this world) and they reckon that they are doing fair work
Those whose effort goeth astray in the life of the world, and yet they reckon that they do good work
It will be those who labor a great deal in this life but without guidance, yet think that they are doing a great many good deeds
Those are the ones whose effort in the worldly life has gone in vain, while they think they are doing well
They are the ones whose effort is lost in this ‘worldly life’, and yet they think that they are doing good deeds.”
"They are those who (in reality) squander away their efforts in the life of this world, yet regard their deeds to be good."
They are those whose efforts are in vain in this worldly life, and yet they think that they are doing good’.
"They are those who presumed upon Providence and conducted themselves in life according to false concepts and they thought they were doing what is right"
Whose efforts were misguided, yet they thought they were doing good work:
˹They are˺ those whose efforts are in vain in this worldly life, while they think they are doing good!”
Those whose effort went astray in the life of the world and they reckon that they have done well.
Those whose endeavours in this world are misguided and who yet think that what they do is right
"They are the ones whose works in this life are totally astray, but they think that they are doing good."
They are those whose efforts are lost in worldly pursuits, while they think that they are doing good work."
They are those whose efforts are lost in worldly pursuits, while they think that they are doing good work.”
“Those whose striving in the Dunya (this world) life was strayed, while they are assuming that they excel at making.”
Those whose effort is lost in this world's life, while they think that they are working good deeds.
It is they whose labour in this world has been misguided, and who nonetheless think that what they do is right.
They are the ones whose effort in the life of the world remains misdirected. And yet they think that they are doing good work. (They work in the wrong cause, contrary to the Divine Reminder)
(These are) they whose labor is lost in this world's life and they think that they are well versed in skill of the work of hands
`Those whose labour is all lost in pursuit of the life of this world, and yet they imagine that they are doing good works.
Those whose efforts go astray in the life of this world, while they reckon that they are virtuous in their works.
"Those whose actions were wasted in this life, while they thought that they were acquiring good by their works?"
“Those whose efforts in this worldly life are misguided, while they assume themselves to be doing well in work.”
'Those whose efforts in this world are misguided, while they assume that they are doing well.'
[They are] those whose effort is lost in worldly life, while they think that they are doing well in work."
Those who erred in their endeavours in the worldly life, and who think they are doing good deeds.'
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"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"
"Those whose efforts have been wasted in this life, while they thought that they were acquiring good by their works?"
أُو۟لَـٰۤىِٕكَ ٱلَّذِینَ كَفَرُوا۟ بِءَایَـٰتِ رَبِّهِمۡ وَلِقَاۤىِٕهِۦ فَحَبِطَتۡ أَعۡمَـٰلُهُمۡ فَلَا نُقِیمُ لَهُمۡ یَوۡمَ ٱلۡقِیَـٰمَةِ وَزۡنࣰا ١٠٥
It is those who disbelieve in their Lord’s messages and deny that they will meet Him.’ Their deeds come to nothing: on the Day of Resurrection We shall give them no weight
they are those who disbelieve in the Verses of their Lord and the meeting with Him (Hereafter). So their deeds will be in vain, We shall not assign any weight (reward) on the Day of Resurrection for them.
They are those who disbelieve in the signs of their Lord and in the meeting with Him; so of non-effect will be made their works, and We shall not allow them on the Day of Judgment any weight
They are those who reject the signs of their Lord, and the meeting with Him. So their good deeds will be fruitless, and on the Day of Judgement We shall not appoint any weighing for them
They are the ones who deny the signs (Names) of their Rabb within themselves and the meeting with Him (that they will experience the manifestation of the Names in their consciousness) and thus whose deeds are in vain! And We shall give them no weight (importance) in the Doomsday period.
Those are the people who reject their Lord´s Signs and the meeting with Him. Their actions will come to nothing and, on the Day of Rising, We will not assign them any weight.
They are the ones who deny the signs of their Lord and the encounter with Him. So their works have failed. On the Day of Resurrection We will not set for them any weight
They are those who disbelieve in the signs and Revelations of their Lord, and in the meeting with Him. Hence, their deeds have come to nothing, and on the Day of Resurrection We will not accord to them any weight
It is these who disbelieve in and deny the Messages of Allah and the meeting with Him. So their deeds have gone vain, and on the Day of Resurrection We shall assign them no weight
Those are they that disbelieve in the signs of their Lord and the encounter with Him; their works have failed, and on the Day of Resurrection We shall not assign to them any weight
They are those who disbelieve in their Lord's signs and in meeting Him (in the Hereafter), so their works become useless, and We do not assign any weight to them on the Resurrection Day.
The works of those who deny the Revelations of the Lord and meeting Him, are in vain. On the Day of Judgment, I will not take into consideration their good works at all
They are those who deny the signs of their Lord, and the fact of their having to meet Him. Vain will be their works, nor will We on the Day of Accountability, give them any consideration
Those are the ones who denied the signs of their Lord and the meeting with Him, so their deeds were nullified, and on the Day of Resurrection We will consider them of no weight.
Those who misbelieve in the signs of their Lord and in meeting Him, vain are their works; and we will not give them right weight on the resurrection day
The people who disbelieved in the signs of their Lord and in the meeting with Him, therefore all their deeds are in vain –We shall therefore not establish any weighing for them on the Day of Resurrection
They are the ones who disbelieve in the signs of their Lord and in the meeting with Him, so their deeds were brought to naught so We will establish no weight for them on the day of resurrection.
These are they who believe not in the signs of their Lord, or that they shall be assembled before Him; wherefore their works are vain, and We will not allow them any weight on the day of resurrection
They are those who disbelieve in the signs of their Lord and in their meeting Him; vain are their works; and We will not give them any weight on the Day of Judgment
Those are they who disbelieve the verses of their Lord and deny that they will ever meet Him their deeds have failed. On the Day of Resurrection, We shall not give any weight to them
They are those who believe not in the signs of the Lord, or that they shall ever meet him. Vain, therefore, are their works; and no weight will we allow them on the day of resurrection
They are those who deny the Ayaat of their Nourisher-Sustainer and the meeting with Him (in the Hereafter). So their deeds got wasted, so We shall not give them any weight on the Day of Resurrection
Those were those who were ungrateful for the signs of their Lord and the meeting with Him so their actions were fruitless. And so We will not perform for them on the Day of Resurrection, any weighing.
“They are those who deny the signs of their Lord and the fact of their having to meet Him. Their works will be in vain.” On the Day of Resurrection, We won’t give them any value.
they are the ones who are disregarding the revelations of their Lord and the fact that they will meet Him for accountability of their deeds in the Hereafter, so their deeds will become null and will not carry any weight on the Day of Judgment
Those are the ones who refused to believe in the revelations of their Lord and that they are bound to meet Him. Hence, all their deeds have come to naught, and We shall assign no weight to them on the Day of Resurrection
Those are they who disbelieve in the messages of their Lord and meeting with Him, so their works are vain. Nor shall We set up a balance for them on the day of Resurrection
Those are the persons who neither believe in the signs of their Fosterer nor (their) meeting with Him, so their works become fruitless, consequently, on the day of resurrection, We (too) will not assign any weight to their (deeds).
Those are the people who suppress the Truth in the Verses/signs of their Lord and of the appointment with Him. So their deeds have become null and void. And so We will not assign any weightage to their deeds on the Day of Resurrection
It is they who have denied the signs of their Lord and meeting Him (after death). So all their deeds are ruined, and We shall not give any weight or (even) any worth to them on the Day of Rising
These are the ones who rejected the revelations of their Lord and His meeting. So their works were in vain, and We will not give them any value on the Day of Resurrection
These are the ones who rejected the revelations of their Lord and His meeting. So their works were in vain, and We will not give them any value on the Day of Resurrection.
These are the ones who rejected the revelations of their Lord and His meeting. So their works were in vain, and We will not give them any value on the Day of Resurrection.
Those are those who disbelieved with their Lord's verses/evidences and meeting Him, so their deeds failed/wasted, so We do not take care of (evaluate) for them a weight/measure (on) the Resurrection Day
it is they who have chosen to deny their Sustainer's messages and the truth; that they are deseined to meet Him." Hence, all their [good] deeds come to nought, and no weight shall We assign to them on Resurrection Day
Those are they who have disbelieved in the signs of their Lord, and the meeting with Him, so their deeds have (been) frustrated. Then on the Day of the Resurrection We will not set up for them any weight (i.e., their deeds will not be counted in the Balance with good deeds)
Those are they who disbelieve in the revelations of their Lord and in the meeting with Him. Therefor their works are vain, and on the Day of Resurrection We assign no weight to them
They have rejected the revelations of their Lord and their meeting with Him. Thus, their deeds will be made devoid of all virtue and will be of no value on the Day of Judgment
Those are the ones who rejected the signs of their Lord and (the concept of) meeting with Him, so their deeds have gone to waste, and We shall assign to them no weight at all
They are the ones who deny the ‘Revelations’ of their Lord and the encounter with Him. Thus, their deeds have become null and void. And We shall not assign to them, on the ‘Day of Resurrection’, any weight.
Such are the ones who reject the signs of their Lord and the (forthcoming) meeting with Him. So their efforts amount to nothing. On the Day of Judgment, We shall assign them no weight at all
They are the ones who deny the Signs of their Lord and the encounter with Him. Thus, their deeds have been nullified. And We shall not assign any weight to them on the Day of Resurrection.
It is these who have denied the truth of their Creator's signs and counselled deaf to His spirit of truth guiding into all truth and to His promise of Judgment at Resurrection. In consequence their hopes shall be doomed to disappointment and their deeds to worthlessness, and in Day of Judgement We will attach to them no importance nor shall their pleading be of weight
people who disbelieved in the signs and in their meeting with their Lord, so their deeds are worthless. Nor would We give them on the Day of Judgement any weight.
It is they who reject the signs of their Lord and their meeting with Him, rendering their deeds void, so We will not give their deeds any weight on Judgment Day.
Those are the ones who reject the signs of their Lord and the meeting with Him, so their deeds are wasted and We assign no weight to them on the day of resurrection.
who disbelieve the revelations of their Lord and deny that they will ever meet Him.‘ Vain are the works of these. On the Day of Resurrection We shall give them no consequence
Such are the ones who disbelieved in the revelations of their Lord and in meeting Him. Therefore, their works are in vain; on the Day of Resurrection, they have no weight.
Those are the ones who deny the signs of their Lord and deny that they will meet Him. Their actions will come to nothing and on the Day of Resurrection they will be of no consequence.
Those are the ones who deny the signs of their Lord and deny that they will meet Him. Their actions will come to nothing, and on the Day of Resurrection, they will be of no consequence.
Those who disbelieved with their Lord’s verses and His meeting. So, their work is inhibited. So, on The Resurrection Day, We do not value them, a weight.
They are those who disbelieved in the signs of their Lord and meeting Him (in Hereafter) so their deeds became null, and on the Day of Resurrection We assign no weight for them.
It is they who have chosen to disbelieve in their Lord's revelations and deny the truth that they will meet Him. Vain will be their works. No weight shall We assign to them on Resurrection Day.
It is they who have chosen to deny their Sustainer's Messages and the truth that they are destined to meet Him. Hence, their works are vain, and on the Day of Resurrection We will assign no weight to them
These are they who disbelieve in the communications of their Lord and His meeting, so their deeds become null, and therefore We will not set up a balance for them on the day of resurrection
Those are they who deny the Signs of their Lord and the meeting with HIM. So their works are vain, and on the Day of Resurrection WE shall give them no weight
They are those who disbelieve in the signs of their Lord, and in the meeting with Him. Thus their deeds have come to naught, and on the Day of Resurrection We shall assign them no weight
They are those who reject the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): Useless will be their works, nor shall We, on the Day of Judgment, give them any consideration
These are the ones who denied their Lord’s signs and the meeting with Him. Therefore, their deeds are worthless, and We won’t assign any weight to them on Resurrection Day.
It is they who rejected the communications of their Lord, and the encounter with Him. So their works are in vain. And on the Day of Resurrection, We will consider them of no weight
Those are the ones who disbelieve in the verses of their Lord and in [their] meeting Him, so their deeds have become worthless; and We will not assign to them on the Day of Resurrection any importance
Those are the ones who disbelieved in the signs of their Lord and in meeting Him, so their works are void; and We will not give them weight on the Day of Resurrection.
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They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight
They are those who deny the Signs of their Lord and the fact of their having to meet Him (in the Hereafter): vain will be their works, nor shall We, on the Day of Judgment, give them any weight
ذَ ٰلِكَ جَزَاۤؤُهُمۡ جَهَنَّمُ بِمَا كَفَرُوا۟ وَٱتَّخَذُوۤا۟ ءَایَـٰتِی وَرُسُلِی هُزُوًا ١٠٦
Their recompense for having disbelieved and made fun of My messages and My messengers will be Hell
Thus their recompense will be hell; because they disbelieved, took My Verses and My Messengers as a joke.
That shall be their meed--Hell-for they disbelieved and held My revelations and My apostles in mockery
Their requital will be Hell, because they disbelieved and mocked My signs and messengers
That is the hell in which the deniers of the knowledge of the reality will reside; that is the recompense for mocking My signs and Rasuls!
That is their repayment — Hell — because they were kafir and made a mockery of My Signs and of My Messengers.
That is their requital—hell— because of their faithlessness and taking My signs and My apostles in derision
That will be their recompense – Hell – because they have disbelieved and taken My signs and Revelations and My Messengers in mockery
That is their recompense, Gehenna, because they disbelieved and they looked down upon My signs and My Messengers
That is their recompense -- Gehenna for that they were unbelievers and took My signs and My messengers in mockery
That is their payback, hell, because they disbelieved and took My signs and My messengers as a joke.
Their reward for disregarding My Revelations and mocking at My Prophets will be the same Hell that they used to deny its existence
Hell is their reward, because they rejected faith, and took My signs and My messengers, and ridiculed them
That is their repayment—Hell—on account of their denial and their taking My signs and My messengers in mockery.
That is their reward, - hell! for that they misbelieved and took my signs and my apostles as a mockery
This is their reward – hell - because they disbelieved, and made a mockery of My verses and My Noble Messengers
That is hell, their reward, for that they disbelieved and that they took My signs and My messengers as a matter of jest.
This shall be their reward, namely, hell; for that they have disbelieved, and have held my signs and my apostles in derision
That is their reward - Hell! Because that they disbelieved and took My revelations and My Messengers as a jest
Gehenna is their recompense; because they disbelieved and mocked My verses, and My Messengers
This shall be their reward - Hell. Because they were unbelievers, and treated my signs and my Apostles with scorn
This is their recompense: Hell, because they disbelieved and they took My Ayaat and My Messengers by way of jest and mockery
That will be their recompense—hell—because they were ungrateful and took to themselves My signs and My Messengers in mockery.
Hell is their reward because they disbelieved. They took My signs and My messengers as jokes.
Thus the reward of such people will be Hell; because they had no faith and because they took My revelations and My Messengers as a joke
Hell is their recompense for disbelieving and their taking My revelations and My Messengers as objects of jest
That is their reward -- hell, because they disbelieved and held My messages and My messengers in mockery
That is their reward, hell, because they did not believe and took My signs and My messengers (as items for) mockery.
That Hell is their recompense because they suppressed the Truth and held My Verses/signs and My Messengers in ridicule
This very Hell is their reward because they kept disbelieving and mocking My signs and My Messengers
That is their recompense, Hell; for what they rejected and for taking My revelations and My messengers for mockery
That is their recompense, Hell; for what they rejected and for taking My revelations and My messengers for mockery!
That is their recompense, Hell; for what they rejected and for taking My revelations and My messengers for mockery!
That (is) their reward/reimbursement , Hell because (of) what they disbelieved, and they took My verses/evidences and My messengers mockingly/making fun
That will be their recompense - [their] hell -for having denied the truth and made My messages and My apostles a target of their mockery
That is their recompense: Hell, for that they disbelieved and took to themselves My signs and My Messengers in mockery
That is their reward: hell, because they disbelieved, and made a jest of Our revelations and Our messengers
For their disbelief and their mocking Our revelations and Messengerss, their recompense will be hell
That is their punishment, the Jahannam , for they disbelieved and made My signs and My messengers a mockery
That shall be their requital, ‘Gehenna’; because they refused to acknowledge the truth of Allâh’s Oneness and took My ‘Revelation’ and My ‘Messenger’ as a jest .
They shall have their reward _ hell. Because they disbelieved, and mocked My signs and My messengers
And Gehenna is their reward, for their persistent and purposeful denial of the Truth, and taking My Signs and Messenger in mockery.
These are the ill-fated who justly deserve the abode in Hell by reason of their infidelity and disobedience and by consequence of laughing My revelations and signs and My Messengers to scorn
Hell is their reward, because they mocked My signs and My messengers.”
That is their reward: Hell, for their disbelief and mockery of My signs and messengers.
This is their reward: hell, on account of having rejected (the truth) and taken My signs and My messengers for a joke.
Hell is their reward: because they disbelieved, and because they mocked My apostles and My revelations
Their just requital is Hell, in return for their disbelief, and for mocking My revelations and My messengers.
Hell is their recompense for having denied the truth, and ridiculed My signs and My Messengers.
Hell is their recompense for having denied the truth and ridiculed My signs and My Messengers.
That is their penalty, Gohanam (Hell) with what they disbelieved, and took My verses and My messengers as mockery.
Thus Hell is their recompense for what they disbelieved and took My Signs and My messengers in mockery.
That will be their reward, hell, for having rejected the faith, and made My revelations and My messengers a target of their mockery.'
That is their reward, Hell! For, they rejected the Truth, and ridiculed My Messages and My Messengers
Thus it is that their recompense is hell, because they disbelieved and held My communications and My messengers in mockery
That is their reward - Hell; because they disbelieved, and made a jest of MY Signs and MY Messengers
That is their recompense—Hell—for having disbelieved and for having taken My signs and My messengers in mockery
That is their reward, Hell; Because they rejected Faith, and took My Signs and My messengers as a joke
Their compensation will be Hell, because of their disbelief and mockery of My verses and messengers.
That is their requital—Hell—on account of their disbelief, and their taking My revelations and My messengers in mockery
That is their recompense - Hell - for what they denied and [because] they took My signs and My messengers in ridicule
That is their reward, Hell. Because they disbelieved and took My signs and My messengers in mockery.
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That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest
That is their reward, Hell, because they rejected Faith, and took My Signs and My Messengers by way of jest
إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ كَانَتۡ لَهُمۡ جَنَّـٰتُ ٱلۡفِرۡدَوۡسِ نُزُلًا ١٠٧
But those who believe and do good deeds will be given the Gardens of Paradise
Surely! Those who believe and do righteous deeds, they will be entertained with the gardens of Paradise.
Verily those who believe and do righteous works, unto them shall be gardens of Paradise for an entertainment
But surely those who believe and do the right will have gardens of Paradise as gift
Indeed, those who believe (in the reality) and fulfill its requirements, their place of residence will be Gardens of Paradise.
Those who have iman and do right actions will have the Gardens of Firdaws as hospitality,
As for those who have faith and do righteous deeds they shall have the gardens of Firdaws for abode
Surely for those who believe and do good, righteous deeds, their welcome is Gardens of the highest level of Paradise
Those who believe and do deeds of righteousness, will have Gardens of Paradise for an entertainment and an abode
But those who believe, and do deeds of righteousness -- the Gardens. of Paradise shall be their hospitality
Indeed, those who believe and do good, they will have the gardens of paradise as a reception,
As for those who choose to believe and do good deeds, they will be entertained in the Gardens of Paradise
As for those who believe and do righteous deeds, they have for their destination the gardens of paradise
Indeed, those who have attained faith and have done righteous deeds—the Gardens of Paradise have always been there for their hospitality,
Verily, those who believe and act aright, for them are gardens of Paradise to alight in
Indeed those who believed and did good deeds – their welcome are the Gardens of Paradise
Indeed as for those who believe and did righteous deeds truly the gardens of Firdaus will be their welcoming home.
But as for those who believe and do good works, they shall have the gardens of paradise for their abode
Verily, those who believe and act righteously, for them are Gardens of Paradis
The hospitality of those who believe and do good works shall be the Gardens of Paradis
But as for those who believe and do the things that are right, they shall have the gardens of Paradise for their abode
Verily, those who Believed and performed righteous deeds, became for them, Gardens of Al-Firdaus (Paradise) as a welcoming place
Truly, those who believed and did as ones in accord with morality, their hospitality had been in the Gardens of Paradise,
Truly, for those who believe and perform righteous deeds, there are Gardens of Paradise for their leisure.
However, those who believe and do good deeds, they will be entertained with the Gardens of Paradis
As for those who believe and do good works, the Gardens of Paradise shall be there to welcome them
As for those who believe and do good deeds, for them are Gardens of Paradise, an entertainment
Those who believe and do righteous works, certainly for them, gardens of paradise will be the entertainment.
For those who believe and do good deeds, their bestowal shall indeed be the gardens of paradise
Surely, those who believe and do good deeds persistently shall have the Gardens of Paradise as their hospitality
Those who believe and do good works, they will have gardens of Paradise as a dwelling place
Those who believe and do good works, they will have the gardens of Paradise as a dwelling.
Those who believe and do good works, they will have the gardens of Paradise as a dwelling.
That (E) those who believed and made/did the correct/righteous deeds, (the) treed garden/Paradise (of) the treed garden/Paradise/Elferdowse (one of the Paradises) was for them (as) a place of descent
[But,] verily, as for those who attain to faith and do righteous deeds - the gardens of paradise will be there to welcome them
Surely the ones who have believed and done deeds of righteousness, the Gardens of Paradise will (duly) be their hospitality
Lo! those who believe and do good works, theirs are the Gardens of Paradise for welcome
The righteously striving believers will have the gardens of Paradise as their dwelling place and therein they will live forever
Surely those who believed and did righteous deeds, theirs are the Gardens of Firdaus as entertainmen
Indeed, those who adhere firmly to Islamic monotheism, and do righteous acts (in this ‘worldly life’) will have the ‘Gardens of Paradise’ as their domicile,
On the other hand, those who believe and do good deeds shall be honored with (the gift of) the gardens of paradise
Indeed, those who Live by Faith and strive to do righteous acts will have the Gardens of Paradise as their home
But those whose hearts reflect the image of religious and spiritual virtues and their deeds wisdom and piety shall be the recipients of Allah's mercy and blessings. We have prepared for them the Paradise which is furnished with trellised vines and fruit trees
Those who believed and did righteous deeds will have the hospitality of the Gardens of Paradise.
Indeed, those who believe and do good will have the Gardens of Paradise as an accommodation,
Those who believe and do good work, the gardens of paradise are their gift.
As for those that have faith and do good works
As for those who believe and lead a righteous life, they have deserved a blissful Paradise as their abode.
Those who have believed and done righteous deeds will have Paradise for their lodging,
Those who have believed and done righteous deeds will have Paradise for their lodging
Surely those who believed and worked the righteous deeds, were for them Al- Ferdous Paradises as a lodge.
Verily those who believe and do righteous deeds there is for them Gardens of Paradise for their entertainment.
But those who have faith and do righteous deeds shall have the gardens of paradise as their dwelling place.
But verily, as for those who attain belief and fulfill the needs of others, the gardens of Paradise will be there to welcome them
Surely (as for) those who believe and do good deeds, their place of entertainment shall be the gardens of paradise
Surely, those who believe and act righteously, will have Gardens of Paradise for an abode
Those who believe and perform righteous deeds, theirs shall be the Gardens of Paradise as a welcome
Verily as to those who believe and do righteous deeds, they have, for their pleasure, the Gardens of Paradise
As for those who believe and perform righteous deeds, they will have the Gardens of Paradise as their place of hospitality.
As for those who believe and do righteous deeds, they will have the Gardens of Paradise for hospitality
Indeed, those who have believed and done righteous deeds - they will have the Gardens of Paradise as a lodging
Indeed, those who believed and did good works, for them are gardens of Firdaus to alight in,
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As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise
As to those who believe and work righteous deeds, they have, for their entertainment, the Gardens of Paradise
خَـٰلِدِینَ فِیهَا لَا یَبۡغُونَ عَنۡهَا حِوَلࣰا ١٠٨
There they will remain, never wishing to leave
They will reside in it forever. They will never desire for removal from there.”
As abiders therein, they shall not seek therefrom any change
Where they will abide for ever, never wanting a change
They will abide therein eternally... They will never want to leave.
remaining in them timelessly, for ever, with no desire to move away from them.
to remain [forever]in them, from where they will not seek to shift
Therein will they abide, without desiring any change therefrom
Wherein they shall abide for ever, having no desire to be removed from there
therein to dwell forever, desiring no removal out of them.
remaining in there forever, and they will not look for moving from it.
They will live in the Heaven forever and will never have any desire to leave it
Wherein they will dwell forever. No changes will they want
abiding therein, never seeking to leave it.
to dwell therein for aye, and they shall crave no change therefrom
They will abide in it for ever, never wanting to shift from it
To abide therein forever and they will seek no alternative place of dwelling besides it.
they shall remain therein for ever; they shall wish for no change therein
Wherein they shall dwell, and they shall crave no change there from
where they will live for ever and never wish that they should be removed from it
They shall remain therein for ever: they shall wish for no change from it
Dwellers therein. They will not desire a shifting therefrom
ones who will dwell in them forever. They will have no desire for relocation from there.
They shall dwell there forever and will not desire anything different.
to live therein for ever and they will never desire to go anywhere else
there they will abide for ever, with no desire to be removed from there."
To abide therein; they will not desire removal therefrom
They will stay in it, they will not seek any change from it."
They will abide therein; they will never seek any transfer therefrom
They will always live there. They will never seek any change (of abode) from there
Abiding therein. They will not want to be moved from it
Abiding therein. They will not want to be moved from it.
Abiding therein. They will not want to be moved from it.
Immortally/eternally in it, they do not wish/desire (away) from it (a) change/removal/movement
therein will they abide, [and] never will they desire any change therefrom
Eternally therein, they seek no transfer out of them
Wherein they will abide, with no desire to be removed from thence
without any desire to change their abode
where they will live forever, and will not wish to move from there
Wherein they shall dwell permanently. They will not desire removal from thence.
There they shall live forever. They shall never desire to depart
Wherein they shall live forever. They won’t desire to be removed from thence.
Wherein they would have passed through nature to Eternity admitting of no change
They will stay there forever, never wanting a change
where they will be forever, never desiring anywhere else.
They remain there and will not want it to change.
they shall forever dwell in the Gardens of Paradise, desiring no change
Forever they abide therein; they will never want any other substitute.
where they will abide eternally, never wishing to leave.
where they will abide eternally, never wishing to leave.
Immortals therein, do not seek other transference than it.
Abiding therein forever, they desire no removal therefrom.
Therein they will abide, and never will they desire any change to befall them.
Therein shall they abide. They will not even desire a change
Abiding therein; they shall not desire removal from them
Wherein they will abide; having no desire to be removed therefrom
Abiding therein, they seek not any change therefrom
Where they shall live (for ever): They will wish for no change from them
There, they will reside eternally, with no desire for relocation.
Abiding therein forever, without desiring any change therefrom
Wherein they abide eternally. They will not desire from it any transfer
To dwell therein forever, and they shall seek no change therefrom.
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Wherein they shall dwell (for aye): no change will they wish for from them
Wherein they shall dwell (for aye): no change will they wish for from them
قُل لَّوۡ كَانَ ٱلۡبَحۡرُ مِدَادࣰا لِّكَلِمَـٰتِ رَبِّی لَنَفِدَ ٱلۡبَحۡرُ قَبۡلَ أَن تَنفَدَ كَلِمَـٰتُ رَبِّی وَلَوۡ جِئۡنَا بِمِثۡلِهِۦ مَدَدࣰا ١٠٩
Say [Prophet], ‘If the whole ocean were ink for writing the words of my Lord, it would run dry before those words were exhausted’- even if We were to add another ocean to it
Say (O Muhammad to mankind): “If the sea were ink for (writing) the Words of my Lord, the sea would be exhausted before the Words of my Lord would be exhausted, even if We brought (another sea) like it for its aid.”
Say thou: were the sea to become ink for the words of my Lord, the sea would surely exhaust ere the words of my Lord exhausted, even though We brought onot her like thereof for support
Say: "If the ocean turned to ink for writing down the colloquy of my Lord, the ocean itself would be exhausted ere the words (and wonders) of my Lord come to end, even if we brought another like it for replenishment."
Say, “If the ocean were ink for the words (the manifest meanings) of my Rabb, surely the ocean will be exhausted before the words of my Rabb came to an end! Even if we added another ocean like it!”
Say: ´If all the sea was ink to write down the Words of my Lord, it would run out long before the Words of my Lord ran out,´ even if We were to bring the same amount of ink again.
Say, ‘If the sea were ink for the words of my Lord, the sea would be spent before the words of my Lord are spent, though We brought another like it for replenishment.’
Say: "If all the sea were ink to write my Lord’s words (the acts, decrees, and manifestations of all His Names and Attributes), the sea would indeed be exhausted before my Lord’s words are exhausted, even if We were to bring the like of it in addition to it."
Say, `If every ocean became ink for (recording) the words and creation of my Lord, surely, the oceans would be spent up before the words and creation of my Lord came to an end, even if we brought to add (therewith) as many more (oceans)
Say:. 'If the sea were ink for the Words of my Lord, the sea would be spent before the Words of my Lord are spent, though We brought replenishment the like of it.
Say: “If the sea becomes ink for (writing) the words of my Lord, the sea will certainly run out before the words of my Lord run out, even if we bring another (sea) like it as help.”
Say: “If the oceans were ink for [writing] the Words of my Lord, the ocean would run out, before the words of my Lord would be finished. Even doubling the ocean would not be enough.”
Say, “If the ocean were ink with which to write the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord.” Even if We added another ocean like it to supplement it.
Saysg, “If the sea were to become ink for the words of my Lord, the sea would run out before the words of my Lord ran out, even if We were to bring the like of it in replenishment.”
Say, 'Were the sea ink for the words of my Lord, the sea would surely fail before the words of my Lord fail; aye, though we brought as much ink again!
Proclaim, "If the sea became ink for the Words of my Lord, the sea would indeed be used up and the Words of my Lord would never - even if we bring another like it for help."
Say, “If the sea was but an ink for the words of my Lord, the sea most certainly will exhaust before that the words of my Lord exhaust even if We bring another sea to reinforce it.”
Say, if the sea were ink to write the words of my Lord, verily the sea would fail, before the words of my Lord would fail; although We added another sea like unto it as a farther supply
Say, "Were the oceans ink for the Words of my Lord, the ocean would surely fail before the Words of my Lord fail; aye, though We brought as much ink again
Say: 'If the sea were ink for the Words of my Lord, the sea would surely be spent before the Words of my Lord are spent, even if We brought its like for replenishment.
SAY: Should the sea become ink, to write the words of my Lord, the sea would surely fail ere the words of my Lord would fail, though we brought its like in aid
Say: “If the sea were ink for (writing) the Statements of my Nourisher-Sustainer, surely the sea would be exhausted before the Statements of my Nourisher-Sustainer would be completed, even if We brought like it, in assistance (i.e., another sea of ink).
Say: If the sea had been ink for the Words of my Lord, the sea would come to an end before the Words of my Lord came to an end even if We brought about replenishment the like of it.
Say, “If the ocean was ink for the words of my Lord, the ocean would be exhausted before the words of my Lord would end, even if We added another [such ocean] like it to supplement it.”
O Muhammad tell them: "If the ocean were ink with which to write the words of my Lord, the ocean would surely be consumed before the words of my Lord are finished, even if We brought similar quantity of ink to replenish it
Say: "If the sea were to become ink to record the Words of my Lord, indeed the sea would be all used up before the Words of my Lord are exhausted, and it would be the same even if We were to bring an equal amount of ink."
Say: If the sea were ink for the words of my Lord, the sea would surely be exhausted before the words of my Lord were exhausted, though We brought the like of it to add (thereto)
Say, "Had the sea been ink for (writing down) the statements of my Fosterer, the sea would get exhausted before the statements of my Fosterer got exhausted, even if We were to bring (another sea) like it to supplement."
Say, "If the sea were ink for the words of my Lord, the sea would surely be exhausted before the words of my Lord are exhausted, though We were to bring the like of it (sea) in aid."
Say: ‘If the ocean turns into ink for the Words of my Lord, that ocean will exhaust before the Words of my Lord come to an end, even if We bring another similar (ocean or ink) to refill.
Say: "If the sea were an inkwell for the words of my Lord, then the sea would run out before the words of my Lord run out;" even if We were to bring another like it for its aid
Say: "If the sea were an inkwell for the words of my Lord, then the sea would run out before the words of my Lord run out;" even if We were to bring another like it as an extension.
Say: "If the sea were an inkwell for the words of my Lord, then the sea would run out before the words of my Lord run out;" even if We were to bring another like it as an extension.
Say: "If the sea/ocean was ink/writing liquid for my Lord's words/expressions, the sea/ocean would have been depleted/exhausted (E) before that my Lord's words/expressions deplete/exhaust , and even if We came with equal/alike to it (to the sea/ocean) (for) ink/writing liquid (as) an extension/spread."
SAY: "If all the sea were ink for my Sustainer's words, the sea would indeed be exhausted ere my Sustainer's words are exhausted! And [thus it would be] if we were to add to it sea upon sea."
Say, "If the sea were (a constant) supply (Some interpret the word as "ink") for the Words of my Lord, indeed the sea would be depleted before the Words of my Lord are depleted, (even) if We come with a replenishment the like of it."
Say: Though the sea became ink for the Words of my Lord, verily the sea would be used up before the words of my Lord were exhausted, even though We brought the like thereof to help
(Muhammad), tell them, "Had the seas been used as ink to write down the words of my Lord, they would have all been consumed before the words of my Lord could have been recorded, even though replenished with a like quantity of ink
Say, .If the ocean were to be ink for (writing) the Words of my Lord, the ocean would have been consumed before the Words of my Lord are exhausted, even though we were to bring another (ocean) like it in addition
Say: "If the sea were ink for (writing) the Word of my Lord, the sea would definitely be exhausted before the word of my Lord would be exhausted, even if We brought the like thereof to help.
Say, "Had the ocean served as ink to write about Allah, then surely the ocean would run out, but the narrative about Allah would not. Even if We supplied that much more ink as a refill!"
Say: "If the sea were ink for (writing) the Words of my Lord, the sea would definitely be exhausted before the Words of my Lord would be exhausted, even if We brought the like thereof to help.
Say to them –the people- "If the vast body of water on the surface of the globe were ink serving the purpose of committing my Creator's words to writing, sooner would the vast body of water -now ink- be exhausted than would the words of my Creator even if we make this immense expanse twice as much"
Say: “If the seas became ink for writing down the words of My Lord, the seas would quickly run dry before My Lord’s words were finished, even if We added sea upon sea to it.”
Say, ˹O Prophet,˺ “If the ocean were ink for ˹writing˺ the Words of my Lord, it would certainly run out before the Words of my Lord were finished, even if We refilled it with its equal.”
Say: if the sea was the ink for the words of my Lord, the sea would run out before the words of my Lord would run out even if We brought a similar measure once more.
Say: ‘If the sea were ink with which to write the words of my Lord, the sea would surely run dry before the words of my Lord were finished, though we found another sea to replenish it.‘
Say, "If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out, even if we double the ink supply."
Say, "If the sea were ink for [writing] the words of my Lord, the sea would run out long before the words of my Lord ran out, even if We were to add another sea to it."
Say, "If the sea were ink for [writing] the words of my Lord, the sea would run out long before the words of my Lord ran out, even if We were to add another sea to it."
Say, “If the sea was ink for my Lord’s words, the sea would run out, before my Lord’s words run out,” even if We bring with the likeness of it, as extension.
Say: 'If the sea became ink for (writing) the Words of my Lord, the sea would certainly be exhausted before the Words of my Lord were exhausted, even though We brought the like of it to help'.
Say: 'If the sea were ink for my Lord's words, the sea would surely dry up before my Lord's words are exhausted, even though we were to add to it another sea to replenish it.'
Say, "If all the sea were ink for my Sustainer's Words, the sea would indeed be exhausted before my Sustainer's Words are exhausted! And thus it would be if We were to add to it sea upon sea." (31:27)
Say: If the sea were ink for the words of my Lord, the sea would surely be consumed before the words of my Lord are exhausted, though We were to bring the like of that (sea) to ad
Say, `If every ocean become ink for the words of my Lord, surely, the ocean would be exhausted before the words of my Lord were exhausted, even though WE brought the like thereof as further help.
Say, “If the sea were ink for the Words of my Lord, the sea would be exhausted before the Words of my Lord were exhausted, even if We brought the like thereof to replenish it.
Say: "If the ocean were ink (to write with), the words of (Praise for) my Lord, sooner would the ocean be dry than would the words of my Lord would be finished, even if We added another ocean like it, for its help."
Say, “If the ocean were ink for my Lord’s words, the ocean would run out, before my Lord’s words run out,” even if we replenished it with another like it.
Say, 'If the ocean were ink for the words of my Lord, the ocean would run out, before the words of my Lord run out,' even if We were to bring the like of it in addition to it
Say, "If the sea were ink for [writing] the words of my Lord, the sea would be exhausted before the words of my Lord were exhausted, even if We brought the like of it as a supplement."
Say, 'If the sea were ink, for the words of my Lord, surely the sea would be spent before the words of my Lord were spent, even if We brought the like of it as a supplement.'
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Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."
Say: "If the ocean were ink (wherewith to write out) the words of my Lord, sooner would the ocean be exhausted than would the words of my Lord, even if we added another ocean like it, for its aid."
قُلۡ إِنَّمَاۤ أَنَا۠ بَشَرࣱ مِّثۡلُكُمۡ یُوحَىٰۤ إِلَیَّ أَنَّمَاۤ إِلَـٰهُكُمۡ إِلَـٰهࣱ وَ ٰحِدࣱۖ فَمَن كَانَ یَرۡجُوا۟ لِقَاۤءَ رَبِّهِۦ فَلۡیَعۡمَلۡ عَمَلࣰا صَـٰلِحࣰا وَلَا یُشۡرِكۡ بِعِبَادَةِ رَبِّهِۦۤ أَحَدَۢا ١١٠
Say, ‘I am only a human being, like you, to whom it has been revealed that your God is One. Anyone who fears to meet his Lord should do good deeds and give no one a share in the worship due to his Lord
Say (O Muhammad): “I am but a human like you. It has been revealed to me that your deity is One (Allah). So whoever has hopes for the meeting with the Lord, let him do righteous deeds and don’t associate anyone as a partner in the worship of the Lord.”
Say thou: I am but a human being like yourselves; revealed unto me is that your God is One God. Whosoever then hopeth for the meeting with his Lord, let him work righteous work, and let him not associate in the worship of his Lord anyone
Say: "I am only a man like you, but it has been communicated to me that your Lord is one and single God, and that whosoever hopes to meet his Lord should do what is right, and not associate any one in the worship of his Lord."
Say (my Rasul), “I am merely a man like you (therefore you are also like me) except that the Unity of Uluhiyyah is revealed to my consciousness (the knowledge of Allah is disclosed through me; Risalat)! So, whoever expects to meet their Rabb (experience the requirements of the reality of the Names) let him fulfill the requirements of his faith and (continue) serving His Rabb and not assign any partners to Him!”
Say: ´I am only a human being like yourselves who has received revelation. Your god is One God. So let him who hopes to meet his Lord act rightly and not associate anyone in the worship of his Lord.´
Say, ‘I am just a human being like you. It has been revealed to me that your God is the One God. So whoever expects to encounter his Lord —let him act righteously, and not associate anyone with the worship of his Lord.’
Say: "I am but a mortal like you, but it is revealed to me that your God is the One and Only God. So, whoever is looking forward to meeting his Lord, let him do good, righteous deeds, and let him not associate any partner in the worship of His Lord."
Say, `I am but a human being like you. It has been revealed to me that your God is only One God. So let him who hopes to meet his Lord do deeds of righteousness and let him associate no one in the worship of his Lord
Say: 'I am only a mortal the like of you; it is revealed to me that your God is One God. So let him, who hopes for the encounter with his Lord, work righteousness, and not associate with his Lord's service anyone
Say: “I am only a human being like you, it is revealed to me that your god is the One god, so whoever is hoping to meet his Lord, then he should do good and he should not make any partner in serving his Lord.”
Say: “I am only a man like you to whom God has revealed that: There is only One God. Whoever wishes to meet Him, must do good deeds and worship none but his Lord.”
Say, “I am but a human being like yourselves. The inspiration has come to me that your God is one God. Whoever expects to meet his Lord let him work righteousness, and in the worship of his Lord, admit no one as partner
Saysg, “Indeed, I am only a human being like youpl. It is revealed to me that your god is One God, so whoever expects to meet his Lord, let him do righteous work and never associate anyone in the worship of his Lord.”
Say, 'I am only a mortal like yourselves; I am inspired that your God is only one God. Then let him who hopes to meet his Lord act righteous acts, and join none in the service of his Lord.
Proclaim, "Physically I am a human * like you - my Lord sends divine revelations to me - that your God is only One God; so whoever expects to the meet his Lord must perform good deeds and not ascribe anyone as a partner in the worship of his Lord." (* Human but not equal to you, in fact the greatest in spiritual status.
Say, “I am but a human the best model for you and I am divinely inspired. Truly your deity is only one deity and whoever looks forward to meeting his Lord, let him therefore do righteous deed and ascribe none as partner in the worship of his Lord.”
Say, verily I am only a man as ye are. It is revealed unto me that your God is one only God: Let him therefore who hopeth to meet his Lord, work a righteous work; and let him not make any other to partake in the worship of his Lord
Say, "I am only a mortal like yourselves; I am inspired that your God is only one God. Then let him who hopes to meet his Lord work righteous acts, and join none with Him in the service of his Lord."
Say: 'I am only a human like you, revealed to me is that your God is One God. Let him who hopes for the encounter with his Lord do good work, and not associate anyone with the worship of his Lord.
SAY: In sooth I am only a man like you. It hath been revealed to me that your God is one only God: let him then who hopeth to meet his Lord work a righteous work: nor let him give any other creature a share in the worship of his Lord
Say: “Certainly what (is the fact is that) I am a human like you. It has been inspired to me that your Ilah is One Ilah. So whoever does hope a meeting with his Nourisher-Sustainer, let him perform righteous deeds and he must not associate in the obedience to his Nourisher-Sustainer — any one.
Say: I am only a mortal like you. It is revealed to me that your God is One, so whoever had been hoping for the meeting with his Lord, let him do with his actions as one in accord with morality and ascribe no partners—in the worship of his Lord, ever.
Say, “I [your Prophet] am merely a man like you. Inspiration has come to me, saying that your God is One God. Whoever expects to meet his/her Lord should live righteously, and, in worshiping his/her Lord, allow no partner.”
O Muhammad, tell them: "I am but a human being like you; the revelation is sent to me to declare that your God is One God; therefore, whoever hopes to meet his Lord, let him do good deeds and join no other deity in the worship of his Lord."
Say (O Muhammad): "I am no more than a human being like you; one to whom revelation is made: ´Your Lord is the One and Only God.´ Hence, whoever looks forward to meet his Lord, let him do righteous works, and let him associate none with the worship of his Lord."
Say: I am only a mortal like you -- it is revealed to me that God is one God. So whoever hopes to meet his Lord, he should do good deeds, and join no one in the service of his Lord
Say, "I am a man like you. It is communicated to me that your God is One God, so let him who hopes to meet his Fosterer, do righteous work and (let him) not associate anyone with his Fosterer in His service (worship)."
Say, "I am only a man like you. It is revealed to me that the Entity you should worship is One and Only. So, whoever hopes to meet his Lord, he should do good deeds, and worship none besides his Lord." h
Say: ‘I look like you only (by virtue of my visible creation) as a man. (Otherwise just think what congruity you have with me.) It is I to whom the Revelation is transmitted that your God is the One and only God. (And just see to it whether you have any such divine potential that the Word of Allah may come down to you.) So, whoever hopes to meet his Lord should do good deeds, and must not associate any partner in the worship of his Lord.
Say: "I am but a human being like you, being inspired that your god is One god. So whoever looks forward to meeting his Lord, then let him do good works and not set up any partner in the service of his Lord."
Say: "I am but a human being like you, being inspired that your god is One god. So whoever looks forward to meeting his Lord, then let him do good works, and not serve anyone besides his Lord.
Say: "I am but a mortal like you, being inspired that your god is One god. So whoever looks forward to meeting his Lord, then let him do good works, and not serve anyone besides his Lord."
Say: "Truly I am (a) human equal/alike to you, (it) is being inspired/transmitted to me that your God (is) one God, so who was hoping/expecting his Lord's meeting, so he makes/does (E) correct/righteous deeds deed , and he does not share/make partners with worshipping his Lord anyone."
Say [O Prophet]: "I am but a mortal man like all of you. It has been revealed unto me that your God is the One and Only God. Hence, whoever looks forward [with hope and awe] to meeting his Sustainer [on Judgment Day], let him do righteous deeds, and let him not ascribe unto anyone or anything a share in the worship due to his Sustainer!"
Say, "Surely I am only a mortal the like of you: it is revealed to me that surely your God is only One God. So whoever hopes for the meeting with his Lord, then let him do righteous deed (s) and not associate anyone in the worship of his Lord
Say: I am only a mortal like you. My Lord inspireth in me that your Allah is only One Allah. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord
Say, "I am only a mortal like you but I have received revelation that there is only one Lord. Whoever desires to meet his Lord should strive righteously and should worship no one besides Him
Say, .Surely, I am but a human being like you; it is revealed to me that your God is the One God. So the one who hopes to meet his Lord must do righteous deed and must not associate anyone in the worship of his Lord
Say: "I am only a man like you. It has been revealed unto me that your god is one God. Thus, whosoever hopes to meet his Lord must do righteous deeds and associate none as a partner in the worship of his Lord."
Say, "Surely, I am just a man like you. Revelation has been sent to me that your God is only one God! Hence, those hoping to meet their Lord should seek the righteous acts, and should not accept any partners in the worship of their Lord!"
Say: "I am only a man like you. It has been revealed to me that your god is one God. So whoever hopes to meet his Lord must strive to do righteous acts and to worship Allâh in the way He wants us to worship Him.
Say to them O Muhammad: "I am only a mortal like you, but I am prompted by Allah to impart to you the knowledge inspired to me. It emphasizes that your Allah is One and only, the Creator of the whole and of all in all". "Therefore, he who acknowledges Resurrection and Judgement and hopes to be welcomed in Allah's heavenly realm and be a recipient of His mercy and blessings will have to imprint his deeds with wisdom and piety and never to incorporate with Him, other deities nor invoke besides Him any"
Say: “I am a human being like you. It has been revealed to me: your God is one God. Anyone expecting to meet his Lord, let him do good deeds and not associate anyone with Him from His creation.
Say, ˹O Prophet,˺ “I am only a man like you, ˹but˺ it has been revealed to me that your God is only One God. So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.”
Say: I am only a human like you to whom has been revealed that your god is a single god, so whoever looks forward to meeting his Lord, let him do good work and not associate in the service to my Lord anyone.
Say: ‘I am but a mortal like yourselves. It is revealed to me that your God is one God. Let him that hopes to meet his Lord do what is right and worship none besides his Lord.‘
Say, "I am no more than a human like you, being inspired that your god is one god. Those who hope to meet their Lord shall work righteousness, and never worship any other god beside his Lord."
Say, "I am only a man like you, to whom has been revealed that your god is one God. So, whoever looks forward with hope to meet his Lord, let him do righteous deeds and in the worship of his Lord not associate anyone with Him."
Say, “I am only a man like you, to whom has been revealed that your god is one God. So, whoever looks forward with hope to meet his Lord let him do righteous deeds and in the worship of his Lord not associate anyone with Him."
Say, “I am only a humankind like you, being revealed to me, that your God is only One God. So, whoever expects to meet his Lord, So, he should work a righteous work, and never associate with his Lord’s worshiping anyone.”
Say: 'I am only a mortal like you. It is revealed unto me that your God is (only) One God. Therefore, whoever hopes to meet his Lord (in Hereafter) let him do righteousness, and make none sharer of the worship due unto his Lord
Say: 'I am but a human being like yourselves. It has been revealed to me that your God is the One and only God. Hence, whoever expects to meet his Lord [on Judgement Day], let him do what is right, and in the worship due to his Lord admit no one as a partner.'
Say (O Prophet), "I am but a mortal man like all of you. It is revealed to me that your God is the One and Only God. Hence, whoever looks forward to meeting His Sustainer, let him do works that help others, and let him admit no one as partner in the service of his Sustainer. "
Say: I am only a mortal like you; it is revealed to me that your god is one Allah, therefore whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord
Say, I am but a man like yourselves; but it is revealed to me that your God is One God. So let him who hopes to meet his Lord, do good deeds, and let him join no one in the worship of his Lord
Say, “I am only a human being like you. It is revealed unto me that your God is one God. So whosoever hopes for the meeting with his Lord, let him perform righteous deeds and make no one a partner unto his Lord in worship.
Say: "I am only a man like yourselves, (but) the revelation has come to me that, your God is the One God (Allah): So whoever expects to meet his Lord, let him work righteousness, and associate not in the worship of his Lord, anyone as a ‘partner’."
Say, “I am only a human like you, revealed to me that your God is One God. Whoever is hopeful for the meeting with his Lord, let him act righteously, and not associate anyone in the worship of his Lord.”
Say, 'I am only a human being like you, being inspired that your god is One God. Whoever hopes to meet his Lord, let him work righteousness, and never associate anyone with the service of his Lord.'
Say, "I am only a man like you, to whom has been revealed that your god is one God. So whoever would hope for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone."
Say, 'I am only a mortal like you; I am inspired that your god is only one god. Then let whoever hopes to meet his Lord do right, and join none in the service of his Lord.'
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Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner
Say: "I am but a man like yourselves, (but) the inspiration has come to me, that your Allah is one Allah: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner